The
first
Booke
,
prouing
that
the
Pope
is
Antichrist
.
The
first
Chapter
,
propounding
the
state
of
the
controuersie
,
and
the
grounds
of
our
proofes
.
1.
WHeras
the
holy
Ghost
,
2.
Thess.
with
the
spirit
of
his
mouth
,
that
is
,
by
the
ministerie
of
his
worde
,
which
Esay
11.
4.
is
called
the
rodde
or
scepter
of
his
mouth
,
&
the
spirite
of
his
lips
:
it
cannot
therfore
be
denied
,
but
that
it
is
the
dutie
of
all
faithfull
ministers
,
who
are
as
it
were
the
mouth
of
christ
vnto
his
people
,
to
set
themselues
against
Antichrist
;
that
by
their
ministery
his
kingdome
may
be
weakned
,
and
the
kingdome
of
Christ
Iesus
more
and
more
aduaunced
.
For
which
cause
I
tooke
vpon
me
in
my
publicke
readings
not
long
since
,
to
intreat
of
this
maine
controuersie
betwixt
vs
and
the
church
of
Rome
,
concerning
Antichrist
.
But
because
my
speech
could
prosite
onely
those
that
heard
me
,
I
haue
for
diuerse
causes
thought
good
by
writing
to
make
the
benefit
of
my
labours
common
:
First
,
that
by
this
means
the
Papists
which
be
tractable
may
be
reclaimed
:
Secondly
,
that
those
which
bee
obstinate
among
them
may
bee
confounded
:
Thirdly
,
that
Protestants
and
professours
of
the
trueth
which
be
found
&
resolute
,
may
be
more
&
more
confirmed
:
lastly
&
especially
that
those
which
be
weake
&
wauering
may
be
stayed
,
and
preserued
from
falling
into
that
fearfull
iudgement
,
which
as
the
Lord
hath
threatned
2.
Thess.
2.
against
vnsound
professours
in
these
latter
times
,
so
hath
it
within
these
few
years
fallen
vpon
very
many
,
who
hauing
by
the
great
mercy
of
God
beene
deliuered
out
of
the
more
then
Egyptian
bondage
of
Antichrist
:
and
being
set
in
the
way
toward
the
celestiall
Canaan
and
land
of
promise
,
seemed
with
the
vnthankfull
Israelites
to
be
wearie
of
the
celestiall
Manna
the
foode
of
their
soules
,
and
desired
to
be
againe
among
the
flesh-pots
of
Egypt
.
For
seeing
they
had
not
receiued
the
loue
of
the
trueth
that
they
might
be
saued
,
therefore
God
hath
sent
vpon
them
the
efficacie
of
errour
2
And
that
we
may
proceed
in
order
,
we
are
first
to
set
down
the
state
of
this
controuersie
,
which
in
deed
is
the
cheese
of
all
controuersies
betwixt
vs
and
the
Papists
,
and
of
the
greatest
consequence
.
For
if
this
were
once
throughly
cleared
,
all
others
would
easily
be
decided
.
Our
assertion
therefore
in
few
words
is
this
,
That
the
Pope
of
Rome
,
who
is
as
it
were
the
God
of
the
Papistes
,
is
that
grand
Antichrist
,
who
according
to
the
prophecies
of
the
holy
Ghost
in
the
Scriptures
,
was
to
be
reuealed
in
these
latter
times
.
The
Papists
hold
the
contrary
.
And
whereas
we
say
and
proue
that
their
Lord
God
the
Popes
holinesse
in
Antichrist
,
they
affirme
that
our
assertion
is
blasphemie
,
and
our
arguments
dotages
.
3
But
first
our
assertion
is
to
be
expounded
,
and
afterwards
proued
.
As
touching
the
name
wee
agree
(
saith
Bellarmine
)
in
this
,
that
as
the
name
Christ
is
taken
two
waies
,
to
wit
,
commonly
and
properly
,
so
also
the
name
Antichrist
.
The
name
Christ
commonly
belongeth
to
all
that
are
annointed
of
God
;
and
that
either
to
the
speciall
calling
of
a
King
,
Prophet
or
Priest
,
or
to
the
general
calling
of
a
Christian.
And
in
this
sence
it
is
taken
either
the
marke
of
God
,
and
are
not
only
annointed
with
the
oyle
of
gladnesse
aboue
all
his
fellowes
,
and
is
the
man
of
sinne
,
the
sonne
of
perdition
:
who
after
marke
,
the
number
and
name
of
the
beast
.
The
societie
or
body
of
those
who
hauing
made
an
apostasie
from
Christ
to
Antichrist
,
&
the
Antichristian
state
which
in
the
Scriptures
is
called
the
whore
of
Babilon
,
wee
hold
to
be
the
apostatical
church
of
Rome
.
The
head
of
this
Antichristian
enemy
opposed
vnto
Christ
,
in
emulation
of
like
honour
,
as
if
we
should
say
,
a
counter-Christ
,
as
the
worde
Antichrist
doth
also
signifie
.
4
But
when
we
say
that
the
Pope
is
Antichrist
,
wee
meane
not
this
or
that
Pope
,
howsoeuer
some
of
them
haue
beene
more
notorious
Antichrists
then
others
:
as
for
example
Siluester
the
2.
Gregory
the
7.
aliâs
Hildebrand
,
Boniface
8.
Iohn
22.
aliâs
24.
Alexander
6.
&c.
but
the
whole
rowe
or
rabble
of
them
,
from
Boniface
the
3.
downeward
.
For
although
the
Antichrist
be
but
one
person
,
yet
he
is
not
one
as
Christ
the
head
of
the
Christian
body
,
is
one
,
Christ
because
he
liueth
for
euer
hath
no
successours
,
and
therefore
is
one
in
nature
and
number
,
as
being
one
singular
&
definit
person
.
The
head
of
the
Antichristian
body
,
which
is
to
continue
to
the
end
of
the
worlde
,
is
continued
not
in
one
singular
and
definit
person
,
but
in
a
succession
of
many
,
who
are
mortall
and
momentary
;
which
successiuely
haue
bene
,
are
,
or
shal
be
the
heads
of
the
catholicke
apostasie
:
of
any
wherof
indefinitely
,
or
of
all
commonly
,
the
worde
Antichrist
is
vnderstood
.
For
euen
as
the
Pope
or
vicar
of
Christ
according
to
the
Popish
conceipt
,
is
one
person
not
in
number
and
nature
,
but
by
lawe
and
institution
,
one
at
once
ordinarily
,
but
many
successiuely
;
so
Antichrist
is
not
one
singular
person
,
but
a
succession
of
Antichristian
Popes
,
which
we
begin
at
Boniface
the
thirde
.
Because
he
with
much
adoe
,
about
the
yeare
of
our
Lord
607.
obteined
from
the
Emperour
Phocas
,
and
al
his
successours
since
,
haue
challenged
vnto
them
,
the
Antichristian
title
of
the
head
of
the
catholicke
or
vniuersall
Church
,
or
oecumenicall
&
vniuersall
Bishop
.
Which
title
of
blasphemy
,
as
Gregory
calleth
it
,
befitting
which
were
foretold
,
do
now
come
to
passe
.
The
king
of
pride
(
meaning
Antichrist
)
is
at
hand
:
and
that
which
is
horrible
to
be
spoken
,
an
army
of
priests
is
prepared
for
him
.
Whereby
he
would
also
insinuate
,
that
he
should
be
the
prince
of
priests
.
Now
this
is
a
principle
in
the
church
of
Rome
,
that
the
Pope
,
(
especially
such
a
Pope
as
Gregory
the
great
,
speaking
definit●…uelie
and
confidentlie
)
can
not
erre
.
And
if
this
be
true
(
as
they
may
not
deny
,
the
Pope
being
the
foundation
of
all
their
trueth
)
then
must
they
needs
confesse
that
Antichrist
was
come
,
almost
a
thousand
yeers
since
,
and
that
the
Pope
their
prince
of
priests
,
who
not
onely
succeedeth
Iohn
of
Constantinople
in
that
Antichristian
title
,
but
also
farre
exceedeth
him
in
all
Antichristian
pride
,
challenging
a
soueraigne
and
vniuersall
authority
not
onely
aboue
all
other
Bishops
and
priests
,
but
also
aboue
all
kings
and
Emperours
,
is
that
Antichrist
.
5
To
this
testimony
of
Gregory
I
might
adde
diuerse
other
witnesses
.
But
my
purpose
is
not
to
draw
mine
arguments
from
the
writings
,
and
as
it
were
the
cisternes
of
men
,
who
liued
before
the
reuelation
of
Antichrist
,
and
therefore
except
themselues
had
bene
prophets
,
could
not
fully
expound
these
prophecies
:
but
from
the
pure
fountaines
of
holy
scriptures
expounded
by
the
history
and
euent
,
the
best
interpreters
of
prophecies
.
For
as
Daniell
saith
of
the
like
(
or
rather
as
the
Papists
say
of
these
same
The
words
are
closed
vp
,
and
sealed
,
vntill
the
appointed
tyme
.
And
accordingly
was
it
said
by
Augustine
,
prophetias
citiùs
impleri
quàm
intelligt
,
that
prophecies
are
fulfilled
sooner
then
vnderstood
,
and
by
Irenaeus
whome
Bellarmine
also
alleadgeth
to
the
same
purpose
,
omnes
prophetiae
priusquam
habeant
efficaciam
,
aemgmata
sunt
&
ambiguitas
hominibus
,
All
prophecies
before
they
haue
their
complement
,
are
vnto
men
darke
and
doubtfull
speeches
.
And
therefore
speaking
of
some
part
of
the
prophecies
concerning
Antichrist
,
hee
Certius
&
sine
periculo
est
sustinere
adimplet
ionem
prophetiae
,
quàm
suspicari
,
&c:
It
is
more
sure
and
safe
to
wait
for
the
fulfilling
of
the
prophecie
,
then
before
hand
to
deliuer
vncertaine
ghesses
.
6
Vnto
whomesoeuer
the
prophecies
of
holy
scripture
describing
Antichrist
the
head
of
the
Antichristian
body
,
doe
wholy
and
onely
agree
,
hee
is
that
graund
Antichrist
who
is
foretold
in
the
scriptures
.
Vnto
the
Pope
of
Rome
the
prophecies
of
holy
scripture
concerning
Antichrist
the
head
of
the
Antichristian
body
,
do
wholy
and
onely
agree
:
therefore
the
Pope
of
Rome
is
that
graund
Antichrist
which
is
foretold
in
the
scriptures
.
The
proposition
I
take
for
graunted
.
For
seeing
the
holy
ghost
hath
of
purpose
in
diuerse
places
of
the
scripture
taken
vpon
him
fully
and
sufficiently
to
describe
Antichrist
,
and
that
to
this
end
,
that
he
might
bee
knowne
;
we
neede
not
doubt
,
but
that
this
description
of
Antichrist
is
so
perfect
and
so
proper
vnto
him
,
as
to
whome
that
description
agreeth
not
,
he
is
not
Antichrist
:
&
contrarywise
whom
it
wholy
and
onely
fitteth
,
hee
must
be
held
and
acknowledged
to
be
that
Antichrist
.
All
the
controuersie
therefore
is
concerning
the
assumption
,
namely
,
whether
the
descriptions
of
Antichrist
in
the
scriptures
agree
to
the
Pope
or
not
.
Antichrist
is
described
by
the
holy
ghost
,
especially
in
three
places
,
viz.
in
the
second
chapter
of
the
second
epistle
to
the
Thessalonians
,
in
the
thirteenth
of
the
Reuelation
from
the
eleuenth
verse
to
the
end
,
and
in
the
seuenteenth
chapter
of
the
same
booke
.
For
I
omitte
those
places
in
the
prophecie
of
Daniel
which
vsually
are
alleaged
,
(
because
they
speake
properly
of
Antiochus
Epiphanes
,
7
And
that
the
description
of
Antichrist
in
the
scriptures
fitly
agreeth
to
the
Pope
,
it
appeareth
by
this
induction
.
For
whereas
all
the
arguments
and
notes
whereby
Antichrist
is
described
in
the
scriptures
,
may
be
reduced
to
these
heads
,
to
wit
,
the
place
or
seat
where
we
are
to
find
him
;
the
time
,
when
we
were
to
looke
for
him
;
his
condition
and
qualities
,
that
he
is
an
aduersary
opposed
vnto
Christ
in
aemulation
of
like
honour
,
a
man
of
sinne
in
generall
,
and
more
particularly
an
horrible
Idolatour
:
his
actions
and
passions
,
that
is
,
such
things
as
he
shall
either
do
or
suffer
:
I
will
make
it
euident
by
the
helpe
of
God
(
whose
all-seeing
spirit
I
humbly
beseech
to
guide
me
into
the
truth
)
that
all
and
euery
one
of
them
doe
so
fitly
and
properly
agree
to
the
Pope
of
Rome
,
that
in
the
descriptions
of
Antichrist
in
the
scripture
,
the
Pope
may
behold
himselfe
as
it
were
in
a
glasse
.
Chap.
2.
Of
the
place
or
seate
of
Antichrist
.
1.
ANd
first
as
touching
the
place
or
seate
of
Antichrist
,
I
reason
thus
,
Mysticall
Babylon
spoken
of
in
the
seuenteenth
and
eighteenth
of
the
Apocalypse
,
is
the
seat
of
Antichrist
:
Rome
is
Mysticall
Babylon
,
spoken
of
in
the
seuenteenth
and
eighteenth
of
the
Apocalypse
.
Therefore
Rome
is
the
seat
of
Antichrist
.
As
touching
the
proposition
,
you
are
to
vnderstand
that
Babylon
in
the
scriptures
is
taken
sometimes
literally
,
and
sometimes
mystically
:
literally
,
for
Babylon
either
in
Chaldaea
,
or
in
Egypt
.
Babylon
in
Chaldaea
was
the
Metropolis
or
imperiall
city
of
the
Babylonian
and
Assyrian
Monarchy
.
Babylon
in
AEgypt
is
called
Babylis
and
Cayrus
,
of
which
some
vnderstand
the
Apostle
Peter
to
speake
1.
Epist.
5.
13.
Babylon
mysticall
in
the
Apocalypse
,
is
the
seat
or
chiefe
city
of
Antichrist
,
resembling
the
2
For
that
which
the
Papists
sometimes
obiect
,
That
by
Babylon
is
meant
not
any
one
city
or
company
,
but
the
vniuersall
company
of
the
reprobate
,
it
is
vnworthy
the
answering
.
And
the
argument
which
our
Rhemists
bring
to
proue
their
assertion
,
is
without
sence
,
to
wit
in
their
annotation
vpon
Apoc.
18.
21.
where
the
Angell
throwing
a
great
stone
into
the
Sea
,
saith
,
with
such
violence
shall
that
great
city
Babylon
be
throwne
,
and
bee
found
no
more
.
By
this
(
say
they
)
it
seemeth
cleere
,
that
the
Apostle
meaneth
not
any
one
city
,
but
the
vniuersall
company
of
the
reprobate
,
which
shall
perish
in
the
day
of
iudgement
.
But
I
answere
,
that
the
destruction
of
the
vniuersall
company
of
the
reprobate
in
the
day
of
Iudgement
,
is
described
afterward
chap.
20.
11.
And
this
destruction
,
as
appeareth
plainely
by
the
circumstances
of
the
text
,
especially
in
the
ninth
verse
,
and
those
which
follow
vnto
the
eighteenth
,
shall
be
before
the
day
of
Iudgement
,
and
therefore
is
not
the
destruction
of
the
vniuersall
company
of
the
wicked
.
For
if
the
vniuersall
destruction
of
the
wicked
were
here
signified
,
then
none
of
the
wicked
should
●…uruiue
after
this
destruction
to
lament
the
same
,
as
there
shall
,
vers.
9.
10.
17.
And
that
the
vniuersall
societie
of
the
wicked
is
not
meant
by
Babylon
,
euidently
appeareth
by
the
whole
discourse
,
chapters
17.
and
18
,
where
the
holy
ghost
speaketh
of
a
city
ruling
ouer
the
princes
of
the
earth
,
situated
vpon
seauen
hilles
,
sitting
vpon
many
waters
,
that
is
,
ruling
ouer
many
people
,
nations
and
languages
,
with
whome
all
princes
and
inhabitants
of
the
earth
haue
committed
fonication
,
whose
destruction
is
bewailed
of
all
sorts
of
the
wicked
,
none
of
which
people
or
princes
,
or
wicked
ones
that
mourne
for
her
,
should
be
of
the
vniuersall
company
of
the
reprobate
(
as
vndoubtedly
they
are
)
if
Babylon
signified
the
whole
number
of
the
wicked
.
And
whereas
they
alleadge
Ierem.
52
,
where
onely
the
history
of
the
Babylonian
captiuity
is
recorded
,
to
prooue
that
Babylon
signifieth
the
whole
number
of
Gods
enemies
:
it
argueth
,
that
they
haue
not
so
much
as
any
shewe
of
reason
to
obiect
against
the
truth
of
this
proposition
,
namely
that
mysticall
Babylon
is
the
seat
,
or
as
they
speake
,
the
See
of
Antichrist
,
3.
But
let
vs
come
to
the
assumption
,
viz
,
that
Rome
is
mysticall
Babylon
:
which
I
will
proue
by
three
arguments
.
First
,
because
the
description
of
Babylon
,
and
of
the
whore
of
Babylon
set
downe
by
the
holy
Ghost
,
Apoc.
17.
agreeth
in
all
points
to
Rome
and
the
Romane
state
.
But
most
plainely
in
these
two
;
First
that
the
whore
of
Babylon
is
that
great
citie
which
in
the
Apostles
time
,
had
the
kingdome
ouer
the
Septem
vrbs
alta
iugis
,
toti
quae
praesidet
orbi
,
That
is
the
citie
mounted
on
7.
hilles
,
ouer-ruling
the
whole
world
.
That
Rome
was
the
Imperiall
citie
of
the
world
,
and
the
Metropolis
of
the
Romane
Monarchy
,
it
is
out
of
Question
,
neither
is
there
any
of
our
aduersaries
either
so
ignorant
o●…so
shameles
as
to
deny
it
.
Pron
hence
therfore
I
reason
thus
:
That
citie
which
in
th'
apostles
time
had
dominion
ouer
the
Kings
of
the
earth
,
is
the
whore
of
Babylon
.
Rome
is
that
citie
which
in
th'
apostles
time
,
and
since
also
vnder
the
Pope
,
had
the
dominion
ouer
the
kings
of
the
earth
:
therefore
Rome
is
the
whore
of
Babylon
.
And
that
Rome
also
Scilicet
&
rerum
facta
est
pulcherrima
Roma
,
Septem
quae
vna
sibi
muro
circumdedit
arces
.
Varro
speaking
of
a
festiuall
day
,
which
among
the
Romanes
of
the
7.
hilles
whereon
the
citie
was
situated
.
And
Plutarch
vpon
the
same
occasion
calleth
Seuen
hilled
.
Blondus
saith
,
Montes
in
vrbe
septem
numerantur
,
The
hilles
within
the
citie
are
seuen
in
number
.
and
the
names
of
these
7.
hilles
are
commonly
knowne
,
&
vsually
named
in
Romane
authors
,
viz
,
Palatinus
,
Capitolinus
,
Qutrinalis
,
Coelius
,
Esquilinus
,
Viminalis
,
Auentinus
.
4.
Yea
but
say
our
English
Rhemists
,
The
Angel
himselfe
here
〈◊〉
●…eth
these
7.
hilles
to
be
allone
with
the
7.
heads
,
and
the
7.
kings
.
And
yet
the
hereticks
take
them
literally
for
7.
hilles
:
whereas
the
number
of
7.
is
mysticall
,
signifying
vniuersally
all
of
that
sort
.
And
they
might
marke
,
that
the
Propets
visions
here
are
most
by
seuen
,
whether
he
talke
of
heads
,
hornes
(
which
notwithstanding
are
not
7.
but
10.
)
candelsticks
,
churches
,
kings
,
hilles
.
For
answere
whereunto
,
we
must
know
that
the
beast
wheron
the
whore
of
Babylon
sitteth
,
is
generally
the
Empire
of
Rome
,
but
more
specially
vrbs
Romae
,
the
citie
of
Rome
,
which
was
the
imperiall
,
and
is
the
papall
seate
.
This
beast
is
said
to
haue
7.
heads
:
which
the
holy
Ghost
expoundeth
two
waies
.
7.
capita
vrbis
,
the
7.
heads
of
the
citie
,
are
7.
hilles
:
the
7.
heads
of
the
Empire
or
people
subiect
to
Rome
(
which
also
are
compared
to
waters
whereon
the
whore
sitteth
)
are
7.
kings
,
tribunt
militum
consulari
potestate
)
,
Dictators
,
Emperours
,
and
Popes
.
Now
the
Apostle
doth
not
say
,
the
seuen
heads
are
seuen
hilles
,
and
the
seuen
hilles
are
seuen
Kings
:
but
the
7.
heads
are
seuen
hilles
,
and
they
(
namly
seuen
heads
)
are
(
also
)
seuen
kings
,
as
Bellarmine
also
acknowledgeth
.
For
this
interpretation
which
they
giue
to
that
was
a
flowrishing
imperiall
state
,
but
is
not
although
it
bee
in
name
and
title
the
Empire
of
Rome
.
This
beast
that
was
and
is
not
,
it
is
also
the
eight
head
or
regiment
,
and
is
one
of
the
seuen
,
namely
of
5.
Secondly
that
Rome
is
mysticall
Babylon
,
it
may
bee
the
citie
of
Rome
is
called
Babylon
specially
,
in
the
Reuelation
of
Iohn
,
and
epistle
of
Peter
.
Augustine
calleth
Rome
the
second
Babylon
,
and
Babylon
of
the
West
.
To
these
we
may
adde
Tertullian
,
Primasius
,
Victorinus
(
who
saith
,
the
seuen
heads
are
the
seuen
hilles
on
6.
Thirdly
,
by
the
confession
of
our
aduersaries
themselues
.
if
by
Babylon
is
meant
any
one
citie
(
which
before
we
haue
proued
)
it
is
most
like
to
be
old
Rome
.
And
on
the
5.
verse
they
doe
confesse
,
that
as
the
persecuting
Emperours
,
which
(
as
they
say
)
were
figures
of
Antichrist
,
did
principally
sit
in
Rome
;
so
it
may
well
be
,
that
the
great
Antichrist
shall
haue
his
seate
there
.
And
againe
on
the
18.
verse
they
alledge
a
reason
For
(
say
they
)
by
the
authoritie
of
the
old
Romane
Empire
,
Christ
was
put
to
death
first
:
applying
the
prophecie
of
the
11.
Chapt.
verse
8.
to
Rome
:
thereby
at
vnawares
confessing
that
Rome
is
that
great
citie
,
which
as
in
the
17.
of
the
Apocalyps
is
called
Babylon
mystically
,
so
in
that
place
is
termed
spiritually
Sodom
and
Egypt
,
where
our
Lord
was
also
crucified
.
Thirdly
,
the
authour
of
the
Wardword
,
not
knowing
how
to
denie
this
so
euident
trueth
,
is
content
thus
farre
to
agree
with
vs
,
that
Rome
is
Babylon
.
For
not
onely
S.
Iohn
(
saith
he
)
in
the
Apocalyps
,
but
Peter
also
in
his
Epistle
doth
call
Rome
Babylon
,
and
we
doe
not
denie
it
.
Bellarmine
also
confesseth
so
much
,
Per
meretricem
intelligi
Romain
,
that
by
the
whore
of
Babylon
is
to
be
vnderstood
Rome
,
and
proueth
the
same
by
the
testimonie
of
Tertullian
and
Hierome
.
Therfore
seing
mysticall
Babylon
is
the
chiefe
citie
and
See
of
Antichrist
,
as
our
aduersaries
cannot
denie
with
any
shewe
of
reason
:
and
seing
Rome
is
mysticall
Babylon
,
as
hath
bene
proued
not
onely
by
reason
&
testimonies
,
but
also
by
the
confession
of
our
aduersaries
:
the
conclusion
must
necessarily
be
inferred
,
that
Rome
therefore
is
the
seate
of
Antichrist
.
7
What
then
what
can
the
Papist
answer
to
this
syllogisme
?
Mysticall
Babylon
is
the
seat
of
Antichrist
,
Rome
is
mysticall
Babylon
,
Therfore
Rome
is
the
seat
of
Antichrist
.
It
may
well
be
,
●…y
the
Rhemists
,
that
the
great
Antichrist
shall
haue
his
seate
there
.
And
we
doe
not
denie
saith
the
authour
of
the
Wardword
,
but
that
Rome
is
Babylon
.
And
Bellarmine
doth
not
onely
say
it
,
but
proue
it
.
How
then
?
Forsooth
wee
must
distinguish
of
Rome
.
For
Rome
is
either
Heathenish
or
Christened
.
Heathenish
Rome
vnder
the
persecuting
Emperours
was
Babylon
:
But
Rome
Christened
is
the
Apostolicke
See
,
and
as
it
were
the
Ierusalem
of
the
Christians
.
But
this
cuasion
of
theirs
,
howsoeuer
they
please
themselues
in
it
,
is
friuolous
and
absurde
,
as
shall
appeare
by
these
reasons
.
For
8
And
that
the
holy
ghost
by
Babylon
doth
not
meane
Heathenish
Rome
vnder
the
persecuting
Emperours
,
either
onely
or
principally
,
but
Rome
christened
vnder
the
Pope
,
it
may
further
appeare
out
of
the
whole
discourse
of
Saint
Iohn
in
the
seuenteenth
and
eighteenth
of
the
Apocalypse
.
The
whore
of
Babylon
is
the
great
city
,
which
in
the
Apostles
Fidelis
ciuit
as
fact
a
est
meretrix
,
The
faithfull
city
is
become
an
Mantuan
,
Roma
est
iam
tota
lupanar
,
Rome
wholy
is
become
a
stewes
:
and
with
Petrarch
,
that
shee
is
scelerum
aetque
dedecorum
omnium
sentina
,
The
sinke
and
sewre
of
all
villantes
and
shamefull
practises
:
and
hath
not
onely
plaid
the
harlot
her selfe
,
but
is
become
the
mother
of
all
fornications
,
that
is
,
idolatry
and
superstitions
,
and
the
fountaine
of
all
other
abhominations
in
the
christian
world
.
With
which
the
cup
of
her
fornications
inebriateth
(
which
more
argueth
the
sottishnes
of
the
Romish
religion
)
all
kings
and
people
that
consent
vnto
her
,
and
with
fire
&
sword
,
obtrudeth
her
superstitions
and
Idolatrous
religion
,
vnto
all
nations
that
they
can
make
subiect
to
that
See
.
9
Againe
,
if
Iohn
had
spoken
of
old
Rome
,
which
then
openly
persecuted
the
saints
,
then
had
he
not
spoken
of
a
mysterie
10
And
siftly
the
ten
homes
(
saith
the
Angel
)
which
thou
sawest
are
ten
kings
,
that
is
,
the
chiefe
gouernors
of
the
ten
prouinces
et
eam
desolatam
facturos
,
Iohn
doth
say
that
the
ten
kings
which
shall
diuide
among
them
the
Romane
Empire
,
shall
hate
the
harlot
arayed
with
purple
,
that
is
(
saith
he
)
Rome
,
and
shall
make
her
desolate
.
And
therefore
the
holy
ghost
in
that
place
speaketh
not
of
Rome
as
it
was
vnder
the
Heathenish
Emperours
,
nor
of
the
Empire
as
it
was
Heathenish
,
for
then
it
was
not
dissolued
;
and
long
before
the
dissolution
,
had
Rome
ceassed
to
be
Heathenish
:
but
of
the
Empire
erected
and
renewed
by
the
Pope
;
which
although
it
neither
enioyeth
Rome
it selfe
the
imperiall
seate
,
nor
yet
the
prouinces
which
in
times
past
belonged
to
the
Empire
,
yet
hath
the
name
and
title
therof
.
And
consequently
,
he
speaketh
of
Rome
as
she
should
bee
,
not
onely
after
the
dissolution
of
the
old
Empire
in
the
west
,
but
also
after
the
erection
of
the
new
,
that
is
to
say
of
Rome
Popish
.
11
Of
these
ten
hornes
it
is
further
said
,
that
they
haue
all
a
good
part
of
England
,
(
but
he
might
as
well
haue
said
all
England
,
and
thereunto
added
,
Scotland
and
Ireland
)
a
good
part
of
Fraunce
,
Heluetia
,
Polonia
,
Boemia
,
&
Pannonie
.
So
that
diuerse
of
these
10.
Kings
haue
already
forsaken
the
whore
of
Babylon
,
and
haue
bereaued
her
of
a
great
part
of
her
maintenance
,
and
left
her
,
as
much
as
in
them
lieth
,
naked
,
&
the
rest
in
Gods
good
time
will
accomplish
his
will
.
12.
Seuenthly
,
It
is
apparant
that
Iohn
his
treatise
of
Rome
,
13.
These
arguments
might
suffice
to
proue
that
not
Rome
Heathenish
vnder
the
Emperours
,
but
Rome
Christened
vnder
the
Popes
,
is
mysticall
Babylon
the
chiefe
citie
and
See
of
Antichrist
.
But
yet
for
better
euidence
of
this
trueth
,
and
for
the
clearer
manifestation
of
Antichrist
,
I
will
further
proue
vnto
you
,
that
Rome
Christened
and
professing
her selfe
to
be
the
Church
of
Christ
,
is
the
seate
of
Antichrist
.
For
if
Antichrist
shall
sitte
at
all
in
Rome
,
then
shall
hee
sitte
in
Rome
Christened
professing
her selfe
to
bee
the
Church
of
Christ
.
But
he
shall
sitte
in
Rome
(
as
hath
beene
proued
in
parte
and
shall
further
bee
cleared
)
therefore
in
Rome
christned
,
and
professing
her selfe
to
be
the
Church
of
God
.
The
proposition
is
built
vpon
this
foundation
,
that
Antichrist
shall
sitte
in
the
Churche
of
God
,
and
therefore
if
Antichrist
shall
sitte
at
Rome
,
he
shall
sitte
in
Rome
professing
her selfe
the
Church
of
God
.
Now
then
that
Antichrist
shall
sitte
in
the
Church
of
God
,
I
proue
by
the
testimonie
of
Saint
Paule
,
affirming
2.
Thessal.
2.
4.
that
Antichrist
shall
sitte
in
the
temple
And
then
shal
be
the
end
,
namely
of
the
temple
and
citie
of
Ierusalem
.
For
after
the
temple
was
once
vtterly
destroied
by
Titus
Vespasian
,
as
Christ
in
templo
abominatio
desolationis
,
&
vsque
ad
consummationem
&
finem
perseuerabit
desolatio
,
And
there
shal
be
in
the
temple
the
abomination
of
desolation
,
and
vnto
the
consummation
and
end
,
the
desolation
shall
continue
:
or
as
Hierome
speaketh
Vsque
ad
consummationem
&
finem
mundi
perseuerabit
desolatio
:
The
desolation
shall
continue
vnto
the
consummation
and
end
of
the
world
.
Our
Sauiour
Christ
also
Luo.
21.
22.
24.
foretold
,
that
Ierusalem
being
destroied
by
the
troden
vnder
foote
by
the
Gentiles
,
vntill
the
times
of
the
Gentiles
be
fulfilled
,
that
is
vntill
the
second
comming
of
Christ
,
which
in
the
next
wordes
is
described
.
Wherefore
when
as
Iulian
the
Apostata
endeuoured
by
the
Iewes
to
reedifie
the
temple
that
hee
might
conuince
the
preaching
of
Christ
of
falshood
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
14.
Againe
,
if
th'
apostle
had
by
temple
meant
such
a
temple
as
should
be
built
by
Antichrist
,
hee
would
not
haue
called
it
the
Temple
of
God
,
but
rather
of
the
Diuell
.
Non
enim
templum
alicuius
idoli
(
saith
Augustine
)
aut
daemonis
,
templum
Dei
Apostolus
diceret
.
For
the
temple
of
some
idoll
or
Diuell
,
the
Apostle
would
not
call
the
temple
of
God
.
Neither
are
wee
by
the
temple
of
God
to
vnderstand
a
materiall
building
,
for
such
(
as
Bellarmine
truely
saith
)
are
not
called
the
temple
of
God
in
the
newe
Testament
.
And
therefore
the
more
grosse
is
he
to
vnderstande
it
of
a
materiall
temple
,
and
of
a
corporall
sitting
.
For
first
,
materiall
temples
in
the
writings
of
th'
apostles
are
not
called
the
temples
of
God
:
but
the
congregations
of
Gods
people
are
the
temple
of
God
.
See
1.
Cor.
3.
16.
17.
2.
Cor.
6.
16.
Ephes.
2.
21.
Apoc.
3.
12.
And
according
to
the
Scriptures
phrase
speaketh
Lactan●…us
,
Sol●…
catholica
Ecclesia
est
,
quae
verum
cultum
retinet
,
hic
est
fons
veritatis
,
hoc
est
domicilium
fidei
,
hoc
templum
Dei
.
It
is
the
catholicke
Church
alone
which
retaineth
the
true
worship
:
this
is
the
welspring
of
trueth
,
this
is
the
house
of
faith
,
this
is
the
temple
of
God
.
The
temple
of
God
therefore
signifieth
the
congregation
or
companie
of
them
which
professe
the
name
of
Christ
.
In
this
temple
Antichrist
sitteth
,
that
is
,
ruleth
and
raigneth
.
For
wee
are
not
to
vnderstand
it
of
the
corporal
gesture
,
as
appeareth
by
that
which
followeth
,
he
shal
sitte
in
the
temple
of
God
as
God
,
that
is
,
he
shall
rule
and
raigne
as
if
he
were
a
God
:
for
that
is
meant
by
Gods
sitting
,
who
doth
not
sitte
after
a
corporall
maner
.
In
the
temple
15
And
this
our
interpretation
is
confirmed
by
the
testimonies
of
the
auncient
.
The
temple
of
God
(
saith
Theodoret
)
he
calleth
the
churches
,
wherin
Antichrist
shal
challenge
to
himselfe
the
first
seat
,
endeuouring
to
shewe
himselfe
to
be
God
.
And
againe
,
Dei
autem
templum
vocat
ecclesias
,
The
temple
of
God
he
calleth
the
churches
.
Hierome
,
&
in
templo
Dei
(
saith
he
)
vel
Hierosolymis
vt
quidam
putant
,
vel
in
ecclesia
vt
veriùs
arbitramur
:
And
he
shall
sit
in
the
temple
of
God
,
either
at
Ierusalem
as
some
thinke
,
or
in
the
church
,
as
we
more
truely
suppose
.
Chrysostome
,
Hee
saithe
not
in
the
temple
at
Ierusalem
,
but
in
the
churches
of
God
.
And
likewise
Theophylact
,
not
in
the
temple
which
is
at
Ierusalem
specially
,
but
simply
in
the
churches
and
in
euery
temple
of
God
.
Augustine
of
these
words
saith
,
But
in
what
temple
of
God
he
shall
sit
as
God
,
it
is
vncertaine
;
whether
in
that
ruine
of
the
temple
which
king
Salomon
built
,
or
else
in
the
church
.
For
the
Apostle
would
not
call
the
temple
of
an
idoll
or
diuel
,
the
temple
of
God
.
Whereupon
some
(
to
whose
iudgement
not
only
Augustine
in
this
place
,
but
Primasius
also
subscribeth
)
some
I
say
by
Antichrist
in
this
place
will
haue
understood
not
the
prince
himselfe
,
but
his
whole
body
after
a
sort
,
that
is
the
multitude
of
men
pertaining
vnto
him
together
with
the
prince
himselfe
.
And
they
thinke
it
might
better
be
read
in
the
latine
as
it
is
in
the
greeke
,
non
in
templo
Dei
,
sed
in
templum
dei
sedeat
,
tanquam
ipse
sit
templum
Dei
quod
est
ecclesia
.
Sicut
dicimus
sedet
in
amicum
.
i.
velut
i
amicus
,
&c.
He
sitteth
not
in
the
temple
of
God
,
but
as
the
temple
of
God
,
as
if
he
were
the
temple
of
God
which
is
the
church
,
euen
as
we
say
sedet
in
amicum
,
that
is
,
he
sitteth
as
a
friend
.
Which
exposition
most
fitly
agreeeth
to
the
Pope
,
and
church
of
Rome
who
esteeme
themselues
alone
to
be
the
catholike
church
,
and
all
others
professing
the
name
of
Christ
,
to
be
heretikes
and
schismaticks
.
By
this
which
hath
bene
saide
,
it
is
plaine
that
by
the
temple
we
are
to
vnderstand
the
church
of
God
.
And
yet
this
doth
no
more
proue
the
church
of
Rome
to
be
the
true
church
of
God
,
then
they
can
proue
the
temple
of
Antichrist
at
Ierusalem
,
where
they
say
he
should
sit
,
to
be
16
But
the
Papists
confirme
their
exposition
,
viz
,
that
the
temple
of
God
signifieth
the
temple
at
Ierusalem
,
out
of
the
Where
Iohn
sheweth
(
say
they
)
That
the
bodies
of
Enoch
and
Elias
being
slaine
by
Antichrist
,
shall
lie
in
the
streets
of
Ierusalem
.
Whereunto
I
answere
,
that
Iohn
in
that
place
neither
speaketh
of
Enoch
and
Elias
,
not
yet
of
Ierusalem
.
And
whether
he
speake
of
the
persecution
of
Antichrist
,
there
may
be
some
doubt
;
because
he
seemeth
verse
.
2.
and
7.
to
speake
of
the
same
persecution
of
the
holy
city
that
is
the
church
,
vnder
the
heathen
;
&
namelie
the
persecuting
Emperours
,
for
42.
moneths
,
which
is
mentioned
Apocalypse
13.
5.
But
supposing
it
to
be
vnderstood
of
Antichrist
his
persecution
,
let
vs
consider
the
force
of
their
argument
.
Where
the
two
witnesses
of
God
are
slayne
by
Antichrist
,
there
is
(
say
they
)
the
seat
of
Antichrist
:
At
Ierusalem
the
two
witnesses
of
God
shall
bee
slaine
,
therefore
at
Ierusalem
shall
be
the
seat
of
Antichrist
.
The
proposition
they
take
for
graunted
,
the
which
notwithstanding
is
not
generallie
true
.
For
the
two
witnesses
of
God
may
bee
slaine
in
that
place
by
the
authoritie
and
commaundement
of
Antichrist
,
where
his
proper
seat
is
not
.
For
as
our
Sauiour
Christ
was
put
to
death
,
by
the
authority
of
the
Romane
Empire
,
at
Ierusalem
,
where
notwithstanding
was
not
the
imperiall
seat
of
the
Emperour
:
So
the
witnesses
of
our
Sauiour
Christ
might
be
slaine
by
the
authority
and
commaundement
of
the
Antichrist
of
Rome
,
either
at
Ierusalem
or
else
where
,
where
notwithstanding
is
not
the
proper
seat
of
Antichrist
,
This
alone
is
sufficient
to
ouerthrow
their
whole
argument
.
For
if
their
proposition
be
not
generally
true
,
then
their
whole
argumentation
from
a
particular
proposition
is
mere
sophistry
.
17
Notwithstanding
,
their
assumption
is
also
to
be
denyed
,
because
the
holy
ghost
speaketh
not
of
Ierusalem
(
as
Hierome
proueth
)
but
of
Rome
,
or
rather
of
the
Empire
of
Rome
.
Yea
but
(
say
they
)
Christ
also
was
crucified
where
the
two
witnesses
should
bee
slayne
:
at
Ierusalem
Christ
was
crucified
,
and
not
at
Rome
,
therefore
at
Ierusalem
the
two
witnesses
should
bee
slayne
.
I
answere
to
the
assumption
:
Christ
was
crucified
at
Ierusalem
,
and
in
the
great
city
also
,
that
is
to
say
,
within
the
Romane
Empire
,
wherein
and
by
authoritie
where
of
our
Sauiour
Christ
was
put
to
death
.
In
which
sence
the
Rhemists
seeme
to
apply
this
prophecy
to
Rome
.
If
by
the
great
city
(
say
they
)
is
meant
any
one
city
,
it
is
most
like
to
be
old
Rome
,
For
by
the
authoritie
of
the
old
Romane
Empire
Christ
was
put
to
death
first
.
Whereunto
I
might
adde
,
that
euen
in
Rome
it selfe
Christ
hath
bene
crucified
in
his
members
:
and
that
within
Ierusalem
Christ
was
not
crucified
Heb.
13.
12.
Now
that
Ierusalem
is
not
here
meant
,
but
Rome
,
or
rather
,
the
Romane
Empire
,
I
proue
;
first
,
because
it
is
called
the
great
citie
.
By
which
title
throughout
the
Apocalypse
is
meant
Babylon
or
Rome
,
as
appeareth
by
conference
of
these
places
.
Apoc.
14
8.
and
16.
19.
&
18.
10.
16.
18.
19.
21.
but
especially
Apoc.
17.
18.
where
the
woman
,
that
is
,
the
whore
of
Babylon
is
said
to
be
the
great
city
which
reigneth
ouer
the
kings
of
the
earth
:
And
of
this
great
city
▪
i.
Empire
of
Rome
(
which
as
it
is
called
Sodome
,
which
is
the
name
of
a
city
,
so
also
Egypt
,
which
is
the
name
of
a
kingdom
)
the
streets
may
fitly
signifie
the
cities
or
townes
of
the
seuerall
prouinces
.
Once
only
is
this
title
giuen
to
Ierusalem
,
&
then
not
to
the
earthly
Ierusalem
,
but
to
the
heauenly
.
Ap.
21.
10.
And
so
Augustine
expoundeth
this
place
,
In
pla
te
is
ciuit
at
is
magnae
.
i.
in
medio
ecclesiae
,
in
the
streets
of
the
great
city
,
that
is
,
in
the
middest
of
the
church
.
Sauing
that
by
the
name
church
;
he
must
needs
vnderstand
an
adulterous
&
apostaticall
church
(
which
elsewhere
is
called
the
whore
of
Babylon
)
,
because
as
it
foloweth
in
the
text
,
it
is
called
spiritualy
Sodom
or
E
-
For
euen
as
in
the
middest
of
the
church
euen
at
Ierusalem
christ
was
crucified
,
so
also
the
two
witnesses
of
Christ
were
to
bee
slaine
in
the
middest
of
the
church
,
&
euen
in
that
city
which
professeth
her selfe
to
be
as
it
were
the
Ierusalem
of
Christendome
.
Secondly
,
the
great
city
whereof
he
speaketh
,
is
called
spirituallie
Sodom
or
Egypt
.
Sodom
,
for
her
pride
and
vncleannes
,
Egypt
for
her
idolatrie
and
crueltie
towards
the
Israell
of
God
.
Which
titles
most
fitly
agree
to
Rome
:
which
is
not
inferiour
either
to
Sodome
in
pride
and
vncleannesse
,
or
to
Egypt
in
grosse
idolatry
,
and
sauage
cruelty
towards
the
Marcella
.
None
of
the
holy
scripture
(
saith
he
)
can
be
contrary
to
it selfe
,
and
much
lesse
the
same
place
of
scripture
.
For
about
ten
verses
before
,
Ierusalem
is
called
the
holy
city
.
Now
if
it
be
called
the
holy
city
euen
after
the
passion
of
our
Lord
,
how
is
it
againe
call●…d
spirituallie
Sodom
and
Egypt
?
But
Bellarmine
answereth
,
that
Hierome
did
not
write
this
in
good
sooth
:
by
which
aunswere
it
were
easie
to
elude
any
testimony
:
as
though
Hierome
made
no
conscience
to
write
vntruthes
,
especially
in
so
waightie
a
In
Babylonia
say
they
,
in
temple
Dei
sedet
:
he
sitteth
in
Babylon
in
the
temple
of
God
.
18.
Now
let
vs
further
consider
what
other
euasions
they
vse
to
auoide
this
trueth
.
First
they
say
,
that
Babylon
did
not
signifie
any
one
citie
,
but
the
whole
societie
of
the
wicked
.
Secondly
,
if
it
signified
any
one
citie
,
that
then
it
was
olde
Rome
.
Now
thirdly
,
if
the
whore
of
Babylon
doe
signifie
Rome
christened
,
that
yet
notwithstanding
it
is
not
(
as
Bellarmine
Atheisme
,
Machiauellisme
,
Sodomy
and
Antichristian
heresies
,
with
whom
the
Kings
and
inhabitants
shall
hate
Rome
,
and
shall
fight
with
her
,
and
shall
make
her
desolate
,
and
burne
her
.
Whereupon
it
followeth
manifestly
,
that
Rome
shal
not
be
the
seat
of
Antichrist
.
But
it
should
seeme
the
Iesuit
was
in
a
dreame
when
he
framed
this
argument
.
For
it
is
euident
that
not
Antichrist
,
but
the
ten
hornes
,
that
is
the
ten
Kings
,
shal
hate
the
whore
,
that
is
,
the
Antichristian
city
&
president
therof
:
&
accordingly
Tertullian
,
Prostituta
illa
ciuitas
,
à
decemregib
.
dignos
exitus
referet
,
That
city
which
hath
prostituted
her selfe
to
play
the
harlot
,
shall
from
the
ten
Kings
receiue
her
deserued
end
.
And
so
in
another
place
himselfe
being
better
awaked
reasosoneth
from
that
place
.
The
ten
kings
(
saith
he
)
which
shall
diuide
among
them
the
Romane
Empire
,
and
in
whose
time
Antichrist
shall
come
,
shall
hate
the
purple
harlot
that
is
Rome
and
make
her
desolate
,
how
then
shall
shee
be
the
seat
of
Antichrist
?
Whereunto
I
answere
,
that
the
very
contrary
is
to
be
inferred
vpon
that
place
:
where
it
is
said
that
the
10.
hornes
,
that
is
the
10.
kings
,
which
shall
diuide
among
them
the
Romane
Empire
,
shal
in
deed
for
a
time
ioyne
with
Antichrist
,
and
giue
their
power
vnto
him
.
But
when
as
Christ
shall
begin
to
waste
and
to
weaken
him
with
the
spirit
of
his
mouth
,
that
then
these
10.
Kings
shall
oppose
themselues
against
the
Antichristian
citie
and
the
head
thereof
.
Which
,
euent
and
experience
in
parte
hath
proued
to
bee
true
in
some
of
these
10.
Kings
,
as
hath
before
beene
shewed
.
From
that
place
therefore
wee
19.
Their
last
refuge
is
this
:
that
Rome
Christian
,
where
the
Pope
sitteth
,
doth
not
stande
vpon
7.
hilles
,
but
is
remoued
from
the
seuen
hilles
into
the
plaine
of
Campus
Martius
:
and
that
the
Pope
sitteth
on
the
other
side
of
the
riuer
vpon
the
mount
Vatican
.
Saunders
therefore
thought
it
to
bee
but
a
childish
argument
to
proue
from
the
7.
hilles
that
the
seate
of
Antichrist
is
at
Rome
.
But
we
would
knowe
of
him
whether
it
be
the
same
Rome
where
they
say
Peter
sate
or
not
.
If
it
be
the
same
,
then
it
standeth
on
seuen
hilles
,
if
it
bee
not
the
same
,
how
is
it
then
the
Apostolicke
seate
and
chaire
of
Peter
?
True
in
deede
it
is
,
that
in
the
time
of
the
Emperours
the
Pomarium
of
the
citie
was
enlarged
,
so
that
it
enclosed
a
good
parte
of
Campus
Martius
:
and
that
since
some
more
auncient
partes
of
the
citie
being
decaied
,
the
greatest
parte
of
priuate
buildings
stande
in
the
plaine
.
Yet
notwithstanding
euen
to
this
day
,
the
seuen
hilles
are
enclosed
within
the
walles
of
the
citie
,
and
vpon
them
there
doe
yet
remaine
,
besides
some
of
the
Popes
palaces
and
courts
,
diuers
churches
and
houses
of
religion
and
other
buildings
of
note
:
as
that
learned
diuine
of
blessed
memory
D.
Fulke
particularly
sheweth
[
a
](A20740-e16790-b)
a
Rod.
Cupers
de
eccles.
pag.
37.
num.
1.
say
by
Christ
himself
.
Neither
can
the
Pope
as
[
b
](A20740-e16800-b)
b
Cupers
dae
eccles.
p.
226.
num.
16.
they
teach
chaunge
his
seate
:
or
if
he
should
,
he
should
ceasse
to
be
the
successour
of
Peter
.
For
whosoeuer
is
chosen
Bishop
of
the
citie
of
Rome
,
he
(
say
they
)
is
the
successor
of
S.
Peter
,
the
vicar
of
Christ
,
and
Bishop
of
the
world
.
And
as
Rome
in
generall
is
the
Popes
seat
,
or
See
;
CHAP.
3.
Concerning
the
time
of
the
Reuelation
of
Antichrist
.
1.
AS
from
the
place
we
gather
the
Pope
to
be
Antichrist
,
because
the
seat
of
Antichrist
is
Rome
christned
,
or
professing
her selfe
the
church
of
Christ
:
So
the
consideration
of
the
time
ioyned
with
that
of
the
place
,
doth
make
this
trueth
much
more
euident
.
Rome
Christned
is
the
seate
of
Antichrist
:
but
when
doth
Antichrist
sitte
,
that
is
,
raigne
there
?
I
answere
that
he
could
not
exercise
Antichristian
dominion
there
,
whiles
the
Emperours
had
their
seat
in
Rome
.
But
when
the
Emperours
were
remoued
and
the
Empire
in
the
West
dissolued
:
then
did
Antichrist
succeed
them
in
the
seat
,
that
is
,
in
the
gouernment
of
Rome
.
And
this
may
be
proued
first
,
by
the
testimonie
of
S.
Paule
.
2.
Thess.
2.
8.
And
then
that
outlaw
,
meaning
Antichrist
,
shal
be
reuealed
.
And
when
When
he
that
hindereth
shal
be
taken
out
of
the
way
.
And
who
is
that
which
hindereth
the
reuelation
of
Antichrist
for
a
time
,
that
he
might
be
reuealed
in
his
due
time
?
Who
this
was
,
Tertullian
:
who
shall
be
taken
out
of
the
way
,
but
the
Romane
state
?
whose
departure
being
diuided
among
ten
Kinges
shall
bring
in
Antichrist
.
Ambrose
,
After
the
decay
of
the
Romane
Empire
,
Paule
saith
that
Antichrist
shall
appeare
.
Chrysostome
on
these
wordes
,
Onely
hee
that
holdeth
that
is
(
as
hee
expoundeth
)
hindereth
now
vntill
he
be
taken
out
of
the
way
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
hee
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
Empire
of
Rome
,
when
it
shall
bee
taken
out
of
the
way
,
then
he
(
meaning
Antichrist
)
shall
come
,
and
worthily
.
For
whiles
men
shall
be
in
awe
of
the
Empire
,
none
will
hastily
be
brought
in
subiection
to
Antichrist
.
But
when
the
Empire
shall
be
dissolued
he
shall
seize
vpon
the
vacancie
,
and
shall
challenge
to
himselfe
the
Empire
or
rule
both
humane
and
diuine
.
Hierome
speaking
of
these
words
,
And
now
what
hindereth
you
know
,
that
he
might
be
reuealed
in
his
time
:
that
is
(
saith
he
)
what
the
cause
is
why
Antichrist
commeth
not
yet
,
you
know
very
well
.
Neither
could
he
plainelie
say
that
the
Romane
Empire
is
to
be
destroyed
,
which
the
Emperours
thinke
is
aternall
.
Wherefore
according
to
the
Apocalypse
of
Iohn
,
there
is
written
in
the
forehead
of
the
harlot
cloathed
with
purple
,
a
name
of
blasphemy
,
that
is
,
Romae
aeternae
,
to
Rome
aternal
.
And
afterwards
these
words
onelie
he
which
holdeth
now
must
hold
vntill
hee
bee
taken
out
of
the
way
,
and
then
that
out
law
shall
be
reuealed
,
hee
expoundeth
thus
,
onelie
that
the
Romane
Empire
which
now
holdeth
(
that
is
,
gouerneth
)
all
nations
,
depart
and
be
taken
out
of
the
way
,
and
then
Antichrist
shall
come
.
Cyrill
,
Antichrist
shall
come
,
when
the
times
of
the
Romane
Empire
shall
be
fulfilled
.
Primasius
,
The
kingdome
of
the
Romanes
shall
bee
taken
out
of
the
way
,
before
Antichrist
be
reuealed
:
Theophylact
,
when
the
Romane
Empire
shall
be
taken
out
of
the
way
,
then
shall
Antichrist
come
.
The
that
which
holdeth
&c.
hee
meaneth
saith
he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
which
letteth
and
hindereth
.
And
what
is
that
?
Many
vnderstand
the
holy
ghost
,
others
the
Romane
Empire
,
whose
iudgement
is
the
better
?
For
vntill
that
be
dissolued
,
Antichrist
shall
not
come
.
And
for
this
cause
blessed
Paul
spake
so
obscurelie
,
because
he
would
not
incur
vnseasonable
enmitie
with
the
Romans
.
For
when
they
should
heare
that
the
Empire
of
the
Romanes
shall
be
dissolued
,
they
would
persecute
him
and
al
the
faithful
,
as
being
such
as
looked
for
the
dissolution
of
the
Empire
.
But
if
he
had
spoken
of
the
holy
ghost
,
what
letted
him
to
haue
said
plainelie
,
that
the
grace
of
the
holie
ghost
did
hinder
him
that
he
should
not
appeare
?
To
which
we
may
adde
,
that
in
the
sixt
verse
the
Apostle
speaketh
in
the
newter
gender
,
and
in
the
seauenth
in
the
masculine
:
the
former
whereof
may
signifie
the
Empire
,
the
latter
the
Emperour
,
of
whom
the
holy
ghost
speaketh
,
as
of
one
man
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
as
he
vseth
to
speak
sometimes
of
Antichrist
and
wee
of
the
Pope
;
although
both
by
the
one
and
the
other
is
signified
not
one
man
,
but
a
state
or
succession
.
Augustine
in
deede
saith
of
but
he
that
hindereth
shall
hinder
.
I
do
confesse
that
I
am
vtterly
ignorant
what
he
saith
.
Some
think
that
this
is
spoken
of
the
Romane
Empire
,
and
that
Paul
the
Apostle
would
not
therefore
write
it
plainelie
,
least
he
should
incur
this
slaunder
that
he
was
an
ill
willer
to
the
Romane
Empire
;
which
men
hoped
to
be
aternall
.
Notwithstanding
this
seemeth
to
haue
bin
his
iudgement
also
,
for
afterwards
he
thinketh
those
words
may
thus
be
expounded
of
the
Empire
of
Rome
,
tan●…ū
qui
modò
imperat
,
imperet
&c.
only
he
which
reigneth
must
raigne
(
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
may
signify
,
&
to
the
same
purpose
Primasius
expoundeth
those
words
,
tantum
vt
qui
tenet
nunc
,
sc.
imperium
,
only
he
which
holdeth
now
,
to
wit
the
Empire
)
vntil
he
be
done
,
that
is
taken
,
out
of
the
way
;
and
then
that
outlaw
shall
be
reuealed
,
whome
no
man
doubteth
to
signifie
Antichrist
.
2
But
what
need
I
to
be
so
diligent
in
gathering
testimonies
for
the
confirmation
of
this
truth
,
seeing
it
is
not
only
confirmed
by
the
former
assertion
(
for
how
could
Antichrist
raign
in
Rome
while
the
Roman
Emperors
remaind
or
raignd
there
)
but
also
is
confessed
by
Bellarmine
himself
,
namely
that
by
this
let
,
is
to
be
vnderstood
the
Empire
of
Rome
.
Rather
let
vs
consider
whe
ther
the
Empire
that
hindred
,
be
taken
out
of
the
way
,
or
not
.
Beliarmine
vnderstandeth
this
taking
away
,
of
an
vtter
abolishing
vntill
he
be
taken
out
of
the
way
)
as
may
appeare
by
conference
of
like
places
.
Let
vs
then
consider
,
in
what
sence
the
Romane
Empire
did
3
First
the
Apostle
speaketh
of
the
Empire
which
hindered
and
now
what
hindreth
,
you
know
,
after
quae
causa
sit
vt
Antichrist
us
in
praesentiarum
non
veniat
optimè
nostis
,
You
know
very
well
what
the
cause
is
that
Antichrist
cometh
not
now
:
But
the
old
Empire
hindered
them
and
not
the
new
.
And
therefore
the
Apostle
speaketh
of
the
taking
away
of
the
old
Empire
&
not
of
the
new
,
Again
when
he
saith
Rex
Teutonicorum
foret
imperator
&
patronus
sedis
Apostolicae
,
that
the
king
of
the
Almaines
might
be
Emperour
,
and
patrone
of
the
See
Apostolicke
.
And
for
the
same
cause
the
Emperour
procurator
siue
defensor
Romanae
Ecclesiae
,
the
proctor
or
defender
of
the
church
of
Rome
.
Sixtly
,
the
Papists
themselues
doe
hould
that
the
Empire
which
now
is
,
shall
continue
vnto
the
end
of
the
world
.
For
they
say
that
in
the
second
of
Daniel
(
as
many
others
also
haue
said
)
is
described
a
succession
of
the
chiefe
kingdomes
or
Monarchies
of
the
earth
,
which
should
continue
vntill
the
end
of
the
world
:
the
last
whereof
is
the
Romane
Empire
,
Seauenthly
,
the
destruction
of
the
Romane
Empire
(
which
the
fathers
say
shall
go
before
the
reuelation
of
Antichrist
)
,
is
the
dissolution
and
diuision
thereof
among
ten
kings
,
which
in
deede
long
since
happened
to
the
old
Empire
,
but
cannot
happen
to
the
new
:
vnlesse
we
can
imagine
that
ten
mightie
kings
shall
arise
out
of
the
bare
name
and
title
of
an
Emperour
diuided
among
them
.
When
as
the
Papists
therefore
teach
vs
not
to
expect
Antichrist
vntill
the
Empire
that
now
is
either
be
diuided
into
ten
kingdomes
,
they
are
ridiculous
;
or
vtterly
abolished
which
they
say
shall
continue
to
the
end
,
they
are
absurd
,
and
in
both
impious
,
making
(
as
it
may
seeme
)
a
scorne
of
the
prophecyes
concerning
Antichrist
,
which
they
make
to
imply
impossibilities
and
contradictions
.
4.
By
this
which
hath
bene
said
it
plainely
appeareth
,
that
howsoeuer
the
old
Empire
in
the
west
,
which
hindered
the
dominion
of
Antichrist
,
was
to
be
taken
out
of
the
way
before
Antichrist
should
be
reuealed
;
yet
notwithstanding
euen
with
,
&
vnder
Antichrist
there
was
to
be
an
imperiall
state
in
name
&
title
,
which
is
the
beast
whereon
the
whore
of
Babylon
sitteth
,
&
therfore
is
so
far
from
hindering
Antichrist
,
as
that
it
supporteth
him
.
Let
vs
then
consider
how
the
Empire
which
hindred
the
reuelation
of
Antichrist
was
taken
out
of
the
way
,
&
how
afterwards
Antichrist
was
reuealed
.
Of
the
taking
away
of
the
Emperour
,
as
also
of
the
reuelation
of
Antichrist
there
are
two
degrees
.
The
Romane
Emperour
was
first
taken
out
of
the
way
,
when
the
imperia●…
seat
was
by
Constantine
the
great
translated
from
Rome
to
Bizantium
or
Constantinople
,
and
that
to
this
end
,
as
they
haue
set
downe
in
the
forged
donation
of
Constantine
,
that
he
might
leaue
rowme
to
the
Pope
.
Because
forsooth
where
the
princehood
of
priests
,
and
head
of
Christian
religion
was
by
the
heauenly
Emperour
placed
,
there
it
is
not
iuste
that
the
earthly
Emperour
should
haue
power
.
Secondly
,
after
the
death
of
Constantine
the
great
,
and
of
Flauius
Valerius
Constantinus
his
son
,
the
Romane
Empire
being
diuided
into
2.
partes
the
Easterne
&
the
Westerne
,
and
by
diuision
being
weakened
,
the
Westerne
was
ouerthrowne
in
the
yeare
of
our
Lord
475.
&
Rome
it selfe
taken
by
the
Gothes
.
So
that
neither
in
Rome
any
Romane
afterwards
had
his
seate
of
authority
,
vntill
the
Pope
tooke
vpon
him
the
souerainty
:
neither
in
the
West
was
there
any
Romane
Emperour
vntill
Charles
the
great
,
that
is
to
say
,
from
the
yeare
475.
vnto
the
end
of
the
yeare
800.
In
the
meane
time
Italy
was
gouerned
first
by
the
Gothes
,
and
afterwards
a
great
part
thereof
by
the
Lombards
.
And
howsoeuer
the
Emperours
of
the
East
had
recouered
Rome
,
and
some
part
of
Italy
,
which
because
they
gouerned
by
exarches
hauing
their
seat
in
Rauenna
,
was
called
the
exarchat
of
Rauenna
,
the
Lombards
,
enioying
the
rest
:
yet
before
the
renewing
of
the
Empire
in
the
West
,
the
Emperour
of
the
East
had
lost
all
Italy
and
Rome
,
and
that
by
the
Popes
means
.
For
when
as
Leo
the
third
called
Isaurus
,
Emperour
of
Greece
,
had
held
a
councel
at
Constantinople
of
330.
Bishops
,
wherein
was
decreed
that
all
images
within
the
Empire
should
be
destroied
&
burnt
:
and
afterwards
put
the
same
decree
in
execution
:
the
Popes
of
Rome
first
Gregory
the
2.
and
after
Gregory
the
3.
excommunicate
him
,
forbidtributes
to
be
paid
him
out
of
Italy
and
Rome
,
absolue
his
subiects
from
their
allegiance
vnto
him
,
and
hauing
stirred
vp
not
onely
the
Italians
,
but
Lombards
also
against
him
,
the
exarch
of
Rauenna
is
slaine
,
and
the
Emperour
depriued
of
all
his
dominion
&
reuenewes
in
Italy
and
Rome
.
So
that
howsoeuer
the
Empire
in
the
East
stood
all
this
while
:
yet
according
to
the
prophecie
of
th'
apostle
,
he
which
hindred
the
reuelation
of
Antichrist
,
that
is
to
say
,
the
Emperour
of
Rome
,
was
taken
out
of
the
way
;
First
,
by
remouing
to
Constantinople
from
Rome
,
where
Antichrist
could
not
vsurpe
that
dominion
and
soueraintie
whiles
the
Emperour
had
his
seate
there
,
which
afterwards
he
did
.
Secondly
,
because
the
Empire
of
the
west
,
which
properly
was
the
Empire
of
Rome
,
was
dissolued
,
&
the
Emperour
of
the
East
lost
his
title
&
interest
in
Italy
and
Rome
.
5.
Of
the
reuelation
of
Antichrist
there
be
also
two
degrees
.
The
first
,
of
his
raigning
and
shewing
himselfe
in
his
colours
:
the
second
,
of
his
acknowledgement
.
Of
his
raigning
there
be
2.
degrees
also
.
The
first
,
when
he
challenged
supreame
authority
ouer
the
vniuersal
church
of
Christ
.
Which
he
did
when
he
vsurped
the
title
of
vniuersal
or
oecumenicall
Bishop
or
head
of
the
vniuersall
Church
:
which
was
done
as
we
said
about
the
yeare
607.
About
which
time
besides
other
prodigious
sights
6.
But
notwithstanding
this
great
title
&
authority
,
Antichrist
was
yet
but
in
his
nonage
,
and
vnder
the
gouernment
not
only
of
the
Emperor
,
but
also
,
for
a
time
,
of
the
Emperors
Lieftenant
in
Italy
the
Eparch
of
Rauenna
,
by
whom
the
election
of
the
Pope
(
made
by
the
Clergie
and
people
of
Rome
)
was
of
necessitie
to
bee
ratified
and
confimed
,
vntill
Benedict
Philippicus
Bardanes
in
defense
of
images
,
as
did
his
two
successours
Gregory
the
2.
and
third
against
Leo
Isaurus
in
the
same
quarel
.
In
whose
three
times
,
(
that
wee
may
know
Rome
to
be
the
mother
of
spirituall
fornications
)
were
helde
three
Councels
at
Rome
,
wherein
worshipping
of
images
is
approued
and
the
oppugners
there
of
excommunicated
.
And
we
must
note
that
about
this
time
(
saith
the
Author
of
the
booke
called
Fasciculus
temporum
)
the
Popes
began
aboue
their
woont
to
oppose
themselues
euen
in
temporall
matters
against
the
Emperours
:
because
of
their
vnsoundnesse
in
the
faith
(
for
so
he
calleth
their
oppugning
of
images
)
and
to
translate
the
Empire
from
nation
to
nation
,
as
time
required
.
As
for
Gregory
the
2.
he
was
the
first
which
anouched
himself
supcriour
to
the
Emperour
;
who
totum
regnum
occidentis
ab
eo
abstulit
,
Hee
tooke
from
him
the
whole
kingdome
of
the
West
.
But
when
as
the
Lombards
held
the
exarchat
of
Rauonna
which
the
Pope
intended
to
himself
,
&
sought
to
rule
ouer
all
Italy
as
the
Gothes
had
done
,
not
exempting
Rome
or
those
other
cities
which
had
reuolted
to
the
Pope
;
first
,
Gregory
the
3.
when
Rome
was
besieged
by
Luitprendus
,
vsed
the
friendship
of
Carolus
Martellus
Carolus
Martellus
the
great
Master
of
Fraunce
,
&
to
his
sonne
Pipinus
after
him
.
Whom
that
the
Pope
might
bind
vnto
him
,
and
finde
a
sufficient
defence
against
his
enimies
,
hee
(
namely
Zacharias
)
hauing
(
as
themselues
testifie
)
who
also
is
called
the
seauenth
,
first
established
the
Pontificall
Empire
.
which
his
successours
for
the
space
of
450.
yeares
(
that
is
to
Auentine
and
also
Luthers
time
)
so
held
,
in
spite
of
the
world
,
and
maugre
the
Emperours
,
that
they
haue
brought
all
both
in
heauen
&
hel
into
bondage
&c.
at
their
pleasure
they
cast
men
headlong
from
heauen
to
hel
,
and
again
from
hel
aduance
to
heauen
.
The
Emperour
from
henceforth
is
nothing
but
a
bare
title
without
body
or
shew
.
7
But
no
sooner
was
Antichrist
come
to
his
full
growth
(
wherby
he
plainly
reuealed
&
discouerd
himself
)
but
straightwaies
he
began
to
be
acknowledged
,
which
is
the
2.
part
of
his
reuelation
,
wherof
also
there
are
degrees
.
For
first
hee
was
acknowledged
particularly
dy
diuerse
learned
&
godly
men
in
the
time
of
Gregory
the
7.
and
in
euery
age
since
vntil
the
time
of
Luther
.
As
for
example
,
the
Bishops
of
Germany
affirme
Gregory
the
7.
to
be
Antichrist
.
Antichristum
esse
praedicant
.
Vnder
the
name
&
title
of
Christ
(
say
they
)
he
contriueth
the
businesse
of
Antichrist
:
he
sitteth
in
Babylon
in
the
temple
of
God
:
he
extolleth
himselfe
aboue
all
that
is
worshipped
,
as
if
he
were
a
God
,
he
boasteth
that
he
cannot
erre
.
And
afterward
Auentin
either
in
his
owne
name
or
in
the
person
of
Sigeberius
,
speaking
of
the
times
All
men
almost
(
saith
he
)
that
were
good
,
open-hearted
,
iust
,
ingenuous
,
and
single
hearted
,
haue
left
in
writing
,
that
the
Empire
of
Antichrist
did
then
begin
,
because
they
saw
those
things
which
our
Sauiour
Christ
so
many
yeares
before
had
prophecied
vnto
vs
,
to
happen
in
that
time
.
The
Bishop
of
Florence
,
in
the
time
of
Paschalis
the
second
,
preached
that
Antichrist
was
come
,
meaning
the
Pope
.
Honorius
Augustudonensis
applieth
the
prophecies
in
the
Apocalypse
concerning
Antichrist
,
to
the
Pope
and
church
of
Rome
.
Dialog.
de
lib.
arb.
&
praedest
.
Bernard
in
his
time
acknowledgeth
a
general
apostasie
,
and
complaineth
of
the
state
of
the
church
as
Antichristian
Ioannes
Sarisburiensis
taught
that
the
pope
is
Antichrist
,
and
the
city
of
Rome
the
whore
of
Babylon
.
About
the
same
time
Petrus
Blesensis
wrote
,
that
Rome
is
that
very
Babylon
whereof
Iohn
speaketh
in
the
Apocalypse
.
Gerhardus
and
Dulcinus
Nauarrensis
preach
that
the
Pope
is
Antichrist
,
and
that
the
cleargy
and
prelates
of
Rome
were
the
very
whore
of
Babylon
prefigured
in
the
Apocalypse
.
In
the
time
of
Alexander
the
third
,
the
Waldenses
teach
that
Ioachim
the
abbot
,
beeing
demaunded
of
Richard
the
first
king
of
England
,
now
going
towards
the
holie
land
,
concerning
Antichrist
,
aunswered
thus
;
Antichrist
is
alreadie
borne
in
the
citie
of
Rome
,
and
is
aduaunced
in
the
See
Apostolicke
.
And
in
certaine
Germane
verses
also
published
at
Francofurt
,
he
affirmeth
that
the
Pope
and
his
priests
are
Antichrists
.
Eberhardus
archiepiscopus
Iuuacensis
,
Hyldebrand
(
saith
he
)
about
an
hundred
and
70.
yeares
ago
did
first
,
vnder
the
shewe
of
religion
,
lay
the
foundation
of
Antichrists
kingdome
.
And
straightwaies
after
,
those
priests
of
Babylon
(
saith
he
)
couet
to
reigne
alone
,
they
cannot
endure
an
aequall
.
Neither
will
they
ceasse
vntill
they
haue
troden
all
vnder
their
feet
,
and
do
sitte
in
the
temple
of
God
,
and
be
extolled
about
all
that
is
worshipped
.
Their
hunger
afterwealth
,
and
thirst
for
honour
,
is
insatiable
&c.
he
that
is
the
seruant
of
seruants
desireth
to
bee
the
Lord
of
Lords
,
as
if
he
were
a
God
.
And
againe
,
hee
wasteth
and
spotleth
,
he
deceiueth
and
killeth
,
I
meane
that
man
of
perdition
whome
they
call
Antichrist
,
in
whose
forehead
a
name
of
blasphemie
is
written
,
I
am
God
,
I
cannot
erre
,
he
sitteth
in
the
temple
of
God
,
he
ruleth
farre
and
wide
.
Robert
Grosthead
,
the
worthie
Bishoppe
of
Lincolne
,
on
his
deathbed
complaining
of
the
Pope
,
and
bewailing
the
losse
of
Guilie●…s
de
sancto
amore
,
a
master
of
Paris
and
chiefe
ruler
One
Lawrence
also
an
Englishman
&
master
of
Paris
,
proued
the
Pope
to
be
Antichrist
,
&
the
synagogue
of
Rome
the
great
Michael
Cesenas
principall
of
the
gray
fryers
,
wrote
against
the
pride
,
tyranny
and
primacy
of
the
Pope
,
accusing
him
to
be
Briget
,
whom
the
Papists
worship
as
a
canonized
Saint
,
calleth
the
Pope
a
murtherer
of
soules
,
more
cruell
then
Iudas
,
Matthias
Parifiensis
,
a
Bohemian
,
writing
a
booke
of
Antichrist
,
proueth
that
he
is
already
come
,
and
noateth
him
to
be
the
Pope
.
Franciscus
Petrarch
,
in
many
places
of
his
writings
,
calleth
Vrhanus
the
sixt
,
and
Clement
the
seauenth
two
Popes
at
once
,
call
one
the
other
Antichrist
.
As
Bernard
before
had
called
But
most
effectually
doth
our
godly
and
learned
countryman
Iohn
Wicleffe
discouer
the
enormities
and
heresyes
of
the
His
iudgement
as
in
other
things
,
so
also
in
this
,
that
worthy
Martyr
of
Christ
Iohn
Husse
followed
.
Who
affirmeth
in
his
de
ecclesia
,
that
hee
was
troubled
because
he
preached
Christ
,
and
discouered
Antichrist
.
That
the
Censures
of
the
Romish
church
were
Antichristian
,
and
proceeding
from
Antichrist
:
&
(
as
Gerson
&
the
Parisians
obiect
against
him
Art.
16
)
that
in
those
times
&
many
ages
before
,
there
had
bin
no
true
Pope
,
nor
true
Romane
church
:
but
the
Popes
were
Antichrists
&
the
church
of
Rome
the
synagogue
of
Satan
.
Whose
iudgement
many
in
Bohemia
followed
.
Sir
Iohn
Old●…astell
,
the
Lord
Hieronimus
Sauanarola
taught
that
the
Pope
is
Antichrist
,
because
he
did
attribute
About
the
yeare
of
our
Lord
1517.
Luther
began
to
preach
against
the
Popes
indulgences
,
and
afterwards
against
other
Seing
therefore
we
haue
proued
,
that
Antichrist
was
to
sitte
in
Rome
professing
her selfe
the
church
of
God
,
and
that
after
the
taking
away
of
the
Romane
Emperour
whom
hee
was
to
succeed
in
the
gouernment
of
Rome
,
and
there
to
be
reuealed
both
by
his
owne
shewing
himself
in
his
colours
,
&
also
by
the
acknowledgement
of
others
:
it
cannot
be
auoided
but
that
the
Pope
is
Antichrist
.
For
he
and
none
but
he
sitteth
,
that
is
reigneth
in
Rome
,
professing
her selfe
the
church
of
God
,
and
that
after
the
taking
away
of
the
Romane
Emperour
,
(
not
onely
by
the
remouing
of
the
imperiall
seat
,
but
also
by
the
dissolution
of
the
Empire
in
the
West
)
whom
hee
succeedeth
in
the
gouernment
of
Rome
,
where
he
hath
bene
reuealed
not
onely
by
his
owne
shewing
himselfe
in
his
colours
,
but
also
by
the
acknowledgement
of
others
.
8.
Vnto
the
former
place
of
the
Epistle
to
the
Thessal
.
we
will
adde
two
other
places
out
of
th'
apocalyps
,
from
whence
both
the
place
and
time
of
Antichrist
may
be
iointly
gathered
.
The
former
place
is
in
the
13.
of
th'
apocalips
,
where
two
beasts
are
described
,
signifying
two
estates
of
the
Romane
gouernment
(
chapt.
17.
)
are
expounded
to
be
7.
hilles
,
&
also
7.
heads
of
gouernment
&c.
&
to
this
beast
was
giuen
authority
or
power
,
ouer
euery
tribe
,
The
second
beast
,
described
vers.
11.
and
so
forward
to
the
end
of
the
chapter
,
is
(
as
Bellarmine
saith
all
men
do
confesse
)
Antichrist
:
who
also
is
,
by
the
confession
of
the
said
Bellarmine
,
9.
The
same
is
proued
out
of
the
17.
chap.
of
th'
apocalyps
,
10.
And
further
whereas
the
Papists
obiect
,
in
respect
of
the
time
,
that
Antichrist
is
not
yet
come
,
because
the
Romane
Empire
is
not
yet
dissolued
,
and
consequently
that
the
Pope
is
not
Antichrist
:
it
may
notwithstanding
euidently
be
shewed
out
of
the
same
chapter
of
the
Apocalypse
compared
with
the
Chap.
4.
Of
the
conditions
of
Antichrist
,
and
his
opposition
vnto
Christ
.
1.
NOw
if
to
those
former
notes
of
place
and
time
,
we
shal
ad
the
rest
,
&
find
them
al
properly
to
fit
the
Popes
of
Rome
,
then
may
it
not
be
doubted
,
but
that
the
Pope
is
Antichrist
.
In
the
next
place
therfore
let
vs
consider
his
condition
&
qualities
,
in
respect
wherof
he
is
called
the
man
of
sin
.
For
first
Antichrist
in
respect
of
his
opposition
to
Christ
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
aduersary
,
in
respect
of
his
pride
&
ambition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lifted
vp
aboue
al
that
is
called
god
&c.
From
these
2.
notes
therefore
we
may
argue
thus
;
He
that
is
such
an
aduersary
as
the
scriptures
desoribe
opposed
vnto
Christ
in
aemulation
of
like
honour
,
he
is
Antichrist
:
The
Pope
is
such
an
aduersaie
as
the
scriptures
describe
opposed
vnto
Christ
in
aemulation
of
like
honour
:
Therefore
the
Pope
is
Antichrist
.
The
truth
of
the
proposition
is
testified
by
the
Apostle
,
implyed
in
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
hostem
&
aemulum
Christi
,
and
confessed
by
the
aduersaries
.
The
assumption
Bellarmine
would
disproue
by
this
slender
argument
;
because
the
Pope
forsooth
professeth
himselfe
the
seruant
of
Christ
.
For
euen
as
he
professeth
himselfe
to
be
Christs
seruant
,
so
he
termeth
himselfe
;
It
is
the
property
of
Antichrists
name
,
to
be
contrary
to
Christ
.
This
is
now
practised
vnder
the
opinion
of
counterfeit
piety
:
this
,
vnder
a
shewe
of
preaching
the
Gospell
,
is
preached
,
that
our
Lord
Iesus
Christ
may
be
denied
whiles
whiles
he
is
thought
to
be
preached
.
we
haue
found
many
Antichrists
which
confesse
Christ
with
their
mouth
.
2.
First
I
say
he
is
an
apostate
,
yea
the
head
of
that
Apostasy
Chrysostome
,
Augustine
,
Theodoret
,
Theophylact
,
Oecumenius
by
that
Apostasy
vnderstand
Antichrist
then
shall
desolution
draw
neere
because
many
falling
by
error
shall
reuolt
from
the
true
religion
.
He
calleth
him
a
reuolter
,
saith
Augustine
,
namly
from
the
Lord
God
.
Cyrill
,
Now
is
the
Apostasie
,
for
men
are
reuolted
from
the
true
the
Apostasie
hee
calleth
Antichrist
himselfe
,
because
hee
shall
cause
many
to
reuolt
from
Christ
.
Or
else
he
calleth
apostasie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
departure
from
God
and
the
thing
it selfe
.
The
same
hath
Theophylact
in
effect
.
And
likewise
Theodoret
on
this
place
.
The
defection
(
saith
he
)
he
calleth
Antichrist
himselfe
giuing
him
a
name
from
the
thing
it selfe
.
For
his
endeauour
is
to
withdraw
men
from
the
truth
,
and
to
cause
them
to
reuolt
.
Primasius
by
Apostasy
vnderstandeth
the
forsaking
of
the
truth
,
and
Lyra
,
the
departure
from
the
Catholicke
faith
.
But
to
omit
The
spirit
speaketh
euidently
that
in
the
latter
times
some
shall
make
an
Apostasie
from
the
faith
,
attending
to
erronious
spirits
and
doctrines
of
diuells
,
speaking
lyes
in
hypocrisie
,
hauing
their
owne
conscience
seared
.
3
Now
the
Papists
are
as
ready
to
obiect
this
Apostasy
to
vs
,
as
wee
to
them
.
How
then
shall
we
discerne
whether
we
or
they
haue
made
this
reuolt
?
The
Apostle
in
the
same
place
setteth
downe
two
of
those
doctrines
of
diuells
,
as
certaine
notes
whereby
those
which
make
this
Apostasie
may
be
discerned
.
Forbidding
(
saith
hee
)
to
marry
,
and
commaunding
to
abstaine
from
meats
,
which
God
hath
created
to
bee
receiued
with
thanksgiuing
.
The
former
where
of
Hierome
also
hath
noated
to
bee
a
Nota
est
Antichristi
prohibere
nuptias
.
But
these
notes
agree
not
vnto
vs
,
who
neither
forbid
mariage
,
nor
commaund
abstinence
from
any
meats
for
religion
sake
.
As
for
the
Papists
(
especiallie
since
the
times
of
Gregory
the
seauenth
,
they
forbid
mariage
to
some
men
at
all
times
,
and
certaine
meats
to
all
men
at
sometimes
and
that
for
religion
sake
:
esteeming
of
mariage
in
their
clergie
worse
then
adultery
or
Sodomy
;
and
eating
of
flesh
in
Lent
,
or
other
forbidden
times
,
as
a
mortall
sinne
.
And
as
touching
the
falling
away
of
the
Church
;
certaine
it
is
,
that
although
neither
the
inuisible
4.
Secondly
,
Antichrist
is
not
an
open
and
outward
,
but
a
couert
&
disguised
enimy
,
oppugning
Christ
&
his
church
not
by
open
violence
,
but
with
all
deceiueablenes
of
vnrighteousnes
.
Neither
could
that
be
which
the
Apostle
testifieth
(
as
Radulphus
Flauiacensis
saith
)
that
Antichrist
should
attaine
vnto
ecclesiasticall
honours
,
and
in
the
temple
of
God
that
is
the
society
of
the
faithfull
,
should
take
the
chaire
of
honour
,
vnlesse
hauing
first
pretended
a
kind
of
conformity
with
the
faithful
he
should
deceiue
those
of
whom
he
is
to
be
ordained
.
Therfore
Antichristianisme
is
called
the
mystery
of
iniquitie
:
whereupon
the
Glose
saith
,
The
impiety
of
Antichrist
is
mysticall
,
that
is
,
cloaked
vnder
the
name
of
godlinesse
.
And
,
as
in
the
Popes
miter
was
wont
,
so
also
in
the
whore
of
Babylons
forehead
is
written
a
mystery
.
sitting
in
the
temple
of
God
,
professing
himselfe
and
his
followers
to
be
the
onely
true
church
of
God
,
vsing
the
two
Testaments
,
pretending
himselfe
,
as
Hierome
saith
,
to
bee
the
Prince
of
the
couenant
,
And
consequently
head
of
the
Church
:
deceiuing
vnsounde
golden
cup
)
&
with
a
shew
of
counterfait
holinesse
(
otherwise
he
could
neuer
so
effectually
deceiue
many
christians
,
as
that
the
elect
speaking
lies
in
hypocrisie
,
oppugning
Christ
&
his
truth
vnder
the
outward
shew
hauing
two
hornes
like
the
speaking
also
like
the
dragon
.
Which
is
to
be
vnderstood
partly
of
his
blasphemous
speaches
which
he
doth
vtter
,
partly
of
the
doctrines
of
diuels
which
he
the
Pope
in
word
saith
that
he
is
the
seruant
of
seruants
,
but
in
deed
he
permitteth
himselfe
to
be
adored
,
which
the
Angel
in
th'
Apocalyps
refused
.
From
which
fact
of
the
Pope
,
as
if
it
were
a
rule
of
iustice
,
Antoninus
concludeth
,
that
there
is
no
lesse
honour
due
to
the
Pope
then
to
the
Angels
.
Wherupon
he
receiueth
from
the
faithfull
adorations
,
prostration
or
falling
downe
before
him
,
and
the
kisses
of
his
feete
;
which
the
Angell
permitted
not
to
be
done
vnto
him
by
Iohn
the
Euangelist
.
Neither
was
Bernards
complaint
either
vniust
or
Heuheu
,
Do●…ine
Deus
&c.
Alas
Lord
God
,
that
they
be
first
in
thy
persecution
,
which
seeme
to
loue
the
primacie
in
thy
Church
,
and
to
beare
rule
.
And
else
where
,
A
silihy
contagion
(
saith
he
)
spreadeth
it selfe
now
adaies
through
the
whole
body
of
the
Church
&c.
All
are
louers
,
and
all
enemies
,
all
friends
,
&
al
aduersaries
;
all
domesticall
or
of
the
houshold
,
and
none
peaceable
:
all
neighbours
,
and
yet
all
seeke
their
owne
:
they
are
ministers
of
Christ
,
and
they
serue
Antichrist
.
And
such
was
the
complaint
of
diuerse
Bishoppes
in
their
Epistle
to
Pope
Nicolas
recorded
in
Auentine
:
Thou
bearest
the
person
An.
Do.
862
▪
Annal.
Boior
.
lib.
4.
of
a
Bishop
(
say
they
)
but
thou
playest
the
tyrant
:
vnder
the
habite
or
attire
of
a
pastour
,
wee
feele
a
Wolfe
:
the
lying
title
calleth
thee
Father
,
thou
in
thy
deedes
boastest
thy selfe
to
be
another
Iupiter
.
When
as
thou
art
the
seruaunt
of
seruants
,
thou
striuest
to
be
the
Lorde
of
Lords
&c.
Hee
counterfeiteth
the
Lambe
,
in
calling
himselfe
the
vicar
of
Christ
,
and
exercising
the
very
same
office
which
Christ
himselfe
had
(
forbidding
to
mary
and
commaunding
abstinence
from
meates
)
in
belching
foorth
most
horrible
blasphemies
(
whereof
wee
will
remember
some
in
the
next
chapter
:
)
in
his
diuellish
curses
against
the
Saints
,
and
Satannicall
promises
of
the
worlde
and
kingdomes
thereof
to
them
that
will
adore
him
.
Beholde
the
Empyre
is
in
our
power
,
that
wee
may
giue
it
to
whom
wee
will
.
And
whereas
Hierome
writing
of
those
wordes
,
1.
Tim.
4.
They
speake
in
Hypocrisie
(
saith
he
)
who
,
being
not
continent
,
would
seeme
to
be
so
chaste
,
as
that
they
condemne
mariage
,
and
so
abstemious
as
that
they
iudge
those
who
vse
the
creature
sparingly
;
whereas
themselues
are
giuen
ouer
to
belly
cheere
,
what
could
haue
bene
spoken
more
fitly
to
shewe
foorth
the
hypocrisie
of
the
Pope
&
Papists
.
For
do
not
they
,
whiles
they
condemne
&
contemne
mariage
,
vnder
the
shew
of
vowed
chastity
practise
all
vncleannesse
;
and
whiles
they
condemne
all
moderate
eating
of
flesh
,
do
not
they
vnder
a
colour
of
fasting
,
feast
&
feed
themselues
with
the
choisest
dainties
?
Doe
not
many
of
them
vnder
the
pretence
of
voluntary
pouerty
gather
infinite
riches
?
And
doth
not
all
their
religion
stande
in
Opere
operate
,
in
the
bare
performaunce
of
the
outwarde
worke
,
that
is
to
say
,
in
hypocrisie
?
Neither
are
wee
to
omitte
an
hypocriticall
pollicie
which
of
late
they
haue
vsed
.
For
when
as
they
coulde
not
preuaile
with
their
Sophistry
,
that
is
to
say
,
with
their
Bookes
of
controuersies
:
they
hoped
to
preuaile
among
the
simple
with
their
hypocrisie
,
that
is
to
say
,
with
their
bookes
of
deuotion
.
Wherein
there
is
a
notable
shewe
of
counterfait
deuotion
,
zeale
and
holinesse
,
to
bleare
the
eyes
of
the
simple
and
vnstaied
.
But
it
were
to
be
wished
,
that
as
they
are
,
so
they
were
esteemed
to
be
no
better
then
baits
of
Antichrist
,
seruing
to
allure
men
vnder
shew
of
deuotion
,
vnto
idolatry
&
apostasie
from
God
:
especially
if
we
consider
that
the
principall
of
these
bookes
were
set
forth
by
Parsons
&
other
Iesuits
,
who
5.
Thus
you
see
what
maner
of
aduersary
Antichrist
is
.
Now
wee
must
shewe
in
particular
wherein
he
is
opposed
to
Iesus
Christ
.
He
is
opposed
vnto
him
as
he
is
Christ
,
and
as
he
is
Iesus
:
as
hee
is
Christ
,
that
is
,
as
he
was
annointed
of
God
to
be
our
Prophet
,
our
King
,
and
our
Priest
;
in
which
respect
especially
he
is
called
Antichrist
.
He
is
also
opposed
vnto
him
as
he
is
Iesus
,
that
is
to
say
,
as
he
is
our
Sauiour
.
So
that
Antichrist
opposeth
himselfe
both
to
the
offices
of
Christ
signified
in
the
name
Christ
,
and
also
to
the
benefites
signified
in
the
name
Iesus
.
Now
these
things
also
most
fitly
agree
to
the
Pope
:
who
opposeth
himselfe
to
Christ
in
all
these
respectes
,
not
indeede
aperto
Marte
as
an
open
and
professed
enemy
,
(
for
so
it
becommeth
not
Antichrist
,
who
was
to
be
an
hypocrit
sitting
in
the
Church
of
God
&c.
)
but
couertly
and
cunningly
.
For
we
must
remember
that
Antichristianisme
is
the
mystery
of
iniquity
,
wherin
Christ
was
in
word
&
shew
to
be
professed
,
but
indeed
&
truth
,
denied
.
First
,
them
to
Christ
our
Prophet
he
is
opposed
,
partly
as
he
oppugneth
the
prophecy
of
Christ
,
and
partly
as
himselfe
is
a
false
Prophet
.
He
oppugneth
the
prophecy
of
Christ
;
First
,
in
denying
Christ
to
be
our
onely
Prophet
(
whose
voice
in
the
canonicall
Scriptures
concerning
matters
necessarily
to
be
beleeued
vnto
saluation
,
wee
ought
onely
to
heare
)
whiles
he
and
his
followers
do
teach
that
the
scriptures
are
not
perfect
,
and
that
besides
the
Apocryphall
writings
(
which
they
haue
matched
with
the
canonical
)
their
owne
traditions
also
are
necessary
,
and
of
equall
authority
with
the
scriptures
.
Secondly
by
withholding
from
the
people
the
scriptures
(
which
containe
the
whole
doctrine
of
Christ
our
prophet
)
in
a
strange
language
,
and
also
by
reading
and
preaching
vnto
them
their
owne
fancies
and
inuentions
,
out
of
the
legends
and
liues
of
saints
,
and
festiualls
&c.
in
steede
of
the
sincere
truth
of
God
.
And
by
these
two
practises
,
the
Pope
,
whiles
he
leaueth
to
Christ
the
name
and
title
of
beeing
our
prophet
,
he
taketh
the
thing
to
himselfe
.
Againe
he
is
opposed
to
Christ
our
prophet
as
himselfe
is
the
false
prophet
spoken
of
in
the
Apocalypse
,
teaching
Antichristian
errours
and
doctrines
of
diuells
.
For
so
many
errors
,
as
are
taught
and
held
by
the
Pope
and
church
of
Rome
,
are
so
many
oppositions
betwixt
him
and
Christ
our
prophet
.
Of
the
errours
of
the
Romish
church
there
be
many
centuryes
or
hundreds
,
and
diuerse
of
them
fundamentall
.
In
respect
whereof
wee
may
truly
say
that
the
catholike
Apostasie
(
for
so
I
call
the
Romish
religion
)
is
the
common
sewre
of
many
grosse
heresyes
.
6
But
it
will
be
said
,
that
howsoeuer
the
Pope
holdeth
diuerse
errours
,
yet
he
teacheth
not
those
,
which
the
holy
ghost
hath
noted
as
the
peculiar
doctrines
of
Antichrist
.
Whereof
the
authour
of
the
Wardword
reckoneth
vp
three
,
and
Bellar-mine
hath
a
fourth
:
But
neither
of
them
durst
mention
those
two
doctrines
of
diuells
which
Paul
assigneth
to
that
Apostasie
,
mysterie
of
iniquitie
,
and
suteable
to
the
rest
of
his
lying
and
deceipt
.
That
is
to
say
,
in
outward
Quisquis
autem
factis
negat
Christum
,
is
Antichristus
est
,
And
whosoeuer
in
deedes
(
saith
Augustine
)
denieth
Christ
,
he
is
Antichrist
.
Let
vs
therefore
marke
(
saith
he
)
who
it
is
that
denieth
,
&
let
vs
not
attend
to
his
tongue
but
to
his
works
.
I
regard
not
what
he
speaketh
,
but
how
he
liueth
.
Works
do
speake
,
and
do
we
require
words
?
He
is
the
more
lying
Antichrist
,
who
with
his
mouth
professeth
Iesus
to
be
Christ
,
and
by
deeds
denyeth
him
.
According
to
the
Lawyers
rule
,
it
is
more
to
testifie
a
matter
by
deedes
then
by
words
.
And
Tullie
saith
,
that
where
the
things
themselues
beare
witnesse
,
words
are
needlesse
.
And
as
Antichrist
was
thus
to
deny
Christ
,
both
as
he
is
the
man
of
sin
,
and
an
aduersary
oppugning
Christ
and
his
church
:
So
doth
the
Pope
,
howsoeuer
in
word
he
professeth
Christ
.
For
euen
the
diuells
themselues
haue
in
word
confessed
Christ
,
whom
notwithstanding
by
their
deeds
they
deny
.
If
therefore
the
Pope
be
a
man
of
sin
(
which
we
shall
proue
anone
)
and
an
aduersary
opposed
vnto
Christ
,
(
which
now
we
haue
in
hand
to
proue
)
then
it
cannot
be
denyed
but
that
indeed
he
denieth
Christ
.
7
Secondly
,
Christ
may
be
de
denyed
in
word
&
doctrine
,
and
that
either
indirectly
and
by
consequent
,
or
else
directlie
&
expresly
.
He
that
denieth
Christ
by
consequent
,
howsoeuer
openly
he
doth
confesse
him
,
doth
indeede
deny
him
;
as
those
which
deny
either
of
his
natures
,
or
any
of
his
offices
.
For
such
is
the
necessary
coherence
of
truth
within
it selfe
,
as
nothing
can
by
necessarie
consequence
be
deducted
from
it
,
which
is
not
also
true
.
And
therefore
it
is
impossible
that
the
consequent
should
be
false
,
the
antecedent
being
true
.
Whereupon
it
followeth
,
that
whosoeuer
denieth
the
consequent
,
doth
indeed
deny
the
antecedent
.
Iesus
is
Immanuel
,
and
consequently
God
and
Man
.
He
is
Christ
,
and
consequently
annointed
of
God
to
be
our
King
,
our
priest
,
&
our
prophet
.
He
therefore
that
denieth
any
of
these
,
denieth
Iesus
to
be
Christ
.
And
further
,
is
Christ
truly
God
?
then
is
he
also
Iehouah
,
one
that
is
of
&
from
himself
,
namely
as
he
is
God
:
them
is
he
also
the
Lord
&
creator
of
al
things
,
gouerning
all
things
with
his
presence
and
prouidence
.
Is
he
truly
man
?
then
hath
he
a
true
body
consisting
of
three
dimensions
,
length
,
bredth
,
thicknes
,
circumscribed
,
visible
,
con●…ined
in
one
place
at
once
,
as
being
but
one
body
not
discontinued
.
Is
he
the
true
Messias
&
Mediator
betwixt
God
&
man
?
then
is
he
the
only
mediator
,
for
there
is
but
one
.
Wherefore
God
of
himself
,
he
denieth
him
to
be
God
:
or
preferreth
any
creature
before
him
either
in
heauen
or
in
earth
,
he
denieth
him
to
be
the
Lord
and
maker
of
al
;
or
assigneth
a
vicar
vnto
him
to
supply
his
absence
on
earth
,
denieth
his
omnipresence
.
Again
,
whosoeuer
saith
that
Christ
his
body
doth
not
consist
of
3.
dimensions
,
that
it
is
not
circumscribed
,
that
it
is
not
visible
,
that
it
is
not
contained
in
one
place
as
al
other
bodies
,
yea
as
al
other
finite
natures
are
;
he
denieth
Iesus
to
be
truly
man
,
&
consequently
denieth
him
to
be
Christ
.
Lastly
whosoeuer
adioyne
other
mediators
vnto
Christ
and
in
some
respects
preser
others
aboue
him
,
deny
him
to
be
the
only
mediator
;
&
therfore
deny
him
to
be
the
true
mediator
,
for
there
is
but
one
,
&
consequently
deny
Iesus
to
be
christ
.
And
thus
as
the
Antichrists
wherof
Iohn
speaketh
(
according
God
of
himselfe
,
and
consequently
Iehouah
.
For
whosoeuer
is
Iehouah
,
he
is
of
,
and
from
himselfe
.
True
indeed
it
is
,
that
Christ
is
filius
a
patre
,
sed
Deus
a
se
,
quate
nus
est
Deus
:
that
is
,
sonne
of
and
from
his
father
,
but
God
of
and
from
himselfe
,
namely
as
he
is
God
.
And
if
he
were
not
of
and
from
himselfe
,
he
were
not
God
.
And
although
in
the
concrete
we
may
and
must
say
with
the
councel
of
Nice
,
that
Christ
is
God
of
God
,
that
is
,
Christ
who
is
God
,
is
from
the
father
who
is
God
(
the
word
God
beeing
taken
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
personallio
)
because
the
person
of
the
sonne
who
is
Deus
genitus
God
begotten
is
from
the
person
of
the
father
who
is
Deus
gignens
God
begetting
:
yet
it
is
not
likewise
true
in
the
abstract
.
For
howsoeuer
the
Godhead
is
communicated
from
the
father
to
the
sonne
by
eternall
generation
,
and
from
the
father
and
the
sonne
to
the
holy
ghost
by
eternall
procession
,
yet
the
deity
of
the
sonne
and
so
of
the
holy
ghost
,
beeing
the
selfe
same
infinite
eternall
and
indiuisible
essence
of
the
father
,
is
from
,
and
of
,
and
by
,
and
for
it selfe
.
And
who
knoweth
not
that
such
is
the
simplicity
of
the
diuine
nature
as
that
God
is
the
godhead
,
and
the
godhead
is
God
,
and
consequentlie
that
Christ
as
he
is
God
is
the
Godhead
,
which
is
of
and
from
it selfe
.
And
therefore
to
conclude
,
Christ
is
God
of
God
,
in
respect
of
his
person
,
and
he
is
also
God
of
himselfe
in
respect
of
his
essence
which
is
of
it selfe
:
he
is
God
of
God
,
the
name
God
being
vsed
personally
and
relatiuely
(
for
hee
is
God
the
sonne
,
of
God
the
father
:
and
God
begotten
,
of
God
begetting
)
and
he
is
God
of
himselfe
,
the
name
God
beeing
taken
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
essentially
&
absolutely
,
namely
as
he
together
with
the
father
and
the
holy
ghost
is
one
and
the
same
eternall
Iehouah
and
onely
true
God
.
In
which
respect
if
the
Papists
deny
Christ
to
be
God
of
himselfe
,
as
they
do
when
they
accuse
this
our
doctrine
of
heresie
,
and
deny
him
so
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
God
of
himself
)
as
we
affirm
,
they
do
also
deny
him
to
be
God
.
Secondly
,
when
as
not
onely
in
heauen
they
set
aboue
him
his
mother
whom
they
cal
the
Queene
of
heauen
,
desiring
her
to
commaund
him
,
&
to
shew
her selfe
to
be
a
mother
(
as
though
Christ
were
as
they
paint
him
a
baby
vnder
his
mothers
gouernment
)
for
so
they
say
,
Iube
natum
,
&
iure
matris
impera
,
&
againe
monstra
te
esse
matrem
&c.
but
also
on
earth
,
when
euery
shaueling
priest
can
by
breathing
out
a
few
words
out
of
his
vnclean
mouth
,
create
his
maker
(
for
so
they
teach
,
Sacerdos
est
creator
creatoris
sui
,
that
is
,
the
priest
is
maker
of
his
maker
.
And
againe
,
Qui
creauit
vos
,
dedit
vobis
creare
se
,
Hee
which
made
you
,
gaue
you
power
to
make
him
,
)
&
when
he
hath
so
done
,
offer
him
vp
to
his
father
.
Wherein
euery
priest
among
them
,
being
the
sacrificer
,
is
after
a
sort
preferred
aboue
Christ
,
who
is
the
sacrifice
.
Thirdly
,
when
as
they
appoint
vnto
Christ
a
vicar
to
supply
his
absence
,
vnto
whom
they
assigne
all
power
which
is
in
heauen
and
earth
,
yea
8.
Again
,
Christ
may
be
denied
directly
&
expresly
:
&
that
may
be
done
either
secretly
&
in
priuate
,
or
else
openly
&
in
publick
profession
.
After
the
latter
sort
Antichrist
was
not
to
denie
our
Sauiour
Christ
:
because
he
was
to
be
an
hypocrite
&
a
disguised
enemy
as
hath
bene
proued
.
Neither
was
it
necessary
that
he
should
deny
Christ
expresly
&
directly
,
&
yet
this
also
may
bee
proued
of
diuerse
Popes
.
Who
howsoeuer
they
professed
publickly
that
Iesus
is
Christ
(
which
is
all
that
our
aduersaries
alledge
in
this
case
,
and
yet
that
all
is
nothing
,
for
the
Diuels
themselues
haue
publickly
professed
Iesus
to
be
Christ
)
yet
priuately
and
among
their
fauourets
they
haue
denied
Christ
,
&
not
that
onely
,
but
haue
shewed
themselues
also
to
haue
bene
meere
Atheists
,
&
diuels
incarnat
.
For
to
omit
Iohn
the
22.
who
denied
the
immortality
of
the
soule
,
&
of
some
is
called
the
23.
of
others
24.
were
not
Alexander
the
6.
&
Sixtus
the
fourth
,
Iulius
2.
and
Paulus
3.
besides
diuers
others
,
very
Atheists
?
were
not
more
then
twenty
of
them
knowne
Necromancers
and
sorcerers
?
not
to
speake
of
them
which
were
not
knowne
,
which
renouncing
Christ
our
Sauiour
,
betooke
themselues
to
the
Diuel
.
As
namely
Siluester
2.
Benedict
9.
Gregory
5.
&
Gregory
the
7.
who
also
in
a
rage
cast
the
Eucharist
,
that
is
according
to
their
opinion
the
very
body
of
Christ
into
the
fire
,
because
it
did
not
answere
to
his
questions
when
as
he
consulted
therewith
.
And
what
may
we
thinke
of
Clement
the
seuenth
?
who
,
when
he
was
at
deaths
doore
,
said
he
should
now
be
certified
of
three
things
wherof
he
had
doubted
al
his
life
,
viz.
whether
there
be
a
God
,
whether
the
soule
be
immortall
,
and
whether
there
be
a
life
after
this
life
.
Or
of
Iulius
the
3.
who
being
forbidden
by
the
Physitians
the
vse
of
Porke
,
commaunded
his
porke
to
be
set
before
him
,
Al
dispette
di
Dio
,
In
despite
of
God
?
As
for
Pope
Leo
the
10.
hee
did
plainely
enough
denie
Christ
when
as
more
then
once
he
called
the
Gospell
,
the
fable
of
Christ
,
For
when
he
had
receiued
an
incredible
summe
of
money
for
indulgences
,
he
said
to
Bembus
,
O
quantum
nobis
profuit
illa
de
Christo
fabula
!
O
how
much
that
fable
of
Christ
hath
profited
vs
!
And
another
time
when
Bembus
alledged
for
his
comfort
a
testimonie
out
of
the
Gospell
,
he
answered
:
Quid
mihi
narras
fabulamillā
de
Christo
?
What
doest
thou
tell
me
of
that
fable
of
Christ
?
If
therefore
this
bee
a
property
of
Antichrist
to
denie
Christ
,
then
it
cannot
be
auoided
but
that
according
to
our
aduersaries
owne
groundes
,
the
Pope
who
so
many
waies
denieth
Christ
,
is
Antichrist
.
And
so
much
of
his
opposition
to
the
Prophecie
of
Christ
.
For
of
the
other
three
doctrines
which
the
Papistes
assigne
to
Antichrist
,
9.
To
the
Priesthood
of
Christ
our
only
priest
and
mediatour
,
who
according
to
the
Scriptures
with
the
oblation
of
himselfe
once
made
hath
perfectly
redeemed
vs
,
are
opposed
.
1.
Hic
nos
saluet
à
peccatis
,
vt
in
coelo
cum
beatis
possimus
quiescere
.
That
is
,
Let
him
saue
vs
from
our
sinnes
,
that
in
heauen
wee
may
rest
with
the
blessed
.
Of
Thomas
Becket
th'
archbishop
of
Canterbury
,
because
he
died
in
the
Popes
quarrell
,
which
like
a
rebell
he
maintained
against
his
soueraigne
king
Henry
the
second
,
they
say
full
deuoutly
,
Tu
per
Thomae
sanguinem
,
quem
pro
te
impendit
,
Fac
nos
Christe
scandere
quò
Thomas
ascendit
.
That
is
,
By
the
blood
of
Thomas
,
which
he
for
thee
did
spend
,
Make
vs
Christ
to
come
whither
Thomas
did
ascend
.
Of
Peter
and
Paule
,
Concede
vt
ambo●…ū
meritis
aeternitatis
gloriam
consequamur
.
Graunt
that
by
the
meries
of
them
both
we
may
obtaine
eternall
glory
.
To
Mary
the
blessed
virgin
whom
they
idolatrously
cal
our
Ladie
and
the
Queene
of
heauen
,
they
pray
thus
,
O
vnica
spes
miserorum
,
libera
nos
ab
omni
malo
,
O
thou
that
art
the
onely
hope
of
them
that
are
in
miserie
,
deliuer
vs
from
all
euill
.
And
elsewhere
they
call
her
,
Desperatorum
spem
vnicam
,
peccatorum
salvatricem
,
The
onely
hope
of
them
which
are
in
despaire
,
and
the
Sauiour
of
sinners
.
Againe
,
Mediatrix
Dei
&
hominum
,
salus
&
spes
in
the
sperantium
,
O
thou
the
mediatrix
betwixt
God
and
men
,
the
saluation
and
hope
of
them
that
hope
in
thee
.
And
somewhere
it
is
said
:
O
regina
poli
,
mater
gratissima
proli
Spe●…ere
me
noli
,
me
commendo
tibi
soli
.
O
Queene
of
heauen
,
mother
most
deare
to
thy
sonne
,
do
not
thou
despise
me
,
vnto
thee
alone
I
commend
me
.
And
againe
:
Cum
nulla
spes
sit
altera
nisi
tu
virgo
puerpera
Seeing
there
is
no
other
hope
,
besides
thee
O
virgin
mother
,
the
mother
and
daughter
of-thy
father
,
to
whom
I
pray
thee
reconcile
me
.
And
to
conclude
(
for
innumerable
such
speeches
might
be
produced
,
)
they
say
;
O
foelix
puerpera
nostra
pians
scelera
O
happy
mother
which
doest
purge
away
our
sins
,
by
thy
motherly
authority
commaunde
our
redeemer
.
So
that
sometimes
they
doe
ioyne
vnto
our
Sauiour
Christ
other
mediatours
not
onely
of
intercession
,
but
also
of
redemption
,
(
which
indeede
is
presupposed
in
the
former
)
sometimes
also
they
exclude
our
Sauiour
forum
misericordiae
matris
eius
.
From
the
court
of
Gods
iustice
,
we
must
appeale
to
the
court
of
his
mothers
mercy
.
10
As
touching
the
kingdome
of
Christ
,
what
doth
not
the
Pope
oppugne
in
it
?
The
realme
and
kingdome
of
Christ
is
his
church
which
he
ruleth
by
his
spirit
inwardly
,
and
outwardly
by
his
word
,
which
is
both
his
scepter
and
his
lawe
,
and
also
by
such
officers
and
ministers
as
hee
hath
ordained
both
in
the
church
and
common
wealth
.
The
church
and
people
of
God
this
sonne
of
perdition
seeketh
to
destroy
.
First
by
killing
the
bodies
of
the
true
seruants
of
Christ
that
refuse
his
marke
,
in
respect
whereof
hee
may
most
worthilie
bee
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
abaddon
that
is
,
a
destroyer
,
&
his
church
the
whore
Domine
cur
ita
facis
?
Syr
,
why
do
you
so
?
And
in
the
Canon
,
Si
papa
dist.
40.
it
is
sayd
,
If
the
Pope
do
cary
with
him
innumerable
peoples
by
troupes
into
hell
,
no
man
in
this
world
may
presume
to
reproue
his
fault
,
because
he
is
to
iudge
all
,
and
to
be
iudged
of
none
,
vnlesse
he
be
found
to
erre
from
the
faith
,
which
the
Pope
as
he
is
Pope
cannot
doe
.
Hereunto
Bellarmine
aunswereth
that
the
words
of
this
Canon
bee
not
the
words
of
any
Pope
,
Chap.
5.
Of
the
pride
and
ambition
of
Antichrist
,
aduancing
himselfe
aboue
all
that
is
called
God
,
&c.
1.
BVt
Antichrist
is
not
onely
hostis
an
enemy
to
Christ
,
but
also
(
as
our
aduersaries
confesse
)
,
aemulus
Christi
,
that
is
,
such
an
aduersarie
as
is
opposed
vnto
Christ
in
aemulation
of
like
honour
,
as
the
word
Antichrist
doth
also
signifie
.
It
remaineth
therefore
that
wee
should
speake
of
the
pride
and
ambition
of
Antichrist●…
,
whereby
hee
seeking
to
match
Christ
our
Sauiour
,
aduaunceth
himselfe
as
the
Apostle
speaketh
Aboue
all
that
is
called
God
,
or
that
is
worshipped
,
insomuch
that
hee
sitteth
in
the
temple
of
God
,
as
God
,
shewing
himselfe
that
hee
is
God
,
or
as
the
Papists
themselues
reade
,
as
though
hee
were
God
.
Where
(
for
auoiding
of
errour
)
we
are
to
vnderstand
the
pride
of
Antichrist
Insomuch
as
he
shall
sitte
in
the
temple
of
God
,
as
God
,
By
all
therfore
that
is
called
God
,
we
are
to
vnderstand
all
those
to
whom
the
name
of
God
is
communicated
:
not
essence
,
for
that
cannot
be
communicated
to
any
that
is
not
god
.
Now
the
name
of
God
is
communicated
to
Angells
in
heauen
,
Psal.
8.
5.
cum
Heb.
2.
7.
&
Psal.
97.
7.
cum
Heb.
1.
6.
and
to
princes
and
magistrates
on
earth
,
Exod.
22.
28.
Psal.
82.
1.
6.
And
wheras
it
is
said
that
hee
shall
aduance
himselfe
aboue
all
that
is
worshipped
,
wee
are
to
vnderstand
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
God
himselfe
,
but
any
thing
that
is
worshipped
as
God
,
or
wherein
God
is
worshipped
.
So
Wisd.
15.
17.
images
,
and
Act.
17.
23
,
altars
among
the
heathen
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Such
in
the
church
of
Rome
,
are
Saints
,
images
,
the
crosse
and
reliques
of
Saints
,
the
eucharist
,
&c.
The
meaning
then
of
the
Apostle
is
this
,
that
Antichrist
being
a
wicked
and
wretched
man
,
shall
aduance
himselfe
aboue
all
that
is
called
God
,
as
Angells
and
Kings
,
or
that
which
is
worshipped
,
as
Saints
and
images
and
altars
,
the
crosse
and
eucharist
it selfe
,
insomuch
that
he
shall
sit
in
the
temple
of
God
as
God
,
that
is
,
hee
shall
rule
&
raigne
in
the
church
of
God
,
challenging
a
soueraigne
,
vniuersall
and
diuine
authority
ouer
al
those
that
professe
the
name
of
Christ
,
as
if
he
were
a
God
vpon
earth
,
shewing
himselfe
whether
by
words
or
by
deeds
that
he
is
god
,
or
which
is
all
one
,
behauing
himselfe
tanquam
sit
Deus
,
As
though
he
were
God
.
The
like
things
were
foretold
of
Antiochus
Epiphanes
,
who
is
thought
to
haue
bene
a
type
of
Antichrist
.
Dan.
11.
36.
But
(
to
come
to
the
application
of
this
prophecie
)
if
Antiochus
were
comparable
to
the
Pope
in
aduauncing
himself
aboue
all
that
is
called
God
:
or
if
I
shal
not
proue
out
of
their
owne
(
I
meane
popish
)
writings
,
that
he
hath
lifted
vp
himselfe
in
such
maner
as
is
scarcely
credible
to
be
incident
vnto
a
mortall
man
;
then
let
not
the
Pope
be
deemed
Antichrist
,
but
rather
looke
for
some
other
,
who
shall
goe
beyond
him
in
Antichristian
insolency
and
Satanicall
pride
.
2.
From
this
place
therfore
of
th'
apostle
,
I
argue
thus
:
Whosoeuer
aduaunceth
himselfe
aboue
all
that
is
called
God
or
that
is
worshipped
,
insomuch
that
he
sitteth
in
the
temple
of
God
,
as
God
,
taking
vpon
him
as
though
he
were
a
God
,
he
according
to
the
testimony
of
th'
apostle
,
is
antichrist
,
that
is
,
Aemulus
Christi
,
such
an
enimy
as
in
a
kinde
of
emulation
seeketh
to
match
Christ
and
to
be
equall
to
him
.
But
the
Pope
of
Rome
(
as
shal
be
proued
)
aduaunceth
himselfe
aboue
all
that
is
called
God
,
or
that
is
worshipped
,
insomuch
that
hee
sitteth
in
the
temple
of
God
as
God
,
taking
vpon
him
as
though
he
were
a
God
vpon
earth
,
therefore
according
to
this
testimony
of
th'
apostle
the
Pope
is
Antichrist
.
And
first
that
the
Pope
aduaunceth
himselfe
aboue
all
that
is
called
God
,
it
is
plaine
,
because
he
lifteth
vp
himself
not
onely
ouer
Kings
and
Emperours
on
earth
,
but
also
aboue
the
Angels
in
heauen
.
Of
his
lifting
vp
himselfe
aboue
Kings
&
Emperours
is
the
testimony
before
alledged
2.
Thess.
2.
4.
[
1
](A20740-e23880-b)
1
Paulus
4.
ad
ducem
Floret
.
in
bulla
.
Rod.
Cupers
.
meritò
rex
regum
&
dominus
dominantium
censetur
Papa
,
reque
ipsa
existit
.
pag.
43.
num.
39.
c.
solitas
,
extr.
de
maior
.
&
obed.
&c.
per
venerabilem
opt.
qui
filij
sunt
legitimi
.
Antonius
de
Rosellis
.
King
of
Kings
and
Lord
of
Lordes
,
by
[
2
](A20740-e23900-b)
2
Lib.
Carem
.
whom
Princes
raigne
,
and
from
[
3
](A20740-e23930-b)
3
Clem.
5.
in
concil
.
vienn
.
whom
the
right
of
Kings
dependeth
.
For
you
must
know
that
as
they
full
solemnely
dispute
,
the
[
4
](A20740-e23950-b)
4
R.
Cupers
.
pag.
251.
num.
62.
Empire
or
temporall
rule
,
as
well
as
the
priesthood
or
ecclesiasticall
dominion
is
translated
vnto
the
successours
of
Peter
:
that
the
[
5
](A20740-e23980-b)
5
Idem
pag.
52.
num.
28.
&
p.
1.
251.
n.
63.
&
64.
right
of
rule
&
direct
dominion
of
the
Empire
and
kingdoms
belongeth
to
the
Pope
,
howbeit
he
committeth
the
exercise
therof
to
Emperours
&
Kings
:
that
[
6
](A20740-e24000-b)
6
Idem
pag.
28
num.
7.
Emperours
,
Kings
,
&
all
Princes
receiue
their
right
of
gouerning
their
kingdoms
from
the
Pope
,
&
that
by
him
they
are
confirmed
,
&
by
him
deposed
:
that
to
him
Emperors
&
Kings
as
being
but
his
vassals
are
bound
to
sweare
[
7
](A20740-e24010-b)
7
c.
tibi
domino
.
dist.
63.
&c.
1.
de
iuretur
.
allegiaunce
and
sidelity
:
that
hee
so
farre
surpasseth
the
[
8
](A20740-e24020-b)
8
c.
solitae
de
maior
.
&
obed.
Emperour
as
the
Sunne
excelleth
the
Moone
,
that
is
,
according
to
their
Astronomy
,
[
9
](A20740-e24030-b)
9
G●…oss
.
ibid.
Sta●…st
.
Orichovius
quantum
Deus
praestat
sacerdoti
,
tantum
sacerdos
praestat
regi
.
qui
regé
anteponit
sacerdoti
,
is
anteponit
creaturam
creatori
.
Apud
Iuellum
.
seuen
and
fiftie
times
,
or
rather
as
the
creatour
is
superiour
to
the
creature
.
Therefore
Kings
and
Emperours
[
10
](A20740-e24040-b)
10
Li.
●…erem
.
1.
sect.
5.
cap.
3.
&
lib.
3.
sect.
1.
cap.
3.
when
they
come
into
the
presence
of
his
holinesse
,
must
,
after
obeysance
done
in
three
seuerall
distances
,
fall
downe
before
him
and
kisse
his
foote
,
euen
as
Mantuan
saith
of
him
,
Ense
potens
gemino
,
cuius
vestigia
adorant
Caesar
,
&
aurato
vestitimurice
reges
.
And
if
they
be
in
presence
when
he
taketh
[
11
](A20740-e24090-b)
11
Lib.
1.
c●…erē
.
sect.
2.
c.
3.
horse
,
the
Emperor
or
chiefest
Prince
that
is
present
must
hold
his
right
stirrop
,
&
when
he
is
mounted
must
hold
the
bridle
,
&
play
the
lackey
for
a
certaine
space
,
&
likewise
when
he
lighteth
off
,
must
hold
the
right
stirrop
;
which
if
he
happen
to
mistake
as
being
not
vsed
to
seruice
,
he
must
looke
for
a
check
,
as
we
read
[
12
](A20740-e24100-b)
12
Helmoldus
Chron.
Slauor
:
l.
1.
c.
81.
&
Bal
:
de
vit.
pont.
of
Hadrian
the
4.
who
bitterly
checked
Frederick
the
Emperor
for
holding
the
stirrop
on
the
wrong
side
.
Or
if
it
be
his
pleasure
to
be
caried
aloft
on
mens
shoulders
,
[
13
](A20740-e24130-b)
13
lib.
caerem.
1.
sect.
2.
&
5.
de
processione
pontifi●…s
&
Caesaris
per
vrbem
.
Lib.
1.
c.
8.
caerem
.
the
Emperour
,
kings
,
&
princes
that
are
present
,
must
put
vnder
their
shoulder
&
helpe
to
cary
his
holinesse
for
a
space
,
and
whiles
he
is
on
foote
the
Emperour
or
chiefest
Prince
must
beare
vp
his
traine
.
If
the
Emperour
be
at
the
Popes
[
14
](A20740-e24140-b)
14
L●…b
.
caerem.
1.
sect.
3.
Antonin
.
sinn
.
part.
3.
●…it
,
22.
cap.
5.
§.
13.
E.
venerabilem
de
elect
.
feast
,
his
duetie
is
before
dinner
to
hold
the
Pope
water
to
washe
his
hands
,
and
to
bring
in
the
first
messe
.
For
in
deed
Imperator
est
minister
Papae
,
The
Emperour
is
the
Popes
minister
.
3.
These
are
but
matters
of
ceremony
.
But
as
he
vaunteth
that
all
the
right
of
kings
dependeth
on
him
,
so
he
challengeth
authority
and
power
to
translate
kingdoms
,
to
create
&
depose
Kings
,
to
translate
the
Empire
from
nation
to
nation
,
and
to
giue
the
same
to
whom
it
pleaseth
him
.
The
Emperour
(
saith
[
1
](A20740-e24170-b)
1
Hadrian
,
apud
Auent●…n
.
lib.
6.
he
)
is
Emperour
by
vs
.
Whence
hath
hee
the
Empire
but
from
vs
?
Behold
the
Empire
is
in
our
power
to
giue
it
to
whom
wee
well
.
And
accordingly
he
hath
[
2
](A20740-e24190-b)
2
Bellarm.
de
pont.
Rom.
lib.
3.
cap.
16.
deposed
diuerse
Kings
and
Emperours
,
and
created
others
,
as
I
shall
not
need
to
prooue
,
for
both
they
and
their
followers
boast
thereof
.
And
if
you
desire
some
other
examples
of
their
insolent
and
Antichristian
behauiour
towardes
Emperours
and
Kinges
,
did
not
Gregory
the
seuenth
make
Henry
the
Emperour
,
who
came
in
all
humilitie
to
submitte
himselfe
vnto
him
with
his
wife
and
childe
,
daunce
attendaunce
at
his
gate
bare-foote
and
bare-head
by
the
space
of
three
daies
,
before
he
would
graunt
them
any
accesse
vnto
him
?
When
as
the
Emperour
Fredericke
Super
aspidem
&
basiliscum
ambulabis
,
&
conculcabis
Leonem
&
Draconem
,
Thou
shalt
walke
vpon
the
Aspe
and
Cockatrice
,
and
shalt
tread
vpon
the
Lion
and
the
Dragon
.
Which
indignity
when
the
Emperour
being
not
well
able
to
brooke
,
made
answere
,
Not
to
thee
but
to
Peter
,
the
holy
father
treading
on
the
Emperours
necke
replied
,
Et
mihi
&
Petro
,
Both
to
mee
and
to
Peter
.
And
when
as
Henry
the
sixt
came
to
bee
crowned
Emperour
,
and
to
that
ende
kneeled
before
Celestin
the
third
sitting
in
his
pontisicall
chaire
,
did
not
hee
after
hee
had
sette
the
imperiall
Diademe
on
his
head
,
and
as
some
say
with
his
feete
,
kicke
it
of
with
his
foote
againe
?
What
should
I
tell
you
of
Innocent
the
second
,
how
hee
caused
his
owne
with
the
Emperours
picture
to
bee
set
vp
in
the
Palace
of
Laterane
,
himselfe
sitting
in
his
pontificall
throne
,
and
the
Emperour
kneeling
before
him
and
holding
vp
his
hands
as
vnto
God
,
with
these
verses
subscribed
,
Rexvenit
ante
sores
,
iurans
prids
vrbis
honores
,
Pòst
homo
sit
Papae
,
sumit
quo
dante
coronam
,
That
is
,
The
King
of
the
Romanes
commeth
before
the
gates
,
swearing
first
to
the
honours
&
priuileges
of
the
citie
,
afterward
he
becommeth
the
Popes
man
,
of
whose
gift
he
receiueth
the
imperiallcrowne
.
4.
And
thus
hath
the
Pope
lifted
vp
himself
aboue
al
that
is
called
God
vpon
earth
,
that
is
to
say
,
Kings
&
Emperours
:
let
vs
now
consider
whether
he
exalteth
himself
aboue
those
which
are
called
Gods
in
heauen
,
that
is
to
say
,
the
Angels
.
First
,
in
generall
it
is
auouched
by
himselfe
&
his
approued
writers
,
that
the
power
of
the
Pope
is
greater
then
all
other
created
power
.
[
a
](A20740-e24400-b)
a
Antonin
.
s●…m
.
pact
.
3.
lit.
22.
c.
5.
Potestas
Papaemaior
est
omni
alia
potestate
creata
:
[
b
](A20740-e24420-b)
b
Concil.
Lateranens
.
sub
Leo.
10.
sess.
10.
That
vnto
him
is
giuen
all
power
aboue
all
powers
as
wel
of
heauen
as
of
the
earth
.
Qui
totum
dicit
nihil
excludit
,
Hee
that
saith
all
excludeth
nothing
:
[
c
](A20740-e24440-b)
c
Innocent
.
Papa
.
extr.
de
constit
.
R.
Cupers
.
pag.
28.
num.
5.
that
to
the
vicar
of
the
creatour
,
that
is
the
Pope
,
euery
creature
is
subiect
:
and
more
particularly
,
that
he
hath
[
d
](A20740-e24450-b)
d
Felinus
apud
Iuellum
.
vi●…riatum
Christi
,
Christes
vicarship
,
not
onley
about
things
in
heauen
,
in
earth
,
in
hel
,
but
also
aboue
the
Angels
both
good
&
bad
:
[
e
](A20740-e24470-b)
e
Nicolaus
Egmundanus
apud
Bal.
de
vit.
pōl.
Pontificem
Romanum
habere
imperium
in
angelos
ac
daemonas
,
That
the
Pope
hath
rule
ouer
the
Angels
and
Diuels
.
That
he
hath
power
to
command
the
Angels
,
for
so
they
say
,
[
f
](A20740-e24490-b)
f
Gregor.
Haimburg
.
in
appellat
.
Sigism
.
apud
Iuell
.
Papa
Angelis
habet
imperare
,
&
[
g
](A20740-e24510-b)
g
Camotensis
.
Papa
angelis
praecipit
.
And
according
to
these
testimonies
which
auouch
his
right
,
is
the
Popes
practise
.
For
not
onely
he
callengeth
greater
honour
&
reuerence
to
be
done
to
himselfe
then
is
due
to
the
angels
(
for
he
admitteth
of
adorations
&
fallings
downe
before
him
,
which
the
angels
refuse
because
they
are
our
fellow
seruants
:
)
but
also
he
taketh
vpon
him
to
commaund
the
holy
Angels
at
his
pleasure
to
remoue
soules
departed
out
of
purgatory
into
heauen
.
Clement
the
6.
in
his
bull
concerning
those
which
should
come
to
Rome
to
celebrate
the
Iubile
,
he
commaundeth
the
Angels
of
heauen
,
that
if
any
of
them
should
die
in
that
lourney
,
to
bring
their
soules
being
wholy
freed
from
Purgatory
into
the
glory
of
Paradise
.
His
words
be
these
:
Prorsus
mandamus
angelis
paradisi
,
quatenus
animam
à
purgatorio
penitus
absolutam
,
in
paradisi
gloriam
introducant
.
5.
It
remaineth
that
I
should
shew
how
the
Pope
aduanceth
himselfe
aboue
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
the
thinges
wherein
God
is
worshipped
,
or
which
are
worshipped
as
God
in
the
church
of
Rome
,
as
namely
the
Saints
,
the
crosse
,
the
altar
,
and
their
God
of
bread
.
As
for
the
saints
they
are
subiect
to
the
Ioannes
Monlucius
the
Bishop
of
Valence
,
who
was
the
french
6
But
let
vs
come
to
the
height
of
Antichrists
pride
,
For
it
is
not
sufficient
for
the
Pope
to
be
lifted
vp
aboue
all
that
is
called
God
,
or
that
is
worshipped
,
vnlesse
he
take
vpon
him
as
if
he
were
God
,
and
seeke
to
match
himselfe
with
Christ
,
as
the
name
Antichrist
importeth
:
that
vnto
him
the
height
of
Antichrists
[
a
](A20740-e24720-b)
a
In
c.
ecclesia
,
vt
lite
pe●…dente
,
&
in
Concil.
Lateran
.
sub
Iu●…o
.
Bald.
in
l.
barbar
.
de
off
.
praet
.
pride
may
also
be
applied
,
which
is
described
in
these
words
,
insomuch
that
hee
sit
teth
in
the
temple
of
God
as
God
,
behauing
himselfe
as
if
he
were
god
,
or
(
which
is
all
one
)
shewing
himselfe
that
he
is
god
.
For
of
his
followers
and
flatterers
hee
is
said
to
be
all
and
aboue
all
,
the
cause
of
causes
,
and
the
first
[
b
](A20740-e24750-b)
b
Gomesius
de
regul.
cancell
.
cause
.
Bald.
in
c.
ecclesia
vt
lite
pendente
,
that
hee
is
numen
quoddam
,
visibilem
quendam
Deum
praese
serens
,
a
certaine
diuine
maiesty
shewing
himself
to
be
a
certaine
visible
God
.
Agreeable
to
the
prophecy
2.
Thess.
2.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
as
Beza
translateth
praese
ferens
,
hebr
.
moreh
i.
facrens
se
apparere
of
some
he
is
called
[
c
](A20740-e24820-b)
c
Decius
c.
1.
de
constitutionib
.
Ca●…dill
.
pro
concil
trident
.
Bald.
Cod.
sentent
.
rescindendi
.
1.
vit.
&
de
electione
.
Felin
.
c.
ego
.
N
de
iureius
.
terrenus
Deus
or
Deus
in
terris
,
a
God
vpon
earth
.
In
the
councel
of
Laterane
it
was
said
to
him
,
&
he
heard
it
willingly
,
[
d
](A20740-e24850-b)
d
Christoph.
Marcellan
con●…l
.
Lateran
.
sess
4.
In
arca
triumph
.
Impress
.
Lug●…uni
〈◊〉
.
1555
Tu
es
alter
Deus
in
terris
,
thou
art
another
God
vpon
earth
:
in
honour
of
that
hellhound
Sixtus
the
4.
it
was
written
,
and
presented
to
his
view
,
that
he
is
worthilie
beleeued
to
be
a
God
vpon
earth
,
Orac'lo
vocis
mundi
moderaris
habenas
,
Et
meritò
in
terris
crederis
esse
Deus
.
By
the
oracle
of
thy
voice
thou
gouernest
the
world
,
and
worthily
art
thou
beleeued
to
be
a
god
vpon
earth
.
The
Canonists
call
him
,
Our
Lord
God
the
Pope
.
For
so
it
is
written
not
onely
in
diuerse
old
editions
,
but
also
in
that
newe
edition
which
by
the
authority
of
Pope
Gregory
13.
was
corrected
and
published
,
Credere
dominum
Deum
nostrum
Papam
,
conditorem
dictae
decretalis
&
istius
,
nö
sic
potuisse
statucre
prout
statuit
,
haereticum
censeatur
:
to
beleeue
that
our
Lord
God
the
Pope
the
authour
of
this
,
and
the
aforesaid
decretal
,
could
not
decree
as
he
hath
decreed
,
it
ought
to
be
indged
hereticall
.
And
as
they
willinglie
heare
themselues
called
God
(
and
not
onelie
themselues
heare
or
reade
it
,
but
by
their
authoritie
appoint
the
same
to
be
published
vnto
the
world
)
so
they
are
content
to
bee
worshipped
and
adored
as
God
.
Neither
was
the
complaint
of
Frederic
the
second
vntrue
;
Pontifices
Romanos
affectare
dominationem
&
diuinitatem
,
atque
vt
ab
hominibus
haud
aliter
,
imó
,
magis
quàm
Deus
timeantur
,
That
the
Popes
of
Rome
affect
Lordshippe
,
and
diuinity
.
and
that
they
may
bee
feared
of
men
no
otherwise
,
yea
more
then
God
.
Franciscus
Zabarella
a
Cardinall
of
Rome
saith
,
The
Popes
haue
beene
made
to
beleeue
(
such
is
their
pride
)
that
they
can
doe
all
things
what
they
list
,
euen
vnlawfull
things
,
and
that
they
are
plusquam
Deus
,
more
then
God
.
These
are
more
then
sufficient
to
prooue
that
the
Pope
taketh
vpon
him
as
if
he
were
a
God
,
although
he
should
not
in
word
affirme
any
such
thing
of
himself
.
But
so
shamelesse
is
this
Antichrist
,
by
a
diuine
power
:
and
the
reason
is
giuen
by
his
Lawyers
,
because
the
Pope
canonicallie
elected
,
is
a
God
vpon
earth
.
Whereupon
Innocentiue
.
3.
vseth
vt
nostrum
prodeat
de
Dei
vultu
iudicium
that
our
iudgement
may
proceed
from
the
face
of
god
:
That
Peter
&
con
sequently
his
successor
the
Pope
(
for
to
that
purpose
it
is
alleaged
)
is
assumd
into
the
felowship
of
the
vndiuided
vnity
.
And
in
God
cannot
be
iudged
of
men
.
The
Pope
is
god
,
therfore
the
pope
may
not
be
iudged
of
men
.
assumption
he
approueth
by
the
forged
testimonie
of
Constantine
.
And
therefore
not
vnworthily
by
a
worthy
Bishoppe
in
Auentinus
,
the
Pope
is
said
to
be
Antichrist
,
in
whose
forehead
this
name
of
blasphemy
is
written
:
Deus
sum
,
errare
non
possum
.
I
am
God
,
I
cannot
erre
.
7
But
as
I
said
,
the
name
Antichrist
signifieth
such
a
one
as
seeketh
to
match
Christ
.
Let
vs
therefore
farther
consider
how
this
agreeth
to
the
Pope
.
For
if
the
Pope
doe
seeke
to
match
himselfe
with
Christ
,
then
by
this
argument
alone
if
there
were
no
more
,
hee
may
be
certainely
conuinced
to
bee
Antichrist
.
In
Christ
wee
consider
his
natures
and
his
offices
,
As
touching
his
nature
the
Pope
if
you
will
beleeue
their
blasphemies
,
[
a
](A20740-e25250-b)
a
Extrau
.
in
Ioan.
22.
aequè
ac
Christus
Deus
est
,
ens
secundae
intentionis
compositum
ex
Deo
&
homine
.
As
well
as
Christ
he
is
god
,
a
being
of
the
second
intention
compounded
of
god
and
man
.
And
as
Christ
in
respect
of
the
one
nature
is
greater
then
man
,
and
in
regard
of
the
other
lesse
then
God
,
so
they
say
of
the
Pope
,
[
b
](A20740-e25290-b)
b
Ioan.
a
Capistr
de
Papae
&
ecclesiae
authoritate
.
Est
quasi
deus
in
terris
,
maior
homine
,
&
minor
Deo
,
plenitudinem
obtinens
potestatis
.
He
is
as
it
were
a
god
vpon
earth
,
greater
then
a
man
,
and
lesse
then
god
,
hauing
the
fulnesse
of
power
.
That
he
is
a
man
I
shall
not
neede
to
proue
,
howbeit
some
of
his
followers
cannot
well
tell
what
to
make
of
him
.
They
say
hee
is
the
wonderment
of
the
world
,
[
c
](A20740-e25310-b)
c
Nec
deus
es
,
nec
homo
:
quasi
neuter
es
inter
v●…rumque
.
neither
God
nor
man
,
but
a
neuter
betwixt
both
.
That
hee
would
bee
supposed
and
acknowledged
as
a
God
,
besides
all
the
allegations
in
the
former
section
,
it
appeareth
also
by
the
diuine
properties
which
are
attributed
to
the
Pope
.
His
holinesse
(
that
is
to
say
)
the
Pope
,
(
for
his
holinesse
is
himselfe
,
)
is
[
d
](A20740-e25320-b)
d
Ps.
94.
1.
Rod.
Cupers
de
ecclesia
pag.
61.
num.
52.
Deus
vindictae
the
god
of
reuenge
,
true
without
errour
,
yea
without
possibilitie
of
erring
,
for
hee
cannot
erre
,
whose
[
e
](A20740-e25350-b)
e
Sub
finem
tit
de
censib
.
exact
.
&
procur
in
Clement
.
ad
verbum
volumus
&
Abb.
Panorm.
de
constitut.
de
translat
it
.
episc
.
c
quanto
in
gloss
.
will
must
stande
for
reason
as
if
it
were
the
rule
of
iustice
.
For
euen
as
some
of
his
[
f
](A20740-e25360-b)
f
Ger●…chus
apud
Auentin
.
lib.
5.
friends
say
he
often
beateth
vpon
that
of
the
Satyre
,
Sic
volo
sic
iubeo
,
sit
proratione
volunt
as
.
So
I
will
,
so
I
command
,
my
will
must
stand
for
reason
.
And
therefore
it
were
no
better
then
[
g
](A20740-e25400-b)
g
Dist.
40.
non
nos
in
gloss
.
sacriledge
to
call
in
question
any
of
his
doings
.
For
power
,
whether
you
vnderstand
potestatem
,
or
potentiam
,
that
is
authority
or
might
,
hee
would
seeme
to
be
infinit
in
respect
of
both
,
for
[
h
](A20740-e25430-b)
h
Lib.
caerem.
1.
sect.
7.
infinit
power
is
giuen
vnto
him
.
And
if
vnto
Christ
[
i
](A20740-e25440-b)
i
Cupers
de
eccl.
pag
50.
num.
45.
46.
De
maior
.
&
obed.
c.
vnam
sanctam
in
gloss
.
was
giuen
all
power
in
heauen
and
in
earth
,
then
the
Pope
who
is
his
vicar
hath
the
same
power
.
He
forsoth
is
the
[
k
](A20740-e25450-b)
k
Bald.
c.
ecclesia
.
vt
lite
.
pendente
.
cause
of
causes
,
of
whose
power
none
must
enquire
,
seeing
of
the
first
cause
there
is
no
cause
:
yea
to
[
l
](A20740-e25460-b)
l
In
L.
sacrilegij
.
c.
de
crim
.
sacril
.
doubt
of
his
power
,
is
no
better
then
sacriledge
.
[
m
](A20740-e25470-b)
m
Panormit
.
ex
Hostiensi
.
extr.
de
translat
.
praelat
.
c.
quanto
.
&
de
electi
.
c.
licet
.
Excepto
peccato
potest
quasi
omnia
facere
quae
potest
Deus
,
Sinne
excepted
,
the
Pope
may
doe
all
things
as
it
were
which
God
may
doe
.
He
can
chaunge
the
nature
of
things
,
yea
[
n
](A20740-e25490-b)
n
De
translat
.
episc
.
c.
quanto
in
gloss
.
of
nothing
he
can
make
something
,
and
of
vniustice
righteousnesse
,
for
hee
hath
the
fulnesse
of
power
.
8.
If
you
respect
his
office
he
hath
the
same
[
o
](A20740-e25510-b)
o
Bellarm.
de
pont.
Rom.
l.
5.
c.
4.
which
Christ
had
whiles
he
was
on
the
earth
,
howbeit
there
is
great
oddes
in
their
outward
estates
.
[
p
](A20740-e25520-b)
p
R.
Cupers
de
eccl
:
pag.
50.
num.
45.
46.
Bellarm.
de
concil
,
l.
2.
c.
17.
&
de
pot
.
Rom.
lib.
2.
c.
31.
Ioan.
de
turrecre
.
sum
.
de
eccl.
lib.
2.
c.
27.
&
cap.
80.
R.
Cupers
.
pag.
34.
num.
1.
Bonifac.
8.
c.
quoniam
de
immunit
.
in
6.
Panormit
.
For
it
is
not
sit
that
the
Pope
should
resemble
Christ
who
now
is
glorified
in
heauen
,
as
he
was
contenned
,
but
as
the
Pastor
of
the
whole
world
supernal
&
heauenvly
,
&
as
he
shall
come
to
be
our
iudge
,
to
whom
it
is
certain
that
all
men
of
necessity
must
obey
.
For
it
is
euident
that
the
worke
of
redemption
being
accomplished
,
the
power
of
Christ
was
extended
as
well
in
heauen
as
in
earth
.
Mat.
28.
All
power
is
giuen
vnto
me
in
heauen
&
in
earth
.
Which
power
is
translated
vnto
his
Vicar
,
&c.
In
respect
of
his
office
therfore
,
he
is
the
foundation
,
the
head
,
the
husband
,
the
Lord
of
the
vniuersal
church
,
in
vnction
Christ
,
&
is
therfore
to
be
called
[
a
](A20740-e25550-b)
a
R.
Cupers
.
de
eccl.
Christus
Domini
,
the
Lords
Christ
Now
if
it
be
obiected
that
Christ
alone
is
the
head
[
b
](A20740-e25570-b)
b
Eph.
t.
.
21.
22.
4.
15.
5.
23.
Col.
1.
28.
of
the
Catholike
Church
and
so
of
the
[
c
](A20740-e25580-b)
c
Eph.
5.
24.
Ioan.
3.
29.
2.
Cor.
11.
2.
1.
Cor.
3.
11.
12.
rest
:
answere
is
made
,
that
[
d
](A20740-e25600-b)
d
R.
Cupers
.
de
eccl.
pag.
128.
num.
36.
Christ
and
the
Pope
in
the
Church
are
vnum
&
idem
caput
,
one
and
the
same
head
,
and
doe
make
one
and
the
same
consistorie
:
[
e
](A20740-e25630-b)
e
Idem
pag.
30.
num.
8.
for
it
were
a
monstrous
thing
that
the
Church
should
haue
two
heads
.
And
to
the
same
purpose
saith
a
[
f
](A20740-e25650-b)
f
1.
de
.
turrecre●…at
.
summ
.
de
eccle.
lib.
2.
c.
26.
Cardinall
of
Rome
,
The
iudgement
of
the
Pope
is
reputed
the
iudgement
of
God
,
and
his
sentence
,
and
his
consistory
,
the
consistory
of
God
:
and
therefore
Christ
and
the
Pope
are
not
properly
two
heads
,
but
one
,
as
Boniface
the
eight
declareth
,
In
extrav.
c.
vnam
sanctam
.
But
to
speake
more
particularly
of
his
offices
.
For
prophecie
,
hee
is
the
vniuersall
or
oecumenicall
Bishop
,
and
Pastor
of
Pastors
,
Who
is
oom
a
light
into
the
world
,
but
men
haue
loued
darkenesse
more
then
light
,
who
hath
the
supreme
authority
of
interpreting
the
scriptures
,
who
is
the
supreame
iudge
in
controuersies
of
religion
,
hauing
[
1
](A20740-e25710-b)
1
Decret.
Greg.
l.
1.
de
elect
&
〈◊〉
o●…
c.
significa●…
Concil.
Florent
.
&
T●…dent
.
generall
councels
,
for
[
2
](A20740-e25730-b)
2
R.
Cupers
de
●…ccl
.
pag.
31.
num.
23.
Pig●…
.
lib.
6.
c.
13.
although
in
a
generall
councell
the
vniuersall
Church
is
represented
,
in
so
much
that
nothing
is
greater
then
the
Councell
,
Tamen
Papa
eidem
omnimoda
supereminet
authoritate
,
Notwithstanding
the
Pope
surpasseth
the
same
in
all
maner
authority
,
whose
iudgement
is
to
bee
preferred
before
the
iudgement
of
the
whole
worlde
,
insomuch
that
if
the
whole
worlde
should
determine
against
the
Pope
,
wee
must
stande
to
his
sentence
,
for
so
they
say
,
[
4
](A20740-e25800-b)
4
R.
Cupers
.
pag.
11
〈◊〉
.
18.
Papae
sententia
totius
orbis
pl●…to
prefertu●…
:
And
againe
,
[
5
](A20740-e25820-b)
5
1.
de
turrecrem
.
lib.
3.
c.
64.
Si
totus
mundus
sentiret
(
or
as
the
[
6
](A20740-e25840-b)
6
In
c.
nemo
.
9.
q
3.
glosse
readeth
senten●…iaret
)
contra
Papam
,
videtur
quòd
senten●…ae
Papae
standum
esset
,
vt
24.
q.
1.
haec
est
fides
,
haec
gloss
.
[
7
](A20740-e25880-b)
7
Baldus
.
who
is
of
greater
authority
then
all
the
Saints
,
and
in
respect
thereof
is
of
[
8
](A20740-e25890-b)
8
1.
de
turrecrem
.
summ
.
lib.
2
cap.
26.
great
perfection
then
the
whole
body
of
the
Church
besides
.
But
it
is
not
sufficient
for
this
Antichrist
to
preferre
himselfe
aboue
the
whole
Church
which
is
the
body
of
Christ
,
vnlesse
also
hee
sought
in
respect
of
the
propheticall
office
to
match
himselfe
with
Christ
the
head
of
the
church
,
yea
and
in
some
respects
to
ouermatch
him
.
9.
He
seeketh
to
match
himselfe
with
Christ
,
1.
in
taking
vpon
him
to
make
newe
articles
of
Eaith
,
and
to
propound
doctrines
not
contayned
in
the
Scriptures
as
necessarie
vnto
saluation
.
2.
In
making
fiue
Sacraments
more
then
Christ
appointed
,
(
some
whereof
hee
preferreth
aboue
baptisme
)
and
those
two
which
Christ
hath
ordained
he
hath
so
altered
and
chaunged
as
that
the
one
is
scarcely
,
the
other
not
at
all
the
same
.
And
whereas
Christ
ordained
the
Sacrament
of
his
body
and
blood
in
two
kindes
,
they
not
withstanding
his
institution
will
haue
it
administred
to
the
people
but
in
one
kind
.
For
so
it
is
professed
in
the
Councell
of
Constance
,
that
although
Christ
administred
this
venerable
sacrament
vnto
his
Disciples
vnder
both
kinds
of
bread
and
wine
,
and
although
in
the
primitiue
church
this
sacrament
was
receiued
of
the
faithfull
in
both
kinds
,
notwithstanding
this
custome
of
receiuing
the
bread
only
was
vpon
good
reason
brought
in
,
for
the
auoiding
of
some
dangers
and
scandales
.
3.
In
making
their
owne
deuises
,
decretals
&
traditions
of
equal
authority
with
the
word
of
God
.
Innocentius
3.
comanded
that
the
words
of
the
canon
Among
the
Canonicall
scriptures
the
decretall
epistles
are
numbred
.
Which
in
Pari
pi●…tatis
affectu
ac
reuerentia
,
With
as
great
affection
of
pietie
and
reuerence
,
as
the
written
worde
of
God
.
Which
decree
when
as
a
certaine
Bishop
misliked
,
Ceruinus
the
Popes
10.
And
thus
the
Pope
matcheth
himselfe
with
Christ
our
Prophet
:
let
vs
now
consider
how
he
aduaunceth
himselfe
aboue
him
.
Which
he
manifestly
doth
in
preferring
his
owne
and
the
churches
authority
aboue
the
scriptures
.
And
if
the
virtualiter
est
tota
ecclesia
,
that
is
,
virtually
the
whole
church
,
but
also
his
power
alone
exceedeth
the
power
of
all
the
whole
church
besides
.
Now
that
the
authority
of
the
church
&
much
more
of
the
Pope
who
is
superior
to
the
church
,
is
aboue
the
scripture
,
it
is
both
generally
affirmed
&
by
som
particulars
confirmed
,
Cardinal
Cusanus
entitleth
his
book
,
De
authoritate
ecclesia
&
concilij
supra
&
contra
scripturam
,
Of
the
authority
of
the
Church
&
councell
aboue
&
against
the
Scripture
.
Syluester
Prierias
master
of
the
Popes
pallace
saith
,
That
indulgences
are
warranted
vnto
vs
,
not
by
the
authoritie
of
the
Scripture
,
but
by
the
authoritie
of
the
Church
and
Pope
of
Rome
,
which
is
greater
.
Boniface
the
Archbishop
of
Mentz
saith
,
That
all
men
so
reuerence
the
Apostolicke
See
of
Rome
,
that
they
rather
desire
the
auncient
institution
of
Christian
religion
from
the
Pope
,
then
from
the
holy
Scriptures
.
This
saying
the
Pope
hath
so
approued
,
that
he
hath
caused
it
to
be
inserted
into
the
cap.
Si
Romanorum
,
Pope
Nicolas
not
onely
matcheth
their
decretall
Epistles
with
the
holy
Scriptures
,
but
also
affirmeth
that
the
Scriptures
are
therefore
to
be
receiued
,
because
the
Pope
hath
iudged
them
canonicall
.
Another
saith
,
Whosoeuer
resteth
not
on
the
doctrine
of
the
Romane
church
and
Bishop
of
Rome
as
the
infallible
rule
of
God
,
à
qua
sacra
scriptura
robur
trabis
&
authoritatem
,
From
which
the
sacred
Scripture
draweth
strength
and
authority
,
hee
is
an
Hereticke
.
Eckius
saith
,
Scriptura
nisiecclesiae
authoritate
non
est
authentica
,
The
Scripture
is
not
authenticall
but
by
the
authority
of
the
Church
.
For
I
will
not
tell
you
how
some
of
them
haue
not
bene
ashamed
to
say
,
that
the
Scripture
without
the
authoritie
of
the
Church
,
is
of
it selfe
no
better
worth
then
AEsopes
fables
.
Pighius
saith
,
The
authority
of
the
church
If
any
man
haue
the
interpretation
of
the
church
of
Rome
concerning
any
place
of
scripture
,
although
he
neither
know
nor
vnderstand
whether
and
how
it
agreeth
with
the
words
of
the
scripture
,
notwithstanding
he
hath
ipsimum
verbum
Dei
,
the
very
word
of
God
:
And
if
the
sence
,
which
they
giue
,
be
diuerse
according
to
the
variety
of
their
practise
and
diuersitie
of
times
,
we
must
acknowledge
that
the
scripture
is
to
follow
the
church
and
not
the
church
to
follow
the
scriptures
.
Whereupon
Cardinall
Cusanus
,
It
is
no
though
the
practise
of
the
church
expound
the
scriptures
at
one
time
one
way
and
at
another
time
another
way
.
For
the
vnderstanding
or
sence
of
the
scripture
runneth
with
the
practise
.
And
that
sence
so
agreeing
with
the
practise
is
the
quickning
spirit
.
And
therefore
the
scriptures
follow
the
church
,
but
contrarywise
the
church
followeth
not
the
scriptures
.
And
this
is
that
which
one
who
was
no
small
foole
in
Rome
auouched
,
The
Pope
saith
he
may
change
the
holy
gospell
,
and
may
giue
to
the
gospell
according
to
place
and
time
another
sence
.
And
to
the
same
purpose
was
the
speech
of
that
blasphemous
Cardinall
,
that
if
any
man
did
not
beleeue
that
Christ
is
very
God
and
man
,
and
the
Pope
thought
the
same
,
he
should
not
bee
condemned
.
To
conclude
therefore
with
Cardinall
Cusanus
,
This
is
the
iudgement
(
saith
he
)
of
all
them
that
thinke
rightlie
,
that
found
the
authoritie
and
vnderstanding
of
the
scriptures
in
the
allowance
of
the
church
:
and
not
contrariwise
lay
the
foundation
of
the
church
in
the
authority
of
the
scriptures
.
11
Thirdly
,
the
Pope
challengeth
authority
aboue
the
scriptures
,
when
he
taketh
vpon
him
to
dispense
with
the
word
and
law
of
God
.
For
whosoeuer
taketh
vpon
him
to
dispense
with
the
law
of
another
challengeth
greater
authority
then
the
others
,
and
it
is
a
rule
among
themselues
,
In
praecepto
superioris
,
non
debet
dispensare
inferior
,
the
inferiour
may
not
dispense
Petrus
Aluara●…lus
the
spaniard
for
a
summe
of
money
,
to
marie
two
sisters
at
once
&c.
Disobedience
to
parents
,
periury
that
is
breaking
of
lawfull
oathes
,
rebellion
against
lawfull
princes
,
murdering
of
a
sacred
prince
,
are
condemned
by
the
lawe
of
God
as
haynous
offences
.
But
if
children
shall
cast
of
their
parents
to
enter
into
a
Sodomiticall
cloister
,
if
the
Pope
shall
absolue
the
subiects
from
their
oathes
and
forbidde
them
to
obey
their
princes
,
if
he
shal
excommunicate
a
lawfull
prince
,
or
suborne
a
wicked
traytour
,
to
murder
his
soueraigne
:
then
disobedience
to
parents
,
periurie
and
rebellion
in
subiectes
,
murthering
of
sacred
Princes
,
is
not
onelie
a
warrantable
but
also
a
meritorious
acte
.
For
as
you
haue
hearde
Papa
ex
iniustitia
potest
facere
iustitiam
.
The
Pope
of
sinne
can
make
righteousnesse
.
And
that
the
Pope
may
thus
dispense
with
the
word
of
God
,
his
canonistes
and
diuines
doe
diuersely
dispute
.
One
saith
,
[
a
](A20740-e26650-b)
a
Michael
Medina
,
Christian
.
paraenes
.
lib.
7.
c.
17.
Gratian.
part.
1.
pag.
76.
Potestas
in
diuinas
leges
ordinariè
in
Romano
pontifice
residet
.
Power
ouer
the
lawes
of
God
remaineth
ordinarily
in
the
pope
of
Rome
.
Others
say
,
Papa
potest
dispensare
contra
ius
diuinum
.
[
b
](A20740-e26680-b)
b
16.
q.
1.
de
decimi●…
,
in
●…loss
.
Dist.
34.
c.
Lector
.
15
q.
6.
authoritatem
.
Priuilegium
contra
ius
diuinum
concedi
potest
.
The
Pope
may
dispense
,
or
grant
a
priuiledge
against
the
law
of
God
:
[
c
](A20740-e26700-b)
c
Abb.
Panorm.
extr.
de
d
〈◊〉
.
cap.
sin
.
that
is
,
as
another
saith
,
hee
may
dispense
against
the
law
of
God
in
particular
,
but
not
in
generall
.
Papa
potest
dispensare
contra
Apostolum
,
the
Pope
may
dispense
against
the
Apostle
.
[
d
](A20740-e26720-b)
d
Felin
.
de
constitut.
cap
statuta
canonum
.
The
Pope
may
dispense
against
the
new
testament
vpon
a
greate
cause
.
ᵉ
The
Pope
may
dispense
against
the
Epistles
of
Paule
.
And
to
put
this
matter
out
of
doubt
which
is
so
doubtfullie
handled
by
some
popish
writers
,
this
question
in
summa
angelica
is
determined
and
decided
,
out
of
diuerse
authors
approued
in
the
church
of
vbi
ratio
legis
desicit
,
where
the
reason
of
the
lawe
faileth
:
so
hec
may
dispense
with
all
the
precepts
of
the
old
and
new
testament
.
But
how
shall
wee
know
where
the
reason
of
the
lawe
faileth
?
This
may
partly
be
knowne
by
those
examples
in
the
scripture
where
God
himselfe
dispensed
with
his
lawes
.
But
where
there
is
no
example
of
Gods
dispensation
in
the
like
case
,
then
it
appertaineth
to
the
Pope
alone
to
declare
,
when
and
in
what
particular
case
the
reason
of
the
lawe
faileth
.
And
I
sirmelie
beleeue
(
saith
the
authour
of
that
booke
)
that
if
any
man
,
crauing
a
dispensation
in
any
case
against
the
lawe
of
God
,
interpose
not
importunitie
of
reward
or
suite
,
but
simplie
put
himselfe
into
the
hands
of
the
Pope
by
declaring
his
case
,
that
God
will
not
suffer
his
vicar
to
erre
in
dispensing
.
So
that
whereas
the
lawes
and
commandements
of
God
are
to
bee
vnderstoode
with
this
exception
onely
Nisi
Deus
ipse
aliter
voluerit
,
vnlesse
God
himselfe
otherwise
appoint
,
because
hee
alone
may
dispense
with
his
owne
lawes
:
notwithstanding
by
the
popish
diuinitie
they
are
to
bee
vnderstood
with
this
exception
,
vnlesse
the
Pope
otherwise
appoint
:
that
is
,
wee
are
bound
to
keepe
euery
commaundement
of
God
,
vnlesse
the
Pope
interpose
his
authoritie
betwixt
God
and
vs
(
as
the
tribunes
of
the
comunalty
among
the
Romanes
were
wont
to
intercede
against
other
magistrates
)
and
exempt
vs
from
the
obedience
thereof
.
12
And
as
the
Pope
may
dispense
with
all
the
lawes
of
God
,
so
in
the
last
place
,
hee
may
and
doth
take
away
some
,
and
abrogate
others
.
Papa
potest
tollere
ius
diuinum
ex
parte
non
in
totum
:
the
Pope
may
take
away
the
law
of
God
in
part
,
but
not
in
whole
.
Thus
hee
taketh
away
the
second
commaundement
out
of
the
decalogue
,
because
with
it
his
Idolalatrie
cannot
stand
:
and
to
make
vp
the
full
number
of
ten
he
diuideth
the
last
commandement
into
two
,
against
all
reason
and
authority
of
antiquitie
.
But
that
commandement
concerning
images
and
diuerse
others
the
Pope
also
abrogateth
by
his
countermaunds
.
God
forbiddeth
vs
either
to
worshippe
or
to
serue
any
but
himselfe
.
Mat.
4.
10.
1.
Sam.
7.
3.
Ex.
20.
3.
The
Pope
commaundeth
vs
to
worshippe
Angells
and
Saints
,
yea
and
the
reliques
of
Saints
.
God
forbiddeth
the
making
and
worshipping
of
images
,
the
Pope
commaundeth
the
contrary
.
God
condemneth
stewes
,
the
Pope
alloweth
them
,
yea
a
iugo
seculari
,
from
the
secular
yoke
.
God
commaundeth
all
to
mary
,
who
haue
not
the
gift
of
continencie
:
the
Pope
forbiddeth
all
his
cleargie
,
though
neuer
so
incontinent
,
to
mary
.
Besides
,
it
is
euident
that
the
Popes
lawes
in
the
church
of
Rome
are
in
greater
estimation
than
the
lawes
of
God
,
the
obedience
of
them
beeing
more
straightly
vrged
,
and
the
disobedience
thereof
more
seuerely
punished
,
then
of
Gods
lawes
.
As
for
example
,
it
is
more
safe
for
a
man
in
the
church
of
Rome
to
bee
a
meere
Atheist
&
a
worshipper
of
no
God
,
then
not
to
bee
a
worshipper
of
their
God
of
bread
,
though
otherwise
a
good
Christian
:
better
for
a
priest
to
bee
a
So
domit
,
then
to
mary
:
better
to
bee
a
drunkard
and
whoremonger
then
to
eat
slesh
in
Lent
:
better
with
the
begging
friers
13.
To
his
propheticall
office
let
vs
adde
his
priesthood
.
Behold
the
great
Priest
.
He
is
the
Prince
of
Priests
,
and
head
of
the
Christian
religion
.
He
is
that
Priest
of
Priestes
,
who
remitteth
both
fault
and
punishment
both
to
quicke
and
dead
:
whereas
Christ
remitteth
onely
to
the
liuing
:
and
(
as
they
say
)
forgiueth
the
fault
but
not
the
punishment
,
neither
doth
this
indulgent
father
graunt
pardon
alone
for
sinnes
past
,
but
also
for
offences
to
come
.
14.
But
I
hasten
to
his
kingly
office
.
For
hee
forsooth
is
the
[
1
](A20740-e27080-b)
1
Paul
.
4
ad
ducem
Florentin
.
in
bulla
.
King
of
Kings
and
Lorde
of
Lords
,
the
[
2
](A20740-e27090-b)
2
Stenchus
.
&
Sim.
Begnius
in
orat
.
in
concil
.
Lateran
.
sess.
6.
Lion
of
the
tribe
of
Iuda
,
to
[
3
](A20740-e27100-b)
3
Lib.
1.
carem
.
sect.
7.
Pius
5.
in
bull
.
ad
regem
&
reginam
matrem
Galliae
.
Antonin
.
in
sum
.
part.
3.
tit.
22.
ca.
5.
§.
1.
&
5.
&
6.
Psalm.
8.
Heb.
2.
8.
whom
all
power
is
giuen
in
heauen
and
in
earth
,
yea
and
vnder
the
earth
.
For
as
hee
hath
a
triple
crowne
,
so
hee
hath
a
triple
Empire
,
in
heauen
and
in
earth
,
and
(
where
Christ
hath
none
)
in
purgatory
.
His
power
is
greater
then
all
other
created
power
,
extending
it selfe
in
some
sorte
vnto
things
Coelestiall
,
terrestriall
and
infernall
:
So
that
of
his
power
that
may
be
verified
which
is
said
in
the
Psalme
of
Christ
,
&
that
aptly
because
he
is
Christs
vicar
,
Thou
hast
put
al
things
vnder
his
feete
.
The
beastes
of
the
field
,
that
is
,
men
liuing
on
the
earth
:
the
fishes
of
the
sea
,
that
is
to
say
,
the
soules
in
purgatory
:
the
foules
of
heauen
,
that
is
to
say
,
the
Angels
and
the
soules
of
the
blessed
.
Another
wrote
and
taught
that
the
Pope
&
potestatem
habet
in
mortuos
,
The
Pope
commaundeth
the
Angels
,
and
hath
power
ouer
the
dead
.
In
earth
,
for
he
is
,
[
a
](A20740-e27190-b)
a
Epist.
ded.
Amicij
ad
Gregor.
15.
praefix.
Capistr
.
Totius
orbis
Dominus
,
the
Lord
of
the
whole
earth
,
hauing
[
b
](A20740-e27210-b)
b
De
Maior
c.
vnam
sanctam
.
caelestis
&
terrestris
potestatis
Monarchiam
,
The
Monarchy
of
the
heauenvly
and
earthly
power
,
[
c
](A20740-e27230-b)
c
Extra
de
statu
regular
.
pericu●…
.
in
gloss
.
obtaining
the
kingdome
of
the
whole
world
,
vnto
whom
forsooth
belongeth
that
prophecie
,
[
d
](A20740-e27240-b)
d
Lib
1.
caerem.
sect.
7.
&
capistran
.
fol.
57.
Dominabitur
à
mari
ad
mare
&
à
flumine
vsque
adterminos
orbis
:
He
shall
rule
from
sea
to
sea
,
and
from
the
riuer
vnto
the
endes
of
the
world
:
his
[
e
](A20740-e27260-b)
e
Capistran
.
〈◊〉
.
2.
fol.
24.
Antonin
.
part.
3.
tit
.
22.
§.
8.
Alexander
dis●…buted
the
newe
founde
world
,
betwixt
the
kings
of
Spaine
and
Portugal
.
Lib.
1.
caerem.
sect.
1.
c.
4.
Cardin.
Episcopus
.
Hostien●…
.
power
reacheth
ouer
all
the
faithfull
principally
,
&
secondarily
also
ouer
the
infidels
:
for
vnder
his
feete
,
that
is
,
vnder
his
iurisdiction
are
put
the
beasts
of
the
field
that
is
the
Paganes
,
oxen
that
is
Iewes
and
Heretickes
,
and
sheepe
that
is
Christians
,
and
it
extendeth
it selfe
vnto
all
the
partes
of
the
world
,
not
onely
knowne
but
also
vnknowne
,
insomuch
that
the
parts
of
the
new
found
world
are
at
his
disposition
to
distribute
and
bestow
.
And
that
the
Paganes
are
subiect
to
the
Pope
it
appeareth
,
because
the
Pope
ruleth
the
world
in
steede
of
Christ
.
But
Christ
hath
ful
iurisdiction
ouer
euery
creature
.
Seing
therfore
the
Pope
is
Christes
vicar
,
no
man
may
lawfully
withdraw
himselfe
from
his
obedience
,
euen
as
none
may
lawfully
withdraw
himselfe
from
the
obedience
of
God
.
Anton.
part
.
3.
tit
.
22.
§
.
8.
The
Deacon
which
inuested
the
Pope
was
wont
to
vse
these
words
,
I
inuest
thee
into
the
Papacy
,
Vt
praesis
vrbi
&
orbi
,
That
thou
mayst
rule
both
the
citie
and
the
world
.
And
likewise
the
Cardinall
Bishop
that
anointeth
him
,
vseth
this
forme
of
words
,
Egot●…inungo
in
pontificem
vrbis
&
orbis
.
Now
this
Ecce
duo
gladij
,
behold
two
swordes
,
ciuill
and
Ecclesiasticall
.
For
as
Pope
Nicolas
saith
,
Christus
beato
aeternae
vitae
clauigero
terreni
simul
&
coelestis
imperij
iura●…commisit
.
Christ
hath
That
he
was
Lord
both
in
spirituall
and
also
in
temporall
matters
,
throughout
the
worlde
.
And
therefore
that
the
King
should
holde
his
kingdome
at
his
hande
,
and
honour
and
worshippe
him
,
Vt
dominum
regni
sui
,
as
the
Lorde
of
his
Realme
.
Stenchus
.
for
otherwise
to
thinke
and
holde
(
hee
said
)
it
was
Heresie
.
And
as
touching
the
Romane
Empire
,
the
gouernment
thereof
belongeth
to
the
Pope
,
being
Gods
vicar
on
earth
:
as
vnto
him
by
whom
kings
doe
raigne
.
And
surely
whosoeuer
denieth
the
temporall
sworde
to
be
in
the
power
of
Peter
,
doth
full
ill
attende
to
the
worde
of
the
Lorde
,
saying
vnto
him
,
Put
vp
thy
sworde
into
the
sheath
.
And
did
not
the
Lorde
I
beseech
you
(
as
some
of
the
command
Peter
Luk.
5.
4.
to
launch
into
the
deepe
,
that
he
might
signifie
the
height
of
power
in
Peter
.
And
againe
,
Why
did
the
Lorde
sende
Peter
onely
to
the
Sea
to
fishe
with
an
angle
or
hooke
,
but
that
he
would
insinuate
that
he
intended
to
set
Peter
ouer
the
whole
surging
Sea
of
this
tempestuous
worlde
?
and
why
doth
he
commaunde
him
to
fishe
with
an
iron
hooke
,
but
that
he
was
disposed
to
commit
vnto
him
the
sworde
both
of
the
spirituall
and
temporall
Empire
?
Hereunto
wee
may
adde
that
worthy
dispute
of
Antoninus
Archbishop
of
Florence
,
part.
3.
tit.
22.
cap.
5.
§.
17
,
That
the
Pope
being
the
vicar
of
Iesus
Christ
in
the
whole
world
,
hath
,
in
stead
of
the
liuing
God
,
the
vniuersal
iurisdiction
both
of
spiritual
&
temporal
things
.
But
the
immediat
administration
of
temporal
things
he
receiueth
not
vnlesse
in
the
regions
of
the
Westerne
Empire
by
reason
of
the
graunt
made
to
the
church
by
Constantine
.
Now
,
that
he
vseth
not
the
temporal
administration
in
other
countries
,
but
onely
in
the
parts
of
Italy
&c.
this
is
not
for
want
of
authority
,
but
that
hee
would
nourish
in
his
sonnes
the
bond
of
peace
and
vnity
.
For
since
the
Empire
was
diuided
,
and
of
diuerse
in
diuerse
partes
diuersly
and
tyrannically
vsurped
,
the
Church
to
auoid
the
scandal
of
the
Iewes
hath
made
her selfe
tributarie
with
Peter
&c.
And
as
touching
those
which
say
the
Pope
hath
dominion
ouer
the
whole
world
,
not
in
temporall
matters
but
in
spirituallonely
,
they
are
like
the
counsellers
of
the
king
of
Syria
,
who
said
1.
King
.
20.
their
goddes
are
goddes
of
the
mountaines
and
not
of
the
valleis
.
For
so
they
say
the
Popes
are
goddes
of
the
mountaines
,
that
is
of
spiritaull
goods
,
but
they
are
not
goddes
of
the
valleys
,
because
they
haue
not
the
dominion
of
temporall
goods
.
And
in
the
same
place
he
addeth
;
That
from
the
sentence
of
all
Kings
and
Princes
men
may
appeale
to
the
Pope
.
Astouching
his
ecclesiasticall
authority
which
(
as
some
[
1
](A20740-e27810-b)
1
I.
de
turrecrem
lib.
3.
summ
.
cap.
9.
The
prince
of
the
church
&
king
of
the
kings
of
the
earth
;
yea
[
2
](A20740-e27830-b)
2
Amicij
epist.
dedic
.
ad
Gre
,
gor.
13.
praefix.
Capistr
.
Princeps
optimus
maximus
,
[
3
](A20740-e27850-b)
3
D●…st
.
40.
c.
si
Papa
,
et
R.
Cis.
pers
pag.
29.
Ioan.
Andreas
in
c.
quanto
de
translat
.
Panorm.
c
licet
.
de
elect
.
Of
whom
the
saluation
of
the
church
vniuersall
after
God
dependeth
.
He
is
the
head
,
the
roote
,
the
Monarch
,
the
fountaine
of
ecclesiastical
power
,
hauing
the
same
consistory
with
God
,
&
iudgement
seat
with
Christ
For
so
they
write
:
[
5
](A20740-e27870-b)
5
I.
de
turrecrem
.
summ
.
lib.
2.
cap.
8.
&
R.
Cupers
.
pag.
29.
n.
16.
&
42.
n.
14.
Idem
tribunal
Christs
&
Pap●…●…erris
:
Inter
Papam
&
Deum
vnum
&
idem
fit
tribunal
,
vnumque
&
idem
consistorlum
.
Hee
maketh
lawes
which
bind
the
conscience
and
that
with
guilt
of
mortall
sinne
,
[
7
](A20740-e27900-b)
7
R.
Cupers
.
pag.
62.
n.
66.
de
constitut.
c.
licet
in
sexto
.
R.
Cupers
.
pag.
29.
n.
1.
he
is
the
liuing
lawe
,
yea
he
hath
all
lawes
in
the
closet
of
his
breast
,
and
hee
can
dispose
aboue
lawe
and
retaineth
the
fulnes
of
power
so
as
hee
needeth
no
addition
,
[
9
](A20740-e27910-b)
9
I
de
turrecrem
.
l.
3.
c
64.
he
alone
hath
the
fulnesse
of
power
,
as
beeing
the
prince
of
the
churches
lawes
.
And
euen
as
the
first
moouer
[
10
](A20740-e27930-b)
10
R.
Cupers
.
de
eccl.
pag
166
n.
28.
gouerneth
the
church
triumphant
,
so
doth
the
Pope
rule
the
church
militant
.
For
seeing
in
the
church
[
11
](A20740-e27960-b)
11
Clement
.
lib.
5.
de
haereticis
.
c.
ad
nostrum
in
gloss
.
triumphant
there
is
one
soueraigne
prince
to
whose
obedience
that
whole
church
is
most
perfectly
subiect
,
that
is
to
say
,
God
:
it
followeth
necessarilie
that
one
soueraigne
prince
ruleth
ouer
the
whole
militant
church
,
that
is
to
say
the
Pope
,
whose
commandements
all
are
bound
to
obey
.
And
thus
much
of
the
Popes
power
,
in
heauen
and
in
earth
:
in
respect
whereof
it
is
saide
that
the
iurisdiction
and
care
of
the
whole
world
is
committed
to
the
Pope
,
not
onely
as
by
the
name
of
the
world
is
imported
the
earth
,
but
also
as
by
the
name
of
the
world
is
imported
heauen
,
because
he
hath
receiued
iurisdiction
ouer
heauen
and
earth
.
16
There
remaineth
the
third
part
of
his
kingdome
which
hee
hath
in
purgatorie
.
For
as
one
of
their
approued
authours
Purgatorium
est
peculium
Papae
,
Purgatorie
is
the
Pope's
peculiar
:
where
,
as
also
in
hell
he
hath
so
great
authority
,
as
that
by
his
indulgences
he
is
able
to
deliuer
thence
so
many
soules
whether
the
Pope
may
empty
all
purgatorie
wholy
and
at
once
:
and
by
Antoninus
the
Archbishoppe
of
Floence
it
receiueth
this
determination
vnder
a
threefold
distinction
,
namelie
,
that
in
respect
of
his
absolute
iurisdiction
the
Pope
may
be
communicating
his
indulgences
absolue
all
that
are
in
purgatory
from
that
paine
,
and
so
make
a
gaole
deliuery
.
For
seeing
Gregory
the
Pope
by
his
prayer
absolued
Traian
from
the
paine
of
hell
which
is
infinite
,
therefore
much
more
may
the
Pope
by
communication
of
indulgenoes
absolue
all
that
are
in
purgatorie
from
that
punishment
which
is
but
finite
.
And
forasmuch
as
Christ
may
take
away
all
paine
,
therefore
the
Pope
also
who
is
his
vicar
may
.
This
the
Pope
may
doe
in
respect
of
his
absolute
power
.
But
if
you
regard
the
orderlie
execution
thereof
,
in
that
respect
the
Pope
may
not
nor
ought
so
to
doe
.
Neither
in
deede
is
hee
pleased
to
let
out
any
from
the
paines
of
purgatorie
vnlesse
he
bee
well
pleased
for
his
indulgences
and
pardons
.
Howbeit
I
must
needs
confesse
,
it
was
a
cheape
yeare
of
soules
when
Leo
the
tenth
sent
Torelius
about
with
Gods
acceptation
,
that
is
,
whether
God
would
take
it
well
that
the
Pope
should
release
all
that
bee
in
purgatory
at
once
,
or
not
,
Antoninus
answereth
,
he
cannot
tell
.
And
to
conclude
this
kingly
office
of
the
pope
with
that
venerable
acclamation
of
the
reuerend
fathers
in
the
councell
of
Laterane
,
Thou
art
all
and
aboue
all
,
[
a
](A20740-e28220-b)
a
Sess.
10.
in
orat
.
Steph.
Patracensis
.
to
thee
all
power
is
giuen
in
heauen
and
in
earth
.
And
againe
,
[
a
](A20740-e28230-b)
a
Sess.
10.
in
orat
.
Steph.
Patracensis
.
In
the
pope
is
all
power
aboue
all
powers
in
heauen
and
in
earth
.
And
thus
it
appeareth
euidently
that
the
Pope
is
Antichrist
,
not
onely
because
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
an
aduersary
opposed
vnto
Christ
,
as
was
proued
in
the
former
chapter
,
but
also
because
he
is
aemulus
and
as
it
were
a
counterchrist
,
who
seeking
to
match
our
Sauiour
Christ
,
aduanceth
himselfe
aboue
all
that
is
called
God
,
or
that
is
worshipped
,
insomuch
that
he
sitteth
in
the
temple
of
God
as
god
,
shewing
and
demeaning
himselfe
as
though
he
were
a
God
vpon
earth
.
Chap.
6.
Of
other
vices
or
sinnes
of
Antichrist
.
1.
NOw
are
wee
to
intreate
of
other
vices
and
sinnes
of
Antichrist
.
For
albeit
by
the
application
of
the
two
former
noates
concerning
the
opposition
of
Antichrist
vnto
Christ
,
and
his
incredible
ambition
in
aduancing
himdelfe
aboue
all
that
is
called
God
,
it
plainely
appeareth
that
the
Pope
of
Rome
meriteth
to
be
called
by
that
peculiar
title
of
Antichrist
the
man
of
sin
,
because
those
two
notes
wherein
the
Apostle
insisteth
as
sufficient
2
For
many
of
them
haue
beene
murtherers
and
otherwise
barbarously
cruell
.
As
for
example
Gregory
the
seauenth
,
who
poisoned
six
Popes
to
make
himselfe
a
way
to
the
Papacie
,
and
sought
to
murther
Henry
the
Emperour
as
hee
was
at
his
Iulianus
Medices
murthered
by
the
appointment
Bosius
Sfortia
her
husband
.
He
poisoned
one
Bishop
and
two
Cardinalls
because
they
inclined
to
the
gospell
.
I
might
be
long
in
this
argument
,
but
these
may
serue
for
a
tast
.
But
if
besides
these
you
desire
to
heare
some
other
examples
of
their
cruelty
,
you
may
remember
how
Stephen
the
6.
caused
the
body
of
Formosus
the
Pope
to
be
taken
out
of
the
graue
,
and
hauing
cut
of
two
of
his
fingers
&
cast
them
into
the
Tiber
,
he
buried
the
body
among
the
Laity
:
which
body
eight
yeares
after
Sergius
the
3.
causeth
againe
to
be
taken
out
of
the
graue
,
and
hauing
cut
of
the
other
3.
fingers
,
he
casteth
than
&
the
body
it self
into
the
said
riuer
,
&
condemned
him
and
all
his
actes
,
which
other
Popes
not
withstanding
as
Romanus
1.
Theodorus
2.
Iohn
10.
ratified
&
approued
.
Likewise
Boniface
8.
caused
the
body
of
Hermannus
of
Ferrara
,
who
before
had
bene
canonized
for
a
Saint
,
after
30.
yeares
to
be
pluckt
out
of
his
graue
,
&
to
be
burnt
.
Vrbanus
the
6.
cast
seuen
Cardinals
into
prison
because
they
fauoured
Clement
the
7.
and
in
spite
of
him
put
fiue
of
them
into
sackes
and
drowned
them
.
And
this
is
some
part
of
their
behauiour
among
themselues
.
For
of
their
cruelty
toward
the
Saints
and
Martyrs
of
Iesus
who
is
able
sufficiently
to
intreat
?
3.
To
their
cruelty
I
wil
adde
their
perfidious
treachery
,
&
traiterous
practises
,
especially
towards
the
Emperours
&
Princes
of
Christendome
.
For
first
,
the
Emperors
of
Greece
,
by
the
Popes
rebellious
opposition
against
their
soueraigne
Lords
in
the
vngodly
defence
of
images
,
were
bereaued
of
their
dominions
in
the
West
.
By
which
meanes
the
Empire
being
rent
asunder
&
weakened
,
way
was
made
for
the
Turke
.
And
howsoeuer
at
the
first
they
seemed
to
honour
their
newly
erected
Emperors
in
the
West
whom
they
created
for
their
owne
defence
,
yet
afterward
they
neuer
ceassed
vntill
they
had
gotten
superiority
ouer
them
.
And
euer
since
it
hath
bene
their
practise
to
strengthen
and
aduaunce
themselues
and
their
owne
See
by
weakening
and
deiecting
the
Emperour
and
all
other
Christian
princes
.
And
this
they
had
effected
by
diuerse
diuelish
pollicies
.
As
first
they
haue
vsed
to
picke
quarels
against
them
,
&
vpon
any
pretext
or
colour
of
a
iust
quarell
to
excommunicate
them
&
to
absolue
their
subiects
from
their
obedience
.
And
if
by
these
meanes
they
would
not
be
brought
into
subiection
,
then
to
depose
them
if
they
could
,
&
to
set
vp
others
against
them
.
And
if
other
means
failed
,
to
raise
vp
warres
against
them
,
&
to
send
forth
Croisades
into
all
Christendome
with
large
indulgences
&
promises
of
heauen
to
all
that
would
fight
their
battels
.
And
besides
this
,
they
haue
also
forbidden
al
other
chris●…iās
to
vse
any
trafficke
with
them
&
their
subiects
:
and
not
onely
that
,
but
they
haue
exposed
the
princes
themselues
,
sometimes
their
subiects
also
,
to
the
violence
of
murderers
,
&
their
countries
&
kingdoms
as
a
prey
to
spoilers
,
warranting
any
to
bereaue
the
prince
or
the
subiect
of
their
liues
,
&
to
take
their
kingdome
as
a
prey
.
Thus
besides
many
others
was
Henry
the
4.
Emperour
vsed
by
Gregory
7.
&
Paschalis
the
2.
who
not
onely
excommunicated
the
worthy
Emperor
,
absolued
his
subiects
from
obedience
,
but
also
both
vnder
hand
suborned
such
as
should
murder
him
,
&
openly
set
vp
against
him
in
the
Empire
,
first
Rodolphus
the
duke
of
Sueuia
,
and
then
his
owne
sonne
:
&
in
the
end
the
good
Emperour
being
deposed
,
imprisoned
,
&
dead
in
prison
,
his
body
might
not
for
5.
yeares
be
vouchsafed
christian
burial
.
Thus
was
Otho
4
vsed
by
Innocentius
3.
&
Lewis
the
4.
by
Iohn
22.
Benedict
12.
&
Clement
the
6.
by
whose
meanes
also
he
was
poisoned
.
Thus
diuerse
kings
of
France
,
besides
him
that
now
is
,
haue
ben
intreated
.
But
especially
Lewis
12
,
a
good
king
,
by
Iulius
the
2.
a
notable
Antichrist
.
For
he
not
only
excommunicated
Lewis
,
&
interdicted
his
land
,
but
also
stirred
vp
al
Christians
against
him
,
promising
great
indulgence
and
pardon
of
all
sinnes
,
to
euery
one
that
should
by
any
meanes
whatsoeuer
kil
any
French
man
.
In
his
owne
person
also
hee
went
to
warre
against
him
,
&
as
he
being
armed
brought
forth
his
army
on
the
bridge
ouer
Tiber
,
he
cast
his
keies
into
the
riuer
,
and
drew
his
sword
,
vsing
this
speach
in
the
hearing
of
many
thousands
,
seing
Peters
keyes
doe
nought
auaile
vs
,
I
will
therefore
vse
Paules
sword
.
And
to
conclude
,
thus
also
haue
our
Kings
beene
dealt
with
,
as
king
Iohn
,
&
Henry
the
8.
&
our
gratious
Q.
Elizabeth
,
whom
(
to
omit
the
other
)
the
Popes
haue
excommunicated
,
absolued
her
subiects
from
obedience
,
as
much
as
in
them
lieth
deposed
her
from
her
crowne
,
exposed
her
to
the
violence
of
her
secret
&
open
enemies
,
raised
rebellions
against
her
,
suborned
cut-throats
to
murder
her
,
sent
forces
into
Ireland
to
win
that
kingdome
from
her
,
stirred
vp
the
Spaniard
&
aided
him
against
her
,
&
lastly
by
an
Antichristian
deuotion
giuen
her
realme
of
Ireland
to
the
Spaniard
.
But
whom
Antichrist
cursed
,
Christ
blessed
:
insomuch
that
hauing
through
the
Lords
goodnesse
ouerliued
8.
Popes
,
since
she
came
to
the
crowne
,
in
the
end
after
a
long
and
happy
reigne
she
died
in
peace
.
Another
practise
of
Antichrist
hath
beene
this
,
to
bereaue
the
right
owners
of
their
crownes
&
kingdomes
,
&
to
set
vp
others
which
had
no
right
,
that
they
being
aduanced
by
his
meanes
,
should
be
obliged
as
vassals
&
feed
men
vnto
his
See
.
And
to
this
end
,
when
contentions
haue
risen
betwixt
Christian
princes
,
he
hath
not
only
nourished
the
same
,
but
also
taken
part
with
the
one
against
the
other
;
that
the
one
being
by
his
means
vanquished
&
ouercome
,
the
other
may
acknowledge
the
Pope
for
his
good
Lorde
.
To
this
end
was
the
title
of
the
Romane
Empire
translated
from
the
Greeks
to
the
French
in
Charlemaigne
,
&
from
the
French
to
the
Almaines
in
Otto
,
whom
the
Pope
caused
to
sweare
homage
&
fealty
to
him
.
To
this
end
was
Pipin
crowned
king
of
Fraunce
,
&
Childerick
deposed
&
shorne
a
Monke
.
But
I
shall
not
need
to
insist
in
the
enumeration
of
examples
:
for
scarcely
is
there
any
kingdome
in
Europe
,
if
any
at
all
,
which
the
Pope
Fredericke
Barbarossa
,
by
Hartmannus
the
Bishop
of
Brixia
,
perswadeth
him
to
goe
with
his
armie
into
Palestine
for
the
recouery
of
the
holy
Lande
:
the
Pope
in
the
meane
time
sendeth
a
picture
of
the
Emperour
to
the
Soldan
,
perswading
him
,
that
by
some
secret
ambushment
hee
would
apprehend
him
;
which
happened
accordingly
.
The
Emperour
being
released
by
the
Soldan
,
after
his
returne
commeth
to
Venice
,
where
the
Pope
as
you
heard
before
treadeth
on
his
necke
&c.
The
other
Frederick
being
first
excommunicated
by
Gregory
9.
4.
But
now
the
filthy
leachery
of
these
hollow
fathers
,
who
would
seeme
so
chast
as
that
they
condemne
marriage
in
their
clergy
,
offreth
it selfe
to
be
spoken
of
.
For
although
it
be
a
rule
among
them
,
Si
non
castè
,
tamen
cautè
,
If
not
chastly
,
yet
charily
,
Honestius
esse
pluribus
occultè
implicari
:
quàm
apertè
in
hominum
vultu
&
conscientia
cum
vna
ligari
,
That
it
is
more
honest
to
haue
to
doe
with
many
women
in
secret
,
then
openly
in
the
face
and
notice
of
men
to
be
tied
to
one
,
whether
in
marriage
or
otherwise
:
and
therefore
in
all
likelyhood
,
a
smal
part
of
their
vncleannes
(
which
they
sought
by
al
means
to
conceale
)
is
knowen
to
the
world
:
yet
notwithstanding
very
many
of
them
haue
bene
detected
and
knowne
to
be
most
filthy
fornicatours
and
adulterers
,
besides
Iohn
the
8.
or
rather
Ioane
who
was
a
harlot
in
mans
apparell
,
and
was
deliuered
of
a
childe
in
open
procession
.
In
this
bedrole
of
whoremongers
&
adulteres
(
besides
those
which
I
either
know
not
or
doe
not
remember
)
are
numbred
,
by
diuerse
authors
,
these
which
follow
,
Sergius
3.
who
by
the
notable
strumpet
Marozia
begot
Iohn
12
,
Zando
,
who
in
fornication
begot
Iohn
the
11.
and
spent
his
time
among
harlots
.
Both
these
Iohns
beeing
as
bad
or
worse
then
their
fathers
.
Iohn
13.
also
was
so
giuen
to
whoredome
as
that
he
is
said
to
haue
turned
the
pallace
of
Laterane
into
a
stewes
.
And
being
at
the
length
taken
in
adulterie
,
by
the
husband
of
the
adulteresse
hee
was
wounded
to
death
.
Such
were
Iohn
14.
&
19.
&
21.
&
24.
Likewise
Benedict
.
6.
&
9.
who
by
sorcery
allured
women
vnto
him
,
and
made
them
follow
him
vp
&
downe
like
Cades
.
In
like
manner
Benedict
12.
who
kept
many
strumpets
,
and
among
others
the
sister
of
Frauncis
Petrarch
whom
by
great
rewards
he
had
purchased
of
her
brother
Gerhard
.
Such
were
Christopherus
1.
and
Calixtus
the
3.
Gregory
the
6.
and
the
7.
called
Hildebrand
,
who
as
also
Victor
the
3.
were
very
inward
with
Mawde
the
countesse
.
Innocentius
4.
had
many
bastards
,
and
so
had
Innocentius
the
8.
who
also
vsed
to
paint
his
face
.
Nicolas
3.
by
his
concubine
begat
a
child
which
in
nailes
and
haire
was
like
a
Bear
,
which
some
impute
to
the
pictures
of
beares
which
hee
being
of
the
Vrsine
family
had
caused
to
be
made
in
his
house
.
And
therefore
Martin
4.
who
kept
the
same
concubine
,
fearing
the
like
mischance
,
caused
the
pictures
of
the
beares
to
be
taken
away
.
Boniface
the
8.
kept
many
harlots
,
&
had
by
them
diuerse
nephewes
,
for
so
they
call
their
bastards
.
Clement
5.
was
a
common
whoremonger
and
patron
of
harlots
,
and
so
was
Clement
6.
Clement
7.
&
8.
was
worse
then
so
:
and
Clement
8.
that
now
is
,
hath
beene
no
better
then
he
should
bee
.
And
such
were
Pius
the
4.
who
died
betwixt
2.
harlots
,
&
Sixtus
5.
of
late
memory
,
&c.
5
These
are
ordinary
matters
in
the
Romish
votaryes
,
among
whome
those
Popes
may
be
counted
for
men
of
the
chaster
sorte
,
who
haue
offended
onely
by
fornication
and
adultery
.
But
,
as
very
many
of
their
votaries
,
so
also
diuerse
among
the
Popes
haue
fearefully
sinned
against
nature
by
incest
and
Sodomie
.
Neither
are
we
to
maruell
thereat
,
seeing
they
doe
not
onely
embrace
the
meanes
of
lust
,
as
idlenesse
,
fulnesse
of
bread
,
and
abundance
of
worldly
delights
and
carnall
pleasures
,
but
also
reiect
the
remedie
appointed
of
God
,
which
is
mariage
;
but
especially
because
they
beeing
Idolaters
are
by
the
iust
iudgement
of
God
giuen
ouer
to
their
lustes
and
to
a
reprobate
sence
,
insomuch
that
they
commit
abominations
against
nature
.
It
is
recorded
of
Iohn
the
13.
and
23.
aliàs
24.
that
,
besides
all
other
their
whoredomes
and
adulteries
,
the
one
committed
incest
with
Stephana
his
fathers
concubine
;
and
the
other
with
his
brothers
wife
.
Alexander
the
6.
not
contented
with
diuerse
other
strumpets
which
he
kept
,
by
whome
he
had
6.
bastards
,
committed
incest
with
his
owne
daughter
Lucretia
.
Hee
also
gaue
leaue
to
Cardinall
Mendoza
to
abuse
his
owne
bastard
sonne
in
incestuous
Sodomy
and
Sodomiticall
incest
.
Paulus
the
third
committed
incest
with
two
of
his
nieces
,
prostituted
one
of
his
sisters
to
Alexander
6.
to
get
a
Cardinallship
,
and
poisoned
another
because
shee
affected
some
other
of
her
louers
more
then
himselfe
,
neither
did
hee
abstaine
from
his
owne
daughter
Constantia
.
Of
Pius
5.
it
is
saide
that
he
kept
incestuous
companie
with
his
owne
sister
.
Sixtus
4.
was
not
onely
a
filthie
whoremonger
and
Sodomite
himselfe
,
but
also
to
incite
and
encourage
others
to
the
same
filthinesse
,
hee
built
a
famous
stewes
not
onelie
of
women
,
but
also
of
males
also
.
And
hee
gaue
licence
to
the
Cardinall
of
Saint
Lucie
and
to
all
his
familie
;
that
they
might
in
the
three
hote
moneths
of
the
yeere
freely
vse
Sodomie
.
Iulius
2.
abused
vnto
Sodomie
,
besides
others
,
two
young
noblemen
of
Fraunce
,
whome
Anne
the
Queene
had
sent
to
Rome
and
committed
to
a
Cardinall
to
bee
informed
.
Iulius
the
3.
made
his
Ganymedes
a
Cardinall
,
and
neither
did
he
as
some
write
abstaine
from
committing
Sodomie
with
the
Cardinalles
themselues
.
His
Legate
at
Venice
(
a
fit
couer
for
such
a
potte
)
Ioannes
a
Casa
.
Archbishoppe
of
Beneuentum
,
set
foorth
a
booke
in
Italian
metre
in
commendation
of
this
sin
,
for
which
the
Lord
destroyed
Sodom
and
Gomorrhe
with
fire
and
brimstone
from
heauen
.
Such
sinners
against
nature
were
,
as
authors
testify
,
Bedict
1.
Clement
7.
Iohn
13.
14.
&
24.
Leo
10.
and
Paule
3.
whose
bastard
sonne
Petrus
Aloysius
I
cannot
passe
ouer
with
silence
:
For
hee
treading
in
his
fathers
steppes
,
and
beeing
greatly
loued
and
aduanced
by
him
,
besides
incest
with
his
sister
Constantia
,
and
rapes
with
other
women
,
and
buggerie
with
diuerse
men
,
he
forced
a
Sodomiticall
rape
vpon
Cosmus
Cherius
a
worthy
Bishoppe
,
vsing
the
helpe
of
his
men
to
hold
him
by
violence
,
whiles
he
committed
that
outragious
act
.
But
it
is
shame
to
speake
that
which
they
are
not
ashamed
to
doe
.
6
And
yet
this
is
not
all
that
is
to
bee
alleadged
against
the
Popes
,
that
diuerse
of
them
haue
beene
Atheists
,
many
of
them
sorcerers
,
murtherers
,
traytors
,
Adulterers
and
Sodomits
.
For
many
of
them
haue
beene
most
foule
monsters
(
as
some
of
their
owne
writers
call
them
)
compounded
of
these
and
other
horrible
crymes
.
Such
,
besides
others
,
were
Sixtus
4.
Iohn
24.
Alexander
6.
Clement
7.
and
Paule
3.
&c.
Neither
may
it
be
obiected
,
that
although
diuerse
Popes
haue
beene
men
of
sinne
,
yet
many
of
them
haue
beene
holy
men
and
Saints
of
God
,
and
consequently
not
Antichrists
:
For
howsoeuer
all
the
Romane
Bishoppes
of
the
first
600.
yeares
are
reuerenced
as
Saints
and
so
called
of
Popish
writers
,
as
Saint
Syluester
,
Saint
Leo
,
Saint
Gregory
&c.
a
very
few
onely
excepted
,
yet
a
very
fewe
of
them
which
haue
liued
this
thousand
yeares
are
euen
by
Popish
flatterers
esteemed
Saints
:
and
those
fewe
which
be
,
are
honoured
among
them
not
for
any
true
holinesse
,
7
But
vnto
these
,
diuerse
others
may
be
added
,
as
first
and
principallie
the
idolatrie
,
superstitious
and
counterfaite
religions
of
the
Pope
and
church
of
Rome
.
For
the
whore
of
Babylon
,
whereby
is
signified
the
Antichristian
state
,
is
described
in
the
scriptures
not
onely
as
a
spirituall
adulteresse
,
but
also
as
the
mother
of
all
fornications
and
abominations
in
the
earth
,
which
with
the
golden
cuppe
of
her
fornications
,
that
is
idolatries
8.
Vpon
their
spirituall
adultery
,
that
is
to
say
,
their
manifolde
&
grosse
idolatry
,
hath
followed
their
carnall
adultery
&
vncleannesse
.
For
seing
by
their
idolatry
they
had
dishonoured
Tolle
de
ecclesia
(
saith
Bernard
)
honorabile
coniugium
&
thorum
immaculatum
,
nonne
reples
eam
concubinarijs
,
incestuosis
,
semini●…uis
,
m●…llibus
,
masculorum
concubitoribus
,
&
omni
denique
genere
immundorum
?
Take
out
of
the
Church
honorable
mariage
and
the
bed
vndefiled
,
and
doe
you
not
fill
it
with
keepers
of
concubines
,
incestuous
fellowes
,
Gonorrhaeans
and
Sodomites
,
&
in
a
word
with
all
kinde
of
vncleane
persons
?
For
proofe
hereof
read
but
the
actes
of
English
votaries
,
who
yet
may
not
be
compared
Eius
auaritiae
totus
non
sufficit
orbis
:
Eius
luxuriae
meretrix
non
sufficit
omnis
.
Neither
doth
the
whole
world
suffice
his
couetousnesse
,
nor
all
harlots
his
l●…chery
.
9.
Of
the
insatiable
anarice
of
the
Pope
and
court
of
Rome
many
instances
might
bee
giuen
.
For
they
haue
found
out
innumerable
waies
and
meanes
to
scrape
together
incredible
summes
of
money
out
of
all
countries
,
without
measure
or
modestie
,
without
shame
or
shewe
of
honesty
.
But
it
shal
be
sufficient
by
application
of
Peters
prophecy
concerning
That
all
Europe
almost
sendeth
tributes
to
Rome
,
greater
or
at
least
equall
to
the
reuenewes
of
the
olde
times
,
Dum
singulae
ciuitates
à
Romano
pontifice
boneficia
sacerdotalia
accipiunt
,
Whiles
the
spirituall
promoti●…
in
euery
Citie
are
receiued
from
the
Pope
.
Moreouer
his
yearely
perquisites
of
elections
,
preuentions
,
dispensations
,
licenses
&
many
such
like
merchandises
the
titles
wherof
,
with
their
taxes
or
prices
,
are
set
downe
in
the
booke
called
Taxae
cancellariae
Apostolicae
,
are
thought
to
surmount
nine
hundred
thousand
Florenes
:
not
to
speake
of
his
smoke-farthings
&
Peterpence
,
which
neuerthelesse
did
arise
to
no
small
summe
.
But
besides
his
ordinary
taxations
,
his
extraordinary
exactions
were
intollerable
.
For
hee
hath
not
beene
ashamed
to
demaund
the
tenths
of
all
spirituall
liuings
,
in
some
whole
realmes
,
for
many
yeares
together
:
yea
sometimes
the
third
part
of
their
liuing
10.
But
his
most
odious
merchandise
is
his
setting
to
sale
all
maner
of
sinne
,
which
is
called
Taxa
poenitentiaria
apostolica
,
wherby
is
promised
impunity
to
euery
one
who
hauing
committed
any
sin
,
be
it
neuer
so
grieuous
,
paieth
according
to
the
rate
for
his
absolution
:
as
namely
for
adultery
,
incest
,
Sodomy
,
the
abomination
not
to
be
spoken
of
committed
with
beasts
,
wilfull
murder
,
pari●…ide
,
periurie
,
and
such
like
.
Hereof
a
notable
Canonist
writeth
thus
,
Curia
vult
marcas
,
bursas
exhaurit
&
arcas
:
Si
bursae
pareas
,
fuge
Papas
&
Patrlarchas
:
Si
de
deris
●…arcas
,
&
eis
●…pleboris
areas
,
Culpa
solueris
quaque
ligatus
eris
.
But
with
what
difference
I
pray
you
were
these
crimes
rated
?
Forsooth
hee
that
would
bee
absolued
from
adultery
or
incest
,
it
must
cost
him
foure
Turons
:
if
from
both
togither
,
it
must
stande
him
in
six
Turons
.
And
what
if
a
Priest
busy
the
body
of
a
party
excommunicated
in
Christian
bu●…all
,
or
if
hee
chaunce
vpon
ignoraunce
to
say
Masse
in
a
place
interdicted
?
Either
of
these
faultes
must
coste
him
fixe
Tu●…ons
and
two
Ducates
.
And
here
it
is
to
bee
noted
that
the
Pope
in
a
couetous
pollicie
forbiddeth
many
things
which
GOD
doth
not
forbid
,
namely
to
this
ende
that
the
straiter
his
prohibitions
are
,
the
oftner
hee
may
haue
occasion
to
dispense
there
with
.
As
for
example
,
he
forbiddeth
mariage
in
kinsfolke
vnto
the
seauenth
degree
:
but
for
money
he
will
dispense
therewith
in
all
degrees
of
kindred
,
excepting
that
which
is
betwixt
the
parent
and
the
child
.
11
They
haue
with
fained
words
through
couetousnesse
perswaded
the
world
,
that
the
Pope
hath
all
lawes
in
the
closet
of
his
breast
,
that
hee
is
the
supreame
iudge
in
all
causes
[
11
](A20740-e30610-b)
11
Theodoric
.
Niem
.
tract.
6.
c.
37.
sea
whereunto
all
riuers
flow
,
and
yet
doth
not
ouerflowe
.
It
is
lawfull
,
saith
one
of
their
owne
lawyers
,
to
appeale
from
any
to
the
Pope
immediatelie
:
which
(
saith
he
)
they
haue
prouided
that
they
might
drawe
controuersies
vnto
their
court
,
and
so
might
satisfie
their
owne
auarice
,
which
notwithstanding
they
shall
neuer
doe
,
noting
that
it
is
vnsatiable
.
And
heereunto
appertaineth
that
acclamation
of
one
of
their
owne
chronographers
:
for
,
hauing
shewed
that
searcely
there
was
any
spirituall
promotion
which
was
not
our
mother
Rome
,
for
the
floud-gates
of
the
treasures
in
the
earth
are
opened
,
that
vnto
thee
may
flowe
riuers
,
and
heapes
of
money
in
great
abundance
.
Reioyce
o●…er
the
iniquity
of
the
sonnes
of
men
,
because
in
recompence
of
so
great
ouills
there
is
a
price
or
roward
giuen
vnto
thee
.
Be
glad
for
thy
helper
discord
,
which
hath
burst
out
of
the
bottomlesse
pilte
of
hell
,
that
vnto
thee
many
rewards
of
mony
might
be
gathered
in
heapes
.
Thou
hast
that
which
thou
alwayes
thirsted
after
:
sing
a
song
,
for
by
the
wickednesse
of
men
,
and
not
by
thy
religion
thou
hast
vanquished
the
world
.
Vnto
thee
doth
not
the
deuotion
of
men
or
pure
conscience
drawe
them
,
but
the
committing
of
manifold
crimes
,
and
the
decision
of
controuersies
procured
by
mony
.
Furthermore
with
fained
words
they
haue
taught
,
that
there
is
a
p●…gatory
,
wherein
the
soules
of
many
of
the
elect
are
tormented
for
a
time
:
that
out
of
this
purgatory
the
soules
may
be
deliuered
by
the
prayers
of
the
liuing
;
especially
,
by
the
satisfactorie
prayers
of
those
whome
they
call
religious
,
by
masses
and
trentalls
of
masses
,
by
the
works
of
supererogation
and
merites
of
others
applied
vnto
them
.
By
this
conceipt
,
which
was
the
foundation
of
religious
houses
,
the
Popes
cleargie
had
gotten
the
chiefest
possessions
of
all
Europe
into
their
hands
.
Monasteryes
(
saith
one
of
their
owne
writers
)
were
founded
in
times
past
,
for
deuotion
,
though
now
adayes
for
rapine
and
couetousnesse
:
insomuch
that
they
haue
at
this
day
destroyed
the
world
,
and
brought
to
nothing
the
state
of
the
Empire
and
of
all
lay
men
.
Wherefore
all
such
places
,
as
are
or
shall
be
made
,
may
worthilie
bee
called
●…ettes
framed
to
catch
lay
mens
goodes
.
In
this
small
land
of
ours
the
reuenewes
of
the
irreligious
houses
,
which
were
dissolued
,
did
arise
according
to
the
olde
rents
(
which
are
scarce
the
tenth
part
of
the
true
valewe
)
to
the
summe
of
a
hundred
thirtie
foure
thousand
six
hundered
and
three
pounds
,
two
shillings
fourepence
halfepennie
.
Neither
are
the
Popes
owne
reuenewes
arising
from
these
grounds
to
be
omitted
.
For
purgatory
forsooth
is
his
peculier
,
and
the
merites
of
Saints
and
works
of
supererogation
which
are
the
treasure
of
the
church
,
are
in
his
disposition
.
So
that
by
his
applying
thereof
to
whom
●…ee
pleaseth
hee
can
either
shorten
their
time
in
purgatorie
,
or
wholy
set
them
at
libertie
by
his
indulgences
and
pardons
accordingly
as
hee
is
paide
for
the
same
.
And
yet
there
are
many
more
deuises
and
sained
words
,
whereby
the
Pope
maketh
merchandise
of
men
for
the
enriching
of
himselfe
and
his
clergie
.
As
by
his
iubileyes
,
and
canonizing
of
Saints
,
by
his
promising
of
remission
of
sinnes
and
eternall
life
to
those
that
will
fight
his
battailes
or
execute
his
wicked
designes
:
by
his
doctrines
of
merites
and
works
of
supererogation
,
of
inuocation
of
Saints
,
of
adoration
of
images
and
reliques
,
of
pilgrimages
,
and
in
a
word
by
all
the
doctrines
almost
of
Poperie
,
I
meane
those
,
which
bee
peculier
to
the
Pope
and
church
of
Rome
,
which
are
fayned
words
douised
in
diuellish
pollicie
to
mainetaine
their
vnsatiable
lust
,
ambition
and
couetousnesse
.
By
all
this
which
hath
beene
saide
it
plainelie
appeareth
that
the
Pope
most
worthilie
deserueth
to
bee
called
the
man
of
sinne
:
especiallie
if
you
consider
that
in
respect
of
diuerse
of
the
aforesaide
sinnes
,
hee
is
such
a
sinner
as
Ieroboam
was
,
who
caused
all
Israell
to
sinne
.
For
hee
is
not
onelie
an
apostate
,
but
also
the
heade
of
the
catholike
apostasie
:
not
onelie
an
hereticke
,
but
the
false
prophet
and
brocher
of
popish
heresyes
:
not
onelie
an
idolatour
and
adulterer
,
but
also
the
cause
and
authour
of
these
abominations
in
all
the
Christian
world
,
making
all
sorts
of
men
drunke
with
the
wine
of
his
fornications
.
12
It
remaineth
therfore
that
we
should
consider
whether
the
other
two
titles
of
Antichrist
do
belong
to
the
Pope
,
namely
that
he
is
the
sonne
of
perdition
,
and
the
outlaw
or
lawlesse
person
.
As
touching
the
former
,
there
is
no
question
to
be
made
but
that
if
he
be
the
man
of
sin
as
hath
been
proued
,
hee
is
also
the
child
of
perdition
,
in
that
sence
that
Iudas
is
so
called
.
Iohn
17.
12.
And
that
hee
deserueth
most
iustlie
to
bee
called
the
outlawe
or
lawlesse
person
it
is
most
euident
.
Not
onelie
because
hee
is
a
transgressour
of
the
lawe
(
for
seeing
euerie
sinne
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
A
transgression
of
the
law
,
therefore
hee
that
is
the
man
of
sinne
,
must
needs
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
outlawe
)
but
also
because
he
professeth
himselfe
to
be
the
sonne
of
Beliall
,
that
is
to
say
a
man
without
yoke
,
who
taketh
himselfe
to
be
bound
to
no
law
,
but
chalengeth
authority
to
break
al
lawes
or
at
least
to
dispense
with
them
.
For
first
as
touching
the
lawes
&
authority
of
men
,
Papa
solutus
est
omni
lege
humana
,
that
is
,
the
Pope
is
not
bound
to
any
humane
lawe
.
Legi
non
subiacet
vlli
,
he
is
subiect
to
no
law
.
And
according
to
the
fulnes
of
power
he
may
,
as
himselfe
professeth
,
de
iure
supraius
dispensare
,
dispense
with
the
law
aboue
lawe
:
yea
hee
may
doe
all
things
,
supraius
,
contraius
,
&
extraius
,
aboue
lawe
,
against
lawe
,
and
without
lawe
.
And
therefore
of
all
others
most
worthilie
called
the
outlawe
.
And
as
for
humane
authority
:
he
is
to
iudge
all
,
but
to
be
iudged
of
none
.
Nec
totus
Cler●…s
,
nec
totus
mundus
potest
Papam
iudicare
aut
deponere
.
Not
the
whole
cleargie
,
nor
the
whole
world
may
iudge
the
Pope
or
depose
him
.
Neither
doth
he
indeede
subiect
himselfe
to
the
lawe
of
God
.
For
,
hee
not
onely
taketh
vpon
him
to
dispense
with
the
word
and
law
of
God
,
as
you
heard
before
,
but
also
thinketh
hee
may
lawfullie
breake
the
lawes
of
God
.
Hee
hath
beene
made
to
beleeue
that
he
may
do
all
things
,
euen
vnlawful
things
,
and
that
he
is
more
then
God
,
as
Zabarella
saith
.
And
therefore
some
of
them
,
when
they
haue
beene
admonished
of
their
wicked
practises
,
haue
vsed
to
answere
,
Am
not
I
pope
?
thereby
those
things
which
he
will
,
his
will
is
vnto
him
for
reason
.
Legi
non
sub●…acet
vlli
:
Iudiciumque
est
pro
lege
suum
,
He
is
subiect
to
no
law
:
and
his
iudgement
is
in
stead
of
law
.
So
that
of
him
is
verified
that
prophecie
concerning
Antiochus
the
type
of
Antichrist
,
that
he
would
do
what
him
listed
,
and
that
his
wil
should
be
to
him
for
a
law
.
To
this
purpose
his
followers
say
,
that
he
is
lexviuens
,
a
liuing
lawe
,
and
hath
all
lawes
in
the
closet
of
his
breast
,
that
he
can
of
wrong
make
right
,
of
vniustice
righteousnesse
,
that
to
him
all
things
are
lawfull
.
That
the
Popes
power
is
absolute
,
and
extendeth
as
farre
as
him
listeth
:
that
he
may
not
be
accused
of
Simon●…e
,
nor
murder
,
nor
adulterie
,
nor
any
other
crime
,
excepting
heresie
which
they
say
elsewhere
is
not
incident
vnto
him
.
Nay
his
actions
may
not
be
inquired
into
,
neither
may
any
man
say
vnto
him
,
Sir
,
why
do
you
thus
?
Yea
it
were
no
better
then
sacriledge
to
call
in
question
the
Popes
facte
,
and
to
iudge
of
his
actions
est
Ponere
os
in
caelum
,
it
is
to
set
a
mans
face
against
heauen
:
to
accuse
him
is
to
commit
the
sinne
against
the
holy
ghost
,
which
shall
neuer
be
forgiuen
neither
in
this
world
nor
in
the
world
to
come
.
But
what
if
it
be
apparant
that
he
hath
committed
adulterie
or
murther
,
or
that
himselfe
is
a
wicked
man
,
as
indeede
many
of
them
haue
beene
monsters
of
men
?
Forsooth
the
actions
of
the
Pope
must
bee
interpreted
in
the
good
part
.
For
if
a
priest
when
hee
is
seene
to
bee
ouer-familiar
with
a
woman
must
bee
thought
to
blesse
her
,
much
mere
is
it
to
be
presumed
in
the
Popes
behalfe
.
Or
if
they
bee
so
blacke
as
that
they
will
admitte
no
other
colour
,
then
the
factes
of
the
Pope
must
bee
excused
,
as
the
murders
of
Sampson
,
the
thefts
of
the
Hebrewes
,
and
the
adultery
of
Iacob
.
And
to
the
same
purpose
saith
another
,
Euery
facte
of
the
most
holy
Father
must
be
interpreted
in
the
good
parte
,
and
if
it
bee
theft
or
any
thing
that
is
in
it selfe
euill
,
wee
must
interprete
it
to
bee
done
by
diuine
instinct
.
And
as
touching
his
person
,
the
Pope
bee
he
neuer
so
wicked
,
is
alwaies
presumed
to
be
good
.
Quis
enim
sanctum
dubitet
esse
quem
apex
tantae
dignitatis
attollit
?
In
quo
sidesint
bona
acquisita
per
meritum
,
sufl●…iunt
quae
à
loci
praedecessore
praestantur
.
For
who
would
doubt
that
hee
is
holy
(
saith
the
Pope
of
himselfe
)
whom
the
height
of
so
great
honour
aduaunceth
?
In
whome
if
good
things
gotten
by
his
owne
merite
be
wanting
,
those
suffice
which
are
performed
by
the
predecessour
in
the
same
place
,
meaning
Peter
.
And
againe
,
There
is
a
certaine
spiritualty
according
to
state
,
when
a
man
is
in
the
most
holy
and
most
spirituall
state
,
and
in
this
state
is
the
Pope
alone
.
And
therefore
euery
one
must
call
him
most
holy
Father
.
Seing
therefore
the
Pope
is
the
man
of
sinne
,
and
a
most
notorious
transgressour
of
Gods
lawes
,
seing
hee
holdeth
himselfe
bound
to
no
lawe
but
esteemeth
his
owne
lust
for
a
lawe
:
seeing
his
transgressions
of
the
lawe
must
not
be
called
into
question
,
but
eyther
must
be
commended
as
vertuous
actions
,
or
,
excused
as
done
by
diuine
instinct
,
seeing
himselfe
though
neuer
so
wicked
must
be
deemed
most
holy
in
that
he
is
Pope
,
it
cannot
bee
denied
,
but
that
aboue
all
men
he
most
deserueth
to
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
outlaw
,
or
lawlesse
person
.
CHAP.
7.
¶
Of
the
miracles
,
or
rather
lying
signes
and
wonders
of
Antichrist
.
1.
ANd
thus
much
may
suffice
to
haue
spoken
of
the
qualities
and
conditions
of
Antichrist
:
now
we
haue
to
intreat
of
his
actions
and
effects
.
And
first
of
his
miracles
as
he
calleth
them
,
or
rather
,
as
the
holy
Ghost
termeth
them
,
lying
signes
and
wonders
.
In
speaking
wherof
I
will
not
sticke
to
vse
Bellarmines
owne
grounds
.
For
wheras
there
are
They
shal
worke
great
signes
&
wonders
,
insomuch
that
the
very
elect
,
if
it
were
possible
should
be
seduced
.
He
saith
,
they
shall
worke
great
signes
,
&
not
he
,
(
saith
Bellarmine
)
because
not
onely
Antichrist
but
his
ministers
also
shall
worke
signes
.
And
th'
apostle
speaking
of
Antichrist
,
saith
,
his
comming
shal
be
according
to
the
Iohn
Apoc.
13.
13.
affirmeth
,
that
Antichrist
worketh
2.
And
yet
notwithstanding
,
al
their
miracles
are
nothing
worth
:
First
,
because
they
serue
to
confirme
vntruths
as
shal
be
shewed
,
&
therefore
are
not
to
be
regarded
.
Secondly
,
because
the
vaine
brag
of
manifold
miracles
among
those
that
professe
the
name
of
Christ
in
these
later
times
(
wherein
miracles
need
not
for
the
confirmation
of
Gods
truth
,
which
heretofore
hath
bin
sufficiently
confirmed
)
is
so
farre
from
being
a
note
of
the
true
church
,
as
that
rather
it
is
a
plaine
signe
of
false
teachers
,
&
an
euident
marke
of
the
Synagogue
of
Antichrist
.
For
their
owne
deuises
indeed
&
doctrines
of
men
do
stil
need
signes
&
wonders
to
confirme
them
.
But
the
truth
of
the
gospell
which
we
professe
hath
bin
sufficiently
confirmed
by
the
miracles
of
our
Sauiour
Christ
,
&
of
his
Apostles
and
Disciples
.
Whosoeuer
therfore
will
not
beleeue
this
doctrine
,
thus
confirmed
,
neither
will
he
beleeue
though
one
should
rise
from
the
dead
to
preach
vnto
adhuc
prodigia
,
vt
credat
,
inquirit
,
magnum
est
ipse
prodigium
,
qui
mundo
credeme
non
credit
:
Whosoeuer
yet
seeketh
after
wonders
that
hee
may
beleeue
,
is
himselfe
a
great
wonder
,
who
when
the
worlde
beleeueth
,
doth
not
beleeue
.
And
therfore
in
another
place
he
saith
,
Contra
istos
mirabiliarios
cautum
me
fecit
Deus
meus
&c.
Against
these
miraclemongers
my
God
hath
made
me
wary
,
saying
,
There
shall
arise
in
the
last
daies
false
prophets
working
signes
&
wonders
,
that
they
might
bring
into
errour
,
if
it
were
possible
,
the
very
elect
.
Likewise
Chrysostome
,
or
whosoeuer
vnto
Antichrist
shal
be
graunted
the
power
of
working
full
,
that
is
to
say
,
profitable
signes
,
So
that
now
wee
cannot
knowe
the
ministers
of
Christ
by
this
that
they
worke
profitable
signes
,
but
because
they
worke
no
signes
at
all
.
And
the
Papists
themselues
confesse
,
yea
Bellarmine
would
seeme
to
set
it
downe
as
one
of
his
grounds
,
that
to
Antichrist
and
his
followers
shal
be
graunted
the
power
of
working
many
and
great
signes
and
wonders
.
And
therefore
vnlesse
the
Pope
and
his
followers
did
vaunt
of
their
miracles
,
we
should
want
one
good
argument
to
proue
the
Pope
Antichrist
.
And
thus
it
appeareth
that
the
first
point
concerning
the
miracles
of
Antichrist
doth
fitte
the
Pope
,
and
so
fit
him
,
as
that
from
hence
he
may
be
proued
Antichrist
.
For
vnto
whomsoeuer
in
these
latter
times
this
properly
and
onely
belongeth
,
to
boast
of
their
myracles
,
they
are
Antichrist
and
the
synagogue
of
Antichrist
.
For
the
scriptures
haue
foretold
that
by
Antichrist
and
his
adherents
many
signes
and
wonders
should
bee
wrought
in
these
latter
times
.
But
to
the
Pope
&
church
of
Rome
in
these
latter
times
this
properly
and
onely
belongeth
to
vaunt
of
their
manifold
and
great
myracles
.
For
the
Iewes
want
them
:
the
Turkes
disclaime
them
,
professing
that
their
religion
must
be
propagated
not
by
miracles
but
by
force
&
armes
.
All
other
Christians
which
already
beleeue
the
trueth
,
seeke
not
signes
which
they
know
among
true
beleeuers
to
be
superfluous
,
and
in
others
to
be
badges
of
Antichrist
;
therefore
the
Pope
is
Antichrist
and
the
Church
of
Rome
the
Synagogue
of
Antichrist
.
3.
The
second
thing
which
the
Scripture
noteth
,
is
,
what
maner
of
myracles
they
are
which
Antichrist
was
to
worke
.
This
the
Apostle
(
saith
Bellarmine
)
declareth
in
one
worde
,
when
hee
calleth
them
Lying
wonders
,
or
as
the
wordes
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signes
and
wonders
of
lying
,
that
is
most
lying
and
he
saith
lying
wonders
,
that
is
either
false
and
counterfeit
,
or
else
leading
into
falshood
.
Augustine
likewise
reciteth
these
two
expositions
,
that
they
are
called
lying
signes
and
wonders
,
because
he
shall
deceiue
the
senses
of
mortall
men
by
counterfeite
shewes
and
appearances
,
that
he
may
seeme
to
doe
that
which
hee
doth
not
:
or
else
because
howsoeuer
they
shall
bee
true
wonders
,
they
shall
drawe
vnto
lyes
such
as
shall
beleeue
that
they
could
not
be
done
but
by
the
power
of
God
,
not
knowing
the
power
of
the
diuell
&c.
First
I
say
they
are
called
lying
signes
in
respect
of
the
ende
,
which
is
to
seduce
men
Mat.
24.
24.
to
make
them
beleeue
lyes
and
to
deceiue
them
2.
Thess.
2.
10.
11.
Apoc.
13.
14.
For
this
is
the
end
whereunto
the
signes
and
wonders
not
onely
of
Antichrist
,
but
of
all
false
prophets
,
are
referred
Deut.
13.
1.
2.
Out
of
which
places
of
scripture
we
are
to
obserue
that
the
Lord
many
times
suffereth
false
prophets
and
Antichrists
to
worke
strange
signes
and
wonders
for
the
triall
of
the
faithfull
,
and
seducing
of
those
that
will
not
beleeue
the
truth
that
they
might
be
saued
.
If
there
arise
among
you
(
saith
the
Lord
)
a
prophet
or
dreamer
of
dreames
,
and
giue
thee
a
signe
&
wonder
,
and
the
signe
&
wonder
which
he
hath
told
thee
,
come
to
passe
,
saying
,
let
vs
goe
after
other
Gods
which
thou
hast
not
knowne
,
and
let
vs
serue
them
:
thou
shalt
not
hearken
vnto
the
words
of
the
prophet
,
or
vnto
that
dreamer
of
dreames
.
For
the
Lord
your
God
proueth
you
,
to
know
whether
you
loue
the
Lord
your
God
with
all
your
soule
,
and
with
all
your
heart
&c.
Our
Sauiour
Christ
also
hath
forewarned
vs
,
that
in
these
latter
times
there
shall
arise
false
Christs
and
false
prophets
which
shall
shew
great
signes
and
wonders
,
so
that
if
it
were
possible
they
should
deceiue
euen
the
very
elect
.
In
like
sort
,
the
Apostle
2.
Thess.
2.
noteth
that
the
comming
of
Antichrist
shall
be
according
to
the
do
great
wonders
,
whereby
he
should
deceiue
them
that
dwell
on
the
earth
.
Hereby
therfore
it
is
euident
,
that
false
prophets
and
Antichrists
many
times
haue
power
to
worke
great
signes
and
wonders
,
not
onelie
in
shewe
and
appearance
,
but
in
deed
and
in
truth
.
Whereby
they
,
indeauouring
to
deceiue
all
and
to
make
them
belieue
lies
,
are
permitted
both
in
the
iustice
of
God
to
seduce
the
wicked
,
&
in
his
mercy
to
try
the
faithfull
.
And
therefore
signes
&
wonders
as
they
haue
not
alwayes
bin
signes
&
tokens
of
true
teachers
&
professors
of
the
truth
,
but
onely
then
when
they
haue
4
Let
vs
then
consider
whether
such
signes
and
wonders
be
wrought
in
the
church
of
Rome
.
It
is
recorded
of
Gregory
the
7.
who
was
the
first
of
the
Popes
which
was
openly
acknowledged
to
be
Antichrist
,
that
as
he
was
a
notable
sorcerer
,
so
he
wrought
many
signes
and
wonders
:
&
among
the
rest
he
vsed
to
shake
fire
out
of
his
sleeues
.
And
of
his
votaryes
,
after
he
had
forbidden
mariage
in
the
clergy
,
Auentinus
writeth
that
vpon
that
occasion
many
false
prophets
did
as
it
were
cast
mists
,
and
by
fables
and
miracles
did
turne
away
the
people
of
Christ
from
the
truth
.
And
againe
,
False
prophets
did
then
arise
,
false
Apostles
,
false
priests
,
who
by
counterfeite
religion
deceiued
the
people
,
wrought
great
signes
and
wonders
,
and
began
to
sit
in
the
temple
of
God
,
and
to
bee
aduanced
aboue
all
that
is
worshipped
.
And
while
they
endeuour
to
establish
their
owne
power
and
dominion
they
haue
extinguished
Christian
charity
&
simplicity
.
And
since
those
times
the
church
of
Rome
hath
much
boasted
of
her
manifold
miracles
,
which
haue
beene
partly
deuised
and
partly
wrought
for
the
confirmation
of
such
Antichristian
doctrines
&
idolatrous
superstitions
as
cannot
be
confirmed
by
the
scriptures
:
as
namely
the
absurd
doctrine
of
transubstantiation
,
and
adoration
of
the
breaden
God
,
the
heathenish
doctrine
of
purgatory
,
and
superstitious
prayer
for
the
dead
:
the
idolatrous
inuocation
and
worshipping
of
Saints
,
the
more
then
heathenish
adoration
of
images
&
rotten
reliques
:
the
Antichristian
aduancing
of
the
Pope
aboue
all
that
is
called
God
or
worshipped
:
and
such
like
doctrines
of
diuels
&
lyes
of
Antichrist
,
for
the
confirmation
whereof
the
miracles
of
the
Apostaticall
church
of
Rome
haue
bin
inuented
.
But
how
many
miracles
soeuer
they
produce
for
the
countenancing
of
such
vntruthes
,
they
are
so
many
arguments
to
proue
their
church
Antichristian
,
&
their
Pope
Antichrist
.
Because
as
Antichrist
and
his
followers
were
in
these
latter
times
to
abound
with
signes
&
wonders
,
but
alwayes
such
as
serue
to
lead
men
into
error
:
so
neither
Turks
nor
Iewes
,
nor
any
other
churches
of
Christians
,
but
only
the
Pope
and
church
of
Rome
,
do
vaunt
of
miracles
:
and
yet
all
their
miracles
are
such
as
serue
to
deceiue
men
,
&
to
make
them
beleeue
vntruthes
.
And
therefore
although
they
were
in
respect
of
their
substance
neither
counterfeit
nor
fabulous
(
as
in
deed
the
most
of
the
miracles
in
the
church
of
Rome
are
)
yet
were
they
to
be
esteemd
as
notes
&
signes
of
false
prophets
&
Antichrists
,
because
their
end
is
to
seduce
men
,
&
confirme
lyes
.
5
Secondly
they
are
called
lying
signes
in
respect
of
the
substance
,
being
(
as
Augustine
speaketh
)
vel
figmenta
mendacium
hominum
,
vel
portenta
fallacium
spirituum
,
either
fictions
of
lying
men
,
or
wonders
of
deceipt
full
spirits
.
And
such
are
the
miracles
whereby
the
aforesaide
points
of
Poperie
are
warranted
and
confirmed
.
And
of
them
there
are
three
degrees
.
For
many
of
them
were
such
fabulous
fictions
,
ridiculous
fables
,
incredible
lyes
,
(
whereof
their
legends
and
festiualls
are
full
,
)
as
none
would
euer
beleeue
,
were
they
not
intoxicated
,
&
made
drunk
with
the
whore
of
Bylons
cuppe
of
fornications
,
and
also
giuen
ouer
of
God
to
beleeue
lyes
.
And
these
loud
lyes
and
more
then
poeticall
fictions
were
in
such
request
in
the
church
of
Rome
,
that
the
records
of
them
(
I
meane
their
legends
&
festiualls
and
such
like
fabulous
treatises
)
were
both
publickly
and
priuately
read
in
the
vulgar
tongue
,
when
as
the
holy
scriptures
were
kept
from
the
people
in
an
vnknown
language
.
The
1.
degree
then
is
of
such
miracles
as
neuer
were
indeed
,
nor
yet
in
apparance
,
but
in
the
opinion
only
of
men
besotted
&
giuen
ouer
to
beleue
incredible
vntruths
.
The
2.
is
of
such
as
were
phantastical
&
in
apparance
only
as
being
crafty
conueiances
of
deceitful
men
,
or
iugling
tricks
of
legerdemaine
.
As
for
example
,
the
nodding
or
mouing
,
the
smiling
or
frowning
,
the
sweating
or
speaking
of
images
,
the
apparitions
of
souls
deceased
,
the
manifold
cures
supposed
to
be
wrought
by
saints
departed
or
their
images
&
&
such
like
.
For
of
these
two
sorts
there
be
innumerable
wonders
recorded
,
in
their
legends
and
festiualls
&
liues
of
Saints
,
which
are
either
altogether
fabulous
,
as
beeing
reports
of
things
which
neuer
were
not
so
much
as
in
apparāce●…or
if
any
such
things
haue
bene
done
in
the
sight
of
men
,
they
haue
bin
either
praestigiatory
conueyances
of
wicked
men
,
or
mere
illusions
of
the
diuell
.
The
third
degree
is
of
such
as
were
lying
miracles
in
respect
of
the
forme
(
as
Bellarmine
speaketh
)
although
true
in
respect
of
the
matter
.
For
howsoeuer
they
were
things
truely
done
,
yet
they
surpassed
not
the
whole
strength
of
nature
:
whereas
true
miracles
are
supernaturall
,
neither
can
bee
wrought
by
any
naturall
causes
whether
knowne
or
vnknown
,
but
onely
by
the
omnipotent
power
of
God
.
And
such
lying
signes
are
the
principall
miracles
of
the
Apostaticall
church
of
Rome
.
Neither
is
the
Pope
and
al
his
adherents
able
to
produce
any
one
true
miracle
wrought
by
the
finger
of
God
for
the
confirmation
of
those
doctrines
which
are
peculier
to
that
church
,
that
is
,
to
speake
more
plainelie
,
for
the
proofe
of
any
point
of
popery
.
But
all
their
miracles
as
they
are
lying
signes
and
wonders
in
respect
of
their
ende
,
so
also
in
regard
of
their
substance
,
being
either
merely
fabulous
and
therfore
such
things
as
neuer
were
not
so
much
as
in
shewe
and
apparaunce
:
or
merely
phantasticall
,
that
is
such
things
as
were
in
shewe
onely
and
not
in
truth
:
or
merely
natural
and
therefore
but
counterfeite
miracles
effected
by
the
power
of
the
diuell
.
6
Some
of
their
owne
writers
confesse
,
that
sometimes
there
is
great
deceiuing
of
the
people
in
fained
miracles
by
the
in
the
sacrament
appeareth
flesh
,
sometimes
by
the
conueyance
of
men
,
sometimes
by
the
operation
of
the
diuell
.
I
once
did
[
*
](A20740-e32150-b)
*
Viz.
in
lying
.
excelleth
all
other
bookes
)
in
the
inuention
of
the
body
of
S.
Fremin
the
martyr
,
reporteth
that
after
the
Sunne
had
miraculously
sent
his
beames
through
a
stone
wall
vpon
the
graue
,
and
thereupon
they
had
digged
there
to
find
the
body
,
there
issued
thence
such
a
sweet
smel
as
they
weened
they
had
beene
in
Paradise
.
Which
odour
spread
it selfe
not
onely
through
the
citie
of
Amiens
where
the
body
lay
,
but
also
vnto
diuerse
other
cities
.
The
sweetnesse
whereof
as
it
moued
the
people
of
diuerse
cities
to
bring
their
oblations
to
this
glorious
Saint
:
so
it
cured
some
a
farre
off
(
as
the
Lord
of
Baugency
)
from
their
diseases
.
But
when
this
body
was
taken
vp
and
caried
in
the
citie
of
Amiens
,
straunge
wonders
were
wrought
.
For
then
(
that
I
may
vse
the
wordes
of
the
English
Legend
)
the
elements
them
moued
,
by
the
miracle
of
this
Saint
.
The
snow
,
that
was
that
time
great
on
the
earth
,
was
turned
into
powder
and
dust
by
the
heat
that
was
then
:
and
the
yse
that
hung
on
the
trees
became
flowers
and
leaues
:
and
the
medowes
about
Amiens
flowred
&
became
greene
.
And
the
Sunne
which
by
his
nature
should
goe
lowe
that
day
,
ascended
as
high
as
shee
is
on
S.
Iohns
day
at
noone
in
the
s●…mmer
.
And
as
men
bare
the
body
of
this
Saint
,
the
trees
enclined
and
worshipped
the
body
,
&
all
maner
sicke
men
of
what
malady
they
had
,
they
receiued
health
in
the
inuention
of
the
blessed
body
of
S.
Fremin
&c.
In
the
Legend
of
S.
Patricke
the
Irish
Saint
,
by
whose
praier
forsooth
all
venemous
beastes
were
banished
out
of
Ireland
(
for
you
may
not
thinke
it
was
so
before
)
wee
read
and
reading
smile
,
that
on
a
time
a
sheepe
being
stollen
,
hee
admonished
all
the
people
that
whosoeuer
had
stollen
it
should
within
seuen
daies
restore
it
to
the
owner
.
The
7.
daies
being
expired
,
the
sheepe
was
not
restored
.
Then
(
saith
the
Legend
)
S.
Patricke
commaunded
by
the
vertue
of
God
,
that
the
sheepe
should
bleate
and
crie
in
the
belly
of
him
that
had
eaten
it
.
And
so
it
happened
that
in
the
presence
of
all
the
people
the
sheepe
cried
and
bleated
in
the
belly
of
him
that
had
stollen
it
.
7.
In
the
Legend
of
the
Annunciation
of
our
Lady
,
wee
are
told
of
a
noble
Knight
,
who
betooke
himselfe
vnto
an
Abbey
:
and
because
hee
was
vnlearned
,
there
was
a
Master
assigned
vnto
him
.
But
either
hee
was
so
dull
or
the
inuenter
of
the
tale
so
doltish
,
that
in
a
long
time
hee
could
learne
no
more
but
these
two
words
,
Aue
Maria.
Which
words
as
he
alwaies
had
in
his
mouth
whiles
he
was
aliue
,
so
they
grew
out
of
his
mouth
when
hee
was
dead
.
For
these
wordes
(
saith
the
Legend
)
he
had
so
sore
imprinted
in
his
heart
that
alwaies
hee
had
them
in
his
mouth
,
wheresoeuer
hee
was
.
At
the
laste
hee
died
,
and
was
buried
in
the
Church-yarde
of
the
brethren
.
It
happened
after
that
vpon
his
graue
their
grew
a
right
faire
Flowre
de
lyce
,
and
in
euery
flower
was
written
in
letters
of
gold
Aue
Maria.
Of
which
miracle
all
the
brethren
were
marueyled
,
and
they
did
open
the
sepulchre
,
and
found
that
the
roote
of
this
Flowredelyce
came
out
of
the
mouth
of
the
said
Knight
,
and
anou
they
vnderstood
,
that
our
Lord
would
haue
him
honoured
for
the
great
deuotion
he
had
to
say
these
wordes
,
Aue
Maria.
Likewise
in
the
booke
of
the
conformities
of
S.
Francis
,
which
Booke
I
could
wishe
were
more
common
,
that
Popery
might
appeare
vnto
all
in
her
colours
,
there
is
a
miracle
recorded
for
the
proofe
of
transubstantiation
;
that
on
a
time
frier
Frauncis
saying
Masse
did
finde
a
spider
in
the
Chalice
,
which
hee
would
not
cast
out
but
drunke
it
vp
with
the
blood
.
Afterward
rubbing
his
thigh
,
&
scratching
where
it
itched
,
the
spider
came
whole
out
of
his
thigh
without
any
harme
to
either
.
But
if
the
bread
and
wine
after
consecration
bee
turned
into
the
very
body
and
bloud
of
Christ
,
then
more
maruellous
and
I
am
sure
more
true
is
the
story
of
victor
the
Pope
,
and
[
*
](A20740-e32370-b)
*
An.
1154.
William
Archbishop
of
Yorke
,
and
Henry
of
Lucemburgh
the
Emperour
,
all
which
were
poisoned
,
the
two
first
with
that
which
was
in
the
Chalice
,
and
the
Emperour
with
the
hoste
which
a
Monke
had
poisoned
.
And
to
these
many
more
worthy
miracles
of
the
Church
of
Rome
may
be
added
.
But
you-will
say
,
that
howsoeuer
their
are
many
miracles
wherein
the
Church
of
Rome
glorieth
,
yet
notwithstanding
those
speciall
miracles
which
are
assigned
to
Antichrist
in
the
Scriptures
,
haue
not
beene
wrought
by
the
Pope
or
any
of
his
followers
.
8.
This
is
indeed
the
third
thing
which
Bellarmine
obserueth
,
that
whereas
there
are
three
examples
of
Antichrist
his
miracles
,
specified
in
the
Scriptures
:
yet
none
of
them
haue
bene
wrought
either
by
the
Pope
or
any
other
in
the
church
of
Rome
.
But
I
answere
,
that
of
these
three
miracles
one
agreeth
not
to
Antichrist
,
as
shal
be
shewed
hereafter
,
and
the
Antichrist
or
his
ministers
,
shall
make
fire
come
downe
from
heauen
,
and
shall
cause
the
image
of
the
beast
to
speake
.
But
neither
the
Pope
of
Rome
at
any
time
,
nor
any
of
his
followers
haue
caused
fire
to
come
downe
from
heauen
,
nor
yet
made
the
image
of
the
beast
to
speake
,
therefore
the
Pope
is
not
Antichrist
.
The
argument
is
grounded
on
Apoc.
13.
13.
literally
vnderstood
.
For
such
is
the
absurde
peruersenesse
of
the
Papistes
,
that
in
other
partes
of
Scripture
which
are
simple
and
playne
they
doe
hunt
after
mysticall
and
allegoricall
sences
:
but
in
this
Booke
of
the
Reuelation
which
is
moste
mysticall
and
allegoricall
,
without
all
reason
they
insiste
in
the
literall
sence
.
As
for
example
in
that
thirtenth
chapter
,
where
the
holy
Ghost
speaketh
of
the
marke
of
the
beast
,
which
the
followers
of
Antichrist
should
receiue
on
their
foreheads
&
on
their
right
hands
,
they
grossely
vnderstande
this
of
a
reall
and
visible
marke
wherewithall
men
of
all
sortes
should
suffer
themselues
to
bee
branded
as
the
slaues
or
cattell
of
Antichrist
.
Where
the
holy
Ghost
speaketh
of
the
image
of
the
beast
,
which
Antichrist
puttoth
life
into
and
causeth
to
speake
,
they
vnderstand
it
of
a
materiall
image
animated
and
made
to
speake
.
Where
the
holy
Ghost
speaketh
of
fire
to
come
downe
from
heauen
,
they
vnderstande
it
of
materiall
fire
brought
downe
from
heauen
.
Which
course
whosoeuer
followeth
in
expounding
the
prophecies
in
the
Reuelation
,
must
neuer
looke
to
see
them
verified
in
the
euent
.
The
which
I
speake
,
not
that
literally
they
doe
not
agree
to
the
Pope
,
but
because
(
the
mysticall
sence
being
the
more
like
to
bee
true
)
our
aduersarie
groundeth
his
argument
wholy
vpon
the
literall
interpretation
.
But
I
will
make
it
plaine
that
both
these
miracles
agree
to
the
Pope
not
onely
in
the
mysticall
sence
,
but
also
in
the
literall
.
And
to
that
purpose
let
vs
consider
these
miracles
seuerally
.
9.
And
first
as
touching
that
of
fire
,
which
Antichrist
shall
cause
to
descende
from
heauen
,
if
it
bee
literally
vnderstood
,
you
shall
perceiue
that
it
agreeth
to
the
Pope
,
because
in
diuerse
Popish
miracles
there
hath
beene
(
as
they
say
)
fire
brought
downe
from
heauen
.
But
seing
the
place
is
rather
to
bee
vnderstood
mystically
and
allegorically
,
as
well
as
other
prophecies
of
the
Reuelation
:
wee
are
not
therefore
by
the
comming
downe
of
fire
to
vnderstand
literally
a
reall
descending
of
materiall
fire
,
but
that
which
mystically
in
the
Scriptures
is
meant
by
the
comming
downe
of
fire
from
heauen
.
You
are
therefore
to
bee
infourmed
that
descending
of
fire
from
heauen
,
in
the
Scriptures
signifieth
three
thinges
:
1.
Gods
approuing
of
the
religion
and
sacrifices
of
his
seruaunts
:
2.
His
sending
downe
of
the
graces
of
his
spirit
vpon
his
children
:
3.
His
vengeaunce
executed
from
heauen
vpon
his
enemies
.
For
the
first
,
it
is
cleare
that
the
Lorde
informer
times
vsed
to
testifie
his
approbation
of
the
religion
and
sacrifices
of
his
seruaunts
,
by
sending
fire
from
Heauen
to
consume
their
sacrifice
:
in
which
respect
hee
is
said
to
answere
them
by
fire
from
heauen
.
Leuit.
9.
24
1.
Chron
,
21.
26.
2.
Chron.
7.
1.
wherunto
some
adde
Gen.
4
,
4.
Iud.
13.
19.
When
as
therfore
the
people
of
Israel
halted
between
Iehouah
and
Baal●…
Elias
to
proue
that
Iehouah
whom
he
worshipped
was
the
true
God
,
and
his
worship
the
true
religion
;
by
praier
miraculously
caused
fire
to
come
downe
from
heauen
to
consume
the
sacrifice
,
1.
King
.
18.
38.
Whosoeuer
therefore
doth
by
such
signes
and
wonders
confirm
that
doctrine
and
religion
which
in
the
sight
of
men
,
not
that
they
haue
done
so
indeede
,
but
only
that
they
haue
made
men
beleeue
so
.
10
As
for
example
,
to
proue
that
their
sacrament
of
the
altar
after
the
words
of
consecration
is
the
very
body
of
Christ
,
and
to
be
worshipped
no
otherwise
then
Christ
himselfe
,
wee
haue
a
narration
in
their
festiuall
which
was
wont
solemnelie
to
be
read
in
the
church
on
Corpus
Christi
day
:
the
words
whereof
I
will
recite
vnto
you
.
Also
we
find
(
say
they
)
that
in
Deuonshire
beside
Exbridge
was
a
woman
lay
sick
and
was
nigh
dead
,
and
sent
after
a
holy
person
about
midnight
to
haue
her
rights
.
Than
this
man
in
all
hast
that
he
might
,
arose
and
went
to
the
church
,
and
tooke
God●…
body
in
a
box
of
Iuor●…
,
and
put
it
into
his
bosome
,
and
went
foorth
towards
this
woman
.
And
as
hee
went
through
a
forest
i●…
a
faire
m●…de
that
was
next
his
way
,
it
happened
that
his
box
fello●…
of
his
bosome
into
the
ground
:
and
he
went
forth
and
wist
it
not
and
came
to
this
woman
and
hearde
her
confession
.
And
then
hee
asked
her
if
she
would
be
houseled
,
and
she
said
,
yea
sir.
Then
he
put
his
hand
in
his
bosome
&
sought
the
box
.
And
when
he
found
it
not
,
he
was
full
sorie
and
sadde
.
And
saide
,
dame
,
I
will
goe
after
Gods
bodie
and
come
anon
agine
to
you
,
and
so
went
foorth
sore
weeping
for
his
simplenesse
.
And
so
as
hee
came
to
a
willow
tree
hee
made
thereof
a
rodde
,
and
stripped
himselfe
naked
,
and
beat
himselfe
that
the
bloud
ranne
downe
by
his
sides
,
and
saide
thus
to
himselfe
;
Ah
thou
simple
man
!
Why
hast
thou
lost
thy
Lorde
God
,
thy
maker
,
thy
former
and
creatour
?
And
when
hee
had
thus
beate
himselfe
,
hee
did
on
his
clothes
and
went
on
foorth
.
And
then
hee
was
aware
of
a
pillar
of
fire
that
lasted
from
earth
to
heauen
,
and
hee
was
all
astonied
thereof
,
yet
hee
blessed
himselfe
and
went
thereto
.
And
there
lay
the
sacrament
fallen
out
of
the
boxe
into
the
grasse
,
and
the
pillar
shone
as
bright
as
any
Sunne
,
and
it
lasted
from
Gods
bodie
to
heauen
.
And
all
the
beastes
of
the
forrest
were
com●…n
about
Gods
bodie
,
and
stoode
in
compasse
round
about
it
,
and
all
kneeled
on
foure
knees
,
saue
one
black
horse
that
kneeled
but
on
that
one
knee
.
And
that
blacke
horse
was
a
feend
of
hell
,
who
had
turned
himselfe
into
that
shape
that
men
might
steale
him
,
as
diuerse
had
done
and
were
hanged
for
him
,
&c.
If
any
man
obiect
that
all
this
narration
is
a
foolish
fiction
,
I
aunswere
that
this
was
as
verilie
beleeued
as
it
was
solemnelie
read
.
And
therefore
to
countenaunce
their
abominable
idole
of
the
masse
,
they
haue
in
the
sight
,
that
is
,
in
the
iudgement
,
opinion
,
and
beliefe
of
men
,
caused
fire
to
come
downe
from
heauen
that
it
might
point
out
the
body
,
&
from
it
reach
to
heauen
.
11
To
winne
credite
to
such
Saints
as
they
haue
canonized
,
and
consequently
to
cause
men
the
more
deuoutlie
to
pray
vnto
them
,
to
adore
their
images
and
reliques
,
to
goe
on
pilgrimage
to
them
,
they
haue
coyned
in
the
life
or
legend
almost
of
euerie
Saint
,
straunge
and
incredible
miracles
.
And
this
is
the
ordinarie
conclusion
of
many
legendes
,
Then
let
vs
pray
to
this
worthie
Saint
,
or
glorious
martyr
,
that
he
will
pray
to
God
for
vs
,
●…hat
by
his
merites
we
may
haue
pardon
and
forgiuenesse
of
o●…r
sinnes
,
or
something
to
the
like
effecte
.
Wee
reade
of
diuerse
of
their
Saints
,
who
when
they
haue
beene
beheaded
haue
caried
their
requ●…scant
in
pace
let
them
rest
in
peace
,
he
heard
the
voice
of
an
infinit
number
out
of
the
graues
crying
,
Amen
.
But
to
this
purpose
also
in
their
legend
they
haue
made
fire
to
descend
from
heauen
.
When
as
they
tell
vs
of
a
certaine
Bishoppe
,
who
,
appearing
in
the
clouds
of
heauen
to
another
here
vpon
earth
,
did
let
some
fire
drop
vpon
him
to
giue
him
a
tast
of
the
torments
in
purgatorie
.
Besides
these
examples
many
other
might
bee
found
if
they
were
woorth
the
seeking
in
their
fabulous
writings
,
as
also
in
some
other
of
their
storyes
which
testifie
that
diuerse
times
in
the
church
of
Rome
,
fire
hath
beene
brought
downe
from
heauen
.
But
these
which
I
12
But
descending
of
fire
signifieth
also
the
bestowing
of
the
grace
of
Gods
spirit
which
is
called
fire
Mat.
3.
11.
Act.
2.
3.
In
which
sence
the
Pope
may
bee
saide
to
make
fire
come
downe
from
heauen
,
but
wee
must
adde
before
men
,
that
is
in
their
opinion
and
conceipt
.
For
he
forsooth
,
as
the
church
of
Rome
beleeueth
,
giueth
not
onely
the
graces
of
the
spirite
to
men
,
but
also
the
power
of
sanctification
both
to
men
and
also
to
some
creatures
of
his
owne
,
as
to
his
Ag●…
Del
,
and
his
holy
water
sprinckle
&c.
And
in
this
sence
doth
Primasius
expound
this
place
.
Thirdly
,
the
comming
downe
of
fire
signifieth
the
wrathfull
vengeaunce
of
God
executed
vpon
his
enemies
,
which
often
in
the
Scriptures
is
called
fire
,
to
wit
,
the
before
men
,
who
shall
thinke
that
those
against
whom
Antichrist
shal
send
the
thunderbolt
of
his
wrath
,
are
punished
with
a
Diuine
reuenge
,
and
as
it
were
with
fire
from
heauen
.
This
also
is
verified
of
the
Pope
of
Rome
,
who
with
a
diuine
reuenge
(
as
he
forsooth
is
Deus
vindictae
,
The
God
of
reuenge
)
pursueth
his
&
sonitus
imitatur
Olympi
,
Imitateth
the
lightenings
of
Iupiter
,
and
the
thunder
of
heauen
.
But
howsoeuer
it
is
,
whether
this
descending
of
fire
from
heauen
is
to
be
vnderstood
literally
or
mystically
,
the
prophecy
of
the
holy
Ghost
concerning
this
first
miracle
of
Antichrist
is
verified
of
the
Pope
and
church
of
Rome
,
who
haue
caused
fire
to
come
downe
from
heauen
according
to
the
literall
sence
:
&
according
to
the
allegoricall
interpretation
they
haue
so
confirmed
their
doctrines
by
signes
&
wonders
,
as
if
God
had
answered
them
by
fire
from
heauen
:
and
secondly
they
haue
taken
vpon
them
to
bring
downe
the
fire
of
Gods
spirite
,
and
to
bestowe
his
grace
as
it
pleaseth
them
:
and
lastly
,
they
haue
according
to
the
example
of
Elias
with
a
diuine
reuenge
&
as
it
were
with
fire
from
heauen
,
taken
vengeaunce
of
their
enimies
;
not
to
speake
of
his
punishing
with
fire
all
those
that
will
not
adore
him
.
13.
And
thus
much
may
suffice
to
haue
spoken
of
the
first
miracle
.
The
second
miracle
(
saith
Bellarmine
)
is
,
that
Antichrist
or
his
ministers
shall
make
the
image
of
the
beast
to
speake
.
But
neuer
Pope
nor
any
minister
of
his
did
make
an
image
to
speake
:
therefore
,
saith
hee
,
the
Pope
is
not
Antichrist
.
But
I
answere
that
this
prophecie
euen
according
to
the
Popishe
interpretation
agreeth
to
the
Pope
and
his
followers
,
among
whom
it
hath
beene
an
vsuall
practise
to
put
life
as
it
were
into
images
in
the
sight
and
opinion
of
simple
men
,
making
them
to
sweate
,
to
smile
,
to
srowne
,
to
nodde
,
to
becke
and
many
times
to
speake
,
which
might
happen
without
a
miracle
,
for
the
Diuels
sometimes
did
speake
in
the
images
of
the
Heathen
.
Notwithstanding
wee
are
not
after
a
Popishe
,
that
is
to
say
,
a
grosse
maner
,
but
after
a
propheticall
and
spirituall
maner
to
vnderstand
this
mysticall
prophecy
of
the
holy
Ghost
concerning
the
image
of
the
beast
.
For
if
wee
vnderstand
the
beast
it selfe
mystically
,
as
needes
wee
must
,
or
else
wee
shall
make
but
a
beastly
interpretation
of
it
:
so
wee
are
in
like
sort
to
expound
the
image
of
the
beast
with
the
life
and
speach
thereof
.
The
beast
it selfe
signifieth
the
Roman●…
state
especially
vnder
the
Heathenish
Emperours
as
hath
bene
shewed
.
The
image
therefore
of
the
beast
must
signifie
a
state
which
hath
some
resemblaunce
thereof
,
or
at
least
the
name
and
title
of
the
Romane
Empire
,
(
as
images
beare
the
name
of
that
which
they
resemble
)
and
is
indeed
but
an
image
thereof
.
Thus
,
besides
the
Popes
courts
both
in
Rome
and
other
countreys
,
is
the
Empire
renewed
in
the
West
,
which
besides
the
name
and
some
titles
and
ornaments
hath
little
or
nothing
of
the
olde
Empire
.
For
the
old
Empire
consisted
in
the
gouernment
of
Rome
and
the
prouinces
thereunto
belonging
,
none
of
which
the
Emperour
hath
as
a
Soueraigne
Prince
by
right
of
the
Empire
,
and
therefore
is
said
to
bee
the
beast
which
was
and
is
not
though
it
be
,
being
indeed
,
as
it
is
14.
Now
to
whom
all
this
is
to
bee
applied
,
let
Bellarmine
himselfe
be
iudge
.
For
he
,
in
his
bookes
De
translatione
imperij
Romani
,
by
many
testimonies
laboureth
to
proue
,
first
,
that
the
Empire
of
Rome
was
translated
,
but
he
might
better
haue
said
renewed
,
in
the
West
,
and
as
it
were
reuiued
by
the
authority
of
the
Pope
,
and
that
Charles
the
great
in
whom
this
Empire
was
renewed
,
receiued
the
same
by
no
other
title
but
by
the
authority
of
the
Pope
.
And
that
is
the
summe
of
his
first
booke
.
Secondly
,
that
the
Empire
of
Rome
was
translated
from
the
family
of
Charles
the
great
,
and
from
the
French
nation
to
the
family
of
Otho
,
and
the
nation
of
the
Saxons
and
Germanes
,
and
that
Otho
was
aduaunced
to
the
Empire
by
the
Pope
:
which
is
the
scope
of
the
second
Booke
.
Thirdly
,
that
the
seuen
Electours
of
the
Empire
were
ordained
and
appointed
by
the
Pope
,
which
is
the
argument
of
his
third
booke
.
And
in
his
first
booke
he
setteth
downe
the
state
Caesar
Augustus
in
the
west
,
to
Charles
the
great
&
his
successors
.
We
answer
(
saith
he
)
that
which
the
consent
of
al
nations
proclaimeth
,
that
Pope
Leo
3.
was
either
the
only
or
the
chiefe
and
principall
authour
of
this
translation
:
&
that
the
Dutch
nation
is
to
acknowledge
the
receipt
of
the
Empire
from
the
Pope
.
Vnto
the
testimony
of
Bellarmine
&
of
all
those
authours
whom
he
citeth
,
we
will
adde
the
profession
of
the
Popes
themselues
.
Innocentius
3.
saith
,
the
7.
Electours
had
their
authority
,
ab
Apostolica
sede
,
quae
Romanum
imperium
in
persona
magnifici
Caroli
à
Graecis
transtulit
in
Germanos
,
From
the
See
Apostolick
which
translated
the
Romane
Empire
in
the
person
of
Charles
the
great
from
the
Grecians
to
the
Germanes
.
Vpon
which
translation
saith
Bellarmine
,
The
Romane
commonweale
returned
againe
to
the
same
state
wherein
Constantine
the
great
established
it
,
&
wherein
it
remained
from
Valentinian
the
elder
,
vnto
Augustulus
.
Likewise
Adrian
4.
The
Romane
Empire
,
saith
he
,
was
translated
from
the
Greekes
to
the
Almaines
,
that
the
king
of
the
Almaines
should
not
be
called
Emperour
before
he
were
crowned
of
the
Pope
.
Before
his
consecration
he
is
king
,
after
he
is
Emperour
.
Vnde
igitur
habet
imperium
nisi
à
nobis
?
From
whence
then
hath
he
the
Empire
but
from
vs
?
By
the
election
of
his
princes
he
hath
the
name
of
a
king
:
by
our
consecration
he
hath
the
name
of
Emperour
,
Augustus
,
&
Caesar.
Ergo
per
nos
imperat
.
Therfore
he
is
Emperour
by
vs
.
Call
to
mind
Antiquities
.
Zacharias
aduanced
Charies
and
gaue
him
a
great
name
that
he
should
be
Emperour
&c.
Imperator
quod
habet
,
totum
habet
à
nobis
.
What
soeuer
the
Emperour
hath
,
that
hee
hath
wholy
from
vs
.
As
Zacharias
translated
the
Empire
from
the
Greeks
to
the
Almaines
;
so
wee
can
translate
it
from
the
Almaines
to
the
Graecians
.
Ecce
in
potesta●…
nostra
est
,
vt
demus
illud
cui
volumus
.
Behold
it
is
in
our
power
to
giue
it
to
whome
we
will
.
For
therefore
are
we
appointed
of
God
ouer
nations
and
kingdomes
,
to
destroy
and
pluck
vp
,
to
build
and
to
plan●…
.
In
the
Clementines
it
is
professed
that
the
Pope
Imperator
tenet
imperium
a
Papa
,
vnde
tenetur
praestare
iuramentum
homagij
scil.
quod
vasallus
praestare
solet
domino
suo
.
The
Emperor
holdeth
his
Empire
from
the
Pope
.
Whereupon
,
hee
is
bound
to
performe
the
oath
of
homage
,
to
wit
,
which
the
vassall
vseth
to
performe
vnto
his
Lord
.
15
Thus
therefore
this
argument
is
returned
vpon
the
aduersary
.
Whosoeuer
causeth
the
image
of
the
beast
to
be
made
,
putteth
life
into
it
and
causeth
it
to
speake
,
he
is
vndoubtedly
Antichrist
:
But
the
Pope
of
Rome
hath
caused
the
image
of
the
beast
to
be
made
,
putteth
life
into
it
,
&
causeth
it
to
speake
,
therfore
he
is
Antichrist
.
The
assumption
is
proued
,
because
the
image
of
the
beast
is
the
Empire
renewed
in
the
west
:
the
life
is
the
imperiall
dignity
,
and
the
speeche
are
the
edictes
thereof
.
This
image
the
Pope
causeth
to
be
made
,
this
hee
putteth
life
into
,
this
he
hath
made
to
speake
.
For
first
he
renewed
the
Empire
in
the
west
,
after
it
had
lyen
voide
by
the
space
of
325.
yeares
,
when
hee
annointed
and
crowned
Charles
the
greate
Emperour
of
the
west
,
&
so
caused
him
to
be
acknowledged
:
after
he
translated
the
Empire
to
the
Almaines
,
among
whom
he
hath
appointed
seauen
electours
as
it
were
to
renewe
this
image
,
but
so
as
himselfe
putteth
life
thereinto
,
by
approuing
the
person
and
ratifying
the
election
,
&
maketh
him
to
speake
by
annointing
him
Emperour
and
giuing
vnto
him
the
name
and
title
of
Augustus
and
Caesar.
Which
things
I
shal
not
need
further
to
proue
,
because
they
are
matters
wherof
the
Pope
and
Papists
do
greatly
boast
.
And
therfore
from
their
own
profession
we
may
conclude
that
the
Pope
is
Antichrist
.
Chap.
8.
Of
the
name
and
marke
which
Antichrist
shall
impose
vpon
men
of
all
sorts
,
with
some
other
effectes
.
1.
THe
second
effect
of
Antichrist
is
noted
Apoc.
13.
16.
17.
18.
And
hee
made
all
both
small
and
great
,
rich
and
poore
,
free
and
bond
,
to
receiue
a
marke
in
their
right
hand
or
in
their
foreheads
.
And
that
no
man
might
buy
or
sell
,
saue
hee
that
had
the
marke
,
or
the
name
of
the
beast
or
the
number
of
his
name
.
Here
is
wisedome
:
let
him
that
hath
vnderstanding
count
the
number
of
the
beast
:
for
it
is
the
number
of
a
man
:
and
his
number
is
six
hundreth
sixty
and
six
.
Of
which
prophecie
Bellarmine
saith
thus
.
Fatentur
omnes
pertinere
omnino
All
men
confesse
that
those
words
of
Iohn
Apoc.
13.
doe
vndoubtedly
belong
to
Antichrist
.
From
this
ground
therefore
we
may
reason
thus
.
Whosoeuer
enforceth
all
sorts
of
men
according
to
this
prophecie
to
take
vpon
them
the
name
of
the
beast
,
or
the
marke
or
number
of
his
name
,
he
is
Antichrist
:
But
the
Pope
of
Rome
enforceth
all
sorts
of
men
according
to
this
prophecy
to
take
vpon
them
the
name
of
the
beast
,
or
the
mark
and
number
of
his
name
:
therefore
he
is
Antichrist
.
For
the
clearing
of
this
argument
,
two
things
are
to
be
considered
.
First
,
what
this
name
,
number
,
and
marke
is
:
Secondly
,
whether
the
Pope
impose
the
same
vppon
all
sorts
of
men
.
The
number
is
expressed
in
the
text
,
to
be
666.
And
it
is
plainelie
saide
to
bee
the
number
of
the
name
.
That
we
may
not
thinke
it
to
be
the
number
of
the
time
when
Antichrist
should
appeare
as
some
haue
imagined
:
neither
can
it
in
any
good
sence
bee
said
that
Antichrist
inforceth
men
to
take
vpon
them
the
number
of
that
time
.
And
it
is
called
the
number
of
the
name
,
because
in
the
letters
of
the
name
this
number
is
contained
.
For
it
is
the
maner
of
the
Hebrewes
and
Greekes
to
vse
their
letters
for
notes
of
number
,
according
to
their
order
in
the
Alphabet
&c.
it
is
also
called
the
number
of
a
man
,
because
(
as
it
may
seem
)
the
name
of
the
beast
,
containing
this
number
,
is
also
the
name
of
a
man
.
And
this
I
take
to
bee
the
most
simple
interpretation
.
2
What
the
name
is
wherof
the
holy
ghost
here
speaketh
,
it
may
easily
be
gathred
out
of
the
text
.
For
1.
the
holy
ghost
doth
not
speak
of
Antichrist
his
name
properly
,
but
of
the
name
of
the
beast
which
Antichrist
should
cause
al
sorts
of
men
to
take
vpon
them
.
If
therefore
we
know
what
the
beast
is
,
it
will
not
be
hard
to
tell
what
the
name
is
.
The
beast
whose
name
Antichrist
shall
compel
men
to
take
vpon
them
,
is
the
former
beast
described
in
the
beginning
of
the
chapter
.
For
so
it
is
said
,
that
Antichrist
the
second
beast
,
exerciseth
the
authority
of
the
former
beast
,
that
he
causeth
men
to
worship
the
first
beast
whose
S.
Iohn
being
an
Hebrewe
borne
:
or
else
we
may
take
the
beasts
name
according
to
his
own
language
set
down
in
Hebrew
characters
,
because
the
Latines
doe
not
vse
their
letters
as
the
Hebrewes
&
Greeks
do
in
numeration
.
For
seeing
we
know
what
the
beast
it self
is
,
we
might
wel
take
that
name
which
fitteth
this
number
any
of
these
ways
.
Irenaeus
(
whose
master
Policarpus
beene
Saint
Iohns
disciple
)
reporteth
,
that
those
,
who
had
seen
Iohn
,
face
to
face
,
did
teache
,
that
the
number
of
the
name
of
according
to
the
computation
of
the
Greeks
by
the
letters
which
be
in
it
,
shall
containe
666.
Hee
therefore
setteth
downe
three
names
in
greeke
letters
contayning
that
number
:
in
two
whereof
there
is
no
shew
of
reason
that
either
of
them
should
be
this
name
,
seeing
neither
of
them
(
I
meane
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
the
name
of
the
beast
.
The
third
name
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereof
hee
writeth
thus
:
Sed
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nomen
sexcentorum
sexaginta
sex
numerum
;
&
valde
verisimile
est
.
Quoniam
verissunum
regnum
hoc
habet
vocabulum
,
Latini
enim
sunt
qui
nunc
regnant
.
But
the
name
Lateinos
also
containeth
the
number
666.
and
it
is
verse
likelie
,
because
the
most
true
kingdome
hath
this
name
.
For
they
are
Latines
which
now
raigne
.
Which
in
effect
is
as
much
as
if
hee
had
saide
,
the
name
Latine
is
very
likelie
,
because
it
hath
the
number
666.
and
is
the
name
of
the
beaste
which
figureth
verissimum
regnum
the
most
true
kingdome
,
that
is
the
Latin
or
Romane
state
.
The
name
of
the
beast
3.
In
Hebrew
the
beasts
name
comprehending
that
number
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
Romane
.
For
the
beastes
name
beeing
a
nowne
or
name
collectiue
,
may
indifferently
,
according
to
the
maner
of
the
Hebrewes
,
be
vttered
either
in
the
Masculine
or
Foeminine
gender
.
And
the
Foeminine
termination
doth
better
fitte
the
prophecy
,
not
onely
because
it
rendreth
the
iust
number
,
but
also
because
the
beast
as
it
is
subiect
to
Antichrist
beeing
the
adulterous
Romane
state
,
is
elsewhere
in
the
foeminine
called
the
whore
of
Babylon
,
and
the
mother
of
fornications
.
The
most
vsuall
name
of
the
beast
in
it
owne
language
,
that
is
,
the
Latine
tongue
,
is
Romanus
,
which
in
Hebrewe
characters
is
,
as
Master
Foxe
supposeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
knowledge
whereof
as
himselfe
reporteth
hee
attained
by
earnest
prayer
.
And
that
the
name
Latine
or
Romane
in
the
learned
tongues
is
the
name
whereof
the
holy
ghost
speaketh
,
it
appeareth
,
because
euery
thing
here
spoken
of
the
name
,
agreeth
fitly
and
properly
thereunto
.
For
first
it
is
the
name
of
the
beast
.
Secondly
,
is
containeth
the
number
666
,
as
may
appeare
by
this
supp●…ion
Thirdly
,
it
is
such
a
name
as
he
,
to
whom
all
other
notes
of
Antichrist
doe
agree
,
(
I
meane
the
Pope
)
enforceth
men
to
take
vpon
them
,
as
shal
be
shewed
.
Fourthly
,
because
the
name
Latinus
or
Romanus
is
also
the
name
of
a
man
.
For
Latinus
was
one
of
the
auncient
Kings
of
Italy
,
and
Romanus
was
one
of
the
Popes
.
Wherefore
I
doubt
not
to
conclude
that
the
name
is
Romane
or
Latins
in
the
learned
tongues
.
For
howsoeuer
many
others
names
may
be
produced
which
comprehend
the
number
666
,
yet
either
they
are
not
the
name
of
the
beast
,
or
are
such
names
as
Antichrist
was
not
to
impose
vpon
men
.
But
4.
Now
let
vs
see
what
that
marke
is
whereof
the
holy
Ghost
speaketh
.
Chara●…t
or
Character
is
as
it
were
a
cognizance
&
a
note
of
difference
wherby
men
of
any
profession
,
or
religion
,
are
knowne
and
distinguished
from
others
.
And
it
is
partly
in
ward
and
partly
outward
.
The
inward
is
that
which
is
imprinted
in
the
soule
:
the
outward
is
that
which
is
either
expressed
or
receiued
outwardly
,
as
namely
in
the
forehead
,
or
in
the
right
hand
.
In
the
forehead
that
is
by
outward
profession
,
and
in
the
right
hand
that
is
by
operation
,
as
the
ordinary
glose
expoundeth
.
As
for
example
,
the
character
or
marke
of
a
christian
or
seruant
of
Christ
is
subiection
vnto
Christ
and
acknowledgement
of
him
to
be
our
head
&
Sauiour
.
This
inwardly
is
the
grace
of
a
true
faith
wrought
in
the
soule
by
the
finger
of
Gods
spirit
,
wherby
we
beleeue
in
Christ
our
sauiour
.
For
those
that
truly
beleeue
are
sealed
or
signed
to
saluation
.
That
which
5.
The
like
may
be
said
of
the
marke
of
the
beast
,
which
is
also
called
the
marke
of
his
name
.
The
beast
as
wee
haue
proued
imprimere
characterem
indelebilem
,
imprint
a
character
that
cannot
be
done
away
,
and
therfore
are
not
to
be
iterated
,
as
namely
their
sacraments
of
confirmation
&
orders
.
In
the
former
wherof
(
which
they
prefer
before
baptisme
)
all
young
ones
are
anointed
in
the
forehead
with
oile
,
which
they
cal
Chrisma
salutis
,
The
Chrisme
of
saluation
,
&
without
which
they
will
haue
none
to
be
accompted
christians
.
Nunquam
erit
Christianus
(
say
they
in
their
law
)
nisi
confirmatione
6.
Now
it
remaineth
that
,
by
application
of
this
prophecy
to
the
Pope
,
I
should
shewe
that
hee
causeth
all
both
small
and
great
,
rich
and
poore
,
free
and
bonde
,
that
hee
should
giue
them
a
marke
in
their
right
hand
or
in
their
foreheads
:
And
that
no
man
might
buy
or
sell
,
saue
hee
that
had
the
marke
,
or
the
name
of
the
beast
,
or
the
number
of
his
name
.
Whereby
thus
much
is
meant
,
that
Antichrist
by
his
vsurped
dominion
and
tyranny
should
make
all
sortes
of
men
subiect
vnto
him
,
and
to
testifie
their
subiection
both
by
wordes
and
deed
:
and
that
hee
should
suffer
none
to
liue
among
them
or
to
enioy
the
benefites
of
humane
society
,
but
such
as
acknowledge
the
See
of
Rome
,
professe
themselues
members
of
the
Romane
church
,
and
vse
the
Latine
religion
and
seruice
.
All
which
doth
fully
and
only
agree
to
the
Pope
of
Rome
.
For
he
,
by
his
diuelish
policy
vsurped
authority
,
lying
wond●…rs
&
al
deceiueablenes
of
vnright●…ousnesse
,
had
not
onely
brought
all
men
both
high
&
lowe
into
subiection
,
but
also
perswaded
them
that
vpon
necessity
of
saluation
,
and
paine
of
damnation
,
they
were
to
subiect
themselues
vnto
him
,
&
both
by
word
and
deed
to
testifie
their
subiection
.
Hereunto
belongeth
that
oracle
(
for
so
sometimes
they
cal
their
their
decrees
)
of
Boniface
8.
Subess●…
(
saith
he
)
Roman●…
pont●…fici
,
omni
humana
creaturae
declaramus
,
dicimus
,
definimus
&
pronunciamus
omninò
esse
de
necessitate
salutis
.
To
euery
humane
creatur●…
wee
declare
,
affirme
,
define
,
and
pronounce
,
that
to
be
sub●…ect
to
the
Pope
of
Rome
it
is
a
matter
altogether
necessary
to
saluation
.
Whereupon
the
glosse
saith
,
Quic
quid
saluatur
est
sub
Romano
pontifice
.
Whatsoeuer
is
saued
,
is
subiect
to
the
Pope
.
The
same
is
concluded
by
Thomas
Aquinas
,
and
others
,
That
to
be
subiect
to
the
Pope
is
of
the
necessitis
of
saluation
.
Stephanus
5.
aliàs
.
6.
decreed
that
such
Canons
as
were
concluded
vpon
and
giuen
out
by
the
See
of
Rome
,
are
of
necessity
vnto
saluation
to
bee
obserued
.
Calixtus
2.
straitly
forbad
any
to
dissent
from
the
Church
of
Rome
,
for
as
the
Sonne
came
to
doe
the
will
of
his
Father
,
so
Christians
must
do
the
will
of
their
mother
the
church
of
Rome
.
to
gain●…say
the
Church
of
Rome
is
Heresie
.
Those
which
denie
the
Pope
to
haue
both
powers
,
deny
the
Gospell
:
and
they
which
deny
the
Pope
to
haue
the
primacy
of
the
vniuersall
Church
,
their
errour
is
equall
to
the
errour
of
the
Grecians
,
who
deny
the
holy
Ghost
to
proceed
both
from
the
Father
and
the
thou
wilt
not
be
an
Heretike
this
must
be
thy
faith
,
that
as
there
is
one
God
immutable
,
so
there
is
one
vicar
general
of
God
vpon
earth
(
namely
the
vicar
of
Rome
)
whose
s●…ip
is
stable
.
For
seing
in
the
triumphant
church
there
is
one
supreame
prince
to
whose
obedience
all
that
church
is
most
perfectly
subiect
,
to
wit
,
God
:
it
followeth
necessarily
that
one
supreme
prince
is
pre●…nt
ouer
the
whole
militant
Church
,
towit
,
the
Pope
,
whose
〈◊〉
all
are
bound
to
ob●…y
.
And
this
priuiledge
Christ
hath
giuen
to
the
church
of
Rome
,
that
al
must
be
obed●…t
vnto
it
,
a●…
vnto
Christ
.
Therfore
he
susteineth
the
sentence
of
condemnation
qui
conte●…it
f●…i
pontificis
is
obedientiam
,
tanquāsi
contemneret
Dei
〈◊〉
,
w●…o
〈◊〉
the
Popes
obedience
a●…
if
he
contemned
Gods
omnipotency
.
And
to
conclude
,
as
I
began
,
with
an
other
oracle
or
canon
of
their
law
,
Peccatum
igitur
paganitatis
〈◊〉
,
quisquis
dum
Christianum
se
esse
asserit
,
sedi
apostolica
ob●…dire
cont●…it
,
He
incurreth
therfore
the
sinne
of
Pagani●…
,
whosoeuer
professing
himselfe
to
be
a
Christian
,
renounceth
obedience
to
the
S●…
apostolicke
.
7
And
as
he
hath
made
all
to
subiect
themselues
vnto
him
,
all
I
meane
whose
names
are
not
written
in
the
booke
of
the
lambe
,
(
for
this
is
the
vniuersality
that
the
Papists
bragge
of
)
so
he
hath
caused
all
both
small
and
great
,
rich
and
poore
&c.
to
testifie
their
subiection
;
as
namely
by
pinning
their
faith
on
his
sleeue
,
and
binding
themselues
to
beleeue
as
he
beleeueth
:
by
professing
his
Antichristian
faith
and
religion
of
poperie
;
by
obseruing
his
popish
that
is
to
shy
superstitious
and
idolatrous
rites
and
customes
,
as
frequenting
masses
,
adoring
images
and
reliques
,
worshipping
the
crosse
and
Eucharist
,
praying
to
Saint●…
yea
to
stocks
and
stones
,
going
on
pilgrimage
,
praying
in
latine
and
that
on
beades
,
&c.
by
taking
his
marke
both
on
the
forehead
in
the
sacrament
of
confirmation
,
and
on
the
hand
in
the
sacrament
of
orders
,
but
especially
by
taking
an
oath
of
fidelity
and
obedience
vnto
him
.
For
therein
especiallie
they
receiue
his
mark
both
in
the
forehead
by
solemne
profession
,
and
in
the
right
hand
which
they
lay
on
the
booke
.
This
oath
not
onely
graduates
,
priestes
,
Bishoppes
,
but
Kings
also
and
Emperours
were
compelled
to
take
.
And
whereas
it
is
Iohn
Wickleffe
,
Iohn
Husse
and
Ierome
of
Prage
who
in
that
bull
are
condemned
for
hereticks
)
who
acknowledge
not
the
See
of
Rome
,
nor
embrace
the
doctrines
and
traditions
of
holy
mother
church
,
not
beleeuing
as
the
church
of
Rome
beleeueth
,
nor
liuing
in
the
communion
of
that
church
,
that
is
to
say
,
which
haue
not
the
marke
,
nor
the
name
of
the
beast
,
nor
number
of
his
name
,
they
should
not
suffer
them
I
say
,
domicilia
tenere
,
larem
fouere
,
contractus
inire
,
negotiationes
&
mercaturas
quaslibet
exercere
,
aut
humanit
at
is
solatia
cum
Christi
fidelibus
habere
.
To
keepe
house
nor
harth
,
to
make
contracts
,
to
exercise
any
trafficke
or
merchandise
,
or
to
haue
any
comforts
of
humane
societie
with
other
Christians
.
In
like
sort
Paulus
3.
when
Henry
8.
of
famous
memory
had
shaken
of
his
yoke
,
and
renounced
his
marke
,
he
forbadde
al
men
to
vse
any
trafficke
or
merchaundise
,
or
to
make
any
contractes
or
couenants
with
him
and
his
subiects
:
he
deposed
as
much
as
in
him
lay
,
by
his
bull
of
excommunication
,
the
king
,
disabled
his
posteritie
,
absolued
his
subiectes
from
obedience
,
exposed
his
subiectes
and
their
goods
to
violence
and
spoile
,
according
to
the
inscription
in
his
coyne
,
Gens
&
regnum
quod
non
serui●…rit
mihi
exterminabitur
,
The
nation
or
kingdome
which
serueth
not
mee
,
shall
bee
rooted
out
.
The
like
thunderbolt
Pius
5.
sent
out
against
our
Soueraigne
Ladie
of
blessed
memorie
Queene
Elizabeth
:
and
Sixtus
5.
against
Henrie
the
king
of
Nauarre
(
now
king
of
Fraunce
)
and
Henrie
prince
of
Condee
.
And
heereunto
serue
their
blodie
inquisitours
at
this
day
:
who
are
to
suffer
none
to
liue
,
or
to
haue
the
benefite
of
humane
societie
,
who
are
but
suspected
of
schisme
or
heresie
.
And
who
is
an
hereticke
?
That
doth
not
beleeue
as
the
Pope
and
church
of
Rome
beleeueth
;
though
hee
beleeue
according
to
the
scriptures
.
And
who
is
a
schismaticke
?
That
doth
not
acknowledge
the
8
And
these
were
the
principall
effects
of
Antichrist
noted
in
the
scriptures
:
whereunto
some
others
may
bee
added
out
of
Apoc.
13.
which
haue
in
part
beene
touched
heretofore
:
as
first
,
that
he
exerciseth
al
the
power
of
the
former
beast
secondly
that
he
causeth
men
to
worshippe
the
former
beast
,
thirdly
that
he
forceth
men
vpon
paine
of
death
to
worshippe
the
image
of
the
beast
.
All
which
,
as
well
as
the
former
,
agree
to
the
Pope
.
For
as
touching
the
first
,
who
knoweth
not
that
the
Pope
hath
swayed
the
Romane
state
for
many
hundred
yeares
?
exercising
a
more
soueraigne
and
absolute
authoritie
ouer
men
of
all
sorts
,
then
euer
the
heathenishe
Emperours
did
.
For
hee
forsooth
hath
the
authoritie
of
the
king
of
kings
ouer
his
subiectes
;
hee
is
perp●…uus
dictator
,
whome
the
princes
of
the
worlde
adore
and
worshippe
:
hee
is
as
Boniface
the
eightth
in
the
greate
Iubile
Anno.
1300.
(
hauing
shewed
himselfe
the
one
daye
in
his
pontificall
vestimentes
,
and
the
second
in
the
imperiall
robes
)
proclaimed
of
himselfe
,
I
am
Pope
and
Emperour
,
I
haue
both
the
heauenlie
and
the
earthly
Empire
,
and
as
they
speake
in
their
lawe
,
the
Monarchie
of
both
powers
:
hee
hath
the
princehood
of
the
whole
world
,
as
wee
haue
hearde
before
.
And
where
doth
he
exercise
this
authority
?
in
the
sight
of
the
beast
,
that
is
,
at
Rome
,
which
is
his
Papall
seate
,
and
in
the
gouernemente
whereof
hee
succeedeth
the
Emperours
.
9
And
that
the
Pope
maketh
the
inhabitants
of
the
earth
to
worship
the
former
beast
,
it
is
as
euident
;
seeing
his
main
policyes
and
chief
indeauours
serue
to
magnifie
the
Romane
state
.
To
this
end
,
besides
many
other
policyes
in
part
obserued
before
,
do
his
Iubileyes
tend
:
wherin
he
vseth
to
promise
plena●…y
remission
of
al
sinnes
to
all
that
either
come
on
pilgrimage
to
Rome
,
or
miscarie
in
their
iourney
:
as
also
the
incredible
indulgences
and
pardons
which
hee
graunteth
to
those
which
shall
come
as
Pilgrims
to
Rome
,
to
visite
the
holie
places
there
,
especially
the
7.
churches
which
are
priuiledged
aboue
the
rest
.
To
which
purpose
there
is
reported
in
an
old
English
book
,
(
and
the
reporte
no
doubt
was
currant
in
times
Mary
Maior
.
6.
the
church
of
Sa
it
Sebastian
without
the
city
:
7.
the
church
of
Saint
Iohn
Laterane
.
To
all
them
that
dayly
goe
to
the
church
of
Saint
Peter
,
Syl●…
graunted
the
third
part
of
all
then
sinnes
released
,
years
pardon
.
And
the
〈◊〉
of
as
many
Lentons
or
Quarins
.
Now
a
Quarin
saith
my
author
is
to
goe
woolward
and
barefoot
seuen
yeare
,
and
to
fast
bread
and
water
on
the
frydayes
〈◊〉
to
〈◊〉
one
night
where
he
sleepeth
another
,
〈◊〉
co●…
vnder
no
co●…ed
place
vnlesse
〈◊〉
be
to
heare
masse
in
the
church
dore
or
porche
〈◊〉
〈◊〉
or
drinke
out
of
no
other
vessell
but
in
the
same
that
he
mede
his
auowe
in
.
Hee
that
doth
all
these
points
seuen
yeares
together
,
death
and
●…inneth
a
quarin
,
that
is
to
say
,
a
Lenton
.
Besides
,
there
is
an
image
of
our
Lord
about
the
church
dore
,
hauing
between
his
feete
one
of
the
pence
that
God
was
sold
for
;
as
o●…
as
you
looke
vpon
that
p●…ny
you
haue
1400
yeares
of
pardon
.
In
that
church
be
eleuen
altars
,
of
which
7.
are
specially
priuiledged
with
grace
and
pardon
.
At
the
first
altar
is
the
visage
of
out
Lor●…
who
looketh
on
that
,
hath
700.
yeares
of
pardon
,
&c.
Before
the
quire
dore
stand
2.
〈◊〉
●…rosses
;
who
kisseth
the
crosses
hath
500
yeares
pardon
.
From
the
〈◊〉
to
the
assumption
of
our
Lady
,
hangeth
a
cloth
of
our
Ladies
owne
making
before
the
quire
,
and
as
many
times
〈◊〉
a
man
beholdeth
it
he
hath
400.
yeares
of
pardon
,
&c.
10
They
that
visite
the
church
of
Saint
Paul
without
the
walles
ha●…
48000.
yeares
of
pardon
.
Item
on
Childer●…asse
day
yeares
of
pardon
.
Item
on
the
vias
of
Saint
Martin
when
the
church
was
hallowed
14000.
yeares
of
pardon
,
and
as
many
quarins
,
and
the
third
part
of
all
sinnes
released
.
Those
that
visit
the
church
of
Saint
Lau●…ence
,
at
the
high
altar
haue
18000.
yeares
of
pardon
and
as
many
quarins
.
And
who
goeth
thither
euery
wednesday
he
deliuered
a
soule
out
of
purgatory
,
&
himself
quite
of
all
●…nes
.
In
the
church
Sanct●…crucis
that
is
of
holy
crosse
is
giuen
an
hundred
thousand
yeares
of
pardon
and
as
many
quarins
,
and
euery
Sunday
a
soule
out
of
Purgatory
,
and
the
third
part
of
all
sinnes
released
.
To
them
that
visite
the
church
of
is
graunted
,
at
the
high
Altar
14000.
yeares
of
pardon
,
&
as
many
quarins
:
And
at
the
altar
on
the
right
hand
19000.
yeares
of
pardon
.
And
Pope
Nicolas
the
4.
&
S.
Gregory
each
of
them
graunted
thereto
10000.
yeares
of
pardon
.
And
from
the
Ascension
of
our
Lord
vnto
Christmas
,
yee
haue
there
14000.
yeares
of
pardon
,
and
as
many
quarins
,
and
the
third
part
of
all
sins
released
.
To
them
that
visite
the
church
of
S.
Sebastian
is
granted
forgiuenesse
of
sinnes
and
all
penaunce
.
At
the
high
Altar
is
giuen
2800.
yeares
of
pardon
,
and
at
the
first
Altar
in
the
Church
,
2400.
There
is
a
vawte
where
lie
buried
49.
Popes
that
were
Martyrs
:
whoso
commeth
first
into
that
place
deliuereth
8.
soules
out
of
Purgatory
of
such
as
hee
most
desireth
,
and
as
much
pardon
therto
,
that
all
the
worlde
cannot
number
nor
recken
.
And
euery
Sunday
you
deliuer
there
a
soule
out
of
purgatory
.
In
that
vawte
standeth
a
pitte
in
which
Peter
and
Paule
were
hidde
250
yeares
,
he
that
putteth
his
head
into
that
pitte
and
taketh
it
out
againe
,
is
cleane
of
all
sinnes
.
To
that
place
siue
Popes
each
of
them
graunted
a
thousand
yeares
of
pardon
,
and
as
many
karins
.
And
so
the
grace
that
is
at
S.
Sebastians
is
grounded
that
it
cannot
be
taken
away
.
To
those
that
S.
Iohn
Laterane
,
Pope
Siluester
gaue
as
many
yeares
of
pardon
,
as
it
rained
droppes
of
water
the
day
that
he
hallowed
the
same
Church
.
And
that
time
it
rayned
so
sore
,
that
no
man
had
seene
a
greater
rayne
before
that
day
.
And
when
hee
had
graunted
this
,
hee
doubted
whether
hee
had
so
much
power
.
Then
a
voice
came
from
heauen
,
and
said
,
Pope
Syluester
,
thou
haste
power
enough
to
giue
that
pardon
.
And
God
graunted
this
much
thereto
,
that
if
a
man
had
made
a
vowe
to
Ierusalem
,
and
lacked
good
to
doe
his
Pilgrimage
,
if
hee
goe
from
S.
Peters
Church
to
S.
Iohn
Lateranes
,
hee
shal
be
absolued
from
that
promise
.
And
any
time
that
a
man
commeth
to
Saint
Iohn
Lateranes
,
hee
is
quite
of
all
sinnes
,
and
of
all
penaunce
,
with
that
that
he
be
penitent
for
his
sinnes
.
Blessed
is
the
mother
that
beareth
the
childe
that
bareth
Masse
on
Saterdayes
at
Saint
Iohn
Lateranes
.
For
hee
deliuered
all
them
that
hee
desired
out
of
Purgatory
to
the
number
of
77.
soules
.
Item
on
the
tower
of
the
Churche
standeth
a
double
crosse
,
that
was
made
of
the
sworde
wherewith
Saint
Iohn
was
beheaded
,
and
euery
time
a
man
beholdeth
that
crosse
hee
hath
14000.
yeares
Pardon
.
At
the
high
altar
a
man
may
haue
remission
of
all
sinnes
,
and
of
all
penaunce
,
and
innumerable
pardon
more
then
he
needeth
for
himselfe
.
There
is
a
graue
wherein
Saint
Iohn
laid
himselfe
,
hee
that
putteth
therein
his
head
hee
hath
an
hundred
thousand
yeares
of
pardon
,
and
as
many
karins
.
These
indulgences
with
many
such
like
(
which
for
breuity
sake
I
omitte
)
my
Authour
saith
are
written
in
a
Marble
stone
before
the
Quire
dore
&c.
Besides
these
seuen
,
there
are
many
inferiour
Churches
whereunto
great
indulgences
haue
bene
graunted
by
the
Popes
.
There
are
named
in
the
aforesaid
Booke
26.
Churches
,
wherein
is
graunted
,
to
them
that
visit
any
of
them
,
1000.
yeares
pardon
,
and
in
some
3000
,
in
others
5000.
some
,
wherein
promise
is
made
of
release
from
a
third
parte
of
sinnes
,
and
in
some
from
all
sinnes
.
Here
is
a
Church
of
Saint
Gregory
,
in
which
whosoeuer
is
buried
,
hee
shall
neuer
be
damned
.
Thus
(
saith
my
Authour
)
may
a
man
haue
at
Rome
great
pardon
and
soule
health
,
blessed
beene
the
people
and
in
good
time
borne
that
receiueth
these
graces
and
well
keepeth
them
&c.
11.
Hereby
it
appeareth
that
the
Pope
causeth
the
inhabitants
of
the
earth
to
worship
the
beast
with
seuen
heads
,
that
is
,
seuen
hilles
:
that
with
the
citie
of
Rome
(
which
wee
haue
proued
to
bee
the
whore
of
Babylon
)
the
inhabitants
of
the
earth
haue
committed
spirituall
fornication
,
and
that
with
the
cuppe
of
her
fornications
they
haue
beene
infatuated
and
made
drunke
.
And
that
the
Pope
hath
caused
men
vpon
paine
of
death
to
worshippe
the
image
of
the
CHAP.
9.
¶
Of
those
things
which
Antichrist
was
and
is
to
suffer
.
1.
WE
haue
heard
what
Antichrist
was
to
doe
to
others
:
now
let
vs
consider
what
the
holy
Ghost
foretelleth
shall
be
done
vnto
him
.
There
is
mention
made
Apoc.
17.
12.
of
the
ten
hornes
,
that
is
the
rulers
of
the
ten
prouinces
subiect
to
the
Empire
in
the
West
;
who
although
in
the
Apostles
time
had
not
receiued
kingdome
or
soueraigne
authority
,
but
were
deputies
onely
vnder
the
Emperour
:
yet
after
the
decay
of
the
Empire
in
the
west
,
they
together
with
Antichrist
diuide
the
Romane
Empire
among
them
,
raigning
by
soueraigne
authority
,
he
in
Rome
and
part
of
Italy
,
they
in
the
other
prouinces
,
Of
these
ten
hornes
it
is
said
,
that
they
for
a
time
should
giue
their
power
and
strength
to
the
beast
,
meaning
Antichrist
:
and
that
in
his
quarell
they
shall
fight
against
Christ
the
lambe
in
his
members
.
But
the
he
is
the
king
of
kings
and
Lord
of
Lords
;
being
able
by
weake
and
foolish
things
(
as
they
are
esteemed
in
the
world
)
to
ouercome
the
wise
and
strong
.
And
howsoeuer
those
fewe
in
comparison
that
stoode
with
him
were
condemned
for
hereticks
and
schismatickes
,
yet
are
they
the
called
,
chosen
,
and
faithful
seruants
of
the
Lord
.
Whereas
contrarywise
the
generall
multitudes
(
whereof
the
catholicke
apostasy
consisteth
)
are
the
slaues
of
Antichrist
,
and
subiect
to
the
whore
of
Babylon
.
For
the
waters
whereon
she
sitteth
,
are
peoples
and
multitudes
,
nations
and
tongues
.
But
when
as
our
Sauiour
Christ
shall
discouer
Antichrist
,
and
by
the
ministery
of
the
word
,
as
it
were
the
breath
of
his
mouth
,
waste
and
consume
him
:
then
shal
the
ten
kings
,
which
before
had
ioyned
with
him
,
set
themselues
against
him
:
and
those
which
before
had
committed
fornication
with
the
shall
hate
her
and
make
her
desolate
and
naked
,
and
shal
eate
her
flesh
and
shall
burne
her
with
fire
.
And
that
this
decay
of
the
Antichristian
state
doth
follow
vpon
the
preaching
of
the
gospell
,
it
appeareth
Apoc.
14.
6.
7.
8.
where
it
is
said
that
vpon
the
preaching
of
the
euerlasting
Gospell
,
an
angell
saith
,
It
is
fallen
,
it
is
fallen
,
Babylon
that
great
city
:
for
shee
gaue
to
all
nations
to
drinke
the
wine
of
the
wrath
of
her
fornication
.
2
But
let
vs
come
to
the
application
.
For
euen
as
from
this
place
I
proued
before
that
Antichrist
is
already
come
▪
so
may
I
now
from
hence
conclude
that
the
Pope
is
that
Antichrist
.
That
Antichrist
is
come
,
it
is
as
certaine
as
that
the
prouinces
of
the
Empire
are
not
ruled
by
deputyes
of
the
Emperour
,
but
by
soueraigne
princes
,
who
haue
together
with
Antichrist
diuided
the
Empire
among
them
.
And
that
the
Pope
is
that
Antichrist
it
is
as
certaine
.
For
he
it
is
,
who
,
as
well
as
the
kings
,
hath
risen
by
the
decay
of
the
Empire
in
the
west
:
he
it
is
,
and
no
other
,
to
whome
these
kings
haue
with
one
consent
giuen
their
strength
and
power
,
submitting
themselues
vnto
him
as
his
vassalls
,
swearing
to
mainetaine
and
support
him
,
fighting
his
battailes
and
drawing
their
sword
at
his
becke
.
And
being
made
drunke
with
the
cuppe
of
his
fornications
they
fought
against
the
lambe
,
and
persecuted
those
seruaunts
of
Christ
whom
Antichrist
condemneth
as
hereticks
and
schismaticks
:
who
notwithstanding
are
in
truth
the
called
,
chosen
,
&
faithfull
;
though
few
and
despised
in
the
world
.
When
as
contrarywise
the
vniuersality
of
people
whereon
the
whore
of
Babylon
sitteth
,
and
whereof
the
adulterous
church
of
Rome
consisteth
,
are
but
the
branded
slaues
of
Antichrist
.
But
howsoeuer
these
kings
,
whiles
they
were
besotted
and
giuen
ouer
of
God
in
his
iust
iudgement
that
they
should
submit
themselues
to
the
Antichrist
of
Rome
,
did
seeke
by
all
meanes
to
support
him
:
yet
when
Christ
had
discouered
him
to
be
Antichrist
,
and
by
the
preaching
of
his
word
as
it
were
the
spirit
of
his
mouth
began
to
waste
&
consume
him
,
and
more
and
more
since
the
times
of
Luther
to
abate
the
opinion
which
men
had
conceiued
of
him
;
then
these
princes
,
not
al
,
but
some
of
them
,
began
to
reuolt
from
Antichrist
,
and
to
hate
the
Antichristian
whore
Euen
so
Lord
Iesu
,
come
quicklie
.
And
thus
haue
I
shewed
that
the
prophecyes
of
FINIS
.
THE
SECOND
BOOKE
maintaining
that
the
Pope
is
Antichrist
.
The
first
Chapter
,
answering
Bellarmine
his
first
argument
concerning
the
name
Antichrist
.
HAuing
in
the
former
Booke
sufficiently
prooued
by
euident
demonstration
out
of
the
worde
of
God
,
that
the
Pope
of
Rome
is
Antichrist
:
it
remaineth
that
we
should
maintaine
this
our
assertion
against
the
arguments
of
the
Papists
.
For
as
the
force
&
euidence
of
our
proofes
may
perswade
vs
to
embrace
this
truth
;
so
the
weakenesse
and
sophistry
,
which
appeareth
in
the
obiections
of
our
aduersaries
may
confirme
vs
in
this
perswasion
.
And
the
rather
if
we
consider
either
the
weight
of
this
controuersie
it selfe
,
or
their
will
and
skil
to
maintaine
their
part
;
or
lastly
the
aduantage
which
they
seeme
to
haue
in
this
controuersie
.
For
first
the
controuersie
it selfe
is
of
such
consequence
,
as
that
if
our
assertion
be
true
,
then
is
all
Popery
ouerthrowne
,
and
all
controuersies
betwixt
vs
and
them
easily
decided
:
then
are
all
Papists
limmes
of
Antichrist
,
and
all
their
doctrines
peculiar
to
them
,
errours
of
Antichrist
.
And
if
you
respect
their
will
,
you
neede
not
doubt
,
but
that
they
,
being
wholy
deuoted
vnto
the
Pope
,
haue
done
their
best
endeuour
to
free
their
head
and
Lord
from
all
imputation
of
Antichristianisme
.
And
for
their
skill
,
they
beeing
men
of
great
learning
and
much
reading
,
you
may
bee
well
assured
that
they
haue
scarcely
omitted
any
thing
,
which
may
be
said
in
so
waighty
a
cause
.
And
questionlesse
,
they
haue
no
small
aduantage
in
this
controuersie
being
to
prooue
the
negatiue
part
.
For
whereas
we
cannot
prooue
the
affirmatiue
but
by
the
concurrence
of
those
manifold
properties
and
markes
which
the
holy
Ghost
hath
assigned
vnto
Antichrist
:
they
on
the
other
side
haue
libertie
to
disprooue
the
same
,
and
to
prooue
the
negatiue
,
if
they
can
but
shew
plainly
&
euidently
,
that
any
one
seuerall
and
essentiall
marke
,
ascribed
vnto
Antichrist
in
the
Scriptures
,
dooth
not
agree
to
their
Lord
God
the
Pope
.
For
if
the
Scriptures
foretell
vs
as
touching
the
place
,
that
Antichrist
shall
haue
his
seat
in
Babylon
,
that
is
,
Rome
,
which
being
situated
on
seauen
hils
,
had
in
the
Apostles
time
vnder
the
Emperour
,
and
since
vnder
the
Pope
,
dominion
ouer
the
Kings
of
the
earth
,
and
that
in
Rome
,
professing
her selfe
the
Church
of
God
,
because
it
is
said
,
that
Antichrist
shall
sitte
in
the
Temple
of
God
:
as
concerning
the
time
,
that
he
should
sit
in
Rome
,
after
the
remoouing
and
taking
away
of
the
Emperours
,
whom
hee
was
to
succeed
in
the
gouernement
of
Rome
,
as
hath
beene
shewed
out
of
these
places
,
2.
Thes.
2.
7.
8.
Apoc.
13.
and
17.
and
in
respect
of
his
conditions
and
qualities
,
that
he
should
be
for
opposition
an
aduersary
,
although
a
disguised
enemy
;
for
pride
and
ambition
,
aduancing
himselfe
aboue
all
that
is
called
God
:
for
his
other
vices
,
a
man
of
sinne
in
generall
,
and
more
specially
an
horrible
idolatour
:
in
regard
of
his
effects
,
that
he
and
his
followers
should
be
workers
of
signes
and
wonders
,
in
the
sight
of
men
,
that
he
should
compell
all
sorts
of
men
to
receiue
the
marke
or
name
of
the
beast
,
or
number
of
his
name
:
and
lastly
,
for
that
which
he
was
to
suster
,
that
Christ
shall
consume
him
with
the
breath
of
his
mouth
,
that
is
,
the
Ministerie
of
the
Gospell
;
and
that
thereupon
the
ten
hornes
which
first
assisted
him
,
shall
afterwards
assault
him
:
It
followeth
therefore
,
that
vnto
such
as
we
affirme
to
be
Antichrist
,
all
these
notes
are
to
be
applied
,
(
as
we
haue
applied
them
all
to
the
Pope
of
Rome
)
whereas
contrariwise
the
deniall
of
any
one
essentiall
propertie
,
is
an
argument
sufficient
to
prooue
the
negatiue
.
As
for
example
,
if
any
man
will
●…ake
vpon
him
to
prooue
,
that
the
Turke
is
Antichrist
,
because
some
of
the
markes
seeme
to
fitte
him
,
he
shall
neuer
bee
able
to
prooue
it
,
because
all
the
properties
doe
not
agree
vnto
him
.
For
neither
hath
he
his
seat
in
Rome
,
neither
dooth
he
sit
in
the
Church
of
God
,
neither
is
he
a
couert
and
disguised
,
but
an
open
and
professed
enemie
:
neither
may
he
be
matched
with
the
true
Antichrist
,
either
in
aduancing
himselfe
aboue
all
that
is
called
God
,
or
in
idolatrie
,
or
in
lying
signes
and
wonders
,
&c.
And
from
any
of
these
we
may
reason
thus
.
Antichrist
was
to
haue
his
seat
in
Rome
,
which
is
mysticall
Babylon
:
the
Turke
hath
not
his
seat
there
:
therefore
he
is
not
Antichrist
.
Antichrist
sitteth
in
the
Church
of
God
:
the
Turke
dooth
no●…
,
&c.
wherefore
much
more
easie
it
were
to
prooue
the
negatiue
,
if
it
were
true
,
then
the
affirmatiue
.
If
therefore
the
Papists
hauing
bent
all
their
forces
,
and
imploied
the
vttermost
of
their
skill
,
to
prooue
that
which
were
most
easie
to
prooue
,
if
it
were
true
,
shall
notwithstanding
be
found
vnable
to
produce
any
one
sound
and
sufficient
argument
,
to
cleare
their
Pope
from
Antichristianisme
:
haue
not
we
just
cause
to
confirme
our selues
in
that
truth
,
which
before
hath
beene
demonstrated
,
viz.
that
the
Pope
is
Antichrist
?
2.
Let
vs
therefore
consider
their
arguments
,
and
conceits
whereupon
their
arguments
are
grounded
:
not
as
they
are
propounded
by
the
elder
Papists
,
which
liued
in
the
daies
of
our
forefathers
(
for
their
conceits
concerning
Antichrist
were
meere
dotages
)
but
as
they
are
deliuered
by
the
refiners
of
Poperie
the
Jesuits
,
and
namely
by
Bellarmine
,
whose
bookes
are
as
it
were
a
shot
whereunto
many
of
them
,
as
it
seemeth
,
haue
contributed
.
Bellarmine
therefore
in
his
third
booke
De
pontifice
Romano
,
reduceth
all
his
arguments
to
nine
heads
.
1.
Concerning
the
name
Antichrist
.
2.
Concerning
his
person
,
whether
he
be
but
one
man
,
or
a
state
and
succession
of
men
.
3.
Concerning
the
time
of
his
comming
,
and
death
.
4.
Of
his
proper
name
.
5.
Of
his
nation
&
followers
.
6
Of
his
seat
.
7.
Of
his
doctrine
and
maners
.
8.
Of
his
miracles
.
9.
Of
his
reigne
&
battels
.
From
all
which
he
hopeth
(
although
in
vaine
)
to
prooue
,
that
the
Pope
is
not
Antichrist
.
3.
And
first
from
the
name
he
argueth
thus
:
Antichrist
is
hostis
&
aemulus
Christi
,
that
is
,
such
an
enemy
as
is
opposed
vnto
Christ
in
emulation
of
like
honour
:
The
Pope
is
not
an
enemy
,
nor
opposed
vnto
Christ
in
emulation
of
like
honour
:
therefore
the
Pope
is
not
Antichrist
.
The
proposition
which
we
not
onely
graunt
,
but
also
take
to
be
the
ground
of
some
of
our
proofes
,
that
he
laboureth
to
prooue
,
&
in
that
proofe
spendeth
almost
the
whole
first
chapter
.
But
the
àssumption
,
wherein
is
all
the
controuersie
betwixt
vs
and
them
,
that
in
a
manner
he
hostem
et
aemulum
Christi
?
what
though
Musculus
also
saith
,
that
Antichrist
qui
est
vice
praetoris
,
as
the
Lieutenant
or
deputie
.
In
like
sort
,
all
these
significations
may
be
applied
to
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
in
them
all
most
fitly
agreeth
to
the
Pope
.
Who
being
indeed
an
enimy
vnto
Christ
,
and
challenging
vnto
himselfe
the
office
and
authoritie
of
Christ
,
as
if
he
were
a
counter-Christ
,
doth
also
professe
himselfe
to
be
the
Vicar
of
Christ
.
4.
Yea
,
but
saith
Bellarmine
,
Antichrist
cannot
by
any
meanes
signifie
the
vicar
of
Christ
:
first
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifieth
opposition
.
I
answer
,
Secondly
,
we
must
(
saith
he
)
vnderstand
the
word
as
it
is
vsed
in
the
Scriptures
.
But
in
the
Scriptures
it
is
vsed
to
signifie
an
enemy
of
Christ
,
which
we
doe
confesse
:
albeit
his
prooues
are
ridiculous
,
all
eadging
,
2.
Thes.
2.
Mat.
24.
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
once
vsed
.
Notwithstanding
we
accept
his
ground
:
that
we
are
so
to
vnderstand
the
word
Antichrist
,
as
it
is
vsed
in
the
Scriptures
.
Now
it
is
vsed
in
the
epistles
of
Iohn
onely
,
and
there
ascribed
not
to
open
and
professed
enemies
,
but
to
such
as
being
enemies
,
notwithstanding
professed
the
name
of
Christ
,
as
the
heretiques
of
those
times
.
Thirdly
,
al
those
authors
(
saith
he
)
which
haue
written
of
Antichrist
,
haue
vnder
that
name
vnderstood
a
notable
false
Christ
,
who
shall
affirme
himselfe
to
be
Christ
If
they
meane
that
Antichrist
shall
be
such
a
false
Christ
,
as
shall
plainly
and
directly
affirme
himselfe
to
be
Christ
the
onely
Messias
,
that
affirmation
agreeth
not
with
that
Antichrist
whom
the
Scriptures
describe
.
If
they
hold
that
although
in
words
he
professe
himselfe
a
follower
and
seruant
of
Christ
,
and
yet
indeed
obtrudeth
himselfe
vpon
the
Church
,
as
if
he
were
Christ
,
taking
vpon
him
the
titles
,
attributes
,
offices
and
authoritie
of
Christ
,
which
in
effect
is
as
much
as
if
he
should
say
;
I
am
Christ
(
Christ
being
a
name
of
office
)
we
also
confesse
so
much
,
and
withall
professe
,
that
the
name
Antichrist
in
this
signification
,
most
fitly
agreeth
vnto
the
Pope
.
Fourthly
,
he
alleadgeth
Henry
Stephen
:
but
neither
he
nor
any
approoued
Author
denieth
,
but
that
Antichristus
may
signifie
him
,
who
being
an
enemy
of
Christ
,
professeth
himselfe
to
be
his
vicar
.
And
therfore
all
these
foure
arguments
are
friuolous
:
for
althogh
Antichrist
do
signifie
an
enimy
to
Christ
,
yet
that
doth
not
hinder
but
that
it
may
signifie
him
which
is
the
Vicar
of
Christ
;
because
he
which
in
profession
is
the
vicar
of
Christ
,
may
indeed
be
the
enemy
of
Christ
.
2.
Because
the
composition
of
the
word
importeth
so
much
.
3
,
Because
the
beast
which
figureth
Antichrist
,
is
said
to
haue
two
hornes
like
the
Lambe
:
for
horne
in
the
Scripture
signifieth
power
,
&
the
two
hornes
his
two-fold
soueraigne
power
:
whosoeuer
therefore
challengeth
this
twofold
power
,
as
the
Vicegerent
of
Christ
he
hath
two
hornes
like
the
lambe
:
and
the
same
person
,
as
he
is
the
Vicar
of
Christ
in
profession
,
so
is
he
also
that
Antichrist
,
which
is
resembled
by
the
two
horned
beast
.
The
Scriptures
therefore
describe
Antichrist
,
both
as
an
enimy
of
Christ
,
and
as
the
Vicar
of
Christ
:
an
enemie
indeed
,
and
Vicar
in
profession
.
5.
And
so
much
of
his
proposition
,
which
we
hold
to
be
most
true
,
that
Antichrist
according
to
the
signification
of
the
word
,
is
host
is
&
aemulus
Christi
,
but
withall
we
adde
,
that
the
word
may
signifie
also
such
an
aduersary
as
obtrudeth
himselfe
vnto
the
Church
,
as
a
Prochristus
,
that
is
,
as
a
vicar
of
Christ
.
Let
vs
therfore
come
to
his
assumption
,
&
consider
how
he
proueth
that
the
Pope
is
not
hostis
&
aemulus
Christi
,
An
enemy
,
&
one
that
seeketh
to
match
himselfe
with
Christ
Forsooth
,
because
the
Pope
confesseth
himselfe
to
be
the
seruant
of
Christ
,
and
subiect
vnto
him
in
all
things
:
neither
doth
he
by
any
meanes
say
,
that
he
is
Christ
,
nor
make
himselfe
equall
vnto
him
.
As
if
he
should
say
,
he
that
professeth
himselfe
to
be
the
seruant
of
Christ
,
is
not
an
enemy
of
Christ
,
and
he
that
dooth
not
call
himselfe
Christ
,
nor
make
himselfe
equall
vnto
him
,
he
is
not
aemulus
Christi
.
As
touching
the
former
,
I
answer
,
that
vnlesse
the
Pope
did
confesse
himselfe
to
bee
the
seruant
of
Christ
,
he
could
not
be
such
an
aduersarie
as
Antichrist
is
described
to
be
in
the
Scriptures
,
that
is
,
a
couert
and
disguised
enemy
,
who
vnder
the
name
and
profession
of
Christ
,
oppugneth
Christ
and
his
truth
.
And
what
though
he
professe
himselfe
to
be
the
seruant
of
Christ
,
dooth
it
therefore
follow
,
that
he
is
not
an
enemy
to
Christ
?
Surely
no
more
then
it
followeth
,
he
is
Seruus
seruorum
Dei
indeed
,
because
he
calleth
himselfe
so
.
Deceiuers
,
such
as
Antichrist
is
,
pretend
The
second
Chapter
:
maintaining
that
Antichrist
is
not
one
definite
and
singuler
person
.
1.
THe
second
argument
which
Bellarmine
vseth
,
to
prooue
,
that
the
Pope
is
not
Antichrist
,
is
drawne
from
the
person
of
Antichrist
,
namelie
,
that
Antichrist
is
one
certaine
man
,
wheras
the
Popes
haue
beene
many
.
His
reason
is
thus
framed
:
Antichrist
is
but
one
singuler
person
.
The
Pope
(
meaning
the
order
or
succession
of
Popes
)
is
not
one
singuler
person
.
Therefore
the
Pope
is
not
Antichrist
.
To
the
proposition
I
answere
,
that
as
the
Pope
is
one
,
so
is
Antichrist
.
The
Pope
is
one
person
not
in
number
and
nature
,
as
one
certaine
and
singuler
man
,
but
one
at
once
by
lawe
and
institution
,
though
successiuely
so
many
as
haue
enjoyed
the
Papacie
.
For
euen
as
the
Papists
when
they
say
,
that
the
Pope
hath
beene
the
head
of
the
Church
and
Vicar
of
Christ
these
1500.
yeares
,
doe
not
meane
I
am
come
in
my
Fathers
name
,
and
you
receiue
mee
not
:
if
another
shall
come
in
his
owne
name
,
him
will
you
receiue●…
.
In
which
wordes
Bellarmine
vnderstandeth
Christ
to
speake
of
Antichrist
,
as
of
one
singuler
person
:
And
that
he
would
prooue
by
testimonies
of
the
Fathers
,
and
foure
reasons
.
But
Bellarmine
and
the
rest
of
the
Papists
,
which
make
this
collection
out
of
this
place
,
either
ignorantly
mistake
,
or
wilfully
depraue
this
text
.
For
first
,
whereas
our
Sauiour
Christ
speaketh
indefinitely
,
of
any
false
teacher
which
should
come
vnto
them
in
his
owne
name
,
that
is
,
not
sent
of
God
,
they
expound
him
,
as
if
he
had
spoken
definitely
of
one
singuler
Antichrist
.
Secondly
,
whereas
Christ
speaketh
not
onely
indefinitely
,
but
also
conditionally
,
If
another
come
,
they
expound
him
,
as
if
in
a
simple
and
proper
axiome
or
proposition
he
had
prophecied
of
the
comming
of
Antichrist
:
as
if
he
had
said
,
that
other
counterfeit
Messias
,
that
is
to
say
,
that
singuler
Antichrist
,
sha'l
come
in
his
owne
name
,
and
him
you
will
receiue
.
And
thirdly
,
whereas
Christ
speaketh
of
those
Iewes
to
whom
he
speaketh
,
they
vnderstand
him
to
speake
of
those
which
shal
be
in
the
end
of
the
world
.
But
let
vs
consider
his
proofes
.
The
Fathers
,
saith
he
,
doe
testifie
that
these
words
are
spoken
,
de
vno
Antichristo
,
of
one
Antichrist
.
First
I
answer
,
that
although
diuers
of
the
Fathers
expound
these
words
of
Antichrist
,
yet
none
of
them
hath
that
word
Vno
,
one
:
and
therefore
the
Iesuites
collection
is
absurde
.
The
Fathers
vnderstand
this
place
of
Antichrist
,
therefore
Antichrist
is
one
singuler
person
.
For
the
Fathers
also
vnderstand
that
place
Mat.
24.
24.
of
Antichrist
,
where
our
Sauiour
Christ
speaketh
in
the
plurall
number
,
of
false
Christs
,
and
false
Prophets
which
should
arise
;
and
confer
that
place
with
this
.
And
therefore
they
may
seeme
to
vnderstand
this
speech
of
our
Sauiour
,
as
if
he
had
said
:
If
another
come
But
if
any
other
come
,
&c.
And
lastly
,
if
these
answers
will
not
suffice
,
let
the
aduersary
conclude
his
argument
drawne
from
the
authoritie
of
the
fathers
in
a
Syllogisme
,
and
when
he
hath
so
done
,
let
him
prooue
the
proposition
,
which
must
be
this
:
whatsoeuer
those
fathers
write
concerning
Antichrist
is
true
:
and
then
the
assumption
,
which
is
to
this
effect
,
but
this
those
fathers
write
that
Christ
speaketh
those
words
,
de
vno
Antichristo
,
of
one
singuler
Antichrist
,
&
then
(
which
will
neuer
be
)
I
will
yeeld
to
the
conclusion
.
2.
But
omitting
his
testimonies
,
let
vs
come
to
those
arguments
which
he
draweth
out
of
the
text
,
to
proue
that
Christ
in
these
words
speaketh
of
one
singuler
Antichrist
.
First
saith
he
,
Christ
opposeth
vnto
himselfe
another
man
,
that
is
,
person
to
person
,
as
appeareth
by
these
words
,
I
,
another
,
&c.
His
reason
is
thus
to
be
framed
,
where
these
two
words
,
I
,
and
another
,
are
opposed
one
to
the
other
,
we
are
to
vnderstand
that
as
I
signifieth
one
singuler
person
,
so
also
another
:
but
in
this
place
,
I
,
and
another
are
opposed
:
therfore
&c.
I
answere
,
where
the
other
is
taken
definitely
for
that
other
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
vsed
Iohn
18.
16.
and
20.
2.
3.
4.
there
the
proposition
may
be
true
.
But
where
it
is
vsed
indefinitely
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
another
,
in
this
place
,
it
is
most
false
:
for
in
such
speeches
,
to
a
certaine
and
definite
person
,
is
opposed
an
indefinite
and
vncertaine
.
As
for
example
Iob.
31.
8.
What
I
sow●…
,
let
another
reape
,
meaning
any
other
.
1
Cor.
3.
10.
I
haue
laide
the
foundation
&
another
buildeth
thereon
,
but
let
euery
one
take
heed
how
he
buildeth
thereon
.
Such
examples
are
ordinary
.
As
if
I
shoud
say
,
this
argument
I
call
a
childish
reason
,
another
would
call
it
a
dotage
,
and
so
I
let
it
passe
.
His
second
reason
is
this
:
Whom
the
Iewes
shall
receiue
for
their
Messias
,
he
is
but
one
particular
man
:
Antichrist
shall
be
receiued
of
the
Iewes
for
their
Messias
,
as
Christ
here
saith
:
therefore
Antichrist
is
but
one
singuler
man
.
Answer
.
Christ
dooth
not
here
foretell
that
Antichrist
shal
be
receiued
of
the
Iewes
for
their
Mesias
.
For
first
,
his
speech
is
conditional
,
therefore
not
a
prophecie
.
Neither
doth
he
foretel
what
they
were
to
do
,
but
sheweth
them
what
in
respect
of
their
present
disposition
they
were
ready
to
doe
,
if
any
false
teacher
should
obtrude
himselfe
vnto
them
.
Secondly
,
it
is
indefinite
,
and
therfore
not
to
be
restrained
to
a
certaine
person
.
Thirdly
,
he
doth
not
say
,
that
they
shall
receiue
another
for
their
Messias
comming
in
his
owne
name
,
but
onely
that
they
shall
receiue
him
.
Fourthly
,
those
Iewes
to
whom
&
of
whom
our
Sauior
speaketh
,
were
not
to
be
aliue
at
the
comming
of
the
great
Antichrist
,
according
to
the
opinion
of
the
Papists
themselues
,
therefore
our
Sauiour
speaketh
not
of
the
Iewes
receiuing
of
Antichrist
,
&
much
lesse
of
Antichrist
as
one
particular
person
.
Thirdly
(
saith
he
)
all
false
prophets
come
in
the
name
of
another
,
not
in
their
owne
name
.
But
Christ
here
speaketh
of
one
that
should
come
in
his
owne
name
,
therefore
he
speaketh
not
of
false
prophets
.
He
might
as
well
haue
concluded
against
the
Scriptures
,
that
Antichrist
is
not
a
false
prophet
.
For
false
prophets
,
saith
Bellarmine
,
come
not
in
their
owne
name
,
Antichrist
commeth
in
his
owne
name
:
therefore
if
Bellarmines
argument
be
good
,
Antichrist
is
not
a
false
Prophet
.
But
I
answere
,
that
Antichrist
and
all
other
false
Prophets
may
be
said
to
come
both
in
their
owne
name
,
and
also
in
the
name
of
God
.
In
their
owne
name
because
they
are
not
sent
of
God
,
in
which
sense
our
Sauiour
Christ
here
speaketh
,
I
am
come
,
saith
he
,
in
my
fathers
name
,
sent
from
the
bosome
of
my
father
who
hath
sealed
and
sent
me
to
this
worke
of
mediation
,
and
you
receiue
me
not
:
If
another
shall
come
in
his
owne
name
,
not
sent
from
God
,
or
as
Lyra
expoundeth
those
words
,
in
nomine
suo
,
in
his
owne
name
,
that
is
,
not
hauing
the
aforesaid
testimonies
from
God
,
whereby
to
warrant
his
calling
from
him
,
such
will
you
receiue
.
They
are
said
also
to
come
in
the
name
of
God
and
of
Christ
,
because
they
pretend
(
although
falsely
)
a
calling
and
commission
from
God
.
Ierem.
14.
14.
15.
Mat.
24.
5.
For
whereas
Bellarmine
expoundeth
these
words
thus
,
in
his
owne
name
,
that
is
,
shall
not
acknowledge
any
God
,
but
aduance
himselfe
aboue
all
that
is
called
God
,
and
assigneth
such
a
comming
to
the
expected
Messias
of
the
Iewes
,
it
is
absurde
.
For
the
Iewes
expect
a
Messias
to
be
sent
them
from
God
.
And
therefore
if
any
shall
take
vpon
him
to
be
their
Messias
,
and
be
receiued
of
them
,
he
will
without
doubt
professe
himselfe
to
be
sent
of
God
.
And
such
a
one
may
be
said
to
come
in
his
owne
name
,
because
he
is
not
sent
of
God
,
and
in
Gods
name
,
because
he
pretendeth
a
calling
and
commission
from
him
.
Fourthly
(
saith
he
)
if
Christ
had
spoken
of
false
Prophets
,
whereof
many
were
to
come
,
he
would
not
haue
said
,
if
another
come
,
but
many
come
:
but
the
second
is
false
,
therefore
the
first
.
I
answere
,
if
Christ
had
spoken
simply
and
definitely
,
one
other
shall
come
,
there
had
beene
some
shew
of
reason
in
the
argumentation
of
the
aduersary
.
But
seeing
he
doth
not
so
speake
as
Bellarmine
dreameth
;
but
conditionally
and
indefinitely
,
if
another
shall
come
,
there
is
not
so
much
as
any
shew
of
reason
in
this
argument
.
3.
The
second
place
which
Bellarmine
produceth
,
is
2.
Thes.
2.
3.
8.
Where
the
Apostle
intreating
of
Antichrist
,
speaketh
of
one
certaine
and
particular
person
,
as
appeareth
by
the
Greeke
article
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
of
sinne
,
the
sonne
of
perdition
,
the
outlaw
.
His
reason
is
thus
to
be
framed
:
Vnto
whatsoeuer
the
Greeke
article
is
prefixed
,
it
is
signified
to
be
one
certaine
and
singuler
thing
or
person
:
vnto
the
Antichrist
that
man
of
sinne
,
the
sonne
of
perdition
,
the
outlaw
,
the
Greeke
article
is
profixed
:
therefore
the
Antichrist
is
but
one
certaine
and
singuler
person
.
The
proposition
he
prooueth
by
the
authority
of
Epiphanius
,
who
saith
that
the
Greeke
articles
restraine
the
signification
to
one
certaine
thing
,
so
signifieth
man
in
general
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
singuler
man
.
And
therefore
Bellarmine
maruelleth
greatly
that
none
of
vs
who
would
seeme
to
haue
skill
in
the
tongues
hath
obserued
so
much
.
But
it
were
more
to
bee
maruelled
that
Bellarmine
should
in
this
waighty
cause
affirme
that
which
he
knoweth
to
be
false
,
but
that
he
hath
Epiphanius
vpon
whom
to
the
father
this
vntruth
;
and
yet
Epiphanius
doth
not
say
that
the
addition
of
the
article
doth
alwaies
restraine
the
signification
to
one
certaine
and
singuler
thing
,
but
that
it
signifieth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
discretion
or
difference
of
the
name
.
Howbeit
that
is
not
perpetual
:
For
many
times
the
article
is
added
for
ornament
only
and
fulnesse
of
speech
,
when
as
in
respect
of
the
sense
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
redundant
or
superstuous
.
And
here
of
there
be
more
examples
then
there
be
leaues
euen
in
the
new
testament
.
And
therefore
both
in
the
same
and
like
sentences
the
article
sometimes
is
vsed
,
sometimes
omitted
without
any
alteration
of
the
sense
.
As
Lu.
4.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
in
Mathew
4.
4.
where
the
same
speech
is
recorded
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
againe
where
the
article
is
vsed
for
difference
sake
,
it
doth
not
alwayes
point
out
one
certaine
and
singuler
thing
,
but
onely
when
it
is
vsed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
a
demonstratiue
particle
,
as
Iohn
1.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beholde
the
Lambe
of
God
.
Iohn
,
4.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
is
not
this
that
Christ
?
For
more
vsually
it
is
vsed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
for
difference
,
when
as
it
serueth
not
to
signifie
one
speciall
,
but
to
distinguish
the
whole
kinde
.
In
which
sense
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
all
one
,
as
Philosophers
say
.
As
Marke
2.
27.
the
Sabboth
was
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
man
,
not
the
man
for
the
Sabboth
.
Iohn
.
2
,
25.
he
needed
not
that
any
should
beare
witnesse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
man
(
meaning
any
man
)
for
himselfe
knew
what
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
man
.
So
Num.
19.
11.
(
which
is
the
law
that
Epiphanius
misalledgeth
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
he
that
toucheth
(
that
is
,
whosoeuer
toucheth
)
the
dead
body
(
that
is
,
any
dead
body
)
of
any
man
,
he
shal
be
vncleane
seuen
dayes
.
Whereas
Epiphanius
therefore
alledgeth
it
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
If
any
man
touch
the
dead
,
he
remaineth
vncleane
vntill
the
euening
,
and
he
shall
be
washed
with
water
,
and
shall
be
clensed
:
and
from
the
force
of
the
article
(
which
is
not
in
the
text
as
he
alledgeth
it
,
if
there
be
not
a
fault
in
the
print
)
prooueth
that
by
the
dead
is
to
be
meant
not
any
dead
man
,
but
onely
Christ
:
it
is
euident
that
his
memory
failed
him
.
For
the
law
which
pronounceth
a
man
vncleane
vntill
the
euening
for
touching
a
dead
body
,
is
vnderstood
of
the
dead
bodies
of
beasts
:
but
that
which
speaketh
of
the
it
behoou●…th
therefore
the
Bishop
(
not
this
or
that
Bishop
,
but
euery
one
that
hath
that
calling
)
to
be
without
reproofe
.
Mat.
6.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
light
of
the
body
is
the
eye
.
See
1.
Cor.
12.
15.
16.
Mat.
12.
34.
&c.
So
when
we
say
,
the
good
man
or
the
wicked
man
,
we
meane
either
generally
al
,
or
indefinitely
any
that
be
such
,
Mat.
1●…
.
35.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
The
good
man
out
of
the
good
treasure
of
the
hart
,
bringeth
forth
the
goodthings
;
and
the
euill
man
,
&c.
4.
Sometimes
againe
the
article
is
vsed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
signifie
that
which
is
most
notable
in
that
kinde
,
and
therefore
most
worthily
(
or
as
we
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
deserueth
that
name
.
And
of
this
vse
is
Epiphanius
his
rule
to
be
vnderstood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Where
the
article
is
added
vnto
some
definite
and
notable
thing
,
there
is
alwayes
confirmation
by
the
article
,
namely
,
that
the
word
is
not
to
be
vnderstood
indefinitly
or
indifferently
of
any
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
without
the
article
it
is
to
be
taken
of
any
one
indefinitely
.
Which
latter
part
of
the
rule
,
if
it
be
true
,
prooueth
that
the
speech
of
our
Sauiour
,
Iohn
.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
any
other
come
is
indefinit
.
But
neither
doth
the
article
vsed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
alwayes
point
out
a
certaine
and
singuler
thing
,
though
sometimes
it
doe
.
As
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
Christians
mouth
signifieth
the
true
God
onely
,
as
Epiphanius
saith
.
So
when
we
say
,
the
Apostle
meaning
Paul
,
the
Poet
meaning
among
the
Greekes
Homer
,
among
the
Latines
Virgil
;
the
Oratour
,
Demosthenes
or
Tullie
;
the
wiseman
,
Salomon
.
But
when
we
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
is
another
of
Epiphanius
his
examples
)
and
meane
therby
not
indifferently
any
king
but
by
an
Emphasis
that
Prince
to
whom
we
are
subiect
,
we
doe
not
alwayes
nor
for
the
most
part
vnderstand
one
certaine
king
,
but
all
or
any
to
whom
the
soueraignty
of
our
conutrey
doth
appertaine
,
whether
he
be
king
or
Queene
.
As
when
we
say
,
the
king
supreme
gouernour
of
the
church
,
no
time
prescribeth
against
the
king
,
the
kings
high-way
,
the
Princes
lawes
,
&c.
In
like
manner
when
we
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
is
Epiphanius
his
third
example
)
or
as
the
Apostle
more
distinctly
speaketh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
of
God
:
For
although
by
this
Emphasis
not
any
man
is
meant
but
the
minister
of
the
man
of
sinne
,
the
sonne
of
perdition
,
the
outlaw
.
But
this
prooueth
not
,
that
therefore
the
Antichrist
is
but
one
certaine
and
singuler
man
.
For
euen
as
the
diuel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
vncleane
spirit
,
although
there
the
Antichrist
in
this
case
;
the
same
may
be
said
of
the
Pope
.
5.
The
third
place
is
like
to
the
second
,
and
therefore
a
short
answer
may
serue
.
1.
Iohn
2.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
You
haue
heard
that
the
Antichrist
commeth
,
and
euen
now
there
are
many
Antichrists
:
where
the
article
is
prefixed
before
Antichrist
so
properly
called
;
but
the
name
of
Antichrist
generally
taken
is
vttered
without
an
article
,
which
most
plainely
sheweth
that
Antichrist
properly
taken
is
but
one
man
,
but
generally
taken
it
signifieth
all
heretickes
.
As
if
he
had
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
but
one
certaine
man
,
because
the
article
is
prefixed
.
The
Antichrist
so
properly
called
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
therefore
the
Antichrist
so
properly
called
,
is
but
one
certaine
man
.
The
prosyllogisme
or
proofe
of
the
proposition
I
haue
already
prooued
to
be
most
false
,
when
as
I
shewed
that
whereas
there
are
foure
vses
of
the
article
at
the
least
,
Bellarmines
obseruation
holdeth
onely
in
one
,
and
that
the
least
vsuall
:
namely
,
when
the
article
is
vsed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
for
a
demonstratiue
particle
.
And
that
the
article
added
to
a
word
doth
not
alwaies
signifie
one
certaine
and
singuler
thing
,
I
will
shew
by
some
other
examples
,
which
will
sit
neerer
the
Papists
.
In
2.
Thes.
2.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
hindreth
,
is
expounded
by
the
fathers
,
and
acknowledged
by
the
Papists
,
to
signifie
the
Emperour
vpon
this
rocke
,
the
Papists
would
haue
vnderstood
by
that
rocke
,
which
P●…ter
confessed
,
which
is
Christ
,
or
faith
in
him
;
not
onely
Peter
himselfe
,
but
also
(
although
most
falsely
)
the
whole
succession
of
Popes
.
And
therefore
by
their
owne
doctrine
,
the
article
doth
not
alwayes
,
no
not
when
it
is
ioyned
with
a
demonstratiue
particle
,
signifie
one
certaine
and
particular
thing
or
person
.
Thirdly
,
in
the
place
before
alledged
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
of
sinne
,
the
son
of
perdition
,
is
vnderstood
by
some
to
signifie
not
onely
the
head
of
the
Antichristian
6.
For
better
proofe
whereof
let
vs
consider
the
acceptation
of
the
word
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Antichrist
in
the
place
alledged
,
and
elsewhere
the
Antichrist
.
In
the
same
Epistle
Chapter
.
4.
he
biddeth
them
try
the
spirits
,
that
is
,
their
teachers
,
because
many
false
prophets
were
come
into
the
world
,
and
giueth
them
this
note
whereby
to
try
them
:
Euery
spirit
(
saith
he
)
which
confesseth
Iesus
Christ
to
be
come
in
the
flesh
,
is
of
God
,
and
euery
spirit
which
doth
not
confesse
that
Iesus
Christ
is
come
in
the
flesh
is
not
of
God
.
And
this
is
the
spirit
of
the
Antichrist
,
which
you
heard
was
to
come
,
and
euen
now
Many
dec●…iuers
are
come
into
the
world
which
d●…
not
confesse
that
Iesus
Christ
is
come
in
the
flesh
,
this
is
the
deceiuer
and
the
Antichrist
.
By
which
testimonies
it
is
euident
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
not
only
signifie
the
head
of
the
Antichristian
body
(
which
is
not
one
singuler
man
,
but
is
continued
in
a
succession
of
many
)
but
also
sometimes
any
hereticke
that
oppugneth
the
natures
or
offices
of
Christ
:
and
sometimes
the
whole
body
or
company
of
heretickes
opposed
vnto
Christ
.
For
Iohn
the
outlaw
,
in
the
Epistle
of
Paul
to
the
Thessalonians
doe
signifie
one
certaine
and
singuler
man
,
as
the
Papists
affirme
;
then
it
will
follow
necessarily
,
that
one
and
the
same
man
,
who
was
come
into
the
world
in
Saint
Iohns
time
,
shall
be
in
the
world
at
the
second
comming
of
Christ
:
for
Iohn
saith
,
that
the
Antichrist
was
come
in
his
time
,
and
Paul
saith
that
the
out-law
shall
be
consumed
with
the
spirit
of
Christs
mouth
,
and
destroyed
at
his
glorious
appearing
.
But
the
latter
is
incredible
,
for
since
the
time
of
Saint
Iohn
there
are
already
1500.
yeeres
expired
,
and
therefore
the
former
(
which
is
the
assertion
of
the
Papists
)
is
absurde
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
therefore
signifieth
sometimes
the
whole
body
of
Heretickes
from
the
ascension
of
Christ
,
vntill
his
second
comming
:
sometimes
any
heretickes
which
are
lims
of
that
body
:
somtimes
the
graund
antichrist
,
who
is
the
head
of
that
body
,
&
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Antichrist
.
Wherfore
in
respect
of
those
heretickes
and
lims
of
Antichrist
in
the
Apostles
times
;
Antichrist
is
then
said
to
haue
entred
,
and
as
it
were
,
to
haue
set
his
foote
into
the
world
.
And
accordingly
the
Apostle
Paul
saith
,
7
His
fourth
testimonie
is
taken
out
of
Daniel
,
chap.
7.
11.
&
12.
Where
Antichrist
is
called
a
King
,
and
not
a
Kingdome
,
who
of
the
ten
Kings
which
he
shall
finde
in
the
worlde
,
shall
take
away
three
,
and
shall
make
the
other
seauen
subject
to
himselfe
.
But
I
answer
,
that
Daniel
speaketh
not
of
Antichrist
at
all
,
but
of
Antiochus
Epiphanes
,
and
therefore
this
allegation
is
impertinent
.
For
the
learned
of
our
times
haue
made
it
euident
,
that
the
foure
kingdomes
whereof
Daniel
speaketh
,
were
ended
before
the
incarnation
of
Christ
:
and
that
the
fourth
kingdome
which
many
haue
taken
to
be
the
monarchie
of
the
Romanes
,
was
the
kingdome
of
the
Seleucidae
and
Lagidae
in
Syria
and
Egypt
,
so
farre
forth
as
the
people
of
Iewrie
was
subject
thereunto
,
and
is
therefore
described
as
the
most
terrible
of
all
the
foure
,
because
it
was
most
trouble
some
to
the
Iewes
.
And
that
the
ten
hornes
were
ten
Kings
of
Syria
and
Egypt
,
which
successiuely
tyrannized
ouer
the
people
of
the
Iewes
;
Antiochus
Epiphanes
being
the
tenth
and
the
last
of
those
Kings
which
tyrannized
ouer
Iewrie
.
But
because
in
outragious
cruelty
and
cursed
hostility
,
not
onely
against
the
people
,
but
also
against
the
religion
of
the
Iewes
,
he
surpassed
all
that
went
before
him
;
of
him
therefore
Daniel
speaketh
so
plainely
and
distinctly
,
that
he
hath
seemed
to
some
rather
to
write
an
Historie
of
him
,
then
a
Prophesie
;
as
shall
hereafter
more
fully
be
shewed
,
when
as
Antiochus
Epiphanes
,
are
particularly
and
fully
described
.
This
argument
drawne
from
the
misconstruing
of
Daniel
,
Bellarmine
although
he
knew
it
to
be
nothing
worth
,
yet
he
was
content
to
make
a
flourish
with
it
,
because
he
had
some
of
the
Fathers
to
father
it
vpon
.
Afterwards
he
commeth
nearer
to
the
purpose
,
and
saith
,
that
Caluin
,
as
some
of
the
Fathers
before
him
,
to
wit
,
Cyprian
and
Ierome
,
affirmeth
,
and
so
doth
Bellarmine
himselfe
else
where
,
that
Daniel
speaketh
of
Antiochus
Epiphanes
,
who
was
a
type
of
Antichrist
.
Therefore
leauing
his
former
hold
,
he
reasoneth
thus
:
Such
as
is
the
type
or
figure
,
such
is
the
thing
figured
:
Antiochus
the
type
was
but
one
singular
person
,
therfore
Antichrist
that
is
figured
is
but
one
.
The
proposition
is
to
be
vnderstood
of
the
proportion
and
likenesse
onely
in
those
things
,
in
respect
whereof
the
type
is
a
figure
,
and
not
generally
in
all
things
.
As
for
example
,
the
High-priest
was
a
type
or
figure
of
Christ
,
but
therefore
it
doth
not
follow
that
there
was
but
one
High-priest
,
because
Christ
is
one
.
The
Papists
holde
that
Melchisedec
,
who
was
but
one
,
was
a
type
of
their
Masse
Priests
,
which
are
many
.
Iosuah
,
Dakid
and
Salomon
,
were
types
of
Christ
,
but
therefore
not
like
vnto
him
in
all
things
.
So
Antiochur
may
not
vnfitly
be
said
to
haue
beene
a
type
of
Antichrist
;
because
as
Pharaoh
was
a
type
of
other
tyrants
which
oppressed
the
Church
of
God
:
so
he
in
falshood
deceit
,
pride
,
idolatry
,
cruelty
,
and
persecuting
of
the
Church
of
God
,
resembled
Antichrist
the
man
of
sinne
,
which
is
an
enemie
,
and
is
listed
vp
about
all
that
is
called
God
,
or
that
is
worshipped
.
In
which
respects
Antiochus
was
so
fit
a
type
of
Antichrist
,
that
R.
Leui
Gerson
alledged
by
Bellarmine
in
the
end
of
the
12.
chap.
applieth
whatsoeuer
is
spoken
of
him
Dan.
7.
&
11.
to
the
Pope
of
Rome
.
If
therefore
you
vnderstand
the
proposition
generally
,
it
is
false
:
if
particularly
,
the
whole
argumentation
is
a
fallacion
.
8.
His
fift
testimonie
is
Apoc.
13.
&
17.
For
these
places
are
to
be
vnderstood
of
Antichrist
,
as
Irenaeus
teacheth
,
and
as
it
is
plaine
by
the
likenesse
of
the
words
in
Daniel
and
Iohn
,
&c.
His
reason
is
thus
framed
,
If
Daniel
spake
of
one
King
,
then
also
Iohn
:
but
the
former
is
true
,
therefore
the
later
.
The
proposition
,
wherin
there
is
indeed
no
coherence
,
he
prooueth
by
the
similitude
of
their
words
:
First
,
because
both
make
mention
of
ten
Kings
,
which
shal
be
in
the
earth
when
Antichrist
shall
come
.
It
is
true
that
both
make
mention
of
ten
hornes
,
but
with
such
difference
as
that
otherwise
there
is
no
likenesse
.
Antiochus
in
Daniel
,
by
whom
Bellarmine
would
haue
vs
to
vnderstand
Antichrist
,
is
the
last
of
the
ten
,
&
not
one
besides
the
ten
;
otherwise
the
fourth
beast
,
were
a
beast
of
eleuen
hornes
:
Antichrist
is
one
besides
the
ten
hornes
in
the
Reuelation
,
and
of
Bellarmine
somtimes
is
called
the
eleuenth
.
Bellarmines
Antichrist
in
Daniel
is
the
little
horne
signifying
indeed
but
one
man
,
but
the
true
Antichrist
in
the
Reuelation
is
called
not
an
horne
,
but
the
beast
,
whereby
not
one
man
,
but
a
state
is
signified
.
The
ten
hornes
in
Daniel
are
so
many
kings
which
succeed
one
another
,
in
the
kingdome
vsurped
ouer
the
Iewes
,
before
the
comming
of
the
Messias
:
the
ten
hornes
in
the
Reuelation
are
so
many
rulers
ouer
diuers
kingdomes
,
which
receiue
their
kingdome
together
,
not
only
after
the
incarnation
of
Christion
but
also
after
the
dissolution
of
the
Roman
Empire
:
So
that
in
truth
nothing
is
here
alike
,
saue
that
in
both
there
is
mention
of
ten
hornes
.
Secondly
saith
Bellarmine
,
both
of
them
foretel
that
the
kingdome
of
Antichrist
shall
continue
three
yeares
and
an
halfe
.
But
I
answer
,
that
neither
of
both
assigne
that
time
to
Antichrist
.
For
first
Daniel
assigneth
a
time
,
and
times
,
and
parcell
of
time
,
that
is
,
three
yeers
and
ten
daies
,
to
the
persecution
vnder
Antiochus
,
wherby
the
publick
worship
of
God
was
for
that
time
interrupted
,
viz.
from
the
15.
day
of
the
month
Casleu
in
the
145.
yeare
of
the
kingdome
of
the
Seleucidae
Irenaeus
,
Origen
,
Chrysostome
,
Ierome
,
Ruffinus
,
Primasius
,
Augustine
,
expounding
that
place
Math
24.
24.
which
speaketh
of
more
then
one
,
as
spoken
of
Antichrist
,
they
could
not
vnderstand
Antichrist
to
be
but
one
.
Yea
but
the
Fathers
say
,
that
Antichrist
shall
be
a
most
choise
instrument
of
the
Diuell
,
that
in
him
shall
dwell
all
the
fulnesse
of
diuellish
malice
bodily
,
euen
as
in
the
man
Christ
dwelleth
the
fulnesse
of
the
diuinitie
corporally
.
But
although
this
allegation
were
true
(
as
I
will
not
thereof
dispute
,
)
yet
is
it
impertinent
:
for
the
Pope
(
meaning
the
whole
succession
of
Antichristian
Popes
)
may
be
a
notable
instrument
of
the
diuell
,
&c.
and
yet
hereof
it
followeth
not
that
there
hath
beene
but
one
Pope
:
As
touching
the
other
assertion
of
Antichrists
raigne
three
yeares
and
a
9.
Now
that
Antichrist
is
not
one
singuler
man
,
but
a
whole
state
and
succession
of
men
,
it
may
appeare
by
these
arguments
.
First
by
conference
of
2.
Thes.
2.
with
the
Epistles
of
Iohn
;
for
Iohn
plainely
the
Antichrist
,
of
whom
they
had
hard
that
he
should
come
,
was
in
his
time
.
And
of
whom
had
they
heard
it
,
but
of
Paul
in
the
2.
Thes
2.
where
in
like
sort
the
Apostle
saith
,
that
euen
in
his
time
the
mysterie
of
iniquitie
,
that
is
,
Antichristianisme
was
working
:
noting
that
Antichrist
in
some
of
his
members
was
already
come
,
although
he
were
not
reuealed
,
vntill
that
which
hindered
was
taken
out
of
the
way
.
Now
as
Paul
and
Iohn
doe
both
testifie
,
that
the
Antichrist
was
in
their
time
;
so
Paul
also
sheweth
that
Antichrist
shall
remaine
vnto
the
second
comming
of
Christ
,
2.
Thes.
2.
8.
for
although
he
should
be
wasted
and
consumed
before
by
the
spirit
of
Christs
mouth
(
that
is
,
the
ministery
of
the
word
)
yet
he
should
not
be
vtterly
destroyed
vntill
the
second
comming
of
Christ
.
From
hence
therefore
we
reason
thus
:
If
Antichrist
were
in
the
Apostles
time
,
and
was
to
remaine
vntill
the
second
comming
of
Christ
;
then
Antichrist
is
not
one
singuler
man
,
but
a
succession
of
men
;
vnlesse
they
will
say
,
that
one
and
the
same
man
may
liue
vpon
the
earth
from
the
Apostles
time
vntill
the
comming
of
Christ
,
of
which
time
there
be
already
aboue
1500.
yeares
expired
.
But
Antichrist
was
in
the
Apostles
times
,
and
is
to
continue
vntill
the
second
comming
of
Christ
,
as
the
two
Apostles
Paul
and
Iohn
do
plainely
testifie
,
therefore
Antichrist
is
not
one
singuler
man
.
10.
Of
this
syllogisme
Bellarmine
cannot
deny
either
the
proposition
,
or
the
assumption
.
Onely
he
distinguisheth
of
the
former
part
of
the
assumption
:
viz.
That
Antichrist
in
the
Apostles
time
was
come
indeede
,
but
not
in
his
owne
person
,
but
onely
in
his
forerunners
.
And
this
he
would
prooue
;
first
,
by
a
similitude
,
which
he
might
haue
knowne
from
Plato
to
be
a
most
slippery
argument
.
As
Christ
came
in
the
beginning
of
the
world
not
in
his
owne
person
,
but
in
his
forerunners
the
Patriarches
and
Prophets
;
so
Antichrist
came
in
the
Apostles
time
not
in
his
owne
person
,
but
in
his
forerunners
,
the
heretickes
&
persecutors
of
the
church
.
In
which
similitude
there
is
no
proportion
,
vnlesse
that
which
is
in
question
betaken
for
granted
,
namely
that
Antichrist
is
but
one
particular
person
,
as
Christ
is
.
For
if
Antichrist
be
a
succession
of
heretiques
,
then
might
he
be
said
to
come
in
the
first
of
the
ranke
;
although
the
chiefe
of
that
order
,
which
principally
is
called
Antichrist
,
was
not
yet
come
.
And
secondly
,
the
protasis
or
proposition
of
this
similitude
is
vntrue
.
For
although
Christ
might
be
said
to
be
come
from
the
beginning
in
respect
both
of
the
truth
of
the
promise
,
and
also
of
the
efficacy
of
his
merits
,
which
is
extended
to
all
the
faithfull
from
the
beginning
:
yet
we
neuer
reade
,
neither
can
it
truely
be
said
that
he
came
in
the
Patriarches
and
Prophets
:
especially
seeing
the
holy
Ghost
maketh
a
kinde
of
opposition
betwixt
Iohn
Baptist
did
,
who
therefore
is
worthily
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
forerunner
.
If
any
man
obiect
that
as
Christ
11.
Wherefore
by
a
new
supply
of
arguments
,
he
laboureth
to
make
good
this
exposition
.
And
as
touching
the
place
in
Paul
,
he
argueth
first
from
the
authority
of
the
fathers
&
interpreters
,
wherof
some
vnderstand
by
the
mystery
of
iniquitie
,
the
persecution
vnder
Nero
:
others
the
heretiques
of
those
times
which
secretly
seduced
many
.
The
former
had
no
reason
to
call
the
open
persecution
of
Nero
a
mysterie
:
who
also
although
he
were
an
enimy
,
yet
belonged
not
to
the
body
of
Antichrist
,
who
is
a
disguised
enimy
and
a
pretended
Christian.
The
latter
exposition
we
doe
embrace
.
For
we
holde
Antichrist
to
be
the
whole
body
of
heretiques
in
the
last
age
of
the
world
,
who
vnder
the
name
and
profession
of
Christ
aduance
themselues
against
Christ
,
first
secretly
,
as
in
the
Apostles
times
;
afterwardes
more
openly
,
when
that
which
hindred
,
was
taken
out
of
the
way
.
Of
this
body
as
euery
member
seuerally
and
all
ioyntly
is
Antichrist
(
and
therefore
Iohn
calleth
the
heretiques
of
his
time
Antichrists
,
and
of
them
all
saith
that
they
are
the
Antichrist
:
)
so
especially
the
head
of
this
body
,
which
we
haue
prooued
to
be
the
Papacy
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
called
Antichrist
.
Wherefore
although
Antichrist
was
after
a
sort
come
,
and
the
mysterie
of
iniquity
wrought
in
the
Apostles
time
,
yet
Antichrist
was
not
reuealed
vntill
the
head
of
this
body
appeared
,
that
is
,
vntill
the
Pope
became
Antichrist
,
who
since
the
yeare
of
the
Lord
606.
hath
shewed
himselfe
in
his
colours
;
first
by
vsurping
supreame
authority
ouer
the
vniuersall
Church
,
&
afterwards
by
claiming
soueraignty
ouer
kings
and
Emperors
,
as
we
haue
heretofore
shewed
Seeing
therfore
the
heretiques
of
whom
the
fathers
speake
,
did
belong
to
the
body
of
Antichrist
,
it
cannot
be
denied
but
that
Antichrist
,
when
they
were
in
the
world
,
was
come
in
some
of
his
members
,
and
had
as
it
were
set
his
foote
into
the
Church
.
12.
Secondly
from
our
owne
confession
he
would
seeme
to
driue
vs
to
great
absurdity
.
For
(
saith
he
)
if
Antichrist
were
come
in
the
Apostles
times
,
and
if
Antichrist
hath
his
seat
in
Rome
,
then
it
will
follow
that
Peter
&
Paul
were
the
true
Antichrists
,
&
Nero
or
Simon
Magus
the
true
Christ
.
For
there
were
no
other
Bishops
of
Rome
then
,
but
Peter
and
Paul
,
with
whom
Nero
and
Simon
Magus
contended
.
I
answere
,
that
it
cannot
be
prooued
out
of
the
Scripture
,
or
by
any
sound
argument
that
Peter
and
Paul
were
Bishops
of
Rome
:
and
although
they
were
,
it
would
not
follow
vpon
our
assertion
,
that
therefore
they
were
Antichrists
,
and
much
lesse
that
Nero
or
Simon
Magus
was
Christ
.
For
when
we
say
that
Antichrist
was
come
in
the
Apostles
time
,
we
speake
of
the
body
of
Antichrist
with
S.
Iohn
.
Whom
we
say
that
Antichrist
hath
his
seate
in
Rome
,
we
speake
of
the
head
of
this
body
,
who
especially
is
called
Antichrist
:
whom
we
do
with
Paul
acknowledge
not
to
haue
beene
reuealed
,
vntill
that
which
hindered
was
taken
out
of
the
way
,
that
is
,
vntill
the
Romane
Empire
in
the
West
was
dissolued
:
but
afterwards
by
degrees
he
was
aduanced
in
the
Papacie
,
aboue
all
that
is
called
God
;
sitting
in
the
temple
of
God
,
as
if
he
were
God
,
that
is
,
ruling
and
raigning
in
the
Church
,
as
if
he
were
a
God
vpon
earth
.
And
surely
if
the
head
of
the
Antichristian
body
was
to
be
reuealed
not
long
after
the
dissolution
of
the
Romane
Empire
in
the
West
,
and
was
about
the
same
time
with
the
rulers
of
the
Prouinces
,
to
attaine
vnto
his
kingdome
,
as
hath
bin
shewed
;
and
lastly
,
if
he
shall
continue
in
the
world
after
he
is
reuealed
,
vntill
the
second
comming
of
Christ
:
then
it
followeth
necessarily
that
euen
this
head
of
the
Antichristian
body
,
cannot
be
any
one
singular
man
,
but
is
continued
by
a
succession
of
many
from
the
time
of
his
reuelation
,
vntill
the
end
of
the
world
:
of
which
time
there
is
almost
a
thousand
yeares
expired
.
But
both
in
this
argument
,
and
in
the
former
,
Bellarmine
sophistically
beggeth
the
question
.
For
in
his
arguments
there
is
no
consequence
,
vnlesse
this
be
taken
for
granted
,
that
Antichrist
is
but
one
man
.
Antichrist
came
in
the
Heretiques
in
the
Apostles
time
,
therfore
he
came
not
in
his
owne
person
.
A
good
argument
,
if
Antichrist
were
but
one
man
,
which
is
the
question
.
If
Antichrist
were
in
the
Apostles
time
,
and
if
Antichrist
must
sit
at
Rome
,
then
he
that
was
then
Bishop
of
Rome
,
was
Antichrist
;
a
good
argument
if
Antichrist
were
but
one
man
,
which
is
the
question
.
13.
Now
whereas
S.
Iohn
saith
,
that
Antichrist
in
his
time
was
come
,
Bellarmine
faineth
him
to
speake
of
Antichrist
,
as
he
saith
,
Our
Sauiour
spake
of
Elias
Mat.
17.
11.
Elias
indeed
shall
come
(
namely
in
his
own
person
)
but
I
say
vnto
you
,
Elias
is
already
come
in
suo
simili
,
in
his
like
,
that
is
,
Iohn
Baptist.
So
S.
Iohn
speaketh
of
Antichrist
,
that
he
was
indeed
to
come
in
his
owne
person
,
but
now
he
was
come
in
his
type
.
You
see
to
what
silly
shifts
this
worthy
champion
of
the
Pope
is
driuen
.
For
first
he
fathereth
vpon
Christ
that
Iewish
fable
,
which
with
the
Iewes
the
Papists
holde
against
Christ
himselfe
.
For
whereas
Malachie
had
prophecied
of
the
comming
of
Elias
before
the
day
of
the
Iohn
Baptist
was
that
Elias
,
who
according
to
the
Prophecie
of
Malachie
was
to
come
.
Now
Iohn
Baptist
was
called
Elias
,
because
he
came
in
the
spirit
and
power
of
Elias
,
to
turne
the
hearts
of
the
fathers
,
&c.
as
the
Angell
also
applyeth
that
prophesie
,
Luk.
1.
17.
But
suppose
that
Christ
had
spoken
of
Elias
Iohn
Baptist
,
who
resembled
Elias
in
spirit
and
power
in
reforming
the
Church
of
God
.
14.
Our
second
argument
is
this
:
That
which
in
the
Prophecies
of
the
Scriptures
,
especially
in
the
7.
and
11.
of
Daniel
,
and
in
Apoc.
the
13.
and
17.
is
described
vnder
the
name
and
figure
of
a
beast
,
is
not
one
singuler
thing
or
person
,
but
a
whole
state
or
succession
:
Antichrist
is
described
in
the
Apocatypse
13.
vnder
the
name
and
figure
of
a
Beast
,
therfore
Antichrist
is
not
one
singuler
person
,
but
a
whole
state
and
succession
.
The
proposition
is
prooued
by
induction
of
particular
examples
.
As
in
the
7.
of
Daniel
,
by
the
Lion
is
figured
the
Kingdome
of
the
Assyrians
and
Babylonians
:
by
the
Beare
the
Medes
and
Persians
:
by
the
Leopard
the
Greekes
and
Macedonians
:
by
the
beast
with
ten
hornes
the
Seleucidae
and
Lagidae
,
and
so
Chapt.
8.
In
the
13.
of
the
Apocalypse
,
there
are
two
Beasts
described
,
the
former
signifying
the
state
of
the
Romane
Emperours
:
the
second
signifying
the
state
of
Antichrist
.
Bellarmine
answereth
,
that
Daniel
as
sometimes
by
the
beasts
he
signifieth
whole
kingdomes
;
so
sometimes
also
particular
persons
.
As
in
the
eight
Chapter
,
by
the
Ramme
●…he
vnderstandeth
Darius
the
last
King
of
the
Persians
:
by
the
Goate
,
Alexander
the
great
.
In
which
answer
the
vpright
dealing
of
Bellarmine
with
the
Scriptures
appeareth
.
For
in
the
20.
verse
of
the
8.
Chapter
,
where
that
vision
is
expounded
,
Alexander
)
and
the
great
horne
betweene
his
eyes
is
the
first
King
,
namely
Alexander
,
which
being
broken
,
foure
other
stand
vp
in
the
steed
thereof
.
As
Daniel
therefore
by
seuerall
beasts
Antiochus
Epiphanes
,
who
liued
aboue
200.
yeares
before
the
incarnation
of
Christ
:
who
although
he
were
but
one
man
,
might
not
unfitly
be
called
a
type
of
Antichrist
,
who
is
a
state
or
succession
of
men
.
15.
Our
third
argument
is
taken
from
that
Apostasie
,
which
the
Apostle
foretelleth
2.
Thes.
2.
For
where
he
speaketh
of
a
defection
(
whereof
Antichrist
is
the
head
)
without
addition
,
we
vnderstand
a
by
that
Apostasie
wee
may
very
well
(
nay
he
saith
rectissimè
)
vnderstand
Antichrist
himselfe
,
as
diuers
of
the
fathers
teach
;
and
what
will
he
inferre
thereupon
?
that
therefore
Antichrist
is
but
one
man
?
Nay
rather
,
the
contrary
is
to
be
inferred
.
For
if
Apostasie
be
put
by
a
metonymy
of
the
adiunct
for
the
subiect
,
or
rather
of
the
effect
for
the
cause
,
that
is
,
for
the
parties
which
doe
reuolt
:
then
it
followeth
,
that
Antichrist
(
who
according
to
this
interpretation
is
signified
by
Apostasie
)
doth
not
signifie
one
man
,
but
the
whole
body
and
company
of
those
that
doe
reuolt
,
that
is
,
the
whole
body
and
kingdome
of
Antichrist
,
which
we
haue
prooued
to
be
the
Apostaticall
Church
of
Rome
.
And
so
Augustine
whom
Bellarmine
alledgeth
in
the
very
same
place
which
he
citeth
,
reading
in
the
concrete
,
nisi
venerit
refuga
primum
,
vnlesse
the
Apostate
first
come
,
and
expounding
what
is
meant
by
Vnde
nonnulli
non
ipsum
principem
,
&c.
Whereupon
some
vnderstand
in
this
place
not
the
Prince
himselfe
,
but
his
whole
body
as
it
were
,
that
is
,
the
company
of
men
pertaining
vnto
him
together
with
their
Prince
,
to
be
Antichrist
:
and
they
thinke
that
it
might
more
rightly
be
said
in
Latine
as
it
is
in
the
Greeke
,
that
he
sitteth
(
non
in
templo
dei
,
sed
in
templum
dei
)
not
in
the
Temple
of
God
,
but
as
the
Temple
of
God
,
as
though
he
were
the
Temple
of
God
which
is
the
Church
.
Which
as
hath
beene
shewed
,
notably
sitteth
the
Pope
and
Church
of
Rome
.
And
here
we
are
by
the
way
to
note
,
whereas
Bellarmine
saith
that
Antichrist
shall
be
such
a
notable
Apostate
,
as
that
he
may
be
called
the
Apostasie
it selfe
,
that
seeing
none
can
be
an
Apostate
which
hath
not
beene
a
Christian
:
by
this
assertion
therefore
of
Bellarmine
,
Antichrist
shall
not
be
a
Iew
,
but
a
backslyding
and
reuolted
Christian
.
16.
Secondly
(
he
saith
)
by
Apostasie
we
may
vnderstand
a
reuolt
from
the
Romane
Empire
,
as
many
of
the
Latin
fathers
doe
expound
.
To
omit
the
dissension
of
the
fathers
,
which
prooueth
that
their
exposition
can
be
no
good
rule
of
interpreting
the
Scriptures
,
we
doe
confesse
that
before
the
manifest
reuelation
of
Antichrist
,
there
was
to
go
,
no●…
onely
a
defection
from
the
faith
,
but
also
a
reuolt
from
the
Romane
Empire
.
But
as
the
reuolting
from
earthly
kingdomes
is
neuer
in
the
Scriptures
termed
Apostasie
:
so
is
it
not
here
signified
;
but
as
the
word
elsewhere
is
vsed
,
and
by
the
most
and
best
writers
here
is
quem
refugam
vocat
,
vtique
a
domino
Deo
,
whom
he
calleth
a
runnagate
,
namely
,
from
the
Lord
God
.
Neither
can
it
be
denied
but
that
this
Apostasie
is
that
which
afterward
the
Apostle
calleth
the
mystery
of
iniquity
,
which
was
working
in
and
by
the
heretiques
of
those
times
,
whom
also
Bellarmine
calleth
the
forerunners
of
Antichrist
,
because
they
peruerted
the
faith
,
and
therefore
the
defection
caused
by
Antichrist
is
an
Apostasie
from
the
faith
,
according
to
the
prophesies
of
the
Apostle
,
that
in
these
latter
times
diuers
should
make
an
Apostasie
from
the
faith
,
and
should
turne
away
their
hearing
from
the
truth
,
and
shal
be
turned
vnto
fables
.
17.
Thirdly
,
although
we
should
grant
(
saith
he
)
that
by
Apostasie
is
to
be
vnderstood
a
defection
or
reuolt
from
the
true
faith
and
religion
of
Christ
,
yet
it
is
not
necessary
that
it
should
be
an
Apostasie
of
many
yeares
.
For
it
may
be
that
the
Apostle
speaketh
of
one
great
Apostasie
which
shal
be
onely
in
that
most
short
time
of
Antichrists
raigne
,
that
is
,
of
three
yeares
and
a
halfe
.
But
this
bare
ghesse
of
Bellarmine
ought
not
to
be
of
so
great
waight
with
vs
,
as
the
plaine
speech
of
the
Apostle
compared
with
the
euent
.
And
therefore
it
is
but
vaine
to
tell
vs
what
might
be
,
seeing
we
haue
seene
the
contrary
to
be
,
which
the
Apostle
foretold
should
be
.
For
as
the
Apostle
tolde
vs
that
there
should
be
an
Apostasie
:
so
he
saith
,
that
the
mysterie
of
iniquity
whereby
many
were
seduced
,
did
worke
already
euen
in
his
time
,
and
insinuateth
that
it
should
worke
vntill
the
full
reuelation
of
Antichrist
.
And
the
euent
hath
shewed
how
by
degrees
this
Apostasie
hath
bin
wrought
euen
from
the
primitiue
Church
,
vntill
it
came
to
that
height
wherein
it
continued
vntill
Antichrist
began
to
be
acknowledged
.
And
surely
as
this
generall
Apostasie
could
not
grow
at
once
,
but
by
degrees
:
so
can
it
not
be
abolished
at
once
,
but
by
degrees
;
and
therefore
was
not
like
to
be
an
Apostasie
of
three
yeares
and
an
halfe
onely
.
Neither
is
it
credible
that
by
one
man
the
greatest
part
,
not
onely
of
Christians
,
but
also
of
the
Iewes
should
be
seduced
in
three
yeares
and
an
halfe
:
seeing
Christ
in
the
like
space
of
time
could
not
,
as
he
was
a
man
and
minister
of
the
circumcision
,
conuert
many
of
the
Iewes
;
notwithstanding
that
his
doctrine
was
more
effectuall
,
and
his
miracles
more
admirable
then
those
of
Antichrist
can
be
;
yea
the
Apostlès
&
some
other
of
the
disciples
,
who
for
so
long
time
scarce
went
out
of
Iewry
,
were
able
to
preuaile
but
with
a
few
of
the
Iewes
in
coparison
of
those
which
reiected
their
doctrine
:
And
shall
wee
thinke
that
Antichrist
,
who
(
as
the
Papists
hold
)
shal
be
but
one
man
,
shall
in
three
yeers
&
an
halfe
,
seduce
the
remnant
of
the
Iewes
,
and
al
the
visible
Church
of
God
dispersed
into
so
many
parts
of
the
world
?
And
wheras
he
alledgeth
Augustine
as
a
fauourer
of
this
ghesse
,
therein
he
abuseth
the
authority
of
that
learned
father
,
to
seduce
the
ignorant
,
who
onely
deliuereth
the
Iudgement
of
others
concerning
the
mysterie
of
iniquity
,
&
that
to
this
effect
.
That
the
mystery
of
iniquity
worketh
in
S.
Iohn
speaketh
,
They
went
out
from
vs
,
but
18.
Fourthly
he
answereth
,
that
although
it
should
be
granted
that
this
Apostasie
is
of
many
ages
(
which
he
saith
cannot
well
be
denied
,
seeing
th'
apostle
saith
it
began
to
worke
in
his
time
)
yet
it
is
not
necessary
that
it
should
appertaine
to
one
body
vnder
one
head
,
neither
that
it
appertaineth
to
the
kingdome
of
Antichrist
,
but
rather
is
a
disposition
thereunto
,
happening
in
diuers
dominions
vpon
(
undry
occasions
,
&c.
But
this
fourth
answer
is
ouerthrowne
by
the
first
:
wherein
this
Apostasie
was
made
so
proper
to
Antichrist
,
as
that
by
it
Bellarmine
thought
we
might
most
fitly
vnderstand
Antichrist
himselfe
,
or
rather
as
we
shewed
the
whole
body
and
kingdome
of
Antichrist
.
And
further
we
haue
shewed
heretofore
that
the
whole
body
of
Apostates
and
heretiques
professing
the
name
of
Christ
,
is
Antichrist
,
and
after
a
more
speciall
maner
the
head
of
this
body
&
Apostasie
.
And
therfore
it
followeth
,
that
all
of
this
Apostasie
professing
the
name
of
Christ
,
belong
to
this
body
and
kingdome
of
Antichrist
.
And
whereas
hee
saith
,
that
this
Apostasie
is
onelie
a
disposition
so
the
kingdome
of
Antichrist
,
&c.
I
answere
that
all
the
degrees
of
this
Apostasie
going
before
the
reuelation
of
Antichrist
,
were
a
disposition
not
to
the
being
,
but
to
the
reuealing
of
Antichrist
.
For
in
the
Apostasie
Antichrist
was
as
Iohn
plainely
sheweth
,
neither
could
he
be
reuealed
vnlesse
first
he
were
Wherupon
Theodoret
saith
,
Defectionem
appellat
Antichristi
praesentiam
,
he
calleth
Apostasie
the
presence
or
comming
of
Antichrist
.
But
is
it
not
very
likely
thinke
you
that
there
hath
bene
a
disposition
or
preparation
already
of
more
then
1500.
yeares
in
most
parts
of
the
world
,
for
the
raigne
of
one
man
three
yeres
and
an
halfe
?
19.
Fiftly
and
lastly
,
although
we
should
grant
(
saith
he
)
that
a
generall
Apostasie
from
the
faith
hauing
now
continued
many
yeares
,
is
the
kingdome
of
Antichrist
:
yet
it
would
not
follow
that
therefore
the
Pope
is
Antichrist
.
For
it
is
not
yet
decided
who
haue
made
this
defection
,
they
or
we
.
And
i●…
were
more
easie
to
proou●…
that
they
haue
made
this
defection
,
for
they
haue
reuolted
from
that
Church
and
religion
whereof
their
forefathers
were
,
which
we
haue
not
done
,
&c.
In
the
foure
former
answers
Bellarmine
turned
backe
vpon
vs
,
hoping
therby
to
repell
the
force
of
our
argument
,
but
those
being
spent
,
in
this
he
turneth
his
backe
vpon
vs
&
betaketh
himselfe
to
his
feete
:
and
leauing
the
defence
of
the
question
in
hand
,
runneth
to
his
chiefe
hold
.
For
whereas
we
proue
that
Antichrist
is
not
one
man
,
contrary
to
their
assertion
,
by
this
argument
among
others
,
because
that
generall
Apostacie
of
the
visible
Church
continuing
for
many
ages
,
whereof
Antichrist
is
the
head
,
cannot
be
the
worke
of
one
man
or
of
a
few
yeares
:
Bellarmine
answereth
thus
in
effect
,
that
although
your
argument
be
very
good
to
prooue
that
Antichrist
is
not
one
man
;
yet
notwithstanding
here
of
it
followeth
not
,
that
the
Pope
is
Antichrist
.
Why
,
neuer
any
of
vs
vsed
this
argument
:
Antichrist
is
not
one
man
,
therefore
the
Pope
is
Antichrist
.
But
in
this
assertion
of
ours
,
we
answere
your
chiefe
demonstration
whereby
you
would
prooue
that
the
Pope
is
not
Antichrist
,
and
where
in
especially
you
please
your selues
,
reasoning
as
hath
beene
hard
,
after
this
manner
:
Antichrist
is
but
one
man
,
therefore
the
Pope
is
not
Antichrist
.
And
after
you
haue
prooued
this
by
many
worshipfull
demonstrations
,
and
stoutly
denied
our
contrary
arguments
:
now
in
the
end
you
make
this
cowardes
bragge
:
Although
this
should
be
granted
which
you
say
to
prooue
that
Antichrist
is
not
one
man
,
yet
it
doth
not
follow
that
the
Pope
is
Antichrist
.
20.
But
let
vs
pursue
the
Iesuite
in
his
flight
.
Although
this
should
be
granted
,
saith
he
,
&c.
Yet
it
followeth
not
that
therfore
the
Pope
is
Antichrist
.
For
the
question
yet
is
,
who
hath
made
this
Apostasie
,
we
or
you
.
Well
then
,
let
vs
ioyne
in
this
issue
.
If
the
Apostasie
be
on
our
side
,
let
vs
be
thought
to
belong
to
Antichrist
;
if
this
Apostasie
be
in
the
Church
of
Rome
,
whereof
the
Pope
is
head
;
then
let
it
be
acknowledged
,
that
the
Pope
is
the
head
of
this
Apostasie
,
and
consequently
Antichrist
.
But
you
(
saith
the
Iesuite
)
haue
reuoltd
from
the
Church
and
religion
of
your
forefathers
,
that
is
,
from
the
Church
of
Rome
and
Latin
religion
.
And
therefore
when
you
read
,
vnlesse
there
come
areuolt
,
&c.
it
is
a
wonder
that
you
doe
not
apply
that
prophesie
to
your selues
.
The
Apostasie
whereof
the
Apostle
speaketh
,
is
not
a
separation
from
the
Church
of
Rome
that
now
is
,
nor
a
forsaking
of
Romish
or
Popish
religion
:
but
a
reuolting
from
God
,
a
departure
from
the
true
faith
and
religion
of
Christ
,
vnto
Antichristianisme
and
idolatry
.
We
in
forsaking
the
Church
of
Rome
,
haue
come
out
of
Babylon
The
spirit
speaketh
plaincly
,
that
in
the
latter
times
some
shall
make
an
Apostasie
from
the
faith
,
attending
to
erroneous
spirits
and
doctrines
of
diuels
,
speaking
lyes
in
hypocrisie
and
hauing
their
owne
conscience
seared
.
Now
who
these
are
that
make
this
Apostasie
,
the
Apostle
further
describeth
by
specifying
two
of
those
doctrines
of
diuels
,
as
certaine
notes
whereby
to
know
them
.
Forbidding
to
marry
,
and
commaunding
to
abstain●…
from
meates
,
which
God
hath
created
to
be
receiued
with
thankesgiuing
,
&c.
But
as
I
haue
shewed
heretofore
these
notes
touch
not
vs
,
and
properly
agree
to
the
Papists
,
therefore
they
haue
asserted
their
hearing
from
the
trueth
,
and
are
conuertd
vnto
fables
.
They
cannot
abide
to
heare
that
the
Scripture
should
be
the
onely
rule
of
faith
and
maners
:
they
cannot
endure
to
see
any
of
their
people
to
read
the
Scriptures
,
and
therefore
desire
to
keepe
it
from
them
in
an
vnknowne
language
.
The
foundation
of
their
trueth
is
the
authoritie
of
their
Church
,
and
in
the
Church
,
of
their
Pope
,
who
,
they
say
,
cannot
erre
.
But
if
the
Pope
teach
doctrines
of
Diuels
,
and
speake
lyes
in
hypocrise
(
as
the
Apostle
hath
prophesied
especially
of
them
)
then
is
there
in
that
Church
little
soundnesse
of
trueth
,
that
is
built
vpon
so
vnsound
a
soundation
.
Thus
therefore
I
reason
.
The
head
of
the
generall
Apostasie
is
Antichrist
:
The
Pope
is
the
head
of
the
generall
or
catholicke
Apostasiei
therefore
he
is
Antichrist
.
21.
To
the
three
former
arguments
,
a
fourth
may
be
added
.
The
seuen
heades
of
that
beast
which
signifieth
the
Romane
state
,
are
not
so
many
persons
,
but
so
many
heades
or
states
of
gouernement
,
wherby
the
common
wealth
of
the
Romanes
,
hath
beene
at
diuerse
times
gouerned
:
the
sixt
head
was
the
state
of
emperours
:
the
seuenth
Antichrist
,
as
the
Papists
confesse
:
the
eight
(
which
also
is
one
of
the
seauen
)
the
state
of
Emperours
renewed
.
Whereby
it
euidently
appeareth
,
CHAP.
3.
Concerning
the
time
of
Antichrist
his
comming
.
1.
TO
withdraw
our
minds
from
beholding
Antichrist
in
the
See
of
Rome
,
and
to
make
vs
looke
for
the
expected
Messias
of
the
Iewes
that
neuer
shall
come
,
the
Papistes
labour
by
might
and
maine
to
perswade
vs
that
Antichrist
is
not
yet
come
.
For
euen
as
the
learned
of
the
Iewes
,
when
Christ
was
among
them
,
contrary
to
their
one
perswasion
,
for
worldly
respects
refused
the
true
Messias
,
and
made
the
people
expect
another
which
neuer
shall
be
:
So
the
learned
among
the
Papists
hauing
Antichrist
among
them
,
for
worldly
respects
cannot
endure
that
he
should
bee
acknowledged
;
but
teach
the
people
that
he
is
not
yet
come
,
and
describe
vnto
them
such
an
Antichrist
as
themselues
may
well
know
shall
neuer
come
,
as
by
the
grace
of
God
shall
appeare
in
the
particulars
.
Now
as
touching
the
time
of
Antichristes
comming
,
Bellarmine
first
reciteth
diuers
false
and
erronious
opinions
as
heo
calleth
them
:
and
afterwarde
setteth
downe
sixe
solemne
demonstrations
to
prooue
that
he
is
not
yet
come
.
In
the
former
he
spendeth
a
goodlong
chapter
,
reckoning
vp
diuers
opinions
both
of
the
fathers
in
former
ages
,
and
also
of
hetetiques
as
●…he
calleth
them
;
in
latter
times
,
mingling
the
trueth
with
errours
,
that
the
credit
of
both
might
be
alike
.
As
touching
the
fathers
,
because
he
taketh
it
for
granted
,
(
which
is
the
question
)
that
Antichrist
is
not
to
come
before
the
end
of
the
world
,
which
we
deny
according
to
the
Scriptures
:
S.
Ierome
or
Gregorie
,
concerning
the
comming
of
Antichrist
,
confirmed
by
experience
,
alledged
by
Bellarmine
himselfe
.
Ierome
applying
the
Prophesie
of
Paul
de
medio
fit
,
&
non
intelligimus
Anticbristum
appropinquare
?
He
which
did
holde
,
is
taken
out
of
the
way
;
and
do
we
not
vnderstand
that
Antichrist
dooth
approch
?
And
likewise
Gregory
,
Omnia
quae
praedicta
sunt
,
fiunt
:
Rex
superbia
propè
est
.
All
things
which
were
foretold
doe
come
to
passe
:
the
King
of
pride
is
at
hand
.
Which
arguments
alledged
also
by
vs
,
Bellarmine
because
he
could
not
answer
,
he
thought
to
discredit
by
reckoning
them
among
erronious
conceits
.
2.
But
let
vs
come
to
his
heretiques
:
Who
although
they
all
agree
in
this
,
that
Antichrist
is
come
,
and
that
it
is
the
Pope
:
yet
saith
Bellarmine
,
they
are
deuided
into
sixe
opinions
.
The
first
opinion
,
viz.
of
the
Samosatenians
in
Hungarie
and
Transyluania
,
is
not
worth
the
mentioning
,
being
of
such
heretiques
as
deny
the
Trinity
,
and
also
the
diuinity
of
Christ
,
with
whom
though
we
haue
as
little
to
doe
as
the
Papists
,
sauing
that
some
of
our
men
haue
soundly
confuted
their
heresies
,
whiles
the
Papists
held
their
peace
:
yet
he
numbreth
our
opinion
with
theirs
,
as
Christ
was
numbred
among
the
wicked
;
that
by
this
mixture
of
truth
with
falshood
,
he
might
discredit
the
truth
.
As
for
the
rest
,
it
is
easie
to
shew
,
that
all
Protestants
almost
that
haue
written
in
this
argument
,
and
namely
those
whom
Bellarmine
alledgeth
,
doe
agree
in
the
substance
concerning
the
comming
of
Antichrist
:
And
that
there
is
no
such
difference
among
them
,
as
Bellarmine
would
beare
vs
in
hand
.
For
concerning
this
matter
,
this
is
the
receiued
opinion
of
our
Churches
.
When
with
Iohn
in
his
Epistles
we
speake
of
Antichrist
,
meaning
the
whole
bodie
of
Heretiques
and
Antichrists
,
we
hold
with
Iohn
that
euen
in
the
Apostles
times
Antichrist
had
as
it
were
set
his
foote
in
the
Church
,
and
that
from
that
time
the
mysterie
of
iniquitie
,
that
is
,
Antichristianisme
,
did
more
and
more
worke
,
vntill
the
head
of
this
body
the
man
of
sinne
was
reuealed
:
Which
with
Paul
we
hold
to
haue
beene
done
,
after
that
which
hindered
was
remooued
out
of
the
way
.
But
when
we
speake
of
the
head
of
this
body
,
who
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
called
the
Antichrist
,
figured
by
the
second
beast
,
Apoc.
13.
of
whom
also
the
Apostle
intreateth
2.
Thes.
2.
the
constant
opinion
of
the
learned
is
this
:
that
of
the
reuealing
or
manifest
appearing
of
Antichrist
,
there
were
two
principall
degrees
.
The
first
about
the
yeare
607.
when
Boniface
the
third
obtained
the
supremacie
ouer
the
vniuersall
3.
Now
as
touching
his
comming
or
birth
,
which
is
the
chiefe
matter
in
question
,
all
agree
.
Illyricus
and
the
other
writers
Pontisex
Romanus
(
saith
he
)
initium
quidem
dominij
jecit
sub
Phocá
:
sub
regibus
Francorum
fundauit
regnum
:
ampliauit
autem
sub
.
Henricis
et
Fridericis
:
confirmauit
demum
sub
sequentibus
aliquot
regibus
:
regnat
nostro
seculo
ac
praecedentibus
aliquot
.
The
Pope
of
Rome
laide
the
beginning
of
his
dominion
vnder
Phocas
:
vnder
the
French
Kings
he
founded
his
kingdome
:
vnder
the
Henries
and
Fredericks
he
enlarged
it
:
vnder
some
other
Kings
which
followed
he
confirmed
it
:
bereigneth
in
our
and
some
former
ages
.
Musculus
,
whom
he
nameth
in
the
sixt
place
,
dooth
not
say
,
that
Antichrist
4.
Now
let
vs
see
what
he
objecteth
against
this
receiued
truth
.
Concerning
the
time
of
his
comming
with
the
spirituall
sword
,
he
objecteth
that
Phocas
did
not
giue
the
title
of
vniuersall
to
the
Pope
,
but
called
him
the
head
of
the
Churches
,
as
Iustinian
before
him
had
done
,
and
also
the
councell
of
Chalcedon
:
And
therefore
no
reason
,
why
the
comming
of
Antichrist
should
be
placed
in
the
time
of
Phocas
.
As
touching
the
title
,
good
authours
affirme
,
that
he
receiued
from
Phocas
both
the
title
of
the
head
of
the
Church
,
and
also
of
vniuersall
or
oecumenicall
Bishop
.
And
no
doubt
he
sought
for
,
and
by
suite
obtained
that
which
Iohn
of
Constantinople
had
before
claimed
.
Neither
is
there
any
great
difference
betwixt
these
two
titles
,
as
they
are
now
giuen
to
the
Pope
,
saue
that
to
be
the
head
of
the
vniuersall
Church
,
is
the
more
Antichristian
stile
.
And
although
titles
of
honour
and
preheminence
were
sometimes
giuen
to
the
Church
of
Rome
,
as
the
chiefe
or
head
of
the
Churches
,
the
mystery
of
iniquitie
working
before
the
reuelation
thereof
in
the
Papacie
:
yet
before
this
graunt
of
Phocas
,
which
was
obtained
with
much
adoe
and
contention
,
the
Church
of
Rome
had
the
preheminence
and
superioritie
ouer
all
other
Churches
excepting
that
of
Constantinople
,
not
in
respect
of
authoritie
and
jurisdiction
(
which
after
this
graunt
,
it
more
and
more
practised
)
but
in
respect
of
order
and
dignitie
:
And
that
for
this
cause
especially
,
because
Rome
whereof
he
was
Bishop
,
was
the
chiefe
citie
,
as
it
is
specified
in
the
councell
of
Chalcedon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
in
the
councell
of
Constantinople
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
for
the
same
cause
was
the
Patriarch
of
Constantinople
sometimes
[
*
](A20740-e42880-b)
*
Concil.
Chalced.
matched
with
him
,
sometimes
[
‖
](A20740-e42890-b)
‖
Tempore
Ma●…itii
.
preferred
aboue
him
:
because
Constantinople
(
which
they
called
new
Rome
)
was
become
the
imperiall
seate
.
Yea
and
the
Bishops
of
Rauenna
,
because
their
city
was
the
chiefe
in
the
exarchate
of
Rauenna
,
whereunto
Rome
was
for
a
time
subject
,
stroue
with
the
Bishop
of
Rome
in
the
time
of
the
exarches
for
superioritie
.
Seeing
therefore
that
now
the
Pope
of
Rome
had
with
great
contention
and
ambition
obtained
the
supremacie
and
soueraigntie
ouer
the
vniuersall
church
;
and
now
intituled
himselfe
the
head
of
the
vniuersall
Church
(
a
title
peculiar
vnto
Christ
)
the
head
I
say
,
not
onely
in
respect
of
excellencie
and
dignitie
,
as
a
chiefe
member
of
the
Church
(
as
he
had
beene
in
former
times
by
some
acknowledged
,
because
he
was
the
Bishop
of
the
chiefe
citie
;
but
also
in
respect
of
authoritie
and
Iurisdiction
,
as
beeing
the
prince
and
supreme
gouernour
of
the
Church
vniuersall
:
we
doe
therefore
worthily
call
this
soueraigne
dominion
challenged
ouer
the
vniuersall
Church
,
the
first
reuelation
or
open
comming
of
Antichrist
.
5.
Concerning
the
comming
of
Antichrist
with
the
temporall
sworde
after
the
yeare
1000.
he
obiecteth
,
that
from
the
700.
yeare
the
Pope
had
receiued
temporall
dominion
,
&
that
about
the
yeare
715.
he
excommunicated
the
Greeke
Emperour
.
&c.
But
Bellarmine
knoweth
well
enough
that
we
speake
not
so
much
of
the
Popes
temporall
dominion
ouer
those
parts
which
they
call
the
patrimonie
of
Saint
Peter
;
but
of
that
which
they
call
and
challenge
to
themselues
,
Utriusque
potestatis
temporalis
&
spiritualis
Monarchiam
,
The
Monarchie
of
both
powers
,
temporall
and
spirituall
.
I
answer
therefore
,
that
the
Pope
indeed
had
a
temporall
dominion
before
,
but
not
generall
:
and
that
he
had
long
endeuoured
to
get
the
superioritie
ouer
the
Emperours
,
but
neuer
so
fully
attained
vnto
it
,
as
in
the
times
of
Gregorie
the
seauenth
,
and
afterwards
.
For
Gregorie
the
seauenth
,
as
Auentinus
saith
,
Primus
imperium
pontificium
condidit
,
&c.
First
founded
the
Papall
Empire
,
which
his
successours
(
saith
he
,
reckoning
vnto
his
owne
times
)
for
these
450.
yeares
,
in
spight
of
the
world
,
and
maugre
the
Emperours
,
haue
so
held
,
that
they
haue
brought
all
in
heauen
and
hell
into
subjection
.
From
this
time
forwarde
the
Emperour
is
nothing
but
a
bare
title
,
without
substance
,
&c.
And
thus
haue
I
answered
whatsoeuer
is
in
his
third
Chapter
,
pertinent
to
the
matter
in
hand
,
omitting
(
as
my
maner
is
)
his
other
wranglings
,
as
being
either
altogether
impertinent
,
or
meerely
personall
.
The
4.
Chapter
:
maintaining
against
Bellarmine
his
first
demonstration
,
that
Antichrist
is
come
.
1.
TO
prooue
that
Antichrist
is
not
yet
come
,
and
consequently
that
the
Pope
is
not
Antichrist
,
he
bringeth
sixe
slender
conjectures
from
sixe
signes
,
which
,
as
shall
be
shewed
,
are
neither
proper
nor
necessarie
.
And
these
by
a
strange
kinde
of
Logicke
,
he
calleth
forsooth
sixe
demonstrations
.
For
so
haue
I
read
of
some
troubled
with
melancholie
,
who
haue
thought
euery
Strawe
or
small
Reed
in
their
hands
,
to
haue
beene
so
many
Speares
.
We
must
know
(
saith
he
)
that
the
holy
Ghost
in
the
Scriptures
,
hath
giuen
vs
sixe
certaine
signes
of
the
comming
of
Antichrist
.
Whereof
two
goe
before
,
viz.
the
preaching
of
the
Gospell
throughout
the
whole
world
:
and
the
desolation
of
the
Romane
Empire
.
Two
accompanie
Antichrist
,
to
wit
,
the
preaching
of
Enoch
and
Elias
:
and
the
most
grieuous
persecution
of
the
church
,
insomuch
that
the
publicke
seruice
of
God
must
wholy
cease
.
Two
come
after
,
namely
the
ru●…e
of
Antichrist
after
three
yeares
and
a
halfe
:
and
the
end
of
the
world
.
Of
which
signes
,
none
(
saith
he
)
is
yet
fulfilled
.
We
hold
the
contrary
,
namely
,
that
all
those
signes
,
which
the
holy
Ghost
hath
giuen
concerning
the
comming
of
Antichrist
,
are
fulfilled
:
and
that
those
which
are
not
yet
fulfilled
,
are
none
of
those
signes
which
the
holy
Ghost
hath
assigned
.
For
I
will
not
stand
now
to
tell
you
how
fitlie
he
maketh
the
death
of
Antichrist
,
and
the
end
of
the
world
,
which
according
to
Bellarmines
conceit
followeth
after
his
death
,
to
be
two
signes
of
his
comming
.
2.
The
first
signe
which
goeth
before
the
comming
of
Antichrist
,
is
the
Preaching
of
the
Gospell
throughout
the
world
.
From
whence
he
reasoneth
thus
:
If
the
Gospell
hath
not
as
yet
beene
preached
throughout
the
world
,
then
is
not
Antichrist
as
yet
come
:
But
the
Gospell
hath
not
as
yet
beene
preached
throughout
the
world
,
therefore
Antichrist
is
not
yet
come
.
But
in
this
argument
nothing
is
sound
:
no
necessitie
of
consequence
in
the
proposition
,
nor
truth
in
the
assumption
.
The
proposition
,
notwithstanding
he
would
prooue
,
because
our
Sauiour
Christ
maketh
this
vniuersall
preaching
of
the
Gospell
a
fore-runner
of
Antichrist
,
Mat.
24.
14.
This
Gospell
of
the
kingdome
shal
be
preached
in
all
the
world
,
for
atesti●…onie
to
all
nations
.
But
our
Sauiour
Christ
doth
not
say
that
the
Gospell
shall
be
preached
throughout
the
world
before
the
comming
of
Antichrist
,
but
before
the
end
,
as
it
followeth
in
the
very
same
verse
;
and
then
the
end
shall
come
.
Whereby
we
are
to
vnderstand
either
the
destruction
of
Jerusalem
,
which
is
most
like
,
or
the
end
and
consummation
of
the
world
,
as
Bellarmine
expoundeth
it
.
And
therefore
vnlesse
he
take
it
for
granted
,
that
the
comming
of
Antichrist
shall
not
be
before
the
very
end
of
the
world
,
which
we
do
constantly
denie
,
as
being
the
matter
in
question
betwixt
vs
,
there
is
not
so
much
as
any
shew
of
reason
in
this
allegation
,
being
vnderstood
according
to
his
owne
exposition
,
which
also
is
false
.
Neither
is
it
the
purpose
of
our
Sauiour
Christ
to
signifie
vnto
his
Disciples
the
time
of
Antichrists
comming
,
but
by
way
of
answer
to
the
question
propounded
by
his
Disciples
verse
3.
to
shew
them
when
Ierusalem
should
be
destroyed
,
as
also
to
giue
them
some
signes
of
his
comming
,
and
of
the
end
of
the
world
.
But
because
the
former
part
of
this
Chapter
is
diuershe
abused
by
the
Papists
in
this
matter
concerning
Antichrist
,
I
thinke
it
needfull
by
way
of
a
short
analysis
to
giue
you
the
true
meaning
thereof
;
that
by
one
labour
all
their
cauils
may
be
refuted
.
3.
Whereas
therefore
our
Sauiour
Christ
had
foretolde
his
Disciples
the
vtter
desolation
of
Ierusalem
,
and
destruction
of
the
temple
:
they
being
perswaded
that
the
temple
and
citie
of
Ierusalem
should
not
haue
an
end
before
the
end
of
the
world
,
demand
therfore
of
our
Sauiour
Christ
when
should
be
the
end
of
both
.
Tell
vs
(
say
they
vers.
3.
)
when
these
things
shal
be
:
that
is
,
when
the
temple
shall
be
destroyed
,
&
what
shal
be
the
signe
of
thy
comming
▪
&
of
the
end
of
the
world
.
Which
question
hauing
two
parts
,
receiueth
an
answer
to
both
.
To
the
former
,
concerning
the
destruction
of
Ierusalem
,
from
the
4.
vers.
to
the
23.
To
the
latter
,
concerning
the
comming
of
Christ
,
and
the
end
of
the
world
,
from
thence
to
the
42.
As
touching
the
former
:
our
Sauiour
prophecieth
,
first
of
the
calamities
and
troubles
which
should
go
before
the
destruction
of
Ierusalem
vnto
the
15.
verse
.
And
secondly
of
the
destruction
it selfe
,
and
the
greeuousnesse
thereof
,
vnto
the
23.
The
troubles
and
calamities
which
were
the
forerunners
of
the
destruction
of
Ierusalem
,
were
either
temporall
or
spirituall
.
The
temporal
either
publique
and
common
;
or
peculiar
to
the
disciples
of
Christ
among
the
Iewes
.
The
publique
,
warres
,
and
rumors
of
warres
,
famine
,
pestilence
,
earthquakes
,
which
were
but
the
beginning
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
sorrowes
in
the
land
of
Iewry
,
being
about
to
be
deliuered
of
her
inhabitants
,
verse
.
6.
7.
8.
The
peculiar
troubles
to
the
Christians
,
persecution
and
hatred
for
Christs
sake
;
and
the
effects
thereof
in
the
vnsound
,
falling
away
,
and
betraying
and
hating
one
another
,
verse
9.
10.
The
spirituall
,
in
the
teachers
spirits
of
errour
and
heresie
,
vers
5.
11.
In
the
heaters
,
seduction
by
false
Prophets
and
falling
away
,
verse
11.
12.
Now
vnto
this
Prophesie
are
admixed
both
admonitions
and
consolations
.
Admonitions
,
that
they
should
take
heed
of
false
Prophets
,
verse
4.
that
they
should
not
be
troubled
or
dismaide
with
rumors
of
warres
,
verse
6.
Consolations
grounded
vpon
a
two-folde
promise
,
first
of
saluation
to
those
,
who
,
notwithstanding
these
temptations
,
shall
perseuere
to
the
end
,
verse
13.
Secondly
,
of
the
successe
of
their
Ministery
,
that
before
the
desolation
of
Ierusalem
,
the
Gospell
should
be
preached
throughout
the
world
for
a
testimonie
to
all
nations
,
verse
.
14.
And
therefore
that
they
should
not
feare
,
least
together
with
Ierusalem
his
Church
should
bee
ouerthrowne
.
For
before
the
destruction
of
Ierusalem
he
would
by
their
Preaching
to
all
nations
,
both
Iewes
and
Gentiles
,
plant
his
Church
in
many
nations
of
the
world
.
And
for
asmuch
as
the
Temple
and
Citie
of
Ierusalem
were
types
and
figures
of
the
Church
of
Christ
,
which
were
to
be
abolished
when
the
church
of
Christ
should
be
established
:
therefore
he
addeth
,
that
vpon
the
planting
of
his
church
by
their
ministery
should
the
end
and
destruction
of
Ierusalem
come
.
And
these
were
the
calamities
which
went
before
the
destruction
of
Ierusalem
.
The
destruction
it selfe
is
described
partly
by
the
efficient
,
foretold
by
Daniel
chap.
9.
27.
that
is
to
say
,
the
Romane
armies
besieging
Ierusalem
Luke
.
21.
20.
which
because
they
were
Idolators
are
called
the
abomination
of
desolation
,
and
by
a
Synecdeche
Dan.
9.
27.
abominable
wings
(
that
is
armies
)
bringing
desolation
:
partly
by
the
greeuousnesse
of
the
destruction
verse
21.
To
this
prophecie
also
he
admixeth
counsel
and
consolation
.
Counsell
,
that
they
which
shal
be
in
Iewry
prouide
for
their selues
by
flight
,
verse
16.
17.
18.
in
respect
whereof
he
both
pitieth
the
women
and
such
as
giue
sucke
,
and
biddeth
them
pray
that
their
flight
be
not
in
winter
,
nor
on
the
Sabboth
day
,
verse
.
19.
20.
His
consolation
is
,
that
for
the
elects
sake
the
time
of
the
siege
shal
be
shortned
:
for
otherwise
none
of
the
Iewes
could
escape
,
as
Chrysostome
also
expoundeth
,
verse
.
22.
This
exposition
is
plainely
confirmed
by
conference
of
this
Chapter
of
Mathew
with
Luke
.
21.
where
the
same
question
being
propounded
,
verse
.
7.
concerning
the
end
of
Ierusalem
alone
,
receiueth
an
answer
peculiar
to
the
destruction
of
Ierusalem
,
vnto
the
25.
verse
.
And
whereas
Mat.
24.
15.
Christ
vseth
these
words
,
when
you
shall
see
the
abomination
of
desolation
which
in
Daniell
is
called
the
abominable
wings
bringing
desolation
,
standing
in
the
holy
place
,
this
in
Luke
is
thus
expounded
,
When
you
see
Ierusalem
For
there
shal
be
great
destresse
in
the
land
,
and
wrath
in
this
people
,
and
they
shall
fall
on
the
edge
of
the
sword
,
and
shal
be
carried
away
captiue
into
all
nations
,
and
Ierusalem
shal
be
troden
vnder
foot
of
the
Gentiles
vntil
the
times
of
the
Gentiles
be
fulfilled
,
and
then
shal
be
the
end
of
the
world
,
the
signes
whereof
be
addeth
in
the
next
words
.
4.
By
this
analysis
of
the
text
&
conference
with
Luke
,
it
euidently
appeareth
that
all
these
predictions
from
the
6.
ver.
to
the
23.
in
Mat.
&
in
the
21.
of
Luke
from
the
7.
vers.
to
the
29.
concerne
the
destruction
of
Ierusalem
,
which
hapned
within
forty
yeares
after
this
prophecie
was
deliuered
.
Neither
may
we
thinke
that
our
sauiour
Christ
would
intermingle
the
prophecies
concerning
the
destruction
of
Ierusalem
and
the
end
of
the
world
,
therby
to
nourish
the
aforesaid
errour
of
his
disciples
,
who
imagined
that
the
end
of
Ierusalem
should
not
be
before
the
end
of
the
world
,
as
appeareth
by
their
question
.
For
euen
afterward
ver.
34.
where
seemeth
the
greatest
mixture
,
our
Sauiour
Christ
speaketh
distinctly
.
For
wheras
our
Sauiour
had
spoken
first
of
the
end
of
Ierusalem
,
and
then
of
the
end
of
the
world
seuerally
,
&
had
giuen
signes
of
both
,
wherby
they
might
know
the
approching
of
eyther
,
as
by
the
budding
of
the
fig
tree
they
gather
summer
to
be
neare
,
he
defineth
the
time
of
the
one
,
&
the
other
he
leaueth
indefinit
:
Verily
I
say
vnto
you
,
this
generation
shall
not
passe
,
vntil
al
those
things
(
saith
he
,
pointing
as
it
seemeth
towards
Ierusalem
as
he
sat
in
the
mount
Oliuet
)
be
fulfilled
.
And
as
touching
the
end
of
the
world
,
he
noteth
both
the
certainty
therof
,
&
the
vncertainty
of
the
time
:
of
the
former
he
saith
,
Heauen
&
earth
shal
passe
away
(
&
that
with
a
noise
,
as
Peter
saith
)
but
my
words
shall
not
passe
away
,
howbeit
of
that
day
&
houre
(
namely
,
wherin
the
sonne
5
But
if
these
prophecies
be
compared
with
the
history
and
euent
,
we
shall
finde
this
trueth
to
be
more
euident
,
seeing
all
these
predictions
had
their
complement
at
or
before
the
destruction
of
Ierusalem
.
For
(
to
omit
the
rest
)
the
Apostle
testifieth
Colos.
1.
6.
23.
Rom.
1.
8.
&
.
10.
18.
that
the
Gospell
was
in
his
time
preached
in
all
the
world
;
and
therefore
before
the
desolation
6.
For
to
what
purpose
should
I
tell
you
of
his
argument
,
which
notwithstanding
he
saith
it
was
now
no
time
to
prooue
,
to
wit
,
that
before
the
comming
of
Antichrist
the
Gospel
should
be
preached
throughout
the
world
,
because
the
cruel
persecution
of
Antichrist
should
hinder
al
publicke
exercises
of
trus
religion
:
&
therfore
was
to
be
preached
generally
throughout
the
world
either
before
the
time
of
Antichrist
,
or
not
at
al
:
which
we
shall
in
part
finde
time
to
answer
in
his
fourth
demonstration
.
In
the
mean
time
we
answer
first
,
that
the
greeuous
tribulation
,
before
which
our
Sauiour
saith
the
Gospel
was
to
be
preached
in
al
the
world
,
is
not
the
persecution
vnder
Antichrist
,
but
the
affliction
of
the
Iewes
at
and
before
the
destruction
of
Ierusalem
by
the
Romanes
,
as
I
haue
manifestly
prooued
.
And
secondly
,
that
if
the
generall
preaching
of
the
Gospell
were
made
a
signe
of
Antichrists
comming
,
as
it
is
not
,
but
of
the
end
;
yet
is
it
not
necessary
that
it
should
be
preached
generally
throughout
the
world
at
one
time
:
for
it
might
suffice
that
in
one
age
it
were
preached
to
one
nation
;
and
in
another
age
,
to
another
people
.
And
therefore
although
during
the
persecution
of
Antichrist
the
Gospell
were
not
preached
generally
and
at
once
to
all
nations
,
yet
in
that
time
it
might
be
preached
to
some
nations
,
where
it
had
not
formerly
beene
preached
,
and
therefore
might
be
preached
to
all
nations
before
the
destruction
of
Antichrist
,
though
it
were
not
before
his
comming
.
Or
to
what
end
should
I
spend
any
time
in
answering
the
testimonies
of
the
fathers
,
who
supposed
that
the
Gospell
should
be
preached
in
all
the
world
before
the
comming
of
Antichrist
,
seeing
according
to
the
meaning
of
our
Sauiour
Christ
,
it
was
to
be
preached
in
al
the
world
,
before
the
destruction
of
Ierusalem
?
Or
what
account
should
we
make
of
his
obiections
,
wherein
he
alledgeth
that
the
Gospel
hath
not
as
yet
beene
preached
throughout
the
world
,
seeing
our
Sauiour
who
cannot
he
hath
prophecied
,
and
the
Apostle
by
the
same
spirit
of
truth
hath
testified
,
that
before
the
destruction
of
Ierusalem
,
the
Gospell
of
the
kingdome
was
preached
in
all
the
world
.
And
therefore
the
Papists
in
this
point
,
whiles
they
study
to
contradict
vs
,
are
not
afraide
to
giue
the
lye
to
our
Sauiour
Christ
.
Neither
are
his
cauillations
,
wherby
he
indeuouteth
to
auoide
&
elude
those
testimonies
of
Scripture
,
which
doe
testifie
that
the
Gospell
was
in
the
Apostles
times
preached
in
all
the
world
,
worth
the
mentioning
.
For
whereas
Paul
saith
,
No
doubt
their
sound
went
out
through
all
the
earth
,
&
their
words
into
the
ends
of
the
world
:
Bellarmine
cauilleth
that
the
Apostle
vseth
the
time
past
,
insteed
of
the
future
,
as
if
he
had
said
,
no
doubt
their
sound
shal
goe
through
all
the
earth
.
But
(
say
I
)
the
Apostle
prooueth
that
the
Iewes
had
heard
the
Gospel
,
because
the
sound
of
the
Preachers
thereof
was
gone
through
all
the
earth
:
and
therefore
they
from
whom
the
Gospell
proceeded
to
other
nations
,
could
not
be
ignorant
thereof
.
And
againe
,
whereas
the
same
Apostle
saith
,
that
the
Gospell
in
his
time
was
in
all
the
world
,
and
addeth
that
Colossians
:
Bellarmine
answereth
that
the
Apostle
would
not
say
that
it
was
actually
,
but
virtually
,
as
they
say
,
in
all
the
world
.
But
how
could
it
bring
forth
fruite
,
vnlesse
it
were
actually
?
and
besides
,
the
Apostle
in
the
same
Chapter
saith
,
the
Gospell
had
been
preached
The
5.
Chapter
:
maintaining
against
Bellarmine
his
second
demonstration
,
that
Antichrist
is
already
come
.
1.
THe
second
signe
going
before
Antichrist
is
,
as
Bellarmine
saith
,
he
vtter
desolation
of
the
Romane
Empire
.
From
whence
this
demonstration
is
raised
.
If
the
Roman
Empire
be
not
yet
vtterly
destroyed
,
then
is
not
yet
Antichrist
come
for
:
the
vtter
desolation
of
the
Romaine
Empire
is
a
certaine
signe
going
before
his
comming
:
But
the
Roman
Empire
is
not
yet
vtterly
destroied
:
therfore
Antichrist
is
not
yet
come
.
We
confesse
that
before
antichrist
could
be
reuealed
by
exercising
a
soueraigne
dominion
in
Rome
,
it
was
necessary
that
the
Emperour
,
so
farre
forth
as
he
hindred
this
reuelation
of
Antichrist
,
should
be
taken
out
of
the
way
:
But
that
there
should
be
such
an
vtter
desolation
of
the
Empire
,
as
that
there
should
not
remaine
so
much
as
the
name
of
the
Emperor
or
king
of
the
Romans
,
that
we
doe
vtterly
dony
.
He
that
hindred
was
taken
out
of
the
way
,
partly
when
the
imperiall
seate
was
remooued
from
Rome
to
Constantinople
,
and
that
to
this
end
(
as
they
haue
set
downe
in
the
donation
of
Constantine
)
that
the
City
of
Rome
might
be
left
to
the
Pope
:
but
especially
when
as
after
the
diuision
of
the
Empire
into
two
parts
,
the
Empire
in
the
West
(
which
properly
was
the
Empire
of
Rome
)
was
dissolued
,
and
lay
voyde
for
many
yeares
:
All
which
was
accomplished
before
Boniface
3.
attained
to
the
Antichristian
title
.
Neither
doth
the
reuiuing
of
the
Westerne
Empire
in
Charlemaine
,
after
it
had
bin
voide
325.
yeares
,
hinder
the
reuelation
or
dominion
of
Antichrist
;
but
rather
proueth
that
Antichrist
was
then
come
.
For
this
new
Empire
,
erected
by
the
Popes
meanes
,
it
is
the
image
of
the
beast
(
that
is
,
of
the
old
Empire
)
which
Antichrist
2.
But
let
vs
come
to
his
arguments
.
The
first
whereof
is
this
.
If
before
Antichrists
comming
the
Romane
Empire
is
to
be
diuided
into
ten
kings
,
whereof
none
shal
be
called
king
of
the
Romanes
;
then
is
not
Antichrist
yet
come
,
for
yet
there
is
a
king
of
the
Romanes
:
but
the
first
is
true
,
therefore
the
last
.
The
proposition
he
taketh
for
granted
,
although
it
cannot
be
denyed
but
that
vpon
the
desolation
of
the
empire
in
the
West
,
it
was
deuided
among
ten
kings
at
the
least
;
who
although
they
had
the
prouinces
of
the
Empire
,
yet
none
of
them
was
called
the
king
of
the
Romanes
.
The
proposition
therefore
is
false
,
and
the
reason
may
be
returned
vpon
our
aduersary
.
For
seeing
these
ten
kings
had
not
receiued
their
kingly
power
in
the
Apostles
time
,
but
were
to
receiue
it
either
after
the
beast
(
which
is
Antichrist
,
)
as
some
reade
;
or
with
the
is
described
the
succession
of
the
chiefe
kingdomes
vnto
the
end
of
the
world
by
a
certaine
image
,
the
golden
head
wherof
signifieth
the
kingdome
of
the
Assyrians
;
the
Breast
of
siluer
,
the
kingdom
of
the
Persians
;
the
Bellie
of
Brasse
,
the
kingdome
of
the
Grecians
;
the
Legs
of
Iron
,
the
kingdom
of
the
Romans
diuided
into
two
parts
,
&c.
And
in
the
7.
chap.
the
same
kingdomes
are
signified
:
the
last
which
hath
ten
hornes
being
the
kingdome
of
the
Romanes
.
Now
(
saith
he
)
as
the
two
Legs
haue
ten
toes
which
are
not
legs
,
&
as
the
ten
hornes
are
not
the
beast
:
so
the
Roman
Empire
shall
be
diuided
into
ten
kings
,
whereof
none
is
the
king
of
the
Romanes
.
Answere
.
1.
This
argumentation
of
Bellarmine
implieth
a
contradiction
.
For
if
there
be
in
Daniel
described
a
succession
of
kingdomes
which
shall
continue
to
the
end
of
the
world
,
whereof
the
Romane
is
the
last
:
then
the
Romane
Empire
shall
not
vtterly
be
destroyed
before
the
comming
of
Antichtist
,
which
goeth
before
the
end
of
the
world
.
But
howsoeuer
the
common
opinion
hath
bin
,
that
the
fourth
kingdom
mentioned
in
those
chapters
is
the
Romane
Empire
;
yet
by
the
learned
,
especially
of
these
latter
times
,
it
hath
beene
most
clearely
prooued
,
that
by
it
is
vnderstood
that
kingdome
of
the
Seleucida
&
Lagidae
,
which
tyrannized
ouer
the
people
of
Iewry
.
For
the
Seleucida
who
were
Kings
of
Syria
,
and
the
Lagidae
who
were
Kings
of
Egypt
,
were
the
two
legs
of
the
image
,
&
were
also
the
fourth
beast
:
the
ten
kings
of
these
two
kingdomes
,
which
successiuely
Seleucus
,
Antiochus
,
and
the
rest
of
the
ten
kings
signified
by
the
ten
hornes
,
and
as
Bellarmine
speaketh
,
by
the
ten
toes
,
though
they
were
not
the
kingdome
of
Syria
&
Egypt
it selfe
;
yet
were
they
kings
of
that
kingdome
,
and
therefore
this
argument
of
Bellarmine
is
very
friuolous
.
3.
His
second
proofe
is
out
of
Apocal.
17.
Where
Iohn
describeth
a
beast
with
seauen
heads
and
ten
hornes
,
vpon
which
beast
a
certaine
woman
sitteth
,
which
he
expoundeth
to
be
the
great
citie
sitting
on
seuen
hils
,
that
is
to
say
,
Rome
.
The
seauen
heads
as
they
signifie
seuen
hils
,
so
also
seauen
kings
,
by
which
number
(
saith
he
)
al
the
Romane
Emperors
are
vnderstood
:
the
ten
hornes
are
ten
kings
,
which
shal
raigne
together
.
And
least
we
should
thinke
that
these
shal
be
Romane
kings
,
he
addeth
,
that
these
kings
shall
hate
the
harlot
,
and
make
her
desolate
,
because
they
shall
so
deuide
the
Romane
Empire
among
them
,
that
they
shall
vtterly
destroy
it
.
Here
Bellarmine
,
as
you
see
,
confesseth
,
that
Rome
is
the
whore
of
Babylon
,
and
consequently
the
seate
of
Antichrist
,
and
not
Rome
vnder
the
olde
Emperors
,
but
Rome
after
the
dissolution
of
the
Empire
.
And
that
the
ten
hornes
are
so
many
kings
,
among
whom
the
Romane
Empire
should
be
deuided
,
and
that
these
ten
Kings
were
to
receiue
their
kingdome
together
;
and
consequently
that
these
are
not
the
same
ten
hornes
whereof
Daniel
speaketh
,
which
reigned
successiuely
,
Dan.
11.
And
wheras
Bellarmine
saith
,
the
7.
heads
signifie
all
the
Emperours
,
it
is
vntrue
.
For
the
holy
Ghost
nameth
seauen
,
because
they
were
seauen
indeed
,
and
therfore
numbreth
them
.
Fiue
are
fallen
,
the
sixt
is
,
and
the
seauenth
is
not
yet
come
.
But
all
this
is
besides
the
present
purpose
.
How
then
doth
he
prooue
,
that
before
Antichrist
commeth
,
the
Romane
Empire
shall
be
so
vtterly
destroyed
,
as
that
not
the
name
of
a
Romane
Emperour
or
king
of
the
Romanes
should
remaine
?
because
the
Empire
shall
be
deuided
among
ten
kings
,
which
are
not
Romane
kings
.
But
that
proueth
not
that
the
name
shall
not
remaine
:
for
he
that
is
none
of
those
ten
kings
,
may
haue
the
name
of
the
Emperour
or
king
of
the
Romanes
,
as
namely
the
beast
which
was
,
and
is
not
,
though
it
be
,
which
is
the
eight
head
,
and
is
one
of
the
seauen
,
that
is
to
say
,
the
Emperour
erected
by
the
Pope
.
And
why
may
none
of
these
be
called
the
king
of
the
Romanes
?
First
forsooth
,
because
they
shall
hate
Rome
,
and
make
her
desolate●…
As
though
he
that
hath
the
title
of
the
King
of
the
Romanes
,
may
not
hate
Rome
notwithstanding
that
title
,
as
indeed
some
of
the
Emperours
haue
done
.
Secondly
,
because
they
shall
so
diuide
among
them
the
Romane
Empire
,
as
that
they
shall
vtterly
destroy
it
.
Where
you
see
by
a
circular
disputation
,
the
question
brought
to
prooue
his
argument
,
&
yet
experience
sheweth
,
that
although
the
Empire
is
dissolued
,
and
also
diuided
among
the
beast
(
that
is
Antichrist
)
&
ten
kings
,
there
doth
notwithstanding
remaine
the
name
and
title
of
the
Emperor
or
king
of
the
Romans
.
And
so
much
now
shall
suffice
to
haue
spoken
of
that
place
,
from
whence
I
haue
heretofore
proued
,
both
that
antichrist
is
already
come
,
&
that
the
Pope
is
antichrist
.
4.
His
third
proofe
is
out
of
2.
Thes.
2.
And
now
what
hindereth
you
know
,
that
he
may
be
reuealed
in
due
time
,
onely
he
which
holdeth
must
holde
,
vntill
he
be
done
out
of
the
way
,
and
then
that
wicked
man
shal
be
reuealed
.
That
this
is
to
be
vnderstood
of
the
Romane
Empire
,
he
not
onely
affirmeth
,
but
also
confirmeth
by
the
testimonies
of
diuers
of
the
Fathers
,
the
which
we
are
so
farre
from
denying
,
that
from
hence
,
as
one
especiall
argument
,
we
prooue
the
Pope
to
be
Antichrist
.
But
neither
the
Apostle
nor
any
of
the
Fathers
(
excepting
Lactantius
,
whose
Prophecie
in
this
point
the
Papists
themselues
do
thinke
to
be
erronious
)
doth
say
,
that
the
Empire
of
Rome
shall
so
vtterly
be
abolished
,
as
that
not
so
much
as
the
name
of
the
Emperour
or
King
of
the
Romanes
shall
remaine
;
which
Bellarmine
should
haue
prooued
.
For
otherwise
that
the
Empire
was
indeed
dissolued
before
the
reuelation
of
Antichrist
,
the
holy
Ghost
prophecied
,
the
euent
hath
prooued
,
and
we
doe
willingly
confesse
:
Qu●…
tenebat
,
de
med●…
fit
,
&
non
intelligimus
Antichristum
appropinquare
?
He
which
held
,
is
taken
away
,
and
doe
we
not
vnderstand
that
Antichrist
is
at
hand
?
Yea
but
(
saith
Bellarmine
)
the
Romane
Empire
is
not
yet
vtterly
destroyed
,
and
therefore
Antichrist
is
not
yet
come
.
Neither
is
it
necessary
:
it
is
sufficient
,
that
he
which
hindered
the
reuelation
of
Antichrist
,
wa●…
done
out
of
the
way
,
which
was
done
first
by
remoouing
the
Imperiall
seate
from
Rome
,
which
was
to
be
the
seate
of
Antichrist
,
as
hath
beene
prooued
:
secondly
,
by
the
dissolution
of
the
Empire
in
the
West
.
As
for
the
Empire
renued
by
the
Pope
,
that
hindereth
not
Antichrist
,
but
rather
furthereth
,
as
hath
beene
shewed
;
and
therfore
there
is
no
necessitie
that
it
should
be
taken
away
.
Neither
is
there
now
an
Emperour
of
the
Romanes
indeed
,
but
onely
in
title
,
without
the
thing
it selfe
,
as
enjoying
neither
the
citie
of
Rome
it selfe
,
nor
yet
the
Prouinces
.
And
therefore
either
vnskilfully
or
sophistically
are
these
Emperors
,
which
haue
no
imperiall
authoritie
either
in
the
citie
or
the
prouinces
,
compared
with
those
ancient
Emperours
,
who
although
they
had
the
Empire
,
wanted
Rome
it selfe
.
5.
And
hereby
appeareth
the
error
of
our
aduersaries
,
who
thinke
that
Antichrist
commeth
not
before
the
vtter
desolation
of
the
Romane
Empire
:
whereas
neither
of
the
Apostles
Paul
or
Iohn
do
say
so
,
but
rather
the
contrary
,
as
hath
bin
shewed
.
For
to
omit
the
rest
before
alledged
,
Iohn
saith
,
Apoc.
13.
That
one
head
of
the
beast
,
meaning
the
state
of
the
emperors
,
had
indeed
●…ceiued
deadly
woun●…
,
both
in
respect
of
Rome
the
head
city
,
and
of
the
Emperours
in
the
West
,
but
was
cured
,
therefore
not
vtterly
destroyed
:
and
cured
by
the
Pope
,
both
in
respect
of
the
city
,
and
in
regard
of
the
Emperour
.
And
therefore
the
Pope
is
Antichrist
,
as
some
of
our
writers
infer
,
because
this
wound
was
to
be
cured
by
the
second
beast
,
which
figureth
Antichrist
.
And
Ambrose
saith
vpon
2.
Thes.
2.
That
Antichrist
shall
restore
libertie
to
the
Romans
,
but
in
his
owne
name
.
Bellarmine
answereth
,
That
he
readeth
no
where
in
Iohn
,
that
the
beast
,
which
signifieth
the
Romane
Empire
,
was
to
be
cured
by
antichrist
.
Yea
but
this
he
might
haue
read
,
that
the
second
beast
,
which
is
Antichrist
,
causeth
the
image
of
the
beast
(
that
is
,
the
new
Empire
)
to
be
made
,
and
putteth
life
vnto
it
.
For
by
this
renuing
of
the
Empire
,
Bellarmine
elswhere
That
one
of
the
heads
of
the
beast
should
dye
,
and
shortly
after
rise
againe
by
the
helpe
of
the
diuel
;
which
the
Ancient
expound
of
Antichrist
,
who
shall
faine
himselfe
to
be
dead
,
and
by
diuellish
art
rise
againe
,
that
so
by
resembling
the
true
death
and
resurrection
of
Christ
,
he
might
seduce
many
.
First
,
it
is
euident
that
the
former
beast
figureth
not
Antichrist
,
but
the
Romane
state
,
and
that
vnder
the
Romane
Emperors
especially
.
Secondly
,
it
is
not
said
,
that
one
of
the
heads
did
faine
it selfe
dead
,
and
by
the
helpe
of
the
diuell
did
rise
againe
(
which
needed
not
,
if
the
death
were
counterfeit
)
but
that
one
of
the
heads
had
receiued
a
deadly
wound
,
&
was
cured
againe
.
The
head
was
the
state
of
the
Emperours
,
to
wit
,
the
sixt
head
,
which
receiued
a
deadly
wound
in
Augustulus
,
after
whom
the
Empire
in
the
West
lay
voide
325.
yeares
.
But
this
head
was
cured
after
a
sort
in
Charlemaine
&
his
successou●…s
,
in
whom
there
was
an
image
of
the
former
Emperours
erected
by
the
Pope
.
And
therefore
this
state
of
Emperours
renued
in
Charlemaine
and
his
successours
,
is
said
to
be
the
eight
head
of
the
beast
,
&
yet
is
one
of
the
seuen
.
So
that
the
sixt
head
which
before
was
wounded
to
death
,
was
cured
,
&
after
a
sort
repaired
in
them
.
This
in
substance
is
confessed
by
Bellarmine
himself
in
this
chapt
.
where
vnderstanding
by
the
two
legs
of
the
image
The
sixt
Chapter
:
answering
his
third
demonstration
,
concerning
Enoch
and
Elias
.
1.
NOw
we
are
to
come
to
those
signes
,
which
in
Bellarmines
conceit
are
to
accompany
Antichrist
,
the
former
wherof
is
the
comming
of
Enoch
and
Elias
in
the
flesh
,
to
oppose
themselues
against
Antichrist
,
and
to
conuert
the
Iewes
.
From
whence
Bellarmine
reasoneth
thus
.
If
Enoch
and
Elias
be
not
yet
come
againe
in
the
flesh
,
then
Antichrist
is
not
yet
come
:
But
Enoch
and
Elias
are
not
yet
come
againe
in
the
flesh
;
and
therefore
Antichrist
is
not
yet
come
.
To
the
proposition
I
answer
;
first
,
that
if
Enoch
and
Elias
were
to
come
in
their
owne
persons
before
the
second
comming
of
Christ
,
as
some
of
the
Ancient
haue
thought
,
and
that
to
oppose
themselues
against
Antichrist
,
as
the
Papists
dreame
:
yet
it
followeth
not
that
therefore
Antichrist
should
not
be
come
before
their
comming
.
It
is
sufficient
that
they
come
before
his
ouerthrowe
,
and
the
second
comming
of
Christ
.
And
therefore
if
they
were
indeed
to
come
,
their
comming
might
yet
be
expected
,
notwithstanding
the
truth
of
our
assertion
,
that
Antichrist
is
already
come
.
But
if
Enoch
and
Elias
be
not
to
come
againe
in
their
owne
persons
before
the
end
of
the
world
,
to
fight
against
Antichrist
,
what
force
of
argument
is
there
in
this
worthy
demonstration
?
This
therefore
Bellarmine
maketh
the
question
,
which
he
goeth
about
to
prooue
.
First
,
by
testimonies
of
Scripture
.
Secondly
,
by
consent
of
the
fathers
.
Thirdly
,
by
reason
.
2.
There
be
foure
Scriptures
(
saith
Bellarmine
)
to
prooue
that
Enoch
and
Elias
in
their
owne
persons
shall
come
against
Antichrist
.
Howbeit
this
is
a
manifest
vntrueth
;
for
no
place
of
Scripture
speaketh
of
Enoch
his
returne
.
The
first
Malach.
4.
5.
Behold
I
will
send
vnto
you
Elias
the
Prophet
,
before
the
great
and
fearefull
day
of
the
Lord
come
,
and
he
shall
turne
the
hearts
of
the
fathers
vnto
the
children
,
and
the
hearts
of
the
children
vnto
their
fathers
.
This
place
maketh
no
mention
of
Enoch
,
but
onely
of
Elias
:
and
by
Elias
is
meant
not
Elias
the
Thesbite
,
but
Iohn
the
Baptist
:
who
(
as
the
Iohn
Baptist
is
that
Elias
who
was
to
come
,
and
if
you
will
receiue
(
saith
he
)
that
is
,
if
you
will
giue
credit
to
my
speech
,
this
is
that
Elias
who
was
to
come
:
And
addeth
,
he
that
hath
eares
to
heare
,
let
him
heare
.
Which
sheweth
that
the
Papists
neither
haue
harts
to
beleeue
Christ
,
nor
eares
to
heare
him
:
but
haue
open
both
hearts
to
receiue
and
eares
to
heare
the
fables
of
the
Iewes
:
who
as
they
yet
looke
for
their
Messias
,
so
they
looke
also
for
Elias
to
be
his
forerunner
.
For
as
Ierome
writeth
vpon
this
place
of
Malachy
,
the
Iewes
and
Iudaizing
heretickes
thinke
that
before
their
Messias
,
Elias
shal
come
,
and
restore
all
things
.
Hence
it
is
,
that
vnto
Christ
this
question
is
propounded
in
the
Gospell
:
what
is
that
which
the
Pharisies
say
,
that
Elias
shall
come
?
to
whom
he
answered
:
Elias
indeed
shal
come
:
and
if
you
will
beleeue
,
he
is
already
come
,
by
Elias
meaning
Iohn
.
And
therefore
in
Ieromes
iudgement
it
is
but
the
opinion
of
a
Iudaizing
hereticke
to
expect
the
comming
againe
of
Elias
in
his
owne
person
.
Yea
but
(
saith
Bellarmine
)
this
place
cannot
be
vnderstood
of
Iohn
Baptist
,
but
of
Elias
onely
.
For
Malachy
speaketh
of
the
second
comming
of
Christ
which
shal
be
vnto
iudgement
:
For
so
he
saith
,
before
the
great
&
terrible
day
of
the
Lord
come
;
for
his
first
comming
is
not
called
great
and
terrible
,
but
the
acceptable
time
&
day
of
saluation
.
Whereupon
it
is
also
added
,
least
when
I
come
,
I
strike
the
earth
with
a
curse
.
But
Christ
in
his
first
comming
came
not
to
judge
,
but
to
be
judged
.
3.
Answ.
Bellarmine
must
giue
vs
leaue
to
beleeue
the
Angell
Iohn
Baptist
,
to
prepare
the
way
before
But
who
may
abide
the
day
of
his
comming
?
and
who
shall
endure
when
he
appeareth
?
for
he
is
like
a
purging
fire
,
and
like
Pullers
Sope
,
and
he
shall
sit
downe
to
trie
and
fine
the
siluer
.
Of
the
same
comming
he
speaketh
in
the
beginning
of
the
fourth
Chapter
.
Behold
the
day
commeth
that
shall
burne
as
an
Ouen
,
&c.
shewing
how
terrible
it
shall
be
to
the
wicked
.
But
vnto
you
that
feare
my
name
(
saith
the
Lord
,
verse
2.
)
shall
the
sunne
of
righteousnesse
arise
,
and
health
shall
be
vnder
his
wings
,
&c.
And
before
this
great
day
commeth
,
he
promiseth
them
to
send
them
Elias
,
that
is
,
Iohn
Baptist
,
to
whom
our
Sauiour
applieth
the
Prophesie
of
Malachie
,
both
Chapter
3.
1.
and
Chapter
4.
5.
In
like
sort
,
Iohn
Baptist
himselfe
describeth
the
first
comming
of
Christ
as
terrible
in
respect
of
the
wicked
.
Now
(
saith
he
)
is
the
Axe
laide
to
the
roote
of
the
trees
,
&c.
Math.
3.
10.
and
verse
11.
and
12.
He
that
commeth
after
me
is
mightier
then
I
:
he
will
Baptize
you
with
the
holy
Ghost
and
with
fire
,
which
hath
his
Fanne
in
his
hand
,
(
vsing
the
like
similitude
that
Malachie
did
)
and
will
purge
his
Floore
,
and
gather
his
Wheate
into
his
Garner
,
but
will
burne
vp
the
Chaffe
with
vnquenchable
fire
.
Symeon
also
saith
of
our
Sauiour
,
that
he
was
appointed
both
for
the
fall
of
the
wicked
,
and
a
stumbling
stone
,
and
a
Rocke
of
offence
,
vpon
which
stone
,
whosoeuer
falleth
,
he
shall
be
broken
in
peeces
:
but
on
whomsoeuer
it
shall
fall
,
it
shall
all
to
grind
him
.
If
notwithstanding
all
this
which
hath
beene
alledged
,
any
man
shall
thinke
the
first
comming
of
the
Lord
,
not
so
fitly
to
be
called
terrible
:
I
further
answer
,
that
the
Hebrew
word
Norah
,
signifieth
also
reuerend
,
to
be
feared
,
or
had
in
reuerence
,
as
Gen.
28.
17.
Deut.
7.
21.
and
so
is
translated
by
Tremelius
and
Iunius
in
this
place
of
Malachie
.
And
thus
both
that
word
,
and
others
of
the
same
roote
are
vsed
in
the
signification
Least
when
I
come
(
saith
the
Lord
)
I
should
strike
the
earth
with
a
curse
:
the
meaning
is
,
that
the
Lord
would
send
his
messenger
to
prepare
the
way
before
him
,
that
some
of
the
people
at
the
least
,
might
be
ready
to
receiue
our
Sauiour
Christ
,
least
if
all
should
reject
him
,
he
should
be
prouoked
to
strike
the
land
:
for
at
his
second
comming
,
he
shall
without
peraduenture
strike
the
earth
.
And
in
this
exposition
of
Malachie
besides
others
,
Arias
Montanus
the
most
learned
writer
among
the
Papists
,
doth
wholy
agree
with
Iohn
Baptist
,
whom
he
calleth
another
Elias
,
and
of
the
first
comming
of
Christ
.
Thus
therefore
I
answer
:
First
that
Malachie
speaketh
not
of
Enoch
,
but
of
Elias
onely
:
and
secondly
,
of
Elias
his
comming
,
not
with
Antichrist
,
but
before
Christ
:
thirdly
,
&
that
before
the
first
comming
of
Christ
:
fourthly
and
consequently
,
not
of
Elias
literally
,
but
of
Iohn
Baptist
,
who
came
in
the
spirit
and
power
of
Elias
.
4.
The
second
place
is
,
Ecclesiastic.
48.
10.
&
44.
16.
In
the
former
place
it
is
said
of
Elias
,
That
he
was
appointed
to
reprooue
in
due
season
,
and
to
pacifie
the
anger
of
the
Lords
judgement
proceeding
to
furis
,
and
to
turne
the
hearts
of
the
fathers
vnto
the
children
,
and
to
set
vp
the
Tribes
of
Iacob
.
In
the
latter
it
is
said
of
Enoch
,
as
Bellarmine
readeth
,
That
he
pleased
God
,
and
was
translated
into
Paradise
,
that
he
might
giue
pe●…ance
vnto
the
Gentiles
.
First
I
answer
to
both
places
,
that
although
this
booke
of
the
sonne
of
Sirach
be
very
commendable
;
yet
it
is
not
of
Canonicall
authoritie
,
being
but
a
humane
writing
,
as
appeareth
not
onely
by
the
former
place
alledged
,
but
also
by
that
erronious
conceit
concerning
Samuel
,
chapter
46.
23.
Secondly
,
in
neither
place
is
it
said
,
that
either
of
them
should
come
to
oppose
themselues
against
Antichrist
;
that
from
hence
their
returne
into
the
world
,
should
be
made
a
signe
of
the
comming
of
Antichrist
.
But
as
touching
the
former
place
,
seuerally
I
answer
with
I
ansenius
one
of
the
best
writers
among
the
Papists
(
howsoeuer
Bellarmine
wondereth
at
him
▪
that
hee
should
consent
with
vs
in
the
trueth
,
beeing
a
Popish
Bishop
)
that
although
the
ancient
writers
haue
thought
that
Elias
was
to
come
againe
,
yet
it
cannot
be
euinced
out
of
this
place
.
For
we
may
say
that
Ecclesiasticus
did
write
this
according
to
the
receiued
opinion
of
his
time
,
grounded
(
as
they
thought
)
vpon
the
words
of
Malachie
,
that
Elias
was
truely
to
come
in
his
owne
person
before
the
Messias
:
when
as
that
was
not
to
be
fulfilled
in
his
owne
person
,
but
in
him
that
was
to
come
in
the
spirit
and
power
of
Elias
.
True
indeed
it
is
,
that
not
onely
the
authour
of
that
booke
,
as
it
seemeth
,
but
the
Iewes
in
generall
,
vnderstanding
the
words
of
Malachie
literally
,
did
expect
that
Elias
in
his
owne
person
should
returne
before
the
comming
of
the
Messias
.
But
our
Sauiour
Christ
reformeth
this
errour
,
applying
the
Prophecie
to
Iohn
Baptist.
And
secondly
I
answer
,
that
if
Bellarmine
will
argue
out
of
Ecclesiasticus
,
according
to
his
meaning
,
he
must
prooue
that
Elias
was
to
come
in
his
owne
person
,
before
the
first
comming
of
the
Messias
,
of
which
Malachie
speaketh
,
and
before
which
this
authour
as
all
the
rest
of
the
Iewes
,
doe
holde
that
Elias
was
to
come
:
And
therefore
the
Papists
might
aswell
with
the
Iewes
,
looke
for
their
Messias
,
as
for
Elias
.
Now
as
touching
the
other
place
,
it
is
a
wonder
that
Bellarmine
would
alledge
it
for
this
purpose
.
But
that
hauing
nothing
to
say
to
the
purpose
,
he
is
desirous
to
say
some-thing
to
bleare
the
eyes
of
the
simple
.
The
originall
Text
hath
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Enoch
pleased
the
Lord
God
,
and
was
translated
for
an
example
of
repentance
●…o
the
generations
:
that
is
,
that
the
generations
present
and
to
come
,
might
be
mooued
by
his
example
,
to
turne
vnto
the
Lord
and
to
walke
before
him
,
knowing
by
his
example
that
there
is
a
reward
laid
vp
for
those
that
turne
vnto
the
Lord
,
and
walke
before
him
as
Enoch
did
.
But
will
Bellarmine
hence
conclude
,
that
therefore
Enoch
is
to
come
againe
in
the
flesh
,
to
oppose
himselfe
to
Antichrist
?
5.
The
third
place
is
,
Math.
17.
11.
Elias
indeed
shall
come
,
and
shall
restore
all
things
.
Which
words
,
saith
Bellarmine
,
are
plainely
to
be
vnderstood
,
not
of
Iohn
,
but
of
the
true
Elias
.
For
Iohn
was
already
come
,
and
had
finished
his
course
,
and
yet
the
Lord
saith
in
the
future
,
Elias
shall
come
.
I
answer
,
that
by
the
Euangelist
Marke
,
who
speaketh
in
the
present
tence
,
Elias
indeed
comming
first
restoreth
all
things
:
the
meaning
of
our
Sauiour
Christ
appeareth
to
haue
beene
this
.
Elias
quidem
venturus
fuit
primum
,
&
restituturus
omnia
;
Elias
indeed
was
to
come
first
,
and
was
to
restore
all
things
,
but
I
tell
you
that
Elias
is
already
come
,
and
they
haue
done
vnto
him
what
they
listed
,
as
it
is
written
of
him
,
meaning
Iohn
Baptist.
As
if
he
had
said
.
The
Prophecie
indeed
concerning
is
that
Elias
who
was
to
come
,
then
which
,
what
could
be
spoken
more
plainelie
?
Bellarmine
answereth
,
That
Iohn
Baptist
was
the
promised
not
literally
,
but
allegor●…eally
.
So
we
affirme
also
,
and
further
adde
,
that
Elias
was
not
promised
literally
.
For
our
Sauiour
Christ
plainely
affirmeth
,
that
Iohn
Baptist
is
that
Elias
which
was
promised
.
And
both
he
and
the
Angell
vnderstand
that
Prophecie
of
Malachie
chapter
4.
5.
not
literally
of
Elias
the
Thesbi●…e
,
but
allegorically
of
Iohn
Baptist
,
who
was
,
as
it
were
,
another
Elias
.
Yea
but
the
Disciples
,
faith
Bellarmine
,
who
had
seene
the
transsiguration
,
when
they
asked
Christ
,
what
is
that
which
the
Scribes
say
,
that
Elias
must
fyrst
come
,
speake
of
the
same
Elias
,
whom
they
had
seene
with
Christ
in
the
Mount
:
and
therefore
Christ
making
answer
to
them
,
that
Elias
indeed
shall
come
,
speaketh
of
the
same
Elias
.
It
followeth
not
:
for
the
Disciples
speake
according
to
the
erronious
opinion
of
the
Scribes
,
who
vnderstanding
Malachie
literallie
,
thought
that
Elias
was
to
come
in
his
owne
person
,
and
thereupon
(
as
it
is
thought
)
inferred
,
that
Christ
was
not
the
true
Messias
,
because
Elias
came
not
before
him
.
But
Christ
answereth
them
according
to
the
true
meaning
of
Malachie
,
applying
his
prophecie
to
Iohn
Baptist
,
who
is
figuratiuely
called
Elias
.
Yea
but
it
cannot
truely
be
said
that
Iohn
Baptist
restored
all
things
:
for
to
restore
all
things
,
is
to
call
all
the
Iewes
and
heretiques
,
and
perhaps
some
of
the
seduced
Catholickes
to
the
true
faith
,
as
Bellarmine
obiecteth
.
This
is
indeede
the
Popish
conceit
,
that
Enoch
and
Elias
shall
preach
against
Antichrist
1260.
daies
,
at
the
end
whereof
they
shal
be
put
to
death
by
Antichrist
,
and
after
three
dayes
and
an
halfe
,
shall
rise
againe
.
Within
a
moneth
after
their
death
,
Antichrist
shal
be
destroyed
in
mount
Oliuet
:
and
45.
dayes
after
that
,
Christ
shall
come
to
iudgement
.
In
the
meane
time
so
effectuall
shall
be
the
preaching
of
Enoch
and
Elias
,
that
they
shall
restore
all
things
,
that
is
,
they
shall
call
all
the
Iewes
and
heretickes
,
and
perhaps
the
seduced
Catholickes
.
But
how
doth
this
agree
with
the
prophecies
of
our
Sauiour
Christ
,
concerning
the
want
of
faith
at
his
comming
,
and
the
vncertainty
of
the
time
of
his
appearing
?
As
touching
the
former
he
saith
,
the
sonne
of
man
when
he
commeth
,
shall
he
finde
faith
vpon
the
earth
?
And
as
Iohn
Baptist
did
restore
all
things
in
that
sense
that
Elias
was
,
according
to
their
conceit
,
to
restore
al
things
.
But
by
restitution
in
this
place
,
we
are
to
vnderstand
the
reformation
of
the
people
and
Church
of
the
Iewes
(
to
whom
the
messenger
and
forerunner
is
promised
,
&
not
to
heretickes
and
seduced
catholickes
)
wherein
Iohn
Baptist
was
another
Elias
.
Neither
is
this
restitution
ascribed
to
the
Baptist
,
as
though
it
had
beene
perfected
by
him
,
but
because
he
began
that
,
which
Christ
was
to
bring
to
perfection
.
So
that
Iohn
Baptist
may
truely
be
said
to
haue
made
this
restitution
Inchoatiuè
.
6.
The
fourth
place
is
:
Apoc.
11.
3.
I
will
giue
to
my
two
witnesses●…
and
they
shall
prophecie
1260.
dayes
.
Which
words
he
affirmeth
(
but
without
all
reason
)
are
to
be
vnderstood
of
Enoch
and
Elias
,
who
are
not
once
mentioned
in
al
that
chapter
.
Neither
can
those
two
witnesses
signifie
Enoch
&
Elias
:
because
they
are
to
be
killed
by
the
beast
,
and
their
bodies
shall
lie
dead
in
the
streets
of
the
great
Citie
three
dayes
and
an
halfe
.
For
Enoch
and
Elias
they
were
taken
vp
into
heauen
:
where
in
soule
at
the
least
they
enioy
the
glorious
presence
of
God
.
For
otherwise
their
estate
were
worse
then
of
the
rest
of
the
faithfull
departed
:
and
so
their
translation
should
rather
haue
bi●…
a
punishment
then
a
blessing
or
prerogatiue
vnto
them
:
without
question
therefore
their
soules
at
the
least
are
in
heauen
.
But
whether
they
be
there
in
soule
alone
,
or
in
soule
&
body
,
there
may
be
some
question
:
but
if
they
be
there
in
body
,
it
cannot
be
that
their
body
is
mortall
(
as
the
Papists
would
haue
it
)
&
subiect
to
death
.
For
how
can
corruption
inherit
incorruption
?
or
how
can
it
be
truly
said
,
that
Enoch
was
translated
that
he
should
not
see
death
,
if
notwithstanding
his
translation
,
7.
Vnto
these
testimonies
of
Scripture
,
he
addeth
the
consent
of
the
fathers
,
who
hold
that
Enoch
&
Elias
shal
in
their
own
persons
come
in
the
time
of
antichrist
.
And
to
this
purpose
he
nameth
many
,
but
yet
among
al
the
ancient
which
he
citeth
,
only
Gregory
is
alledged
to
the
purpose
,
who
in
his
morals
expounding
the
words
of
Ieremie
.
Hilary
refelling
those
which
thought
the
two
witnesses
to
be
Elias
&
Enoch
,
or
Elias
and
Ieremy
,
contendeth
that
they
must
be
Moses
and
Elias
.
Hippolytus
to
Enoch
&
8.
Vnto
these
testimonies
in
the
last
place
he
addeth
a
reason
,
to
make
vp
this
demonstration
,
which
may
thus
be
concluded
.
If
Enoch
&
Elias
were
taken
vp
before
their
death
,
&
yet
●…iue
in
mortall
bodies
wherein
once
they
shall
die
;
then
shall
they
come
in
the
time
of
Antichrist
to
set
themselues
against
him
:
But
Enoch
and
Elias
being
taken
vp
before
death
doe
yet
liue
in
mortal●…
bodies
,
wherein
they
are
once
to
die
;
therefore
they
shall
come
in
the
time
of
Antichrist
to
set
themselues
against
him
.
The
proposition
is
vnnecessary
,
and
the
assumption
vntrue
.
For
though
we
should
grant
that
they
yet
liue
in
mortall
bodies
,
and
that
their
death
is
yet
deferred
:
yet
how
doth
this
follow
,
that
they
liue
to
resist
Antichrist
and
to
be
slaine
of
him
?
Yea
but
saith
Bell
armine
,
there
can
n●…ne
other
reason
be
giuen
.
Of
their
translation
,
there
is
this
reason
,
that
there
might
be
euident
examples
of
reward
and
happinesse
laid
vp
both
for
the
vpright
in
Enoch
,
and
for
the
zealous
in
Elias
.
Of
their
yet
liuing
in
mortall
bodies
,
if
they
did
so
according
to
the
opinion
of
some
of
the
fathers
,
that
reason
might
be
giuen
,
which
they
alledge
,
to
wit
,
to
conuert
the
Iewes
.
But
the
assumption
also
is
false
.
For
it
is
vntrue
that
they
liue
in
mortall
bodies
,
or
that
they
shall
euer
dye
.
For
where
I
beseech
you
doe
they
liue
in
mortall
bodies
,
in
the
earthly
Paradice
,
or
in
the
heauenly
?
In
the
earthly
say
the
Papists
;
but
that
was
defaced
either
at
or
before
the
floud
:
so
that
although
the
place
remaine
,
yet
no
Paradice
remaineth
,
as
Bellarmine
else
where
confesseth
.
And
if
they
were
this
I
say
with
Paule
,
that
flesh
and
bloud
cannot
inherit
the
kingdome
of
heauen
,
neither
doth
corruption
inherit
incorruption
.
9.
But
will
you
see
vnder
one
view
,
how
farre
this
slender
The
7.
Chapter
:
answering
his
fourth
demonstration
,
concerning
the
most
greeuous
persecution
vnder
Antichrist
.
1.
THe
second
signe
accompanying
Antichrist
,
from
whence
Bellarmine
draweth
his
fourth
demonstration
,
is
the
most
greeuous
&
notorious
persecution
of
the
Church
,
in
so
much
that
the
publicke
seruice
of
God
shall
wholy
cease
.
His
demonstration
is
thus
to
be
framed
.
When
Antichrist
is
come
there
shal
be
the
most
greeuous
and
manifest
persecution
that
euer
was
,
insomuch
that
the
publicke
seruice
of
God
shal
wholy
cease
:
But
as
yet
there
hath
bin
no
such
persecution
,
neither
hath
the
publicke
seruice
of
God
wholy
ceased
,
therefore
Antichrist
is
not
yet
come
.
Of
his
third
argument
,
and
consequently
of
the
proposition
and
assumprion
,
there
are
three
partes
,
which
seuerally
are
to
be
considered
,
that
the
persecution
vnder
Antichrist
is
,
1.
Most
greeuous
.
2.
Most
manifest
.
3.
Such
as
shall
cause
all
Gods
worship
to
cease
.
As
touching
the
first
,
he
reasoueth
thus
:
Vnder
Antichrist
shal
be
the
most
greeuous
persecution
;
as
yet
this
most
greeuous
persecution
hath
not
bin
,
especially
vnder
the
Pope
;
therefore
Antichrist
is
not
yet
come
,
neither
is
the
Pope
Antichrist
.
The
proposition
,
namely
,
that
the
most
grieuous
persecution
is
vnder
Antichrist
,
he
proueth
by
two
testimonies
.
The
first
,
Mat.
24.
21.
And
then
shal
be
great
tribulation
,
such
as
hath
not
bin
since
the
beginning
of
the
world
,
neither
shal
be
.
The
other
,
Apoc.
20.
7.
Then
shall
Satan
be
let
loose
,
namely
,
after
the
thousand
yeeres
are
expired
.
Answer
.
We
doubt
not
but
that
the
persecution
vnder
Antichrist
was
to
be
very
greeuous
,
because
the
holy
Ghost
testifieth
so
much
Apoc.
17.
6.
Where
the
whore
of
Babylon
is
said
to
be
drunke
with
the
bloud
of
the
Saints
,
and
with
the
bloud
of
the
Martyrs
of
Iesus
.
But
his
proofes
are
not
to
the
purpose
.
For
the
place
in
Mathew
,
as
heretofore
hath
beene
shewed
,
and
as
appeareth
by
the
text
it selfe
,
is
to
be
vnderstood
of
the
calamities
,
which
at
the
destruction
of
Ierusalem
by
the
Romanes
,
the
Iewes
sustained
.
For
when
you
see
(
saith
our
Saulour
Christ
)
the
abomination
of
desolation
spoken
of
by
Daniel
the
Prophet
standing
in
the
holy
place
,
that
is
,
as
Luke
expoundeth
,
when
you
see
Ierusaelem
compassed
about
with
armies
(
which
Daniel
calleth
the
abominable
because
then
there
shal
be
great
affliction
,
such
as
hath
not
beene
from
the
beginning
of
the
world
vntill
now
,
neither
shal
be
.
Which
Luke
expresseth
thus
,
for
there
shall
be
great
distresse
in
the
Land
,
and
wrath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
this
people
,
and
they
shall
fall
by
the
edge
of
the
sword
,
and
shall
be
carryed
captiue
into
all
nations
,
and
Ierusalem
shall
be
troden
vnder
f●…ote
of
the
Gentiles
,
vntill
the
times
of
the
Gentiles
be
fulfilled
.
2.
As
touching
the
thousand
yeers
mentioned
,
Apoc.
20.
After
which
Satan
was
to
be
loosed
:
although
the
expiration
of
them
fal
in
Antichrists
raigne
,
yet
we
are
not
to
begin
his
raigne
thereat
,
as
appeareth
plainely
Apoc.
20.
v.
4.
Neither
is
that
letting
loose
of
Sathan
to
be
vnderstood
of
the
persecution
onely
vnder
Antichrist
:
for
it
is
manifest
by
the
text
,
that
within
those
thousand
yeares
,
many
martyrs
were
put
to
death
by
Antichrist
for
refusing
to
receiue
his
marke
,
and
that
the
greatest
part
la
▪
dead
in
Antichristian
errours
and
superstition
,
verse
.
4.
&
5.
and
by
the
8.
verse
,
that
Satan
was
let
loose
not
onely
to
stirre
vp
persecution
against
the
faithfull
,
but
also
and
that
principally
to
stir
vp
vniuersall
wars
betwixt
the
nations
of
the
world
,
betwixt
Gog
and
Magog
,
that
is
,
as
some
expound
,
the
Papists
and
Mahometans
.
Now
I
would
gladly
know
of
Bellarmine
when
these
thousand
yeeres
began
,
and
when
they
expired
:
for
hereof
there
be
diuers
opinions
,
but
I
wil
touch
the
principall
,
1.
That
these
thousand
yeeres
begin
with
the
incarnation
of
Christ
,
and
determine
accordingly
,
when
as
Siluester
the
second
had
obtained
the
Papacie
by
the
helpe
of
the
diuell
:
after
whom
followed
in
the
Antichristian
seat
a
succession
of
notable
sorcerers
.
2.
That
the
thousand
yeeres
begin
about
the
73.
yeare
of
Christ
:
at
which
time
the
people
of
the
Iewes
being
destroyed
,
and
the
Church
of
Christ
of
a
particular
became
catholick
&
dispersed
throughout
all
nations
,
the
diuell
as
it
is
in
the
end
of
the
12.
Chap.
seeketh
by
all
meanes
to
ouerthrow
the
seede
borne
of
the
Church
3.
But
supposing
his
proposition
to
be
thus
farre
true
,
that
the
persecution
of
the
church
vnder
Antichrist
,
shal
be
very
great
and
grieuous
(
for
that
vnder
him
shal
be
the
greatest
tribulation
that
euer
was
or
shal
be
,
I
dare
not
auouch
,
because
our
Sauiour
hath
said
,
that
the
calamities
of
the
Iewes
at
the
destruction
of
Ierusalem
,
were
the
greatest
that
euer
were
or
shal
be
to
the
end
of
the
world
:
)
let
vs
come
to
his
assumption
,
and
consider
whether
there
hath
not
bin
great
and
grieuous
persecution
of
the
church
,
vnder
the
Pope
.
Bellarmine
confesseth
,
that
many
of
our
religion
haue
bin
put
to
death
by
them
:
but
he
maketh
it
a
matter
of
nothing
.
First
,
because
this
persecution
if
it
were
so
to
be
called
,
is
not
comparable
with
the
persecutions
vnder
the
Heathenish
Emperours
,
and
especially
vnder
Dioclesian
,
by
whose
authority
17000.
Christians
were
slaine
in
〈◊〉
moneth
.
And
secondly
,
because
more
of
them
haue
beene
slaine
by
Protestants
in
France
and
Flanders
within
10.
or
15.
yeeres
before
Bellarmine
read
these
controuersies
,
which
was
Anno.
1577
,
then
had
been●…
burnt
of
our
men
by
the
Inquisitours
in
an
hundred
yeeres
:
and
thirdly
,
if
there
hath
beene
any
persecution
in
these
latter
times
,
the
Catholicks
haue
suffered
it
rather
than
the
Protestants
.
To
which
I
answer
,
that
I
cannot
tell
whether
the
Papists
in
persecuting
the
faithfull
,
haue
beene
more
cruell
and
barbarous
,
or
he
in
cloaking
their
cruelty
,
shamelesse
.
For
to
omit
the
spirituall
calamities
inflicted
by
the
Pope
,
and
fearefull
hauock
of
mens
soules
,
wherein
he
taketh
such
libertie
to
himselfe
,
that
if
he
cary
whole
troopes
of
soules
into
hell
,
no
man
may
say
vnto
him
,
sir
,
why
do
you
so
?
omitting
,
I
say
,
these
spirituall
calamities
which
are
most
greeuous
,
and
in
respect
whereof
the
tribulation
of
Christian
people
hath
bin
more
grieuous
vnder
the
Pope
,
then
vnder
any
Heathenish
tyrants
,
and
to
speake
onely
of
outward
troubles
:
why
are
not
the
persecutions
of
the
Protestants
vnder
the
Pope
,
comparable
with
those
in
the
Primitiue
church
?
For
durance
,
they
haue
beene
longer
and
more
continuall
:
for
number
,
more
slain
in
France
alone
vnder
the
name
of
Al●…igenses
,
Waldenses
,
&
Hugonotes
,
for
refusing
the
marke
of
the
beast
,
then
were
slaine
in
any
one
of
the
ten
persecutions
throughout
the
world
:
besides
infinite
more
,
as
Saunders
confesseth
in
other
countries
,
in
Dioclesians
time
(
saith
Bellarmine
)
there
were
in
one
moneth
17000.
Christians
martyred
.
Yea
but
in
France
alone
,
say
I
,
vnder
Charles
the
ninth
,
within
one
moneth
were
slaughtered
in
the
Massacre
at
Paris
&
Lyons
,
&
some
other
places
,
as
some
say
,
40000
as
others
,
aboue
thirty
thousand
,
that
is
to
say
,
twise
as
many
as
in
Dioclesians
moneth
,
without
all
order
of
law
,
but
with
most
perfidious
treacherie
,
and
barbarous
cruelty
.
And
this
bloody
Massacre
applauded
by
the
Pope
and
his
Cardinals
,
was
committed
within
fiue
or
six
yeeres
before
Bellarmine
read
these
controuersies
concerning
the
Pope
,
that
is
to
say
,
Anno.
1572.
And
yet
this
cruell
Cardinall
of
the
purpled
harlot
the
church
of
Rome
,
which
is
embrued
,
and
as
it
were
died
redde
with
the
blood
of
the
Saints
and
Martyrs
of
Iesu
,
is
not
ashamed
to
say
,
that
within
10.
or
15.
yeeres
there
haue
bin
slaine
more
Catholicks
in
France
and
Flanders
,
then
had
bin
burnt
by
the
Inquisitours
these
100
▪
yeeres
.
As
touching
the
Inquisitours
,
they
can
kill
but
all
that
they
finde
of
the
religion
,
and
that
I
am
sure
they
spare
not
to
doe
.
Vergerius
,
who
could
4.
But
what
Catholicks
,
I
beseech
you
,
haue
bin
put
to
death
by
protestants
for
their
religion
?
Bellarmine
answereth
that
manie
of
them
haue
died
in
the
ciuill
warres
in
France
&
Flanders
.
It
may
be
that
the
Protestants
in
these
ciuill
warres
vnder-taken
for
their
owne
defence
,
that
they
might
be
free
from
such
outrages
,
haue
slaine
in
lawfull
battaile
many
of
the
Papists
,
as
contrariwise
many
of
themselues
haue
beene
slaine
.
But
what
is
this
to
the
purpose
?
Thus
many
in
the
armies
of
Antiochus
Epiphanes
,
the
most
cruell
persecutor
of
the
Church
of
the
Iewes
,
were
slaine
in
Iewrie
in
the
time
of
the
Macchabees
,
as
well
as
they
had
slaine
many
of
the
Iewes
.
But
I
say
againe
,
what
Catholicks
(
as
they
call
them
)
haue
beene
put
to
death
for
religion
?
As
for
those
fewe
that
haue
beene
executed
among
vs
,
what
one
was
put
to
death
,
that
was
not
found
guiltie
eyther
of
treason
or
rebellion
,
or
some
such
capitall
crime
?
And
yet
the
Papists
report
,
and
in
Bookes
doe
publish
,
that
I
cannot
tell
how
many
of
them
are
martyred
here
in
England
for
their
religion
.
Neither
are
they
ashamed
to
write
,
and
in
Rome
to
publish
that
some
of
them
haue
beene
put
into
Beares
Ecclefi●…
Anglic.
Troph●…
.
Printed
at
Rome
An.
1584.
cum
priuileg
.
Gregor.
13
skinnes
and
baited
with
Dogges
,
which
also
they
haue
set
out
in
tables
.
But
compare
I
beseech
you
with
those
many
that
were
martyred
in
Queene
Maries
fiue
yeeres
,
those
few
that
haue
beene
executed
in
Queene
Elizabeths
fortie
fiue
yeares
.
Compare
the
causes
,
which
make
persecution
in
the
agents
and
martyrdome
in
the
patients
.
What
one
put
to
death
of
those
which
were
burnt
in
Q.
Maries
time
for
any
crime
,
but
onely
for
religion
,
which
they
cal
heresie
?
what
one
of
the
Catholicks
,
as
they
call
them
,
in
Q.
Elizabeths
time
executed
,
who
was
not
found
guiltie
of
some
capitall
crime
?
Compare
the
estate
of
Papists
liuing
among
Protestants
at
this
day
,
as
namely
in
England
,
with
the
estate
of
Protestants
liuing
among
Papists
,
as
namely
in
Spaine
.
Is
any
one
suffered
to
liue
among
them
,
that
is
but
once
suspected
to
be
of
our
religion
?
Is
not
euery
such
a
one
either
priuately
murdered
,
or
publickly
brought
to
the
stake
?
Among
vs
who
is
not
suffered
to
liue
,
although
he
be
knowne
to
be
of
the
Romish
religion
?
To
liue
,
did
I
say
?
Nay
,
God
be
mercifull
vnto
vs
that
suffer
them
so
to
liue
as
they
doe
,
to
the
encouragement
and
infection
of
others
.
I
speake
not
onely
of
ordinarie
Papists
,
and
those
that
are
at
liberty
,
but
of
the
ring-leaders
also
that
be
in
custodie
:
whose
life
hath
beene
more
easie
and
pleasant
,
and
maintenance
more
plentifull
,
then
of
the
5.
But
to
proceed
:
As
the
persecution
vnder
Antichrist
,
saith
Bellarmine
,
shall
be
most
grieuous
;
so
shall
it
be
most
manifest
.
For
thus
he
reasoneth
:
The
persecution
vnder
Antichrist
shall
be
most
manifest
:
this
vnder
the
Pope
is
not
manifest
;
therefore
this
is
not
the
persecution
of
Antichrist
.
The
proposition
is
prooued
,
because
then
all
the
wicked
shall
aperto
marte
,
oppugne
the
whole
church
:
and
not
onely
those
that
be
Infidels
and
open
sinners
,
but
the
hypocrites
also
and
false
brethren
,
shall
then
joyne
themselues
to
Antichrist
,
and
discouering
themselues
,
openly
assault
the
Church
.
And
is
not
this
well
gessed
thinke
you
,
contrary
to
the
word
of
truth
,
vttered
by
our
Sauiour
Christ
?
For
whereas
our
Sauiour
hath
said
,
that
the
good
and
bad
shall
growe
together
like
Wheate
and
Tares
,
vntill
the
day
of
the
great
haruest
:
Bellarmine
telleth
vs
,
that
when
Antichrist
commeth
,
there
shall
such
a
separation
be
made
,
that
there
shall
not
an
hypocrite
be
left
in
the
Church
:
but
all
the
wicked
without
exception
,
shall
be
together
That
now
there
be
many
false
bretheren
in
the
Church
,
At
tunc
erumpent
omnes
(
inquit
Augustinus
)
in
apertam
persecutionem
ex
latebris
odiorum
,
But
then
all
shall
burst
forth
,
saith
Augustine
,
out
of
their
couert
hatred
,
into
open
persecution
.
If
Augustine
had
said
so
,
we
might
wel
haue
esteemed
his
speech
to
haue
beene
but
a
humane
conjecture
,
rather
then
a
Prophecie
diuine
.
But
Bellarmine
without
all
shame
falsifieth
his
words
.
For
Augustine
in
that
place
speaking
of
those
words
,
Apoc.
20.
7.
Soluetur
Satanas
de
custodia
sua
&
exibit
ad
seducendas
nationes
,
Satan
shall
be
let
loose
out
of
his
warde
,
and
shall
goe
forth
to
seduce
the
nations
:
Exibit
autem
dictum
est
(
saith
he
)
in
apertam
persecutionem
,
de
latebris
erumpet
odiorum
:
Now
it
is
said
that
he
shall
goe
forth
,
viz.
into
open
persecution
;
he
shall
breake
forth
of
the
couerts
of
hatred
,
speaking
of
the
diuell
alone
,
and
not
of
all
the
wicked
.
And
thus
was
his
proposition
doughtily
prooued
,
being
neuerlesse
according
to
his
sense
,
repugnant
to
the
Scriptures
,
which
describe
Antichrist
,
not
as
an
open
enemy
,
but
as
a
secret
;
and
decipher
antichristianisme
,
not
as
a
professed
hostilitie
,
but
as
a
mysterie
of
iniquitie
,
as
hath
beene
shewed
.
6.
Come
we
to
his
assumption
,
This
manifest
persecution
hath
not
bin
,
neither
is
,
as
yet
,
&
why
?
First
,
because
there
are
now
so
many
false
brethren
in
the
church
as
neuer
were
more
;
speaking
of
the
church
of
Rome
,
wherin
it
is
hard
indeed
to
finde
a
true
christian
.
But
shal
not
Antichrist
come
whiles
there
are
false
brethren
in
the
church
?
or
rather
shall
we
not
thinke
,
that
the
Apostasie
of
false
brethren
in
the
church
of
Rome
&
pretended
Christians
,
wherof
Antichrist
is
the
head
,
is
a
good
argument
of
his
comming
?
Secondly
,
because
no
man
can
tell
when
this
persecution
began
.
That
,
if
it
were
true
,
doth
not
disprooue
the
greatnesse
of
the
persecution
,
but
argue
the
length
.
Yea
but
vnder
Nero
,
Domitian
,
&
the
rest
of
the
persecuting
Emperours
,
it
was
well
knowne
when
the
persecutions
began
,
and
when
they
ended
.
That
happened
because
there
was
some
intermission
of
those
persecutions
:
but
these
persecutions
vnder
Antichrist
they
haue
no
end
,
nor
yet
intermission
,
except
it
be
when
they
haue
none
to
persecute
.
But
how
doth
it
appeare
that
none
know
when
these
persecutions
of
Antichrist
began
?
For
sooth
,
because
some
of
vs
say
,
that
Antichrist
came
in
the
yeere
200.
others
in
606.
others
in
773
,
others
in
1000
,
others
in
1200.
The
vanity
of
which
objection
,
which
now
like
a
twice-bo●…de
Colewurt
he
setteth
before
vs
againe
,
hath
bin
shewed
before
.
For
of
these
opinions
,
onely
two
belong
to
vs
,
and
those
not
different
.
For
we
hold
,
that
as
the
whole
soueraigntie
and
tyranny
of
the
Pope
consisteth
in
his
two
swords
,
which
he
did
not
attaine
at
once
,
but
by
degrees
:
so
we
make
two
degrees
of
Antichrist
his
comming
:
first
with
the
spirituall
sword
in
the
yeere
607.
secondly
,
with
the
temporall
,
after
the
yeere
1000.
which
was
more
fully
obtained
then
before
,
in
Gregorie
the
seuenth
:
In
whom
,
as
hath
bin
said
,
Antichrist
was
come
to
his
full
growth
.
Since
which
time
,
he
hath
been
more
and
more
reuealed
,
and
by
some
acknowledged
.
Vpon
which
acknowledgment
there
hath
followed
separation
from
him
,
according
to
the
commandement
of
God
,
and
refusall
of
his
marke
:
whereupon
persecution
hath
ensued
,
and
neuer
hath
ceased
where
any
such
haue
been
found
,
where
the
Pope
hath
to
do
.
Neither
are
we
with
Bellarmine
ignorantly
to
confound
the
time
of
his
comming
,
with
the
beginning
of
his
persecution
.
For
he
began
not
to
persecute
,
vntil
men
began
to
forsake
him
:
and
men
did
not
forsake
him
vntill
he
was
discouered
what
he
was
,
and
acknowledged
:
neither
was
he
acknowledged
,
vntill
he
came
to
his
full
growth
.
7.
And
thus
the
two
first
parts
of
this
demonstration
,
concerning
the
persecution
of
Antichrist
,
how
great
and
manifest
it
should
be
,
are
already
answered
,
although
in
truth
not
worth
the
answering
.
The
third
part
is
concerning
the
publike
seruice
of
God
and
ceremonies
of
the
church
,
which
(
he
saith
)
in
the
time
of
Antichrist
by
reason
of
that
grieuous
persecution
shall
wholy
cease
.
His
reason
is
thus
framed
.
When
Antichrist
is
come
,
the
publicke
seruice
of
God
,
and
daily
sacrifice
of
Christians
(
meaning
the
sacrifice
of
the
Masse
)
shall
cease
:
but
as
yet
the
publicke
seruice
of
God
,
and
daily
sacrifice
of
Christians
,
hath
not
ceased
;
therefore
as
yet
Antichrist
is
not
come
.
To
the
proposition
I
answer
,
that
Antichrist
being
an
hypocrite
and
pretended
Christian
(
as
hath
bin
prooued
)
shall
not
abolish
all
worship
of
God
,
&
much
lesse
at
his
first
comming
.
For
Bellarmine
maketh
this
interruption
of
Gods
seruice
,
a
fruite
of
his
greatest
persecution
:
his
persecution
(
as
I
said
)
is
a
consequent
of
mens
forsaking
him
;
and
that
of
his
acknowledgement
:
and
that
,
of
his
shewing
himselfe
in
his
colours
,
when
he
was
come
to
his
full
growth
,
whereunto
he
attained
not
at
the
first
,
but
by
degrees
.
But
this
proposition
is
prooued
,
saith
Bellarmine
,
out
of
Daniel
.
chap.
12.
verse
11.
From
the
time
when
the
daily
sacrifice
shall
be
taken
away
,
are
dayes
1290.
Where
(
saith
he
)
Daniel
speaketh
of
the
time
of
Antichrist
.
For
the
exposition
of
this
place
,
we
need
not
with
Bellarmine
run
to
the
Fathers
,
seeing
by
conference
thereof
with
some
other
places
in
Daniel
,
whereunto
it
hath
reference
,
it
may
most
plainly
be
shewed
,
who
it
is
that
taketh
away
this
daily
sacrifice
,
and
what
that
sacrifice
is
.
In
the
eight
chapt
.
vers.
11.
and
chapt.
11.
vers.
31.
it
is
affirmed
,
that
by
Antiochus
Epiphanes
,
and
his
armies
,
the
daily
worship
of
God
should
be
taken
away
.
When
as
therfore
Daniel
asked
when
there
should
be
an
end
of
these
things
?
the
Holy-ghost
answereth
,
that
from
the
time
that
the
daily
sacrifice
was
taken
away
,
and
the
abomination
of
desolation
placed
,
whereof
he
had
spoken
,
chap.
11.
31.
there
should
be
1290.
dayes
.
For
of
the
restitution
of
Gods
seruice
,
and
deliuerie
of
the
Iewes
from
the
tyranny
of
Antiochus
,
there
are
foretold
diuers
degrees
at
diuers
times
,
which
agreeably
to
these
Prophecies
of
Daniel
,
are
noted
in
the
histories
of
Iosephus
,
and
of
the
Maccabees
:
for
from
the
interruption
of
Gods
seruice
,
to
the
first
restitution
thereof
by
Iudas
Macchabeus
,
were
three
yeeres
and
ten
daies
,
namely
from
the
15.
of
the
moneth
Casteu
,
Antiochus
Epiphanes
.
It
was
the
custome
of
the
Iewes
(
saith
Chrysostome
)
to
offer
a
sacrifice
to
God
euery
morning
and
euening
,
which
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
sacrifice
was
taken
away
by
Antiochus
:
and
the
same
is
testified
by
Iosephus
and
the
author
of
the
first
booke
of
the
Macchabees
.
8.
To
this
place
of
Daniel
although
nothing
at
all
to
his
purpose
,
Bellarmine
trusteth
so
much
,
that
vpon
it
as
it
were
his
groud-worke
he
buildeth
three
conclusions
,
as
you
shall
heare
after
we
haue
also
considered
of
his
assumption
.
The
assumption
he
proueth
by
experience
;
as
though
it
did
testifie
that
the
publicke
seruice
of
God
had
not
beene
taken
away
vnder
the
Pope
;
〈◊〉
the
sacrifice
of
Christians
ceased
.
But
if
by
the
publicke
seruice
of
God
he
meaneth
his
true
worship
and
seruice
in
spirit
and
truth
:
assuredly
it
hath
beene
taken
away
in
the
Papacy
,
except
will-worship
,
superstition
,
and
Idolatry
be
the
true
worship
of
God
.
As
touching
Christian
sacrifices
;
we
acknowledge
the
sacrifice
of
praise
,
the
sacrifice
of
a
broken
and
contrite
heart
,
the
that
Antichrist
is
not
as
yet
come
,
becàuse
the
daily
sacrifice
yet
continueth
.
He
might
as
well
haue
concluded
with
the
Iewes
that
Christ
is
not
yet
come
:
for
he
was
to
abolish
the
daylie
sacrifice
,
Dan.
9.
27.
partly
by
his
owne
sacrifice
,
vnto
which
the
shadowes
of
the
Law
were
to
giue
place
;
and
partly
by
the
ouerthrow
of
the
temple
,
in
which
and
not
elsewhere
it
was
to
be
offered
.
His
second
conclusion
is
,
that
the
Pope
of
Rome
is
not
Antichrist
,
but
rather
an
aduersary
vnto
him
;
seeing
hee
doth
adore
and
maintaine
this
sacrifice
,
which
Antichrist
is
to
abolish
.
Nay
rather
by
ordaining
this
propitiatory
sacrifice
,
and
erecting
a
new
priesthood
to
offer
the
same
,
the
Pope
,
sheweth
himselfe
to
be
Antichrist
.
For
by
this
Priesthood
Christ
is
denyed
to
bee
our
onely
Priest
:
by
this
Sacrifice
,
his
sacrifice
on
the
Crosse
is
supposed
not
to
be
sufficient
:
in
this
sacrifice
the
humanity
of
Christ
(
as
hath
beene
shewed
)
is
ouerthrowne
,
and
a
God
of
bread
set
vp
in
his
roome
to
be
worshipped
and
adored
.
In
this
sacrifice
Christ
alter
a
sort
is
made
inferiour
to
euery
masse-monger
,
who
as
they
can
make
their
creatour
by
breathing
out
a
few
words
(
hoc
est
corpus
meum
)
so
when
they
haue
made
him
in
their
conceit
,
they
offer
him
vp
to
God
,
to
be
a
sacrifice
propitiatory
both
for
the
quicke
and
the
dead
.
His
third
conclusion
is
;
that
the
heretickes
of
this
time
aboue
all
others
are
forerunners
of
Antichrist
,
because
they
desire
nothing
more
,
then
the
ouerthrow
of
this
sacrifice
of
the
masse
.
Nay
rather
as
appeareth
by
the
former
answer
,
they
shew
themselues
the
limmes
of
Antichrist
,
who
ouerthrowing
the
sacrament
of
the
Lords
supper
(
which
we
haue
reduced
to
the
first
institution
)
seeke
to
vphold
this
masse
and
heape
of
all
abominations
and
sacrilegious
Idolatry
.
And
how
are
all
these
things
prooued
?
forsooth
because
Daniel
hath
prophecied
that
Antiochus
was
to
take
away
for
a
time
the
daily
sacrifice
of
the
Iewes
;
therefore
Antichrist
is
not
yet
come
,
therefore
the
Pope
is
not
Antichrist
,
therefore
those
that
mislike
the
masse
are
forerunners
of
Antichrist
.
And
so
with
these
three
conclusions
,
as
it
were
so
many
roapes
of
sand
,
he
knitteth
vp
his
fourth
demonstration
.
Chapter
.
8.
Answering
his
fift
demonstration
concerning
the
terme
of
Antichrists
raigne
,
viz.
3.
yeeres
and
a
halfe
.
1.
THere
remaine
two
demonstrations
(
as
he
calleth
them
)
proouing
that
Antichrist
is
not
yet
come
,
taken
from
those
signes
which
follow
Antichrist
,
to
wit
,
the
death
of
Antichrist
after
three
yeers
&
an
halfe
,
and
the
end
of
the
world
.
Where
Bellarmine
teacheth
vs
not
to
looke
for
Antichrist
,
vntill
he
be
gone
;
not
to
expect
his
comming
,
vntill
the
world
haue
an
end
.
For
if
these
be
signes
that
Antichrist
is
not
yet
come
(
as
Bellarmine
maketh
them
)
then
may
we
argue
now
,
and
so
may
argue
euen
vntill
the
end
of
the
world
:
Vntill
Antichrist
be
dead
and
the
world
haue
an
end
,
Antichrist
commeth
not
;
but
at
yet
(
may
we
say
now
,
and
so
may
say
vntill
the
end
)
Antichrist
is
not
dead
,
neither
as
yet
hath
the
world
an
end
;
therefore
as
yet
Antichrist
is
not
come
.
By
this
argument
therefore
you
see
,
how
fitly
these
two
signes
are
made
the
ground
of
two
demonstrations
,
that
Antichrist
is
not
yet
come
.
Now
as
touching
the
former
,
Bellarmine
reasoneth
thus
.
The
fift
demonstration
(
viz.
to
proue
that
Antichrist
is
not
yet
come
)
is
taken
from
the
continuance
of
Antichrist
.
Antichrist
shall
not
raigne
but
three
yeeres
and
a
halfe
.
But
the
Pope
hath
raigned
spiritually
in
the
Church
aboue
1500.
yeer●…s
,
neither
can
any
be
assigned
that
hath
bene
taken
for
Antichrist
,
who
hath
raigned
precisely
three
yeers
and
a
halfe
:
The
Pope
therfore
is
not
Antichrist
.
Wherefore
Antichrist
is
not
yet
come
.
His
reason
is
thus
to
be
resolued
.
If
neither
the
Pope
be
Antichrist
,
nor
any
other
,
who
hitherto
hath
beene
taken
for
Antichrist
;
then
is
not
Antichrist
as
yet
come
:
But
neither
the
Pope
is
Antichrist
,
nor
any
that
hitherto
hath
beene
taken
for
Antichrist
;
therefore
as
yet
Antichrist
is
not
come
.
Where
you
see
by
a
circular
disputation
,
the
Iesuit
for
want
of
better
arguments
,
bringeth
the
maine
question
(
namely
whether
the
Pope
be
Antichrist
)
as
an
argument
to
proue
,
that
Antichrist
is
not
yet
come
,
and
consequently
that
the
Pope
is
not
Antichrist
.
The
Pope
is
not
Antichrist
;
why
?
because
Antichrist
is
not
yet
come
:
and
why
is
not
Antichrist
yet
come
?
because
the
Pope
is
not
Antichrist
.
He
may
as
well
goe
on
,
for
there
is
no
end
in
a
circle
:
and
why
is
not
the
Pope
Antichrist
?
because
Antichrist
is
not
yet
come
:
and
why
is
not
Antichrist
yet
come
?
because
the
Pope
is
not
Antichrist
.
And
thus
Bellarmine
,
as
you
see
,
danceth
in
a
round
.
2.
But
to
come
to
the
purpose
,
how
doth
he
prooue
,
that
neither
the
Pope
is
Antichrist
,
nor
any
other
that
hath
beene
taken
for
Antichrist
?
by
this
syllogisme
:
Antichrist
shall
raigne
but
three
yeeres
and
a
halfe
precisely
:
but
neither
the
Pope
,
nor
any
other
that
hath
beene
taken
for
Antichrist
,
hath
raigned
three
yeers
and
a
halfe
precisely
:
therefore
neither
the
Pope
is
Antichrist
,
nor
any
other
that
as
yet
hath
bene
taken
for
Antichrist
.
The
assumption
,
which
he
might
haue
proued
by
a
truth
,
he
chooseth
to
proue
by
a
falsehood
.
For
whereas
he
might
haue
said
and
that
truely
,
that
the
Pope
hath
raigned
spiritually
in
the
church
aboue
900.
yeeres
,
and
therfore
aboue
three
yeers
&
a
halfe
;
he
saith
,
he
hath
raigned
(
meaning
an
vniuersall
raigne
ouer
the
whole
Church
,
or
else
he
proueth
not
his
assumption
)
aboue
1500.
which
is
vntrue
.
For
he
could
not
obtaine
this
vniuersall
raigne
,
before
the
yeere
607.
But
all
the
controuersie
is
concerning
the
proposition
:
For
we
doe
grant
,
that
the
Popes
haue
raigned
and
tyrannized
in
the
Church
,
almost
a
thousand
yeeres
;
and
therfore
aboue
three
yeers
and
a
halfe
.
Let
vs
therfore
consider
how
he
proueth
,
that
Antichrist
shall
raigne
3.
yeers
and
a
halfe
precisely
.
He
proueth
it
by
diuers
prophecies
of
the
Scriptures
,
&
ghesses
of
the
fathers
,
which
were
no
prophecies
.
And
first
he
alleageth
these
places
,
Dan.
7.
25.
and
12.
7.
Apoc.
12.
14.
Where
we
read
(
saith
he
)
that
the
raign
of
Antichrist
shal
continus
a
time
and
times
&
halfe
a
time
,
that
is
,
a
yeere
and
two
yeeres
and
halfe
a
yeere
;
and
so
he
saith
,
S.
Iohn
expoundeth
it
,
Apoc.
11.
and
13.
by
42.
moneths
,
and
1260
daies
,
I
answer
,
that
none
of
these
places
defineth
the
time
,
or
terme
of
Antichrists
raigne
.
Daniel
speaketh
not
of
the
time
of
Antichrists
raigne
,
but
of
that
time
wherin
the
Iewes
were
to
be
afflicted
,
&
the
temple
&
seruice
of
God
in
Ierusalem
was
to
be
profaned
by
Antiochus
Epiphanes
,
which
time
the
Angell
diuersly
reckoneth
,
Iudas
Maccabeus
.
Antiochus
Epiphanes
,
wherby
they
were
expelled
out
of
Iewry
&
the
testitution
begun
confirmed
,
which
hapned
after
3.
yeers
and
a
halfe
as
Iosephus
noteth
,
who
also
affirmeth
that
for
so
3.
As
touching
the
places
in
the
Apocalypse
,
it
is
hard
to
prooue
that
the
times
mentioned
in
the
11.
12.
and
13.
chapters
,
be
the
same
(
which
he
must
prooue
,
or
else
by
conference
of
these
places
he
prooueth
nothing
)
and
if
they
be
the
same
(
as
indeed
they
are
not
)
it
will
be
as
hard
to
define
where
we
are
to
begin
the
account
.
But
these
two
things
may
be
affirmed
.
First
,
that
all
these
times
are
not
to
be
vnderstood
literally
:
And
secondly
,
that
none
of
them
defineth
the
time
of
Antichrists
raigne
.
The
42.
moneths
in
the
11.
and
13.
chapters
signifie
the
time
of
the
persecution
vnder
the
Romane
Emperours
either
only
or
especially
:
for
Chap.
11.
v.
2.
it
is
said
that
the
Gentiles
shal
tread
vpon
the
holy
city
42.
moneths
.
But
antichrist
(
as
the
Papists
hold
)
shal
be
the
Prince
of
the
Iewes
and
counterfeit
Christians
.
And
v.
7.
it
is
said
,
that
the
beast
which
ariseth
out
of
the
deepe
(
which
being
the
same
with
that
which
is
described
chap.
13.
1.
is
the
Romane
state
,
especially
as
it
was
vnder
the
persecuting
emperours
)
that
this
beast
(
I
say
)
shall
persecute
the
two
witnesses
of
God
,
and
their
bodies
shall
lie
in
the
streetes
of
the
great
Cities
whereby
in
the
Apocalypse
is
meant
Rome
or
the
R.
empire
.
And
hereby
also
it
appeareth
that
this
terme
of
42.
moneths
mentioned
in
both
places
,
is
not
literally
to
be
vnderstood
.
For
the
persecution
vnder
the
Romane
Emperours
alone
,
endured
so
many
Sabboths
of
yeeres
,
as
there
are
moneths
mentioned
in
those
places
,
that
is
,
294.
yeers
,
as
Master
Fox
expoundeth
it
.
Now
if
the
other
termes
mentioned
,
chap.
11.
and
12.
of
time
and
times
and
halfe
a
time
,
and
of
dayes
1260.
be
the
same
with
the
42.
moneths
,
as
Bellarmine
will
needes
haue
it
;
then
by
them
is
not
signified
Anchrists
raigne
,
neither
are
they
to
be
vnderstood
literally
,
no
more
then
the
42.
moneths
:
but
in
the
11.
chap.
the
time
of
the
two
witnesses
preaching
,
during
the
time
of
the
afore
said
persecution
,
and
chap
12.
the
womans
,
that
is
,
the
Churches
liuing
in
the
desert
during
the
said
time
.
Howbeit
the
speech
of
time
and
times
and
halfe
a
time
may
rather
be
vnderstood
(
according
to
Daniels
phrase
)
of
three
yeeres
and
a
halfe
,
wherin
the
Church
of
4.
And
further
I
ad
,
that
if
these
times
mentioned
in
those
places
which
Bellarmine
alledgeth
,
did
signifie
the
terme
of
Antichrists
(
Mar.
13.
32.
)
as
Bellarmine
himself
5
Now
let
vs
see
what
Bellarmine
can
reply
either
against
our
assertion
in
general
,
or
against
the
expositions
of
some
protestants
in
particular
.
For
wheras
we
generally
affirme
,
notwithstanding
his
allegations
aforesaid
,
that
Antichrist
hath
already
ruled
in
the
Church
almost
a
thousand
yeers
,
Bellarmine
besides
the
slender
coniectures
of
diuers
of
the
fathers
grounded
on
such
prophecies
of
Scriptures
as
they
could
not
vnderstand
,
which
are
his
first
argument
,
he
produceth
six
other
reasons
,
no
lesse
easie
to
be
answered
.
His
second
argument
is
,
because
the
scriptures
say
that
the
time
of
the
diuels
loosing
,
and
Antichrists
raigning
is
breuissimum
,
very
short
,
or
most
short
:
But
how
can
that
be
true
if
Antichrist
shall
raigne
a
thousand
yeeres
or
more
?
For
that
which
he
speaketh
of
1260.
yeeres
,
is
the
priuate
opinion
of
some
of
which
shall
be
touched
afterwards
.
I
answer
,
that
the
Scriptures
no
where
say
that
Antichrists
raigne
,
or
that
the
time
most
short
,
but
onely
that
it
is
short
or
small
,
which
we
doe
acknowledge
.
Let
vs
then
weigh
his
argument
,
which
may
be
resolued
into
two
syllogismes
:
the
former
,
A
thousand
yeeres
or
more
is
not
a
short
time
:
Antichrists
raigne
is
a
short
time
:
therfore
Antichrists
raigne
is
not
a
thousand
yeers
or
more
.
First
to
the
proposition
I
answer
,
that
a
thousand
yeers
vnto
the
Lord
(
who
speaketh
in
the
Scriptures
)
is
a
short
time
.
The
Apostle
Peter
expresly
saith
,
that
a
thousand
yeers
with
the
Lord
The
time
of
Sathan
loosed
is
very
short
:
the
terme
of
Antichrists
raigne
is
the
time
of
Sathan
loosed
:
therefore
the
terme
of
Antichrists
raigne
is
very
short
.
The
proposition
he
proueth
by
two
places
in
the
Apocalypse
,
which
affirme
his
time
to
be
short
,
but
yet
nothing
so
short
as
the
Papists
imagine
:
for
in
the
former
place
,
Chap.
12.
12.
he
is
said
to
haue
but
a
short
time
,
before
he
persecuted
the
Church
of
Christ
among
the
Iewes
,
which
was
aboue
1500.
yeeres
agoe
.
And
in
the
latter
place
,
Chap.
20.
3.
it
is
said
that
he
should
be
let
loose
for
a
smal
time
:
but
this
smal
time
beginneth
at
the
expiration
of
the
thousand
yeeres
wherein
he
had
beene
bound
,
and
continueth
vntill
the
time
that
he
shal
be
cast
into
the
lake
of
fire
and
brimstone
,
in
the
end
of
the
world
.
Now
the
thousand
yeeres
were
expired
many
hundred
yeeres
agoe
,
as
hath
beene
shewed
.
But
although
the
time
of
Antichrists
raigne
be
called
short
,
yet
is
it
not
so
short
as
the
time
of
Sathan
loosed
:
and
therefore
the
assumption
is
false
:
For
howsoeuer
the
thousand
yeares
expire
in
the
time
of
Antichrists
raigne
,
yet
we
are
not
to
beginne
the
raigne
of
Antichrist
with
the
loosing
of
Sathan
.
For
within
the
thousand
yeares
of
Sathans
imprisonment
,
Antichrist
not
onely
hate
the
whore
of
Babylon
(
the
Popes
concubine
)
but
also
shal
make
her
desolate
&
naked
,
&
shal
eate
her
flesh
,
&
her
they
shal
burne
with
fire
.
6.
Thirdly
,
he
argueth
from
Math.
24.
21.
mistaken
by
some
of
the
fathers
,
that
vnlesse
those
daies
(
meaning
of
Antichrists
persecution
)
should
be
shortned
,
and
consequently
the
persecution
very
short
,
no
flesh
could
be
saued
:
but
how
can
it
be
very
short
if
it
shall
continue
a
thousand
yeares
?
I
answere
,
first
,
that
the
tribulation
there
spoken
of
,
is
to
be
vnderstoode
of
the
calamities
of
the
Iewes
in
the
siege
of
Ierusalem
,
as
I
haue
manifestly
proued
:
And
secondly
,
that
we
are
to
distinguish
betwixt
the
time
of
Antichrists
continuance
,
and
the
time
of
his
hotest
persecution
,
which
Bellarmine
confoundeth
;
the
latter
notwithstanding
beeing
much
shorter
then
the
former
.
Fourthly
(
saith
he
)
Christ
preached
onely
three
yeeres
and
a
halfe
,
therefore
decet
etiam
,
it
is
also
fit
,
that
Antichrist
be
suffered
to
preach
no
longer
.
Answere
,
1.
In
this
argument
Bellarmine
presupposeth
that
Antichrist
is
but
one
man
,
as
Christ
is
,
which
we
haue
proued
to
be
most
false
.
2.
he
taketh
vpon
him
to
be
the
Lords
counsailour
,
auouching
that
it
is
not
fit
that
Antichrist
should
preachlonger
then
Christ
did
:
he
might
haue
added
that
it
was
not
fit
,
or
to
speake
more
fitly
,
not
like
that
Antichrist
in
the
same
time
should
be
able
to
preuaile
with
more
then
Christ
did
,
&
much
lesse
to
peruert
almost
the
whole
world
in
three
yeeres
and
a
halfe
;
whereas
Christ
as
he
was
man
,
could
conuert
but
a
few
of
the
Iewes
,
&c.
3.
Although
Christ
in
his
owne
person
preached
but
a
few
yeres
;
yet
he
being
the
eternall
word
and
wisdome
of
his
father
,
hath
euer
since
the
beginning
spoken
by
the
mouth
of
his
Prophets
&
ministers
,
by
whose
ministerie
also
as
it
were
the
breath
of
his
mouth
,
he
shall
waste
and
consume
Antichrist
.
4.
Neither
can
it
be
prooued
by
any
shew
of
reason
,
that
Antichrist
is
to
preach
just
so
many
yeeres
,
as
Christ
our
Sauiour
did
:
Or
that
he
shall
in
three
yeeres
and
an
halfe
subdue
by
force
,
I
know
not
how
many
kingdomes
,
&
conuert
by
preaching
,
&
gather
to
himselfe
the
remnant
of
the
Iewes
,
and
all
counterfeit
Christians
,
dispersed
through
so
many
nations
,
as
a
man
cannot
trauell
through
in
three
yeeres
and
a
halfe
:
not
to
speake
of
his
repairing
Ierusalem
,
&
erecting
the
temple
,
and
many
good
morrowes
,
which
by
many
poëticall
fictions
the
Papists
assigne
to
their
deuised
Antichrist
.
His
fift
and
sixt
reasons
are
not
worth
the
mentioning
.
For
the
time
and
times
,
and
halfe
a
time
,
as
hath
bin
shewed
,
belong
not
to
Antchrists
raigne
,
and
therby
we
vnderstand
3
,
yeeres
&
a
halfe
,
as
also
by
the
7.
times
,
yeres
.
Dan.
11.
13.
7.
In
the
last
place
he
laboureth
to
take
away
the
exceptions
which
some
particular
man
,
as
namely
,
Chytraeus
,
Bullinger
,
&
the
authors
of
the
Centuries
,
make
against
his
former
allegations
out
of
Daniel
&
the
Apocalypse
,
but
scarsly
toucheth
any
one
of
the
6
exceptions
before
mentioned
.
For
whereas
Chytraus
answereth
,
with
him
&
Bullinger
,
who
thought
that
the
holy
ghost
mentioning
42.
moneths
&
1260.
dayes
,
by
a
certaine
time
,
meant
an
vncertaine
;
replying
that
the
number
which
is
meant
,
is
certaine
,
when
it
consisteth
of
great
&
small
numbers
mixed
.
But
they
speake
of
the
time
,
and
he
of
the
number
,
and
therfore
his
reprehension
is
vnjust
.
For
although
the
holy
ghost
do
meane
no
other
number
then
42
,
and
1260
,
yet
by
the
certaine
time
mentioned
,
that
is
,
moneths
&
dayes
,
he
meaneth
an
vncertaine
,
which
may
be
as
some
thinke
42.
sabbothes
of
yeeres
,
and
1260
yeeres
.
And
thirdly
,
whereas
Illyricus
,
and
the
other
authors
of
the
Centuries
by
1260.
daies
,
vnderstand
so
many
yeeres
;
Bellarmine
denieth
that
daies
are
put
for
yeeres
any
where
in
the
scripture
,
and
yet
cannot
deny
,
but
that
by
390.
dayes
in
Ezechiel
,
is
a
day
for
a
yeere
,
as
the
holy
ghost
speaketh
.
And
likewise
Apoc.
2.
10.
by
ten
The
9.
Chapter
:
answering
his
sixt
demonstration
concerning
the
end
of
the
world
.
1.
THe
sixt
and
last
demonstration
,
to
proue
that
Antichrist
is
not
yet
come
,
is
taken
from
the
end
of
the
world
.
But
because
Bellarmine
saw
that
this
could
not
be
made
a
signe
of
Antichrists
comming
without
absurdity
(
for
it
is
absurd
thus
to
reason
,
the
world
hath
not
yet
an
end
,
therefore
Antichrist
is
not
yet
come
)
therefore
he
changeth
the
question
.
For
whereas
he
propounded
this
question
to
be
concluded
,
that
Antichrist
is
not
yet
come
,
he
concludeth
that
he
came
not
long
since
.
So
that
for
all
this
demonstration
Antichrist
may
alreadie
be
come
,
although
perhaps
not
so
long
since
,
as
some
doe
imagine
:
But
let
vs
see
how
he
proueth
that
he
was
not
come
long
since
.
If
Antichrist
were
come
long
since
,
then
also
the
world
long
since
should
haue
had
an
end
:
but
the
world
hath
not
yet
an
end
,
therefore
Antichrist
was
not
come
long
since
.
The
proposition
he
proueth
,
because
Antichrist
commeth
a
very
little
while
before
the
ende
of
the
world
,
and
as
it
were
immediately
before
the
second
comming
of
Christ
But
this
whole
demonstration
may
easily
be
refuted
by
this
one
distinction
:
for
we
must
distinguish
betwixt
the
comming
of
Antichrist
and
his
death
,
betwixt
his
beginning
and
his
ende
.
Antichrist
indeed
is
not
vtterly
to
be
destroied
before
the
second
comming
of
Christ
:
but
this
doth
not
proue
that
therefore
he
was
not
come
long
since
.
The
Apostle
Paul
doth
tell
vs
that
Antichrist
is
to
be
destroied
at
the
second
comming
of
Christ
:
notwithstanding
both
he
doth
insinuate
and
Iohn
plainely
professeth
that
the
Antichrist
which
they
had
heard
was
to
come
in
the
last
houre
,
was
alreadie
come
in
his
time
:
and
thereupon
inferreth
that
euen
then
was
the
last
houre
or
age
of
the
world
,
which
the
holy
ghost
calleth
an
houre
,
that
we
should
not
thinke
it
long
.
2.
Now
al
the
testimonies
which
Bellarmine
alledgeth
,
if
they
were
to
be
vnderstood
of
Antichrist
(
as
indeede
few
of
them
are
)
do
serue
to
proue
,
that
the
destruction
of
Antichrist
shal
be
in
the
end
of
the
world
,
which
we
doe
freely
confesse
.
But
of
these
places
,
as
some
make
not
for
him
so
the
rest
are
against
him
.
The
7.
of
Daniel
verse
.
8.
9.
26.
Apoc.
20
4.
Mat.
24.
14.
are
altogether
impertinent
.
For
Daniel
speaketh
not
of
Antichrist
or
the
last
iudgement
,
but
of
Antiochus
and
Gods
iudgements
on
the
Seleucidae
:
Iohn
speaketh
not
of
the
comming
of
Antichrist
o●…
last
iudgement
,
but
of
the
binding
and
loosing
of
Sathan
,
and
seats
of
iudgement
erected
for
the
faithfull
,
as
Augustine
also
expoundeth
:
Christ
in
that
place
of
Mat.
speaketh
not
a
worde
of
Bellarmine
)
after
he
had
said
that
the
kingdome
of
Antichrist
should
continue
1290.
dayes
,
addeth
,
Blessed
is
he
that
expecteth
and
commeth
to
1335.
dayes
.
From
whence
the
Papists
would
inferre
,
that
Antichrist
hauing
reigned
three
yeares
&
a
halfe
,
should
be
destroyed
forty
fiue
dayes
before
the
day
of
judgement
.
This
place
as
I
haue
proued
,
is
to
be
vnderstood
of
Antiochus
.
But
suppose
it
spake
of
Antichrists
reigne
,
and
end
of
the
world
,
see
what
would
follow
thereof
.
First
,
that
the
reigne
of
Antichrist
is
not
three
yeeres
and
a
halfe
precisely
,
or
1260.
dayes
;
but
1290.
dayes
.
Secondly
,
that
Antichrist
shal
be
destroyed
before
the
end
of
the
world
,
whereas
Paid
telleth
vs
,
that
Christ
shall
destroy
him
at
his
appearing
,
3.
2.
Mat.
24.
29
Shortly
after
the
tribulation
of
those
dayes
,
the
sunne
shall
be
darkened
,
&c.
In
this
chapter
of
Mathew
our
Sauiour
speaketh
not
at
all
of
Antichrist
vntill
the
23.
&
24.
verse
,
which
diuers
of
the
Fathers
,
yea
and
the
Papists
themselues
vnderstand
as
spoken
of
Antichrist
.
There
shall
arise
false
Christs
,
and
false
Pr●…phets
,
and
they
shall
worke
great
signes
&
wonders
,
&c.
From
whence
it
appeareth
,
that
Antichrist
is
not
one
onely
man
,
as
Bellarmine
saith
,
&
that
the
signes
of
Christs
comming
are
to
follow
the
tribulations
vnder
Antichrist
,
which
we
do
confesse
.
3.
2.
Thes.
2.
8.
And
then
shall
that
out-law
be
reuealed
,
whom
the
Lord
Iesus
shall
consume
with
the
spirit
of
his
mouth
,
&c.
Whence
Bellarmine
would
prooue
that
the
second
comming
of
Christ
shall
follow
very
shortly
after
the
comming
of
Antichrist
.
But
we
must
distinguish
betwixt
the
first
comming
of
Antichrist
,
and
his
reuelation
and
acknowledgement
.
And
it
cannot
be
denied
,
but
〈◊〉
there
is
a
great
distance
betwixt
his
reuelation
,
and
destruction
.
For
he
w●…
to
be
reuealed
as
the
Apostle
saith
,
when
that
which
hindered
was
taken
out
of
the
way
,
which
we
haue
proued
to
haue
beene
done
many
hundred
yeeres
since
:
and
consequently
that
Antichrist
appeared
long
since
,
howsoeuer
he
shall
not
vtterly
be
destroyed
vntill
the
second
comming
of
Christ
.
And
lastly
,
we
are
to
distinguish
betwixt
Christs
consuming
him
with
the
spirit
of
his
mouth
,
and
his
vtter
destroying
him
at
his
glorious
appearance
.
There
are
therefore
these
degrees
to
be
noted
betwixt
the
first
comming
of
Antichrist
and
his
destruction
.
For
after
he
is
come
,
he
sheweth
himselfe
in
his
colours
,
and
that
by
degrees
,
more
&
more
aduancing
himselfe
,
vntill
he
come
to
his
full
pitch
&
height
of
his
Antichristian
pride
.
After
he
is
come
to
his
height
,
he
is
acknowledged
,
and
that
by
degrees
:
after
he
is
acknowledged
,
Christ
consumeth
him
by
the
spirit
of
his
mouth
,
that
is
,
by
the
preaching
of
the
euerlasting
gospel
,
Apo.
14.
6.
7.
After
which
followeth
the
destruction
of
Babylon
,
that
is
,
Rome
,
Apoc.
14.
8.
effected
and
brought
to
passe
by
the
Kings
of
the
earth
,
who
assisted
the
beast
vntil
Christ
laid
him
open
&
consumed
him
with
the
breath
of
his
mouth
:
&
after
that
in
the
last
place
followeth
the
vtter
destruction
of
Antichrist
at
the
second
comming
of
Christ
.
4.
Lastly
,
1.
Ioh.
2.
18.
Children
,
this
is
the
last
houre
,
and
as
you
haue
heard
that
Antichrist
co●…meth
,
&c.
Where
Bellarmine
maketh
the
Apostle
reason
thus
,
We
know
Antichrist
shall
come
in
the
end
of
the
world
,
and
now
we
see
many
petite
Antichrists
,
as
it
were
his
fore-runners
:
therefore
we
know
that
this
is
the
last
houre
and
age
of
the
world
.
But
if
this
reason
of
Bellarmines
framing
were
good
,
we
might
vpon
his
former
grounds
conclude
thus
.
At
the
fulnesse
of
time
,
Christ
was
to
come
:
But
euer
since
the
beginning
there
haue
bin
Patriarchs
&
Prophets
,
which
Bellarmine
calleth
the
fore-runners
of
Christ
;
therfore
the
fulnesse
of
time
hath
bin
euer
since
the
beginning
.
But
whether
shall
we
say
that
Bellarmine
is
so
ignorant
that
he
knoweth
not
how
to
make
a
syllogisme
,
or
so
shamelesse
as
to
make
the
Apostle
argue
sophistically
.
The
Apostles
reason
is
this
,
When
the
Antichrist
commeth
it
is
the
last
houre
:
Now
(
saith
he
)
Antichrists
are
come
,
(
meaning
by
Antichrists
the
same
with
the
termini
foure
termes
in
th'
Apostles
argument
)
therfore
now
is
the
last
houre
.
And
if
then
were
the
houre
of
Antichrist
his
comming
,
what
reason
haue
the
Papists
to
restraine
his
comming
,
vntill
three
yeeres
&
a
halfe
before
the
end
of
the
world
?
And
thus
,
as
you
see
,
Bellarmines
allegations
are
either
altogether
impertinent
,
or
else
against
himselfe
.
4.
But
as
I
said
before
,
suppose
they
all
spake
of
the
day
of
judgement
,
&
end
of
the
world
following
vpon
Antichrist
:
yet
none
of
them
joineth
the
end
of
the
world
with
his
comming
&
birth
,
but
with
his
death
&
destruction
.
And
the
like
may
be
said
of
his
allegation
from
the
common
consent
of
the
fathers
&
confession
of
his
aduersaries
,
For
our
aduersaries
(
saith
he
)
confesse
,
that
Antichrist
shall
raigne
(
we
say
he
shall
continue
)
vnto
the
end
of
the
world
:
&
therfore
sh●…rtly
after
his
death
shal
be
the
end
of
the
world
.
Yea
we
further
confesse
,
that
his
destruction
shall
concurre
with
the
consummation
of
the
world
:
for
Christ
at
his
comming
shall
destroy
him
▪
But
this
proueth
not
that
his
comming
shal
be
within
three
yeers
&
a
halfe
before
the
end
of
the
world
.
For
Iohn
saith
,
He
was
come
in
his
time
,
&
Paul
saith
,
he
should
be
reuealed
,
when
that
which
hindered
was
done
out
of
the
way
,
which
was
done
many
hundred
yeeres
ago
.
Therfore
though
his
end
concur
with
the
end
of
the
world
,
yet
there
shall
be
a
greater
distance
then
Bellarmine
imagineth
,
betwixt
his
comming
and
the
end
of
the
world
.
This
Bellarmine
foreseeing
,
perceiued
very
well
,
that
i●…
this
demonstration
by
it selfe
alone
,
there
is
no
force
at
all
.
And
therfore
he
joyneth
it
with
the
fift
,
of
both
which
together
he
saith
,
an
vnanswerable
demonstration
may
be
made
,
to
prooue
that
Antichrist
is
not
yet
come
,
&
that
the
Pope
is
not
Antichrist
.
For
,
saith
he
,
if
presently
after
the
death
of
Antichrist
the
world
shall
haue
an
end
,
and
Antichrist
shall
dye
,
after
he
hath
raigned
but
three
yeeres
&
a
halfe
;
then
it
followeth
,
that
Antichrist
shall
not
appeare
nor
begin
●…o
raigne
til
within
3.
yeers
&
a
halfe
before
the
end
of
the
world
.
But
the
Pope
hath
raigned
longer
then
3.
yeers
&
an
halfe
,
and
yet
the
world
continueth
,
therfore
the
Pope
is
not
antichrist
.
The
vanity
of
the
former
demonstration
which
is
made
the
ground
of
the
last
,
I
haue
sufficiently
shewed
before
:
&
therfore
that
which
is
said
of
two
ciphers
in
ciphering
,
the
same
may
be
said
of
these
two
demonstrations
ioyned
together
,
that
naught
to
naught
makes
naught
.
For
now
I
will
not
stand
to
tell
you
,
how
the
three
yeares
and
a
halfe
which
in
the
former
demonstration
were
1260.
dayes
precisely
,
are
now
growne
to
1335.
dayes
.
For
Antichrist
shall
not
begin
to
reigne
,
saith
Bellarmine
,
vntill
within
three
yeares
and
a
halfe
before
the
end
,
and
yet
from
the
beginning
of
his
reigne
,
vntill
the
end
of
the
world
,
shall
be
1335.
dayes
;
so
that
in
Bellermines
precise
account
of
halfe
a
yeare
,
75.
dayes
,
that
is
10.
weekes
,
and
5.
dayes
are
nothing
.
Thus
haue
we
answered
these
sixe
demonstrations
,
which
we
haue
shewed
to
haue
beene
farre
from
proouing
demonstratiuely
,
either
that
Antichrist
is
not
yet
come
,
or
that
the
Pope
is
not
Antichrist
.
Wherefore
to
conclude
,
if
the
Papists
demonstrations
in
so
weighty
a
cause
,
whereupon
all
Poperie
dependeth
,
be
such
trifling
trumperie
,
as
is
scarse
worth
the
answering
,
what
shall
we
thinke
be
their
ordinary
arguments
in
other
causes
of
lesse
importance
.
And
this
was
his
third
principall
argument
,
wherein
he
hath
spent
seauen
whole
chapters
.
The
10.
Chapter
:
Concerning
the
name
of
Antichrist
.
1.
NOw
followeth
his
fourth
disputation
concerning
the
name
&
marke
of
Antichrist
.
From
the
name
he
fetcheth
this
vnanswerable
argument
,
as
he
calleth
it
.
If
the
name
of
Antichrist
spoken
of
Apoc.
13.
be
yet
vnknowne
,
then
is
not
Antichrist
as
yet
come
;
and
consequently
the
Pope
is
not
Antichrist
:
But
Antichrists
name
spoken
of
Apoc.
13.
is
yet
vnknowne
:
therefore
Antichrist
is
not
yet
come
,
&c.
Of
this
vnanswerable
argument
,
there
is
no
part
sound
,
as
shall
appeare
.
The
proposition
he
proueth
,
because
when
Antichrist
is
once
come
,
his
name
shal
be
c●…only
knowne
.
Which
he
prooueth
first
by
a
similitude
:
As
Christs
name
before
his
comming
was
vnknowne
,
although
the
Prophets
had
foretold
many
things
concerning
Christ
,
and
Sibylla
had
prophecied
that
his
name
should
conteine
888.
but
after
he
was
once
come
,
all
men
know
that
his
name
is
Iesus
:
so
although
before
Antichrists
comming
his
name
be
vnknowne
,
yet
after
he
is
once
come
there
will
be
no
more
question
what
his
name
is
,
then
of
the
name
of
Christ
,
which
all
euen
Turks
and
Iewes
and
Pagans
know
to
be
Iesus
.
Secondly
,
from
a
common
adiunct
of
all
prophecies
,
to
be
doubtfull
and
obscure
,
vntill
they
be
fulfilled
,
as
Irenaeus
teacheth
and
prooueth
,
Lib.
4
Chap.
43.
For
answer
,
first
I
deny
the
proposition
,
and
the
Hypothesis
whereupon
it
is
grounded
,
&
contrariwise
affirme
that
the
name
of
Antichrist
,
meaning
the
name
which
Antichrist
shall
impose
vpon
men
,
spoken
of
Apoc.
13.
might
be
vnknowne
for
a
time
,
yea
was
to
be
vnknowne
for
a
long
time
after
his
comming
.
For
the
name
of
Antichrist
cannot
be
knowne
as
the
name
of
Antichrist
,
vntill
Antichrist
himselfe
be
knowne
and
acknowleged
.
But
Antichrist
himselfe
was
not
commonly
to
be
knowne
&
acknowleged
at
his
first
comming
:
For
then
he
could
not
be
able
to
seduce
many
,
few
or
none
being
so
desperately
madde
as
to
follow
him
whom
they
know
to
be
Antichrist
.
First
therefore
the
mysterie
of
iniquity
was
to
worke
secretly
to
the
seducing
of
many
:
afterwards
,
Antichrist
was
to
be
reuealed
,
first
,
by
his
manifest
appearing
and
shewing
himselfe
more
plainely
and
openly
;
after
by
his
acknowledgement
:
whereof
also
there
are
degrees
;
first
by
some
particularly
;
secondly
,
by
whole
Churches
generally
;
and
yet
neuer
in
this
world
to
be
acknowleged
of
those
,
that
receiue
and
retaine
his
marke
.
Againe
,
the
name
of
Antichrist
is
a
mysterie
,
&
Antichristianisme
is
a
mysterie
of
iniquity
,
In
the
whore
of
Babylons
forehead
Here
is
wisdom
,
he
that
hath
understanding
,
let
him
reckon
the
number
of
the
beast
,
meaning
the
number
of
his
name
.
2.
In
the
similitude
taken
from
Christ
,
there
is
no
likene
:
howbeit
Be●…armine
taketh
great
felicity
in
comparing
Christ
with
Antichrist
.
Christ
as
he
was
one
particular
man
,
so
at
the
time
of
his
circumcision
a
proper
name
was
giuen
vnto
him
:
Antichrist
as
he
Iesus
Christ
the
sonne
of
God
the
Sauior
,
which
are
also
cited
by
Augustine
.
But
of
antichrist
she
speaketh
nothing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
that
is
:
There
shal
be
a
Prince
with
many
heads
(
which
is
to
be
vnderstood
either
by
a
metonymy
for
his
triple
crowne
,
or
by
a
Synecdoche
for
the
succession
of
Popes
)
hauing
a
name
neere
to
Ponti
,
that
is
,
Pontifex
the
Pope
.
But
to
returne
to
my
purpose
.
By
this
which
hath
bin
said
,
you
plainly
see
that
there
is
no
similitude
betwixt
Christ
and
antichrist
in
this
behalfe
,
Christ
hauing
a
proper
name
;
but
Antichrist
hauing
none
,
&
withal
you
haue
heard
reasons
why
Christs
name
shold
be
wel
known
,
wheras
Antichrists
was
to
be
obscure
and
for
a
long
time
vnknown
,
or
at
the
least
not
acknowledged
.
3
His
other
proofe
touching
the
obscurity
of
prophecies
before
they
are
fulfilled
,
proueth
nothing
for
him
,
vnlesse
he
ad
,
that
as
before
their
fulfilling
they
are
very
obscure
,
so
also
after
their
fulfilling
they
are
very
plaine
:
which
after
indeed
he
addeth
in
the
end
of
the
chapter
,
Siquidem
omnia
vaticin●…a
(
saith
he
)
cum
implet●…
sunt
,
clarissima
officiuntur
,
for
all
prophecies
when
th●…y
are
fulfilled
become
most
cleare
.
I
answer
,
that
although
they
become
more
cleare
after
then
before
,
yet
many
times
they
remaine
darke
&
obscure
to
very
many
.
As
appeareth
in
the
prophecies
of
the
scripture
fulfilled
in
Christ
,
but
not
yet
vnderstood
of
the
Iewes
,
nor
acknowledged
to
haue
bin
verified
in
Christ
.
And
euen
as
the
prophecies
concerning
Christ
are
by
true
Christians
easily
vnderstood
;
howbeit
to
Iewes
&
infidels
they
remaine
darke
&
obscure
,
because
the
God
of
this
world
hath
blinded
their
eyes
,
that
they
should
not
see
the
shining
light
of
the
Gospel
:
so
also
the
prophecies
concerning
Antichrist
,
which
already
are
fulfilled
in
the
Papacy
,
howsoeuer
many
of
them
are
plainly
vnderstood
of
the
true
professours
;
yet
to
the
followers
of
Antichrist
,
whom
God
hath
giuen
ouer
to
strong
illusions
,
that
they
may
beleeue
lies
,
they
seeme
to
be
darke
&
obscure
,
and
not
as
yet
fulfilled
.
Notwithstanding
the
former
part
of
his
assertion
we
do
embrace
:
that
prophecies
vntill
they
be
fulfilled
are
(
for
the
most
part
)
darke
and
ambiguous
,
and
herein
with
Bellarmine
we
approue
Irenaeus
his
iudgement
.
But
hereupon
we
infer
,
that
therfore
the
writings
of
the
fathers
,
who
liuing
before
the
reuelation
of
Antichrist
,
&
expounding
the
prophecies
concerning
Antichrist
,
were
most
vncertaine
ghesses
(
as
quoniam
si
operteret
manifeste
praesenti
tempore
praeconari
nomen
eius
,
per
ipsum
vtique
editum
fuisset
,
quiet
Apocalypsin
viderat
,
Knowing
that
if
this
name
ought
in
these
times
to
be
published
,
it
should
no
doubt
haue
bin
declared
by
him
,
to
whom
the
reuelation
was
giuen
.
Likewise
Andreas
the
Bishop
of
Caesarea
,
The
exact
account
(
saith
he
)
and
computation
of
the
number
,
and
likewise
4.
Now
let
vs
come
to
his
assumption
,
where
he
affirmeth
that
Antichrists
name
is
yet
vnknowne
.
We
confesse
that
in
the
Church
of
Rome
this
name
is
either
not
known
as
of
the
ignorant
,
or
not
acknowledged
as
of
the
obstinat
:
But
in
the
true
Church
of
God
,
as
Antichrist
himselfe
is
known
,
so
is
this
name
acknowledged
.
But
let
vs
heare
Bellarmines
disputation
prouing
this
assumption
.
Fatentur
omnes
(
saith
he
in
the
beginning
of
the
chapter
)
pertinere
omninò
ad
Antichristum
verba
illa
Ioannis
,
Apoc.
13.
All
men
doe
confesse
that
those
words
of
Iohn
Apoc.
13.
doe
wholy
belong
to
Antichrist
.
And
he
shall
make
all
both
small
and
great
,
rich
and
poore
,
free
and
bond
,
to
receiue
from
him
a
marke
in
their
right
hand
or
in
their
forehead
;
and
that
none
should
buy
or
sell
,
vnlesse
he
haue
the
marke
or
name
of
the
beast
or
number
of
his
name
.
Here
is
wisedome
:
he
that
hath
vnderstanding
let
him
reckon
the
number
of
the
beast
,
for
it
is
the
number
of
a
man
,
and
his
number
is
666.
Now
▪
concerning
this
number
saith
he
,
there
are
many
opinions
.
The
first
of
those
who
thinke
that
by
this
number
is
signified
the
time
of
Antichrists
comming
,
&c.
But
this
opinion
we
doe
with
Bellarmine
reject
,
because
it
is
called
the
number
of
his
name
,
and
not
of
the
time
;
and
also
because
Antichrist
shall
compell
all
sorts
of
men
to
take
his
name
,
and
the
number
of
his
name
;
which
cannot
be
vnderstood
of
the
time
.
Thirdly
,
because
Irenaeus
reporteth
from
those
who
had
seene
Iohn
face
to
face
,
that
the
name
of
the
beast
shall
according
to
the
computation
of
the
Greekes
by
letters
which
are
in
it
,
containe
666.
The
second
opinion
is
of
those
who
thinke
Antichrists
name
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
which
we
will
speake
anone
in
his
due
place
.
The
third
opinion
is
of
many
Papists
who
thinke
that
his
name
shal
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thereby
vnderstanding
an
aduersary
,
but
that
is
not
a
name
that
he
shall
assume
to
himselfe
,
or
impose
vpon
others
,
but
a
name
rather
giuen
him
of
his
aduersaries
.
Neither
is
it
the
name
of
the
beast
here
spoken
of
.
The
fourth
of
Rupertus
,
who
imagined
that
by
this
threefold
number
666.
is
signified
,
the
threefold
preuarication
of
Sathan
:
first
in
himselfe
;
secondly
,
in
our
first
parents
;
thirdly
in
Antichrist
.
The
fift
of
Beda
,
who
supposeth
that
it
is
a
number
of
perfection
,
which
Antichrist
shall
chalenge
vnto
himselfe
.
But
these
three
opinions
Bellarmine
re●…ecteth
,
and
that
worthily
.
For
first
,
the
holy
Ghost
saith
it
is
the
number
of
the
name
of
the
beast
:
and
secondly
,
this
name
&
number
of
it
,
Antichrist
causeth
men
to
take
vpon
them
.
The
sixt
opinion
,
wherin
he
resteth
as
the
most
true
,
is
theirs
which
confesse
their
ignorance
,
and
professe
that
this
name
is
not
yet
knowne
.
5.
To
these
opinions
many
more
might
be
added
,
but
to
make
short
worke
:
the
last
of
these
opinions
is
Bellarmines
:
the
second
is
ours
:
therefore
let
vs
consider
how
he
prooueth
his
owne
opinion
,
and
disprooueth
ours
.
That
this
name
is
vnknowne
,
Bellarmine
would
prooue
by
the
authority
of
Irenaeus
,
as
if
he
should
haue
said
,
This
name
was
not
certainely
knowne
in
Irenaeus
his
time
;
therefore
not
in
our
time
.
I
deny
the
consequence
,
Irenaeus
liued
before
the
fulfilling
of
this
prophecie
,
as
himselfe
professeth
&
as
the
truth
is
:
for
he
liued
aboue
1400.
his
time
men
were
not
able
to
tell
which
of
those
names
that
containe
the
number
666
is
the
name
of
the
beast
,
therefore
1400.
yeeres
after
none
shall
be
able
to
tell
.
God
would
not
have
it
knowne
in
Irenaeus
his
time
,
therefore
he
will
not
haue
it
knowne
now
.
It
was
dangerous
then
before
the
fulfilling
of
the
prephecie
,
to
define
what
this
name
should
be
:
therefore
it
is
dangerous
now
,
when
the
prophecie
is
expounded
by
the
euent
,
to
apply
the
one
to
the
other
?
And
what
doth
he
inferre
hereuppon
?
Therefore
no
doubt
the
Protestants
,
who
thinke
the
Pope
to
be
Antichrist
,
shal
be
deceiued
of
the
true
Antichrist
,
when
he
commeth
.
But
blessed
be
God
that
hath
already
reuealed
vnto
vs
the
true
Antichrist
,
that
knowing
him
we
might
auoyde
him
:
whereas
vpon
the
Papists
he
hath
sent
strong
illusions
,
that
they
may
beleeue
lyes
,
because
they
loued
not
the
truth
that
they
might
be
saued
,
2.
Thes.
2.
11.
6.
Againe
he
prooueth
this
name
not
to
be
knowne
,
because
there
is
great
controuersie
about
it
,
what
it
should
be
.
But
by
the
same
reason
he
may
conclude
that
few
points
of
religion
are
yet
knowne
,
because
there
be
few
concerning
which
there
is
no
controuersie
.
Notwithstanding
as
in
other
controuersies
,
the
trueth
is
knowne
of
those
which
are
Orthodoxall
,
howsoeuer
others
will
not
acknowledge
it
:
so
I
doubt
not
,
but
that
the
trueth
in
this
matter
is
knowne
,
although
some
cannot
,
and
others
will
not
,
as
yet
see
it
.
For
seeing
the
hardest
matter
in
this
mystery
is
knowne
,
it
is
not
to
be
thought
that
the
easier
is
hid
or
vnknowne
,
especially
seeing
the
knowledge
of
the
one
maketh
the
other
euident
.
The
chiefe
thing
here
to
be
considered
is
,
what
this
beast
is
.
For
if
the
beast
be
knowne
,
it
will
not
be
hard
to
tell
what
his
name
is
,
especially
if
the
number
of
the
name
be
666.
The
beast
,
as
appeareth
by
the
whole
context
,
is
,
as
I
haue
shewed
,
the
former
beast
,
which
without
doubt
figureth
the
Romane
or
Latine
state
.
The
name
of
this
beast
is
Romane
or
Latine
.
If
therefore
this
name
in
the
learned
tongues
containe
the
number
666.
and
be
such
a
name
,
as
he
to
whom
all
other
notes
of
Antichrist
doe
agree
,
shall
enforce
men
to
take
vpon
them
;
then
without
doubt
this
is
the
name
where
of
the
holy
Ghost
speaketh
:
but
these
properties
agree
to
the
name
Latine
or
Romane
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Hebrew
(
signifying
Romane
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greeke
,
signifying
Latine
,
and
Romanus
in
Hebrew
Characters
,
doe
containe
the
iust
number
666.
and
are
besides
such
names
as
Antichrist
compelleth
all
men
to
take
vpon
them
,
as
hath
beene
shewed
heretofore
.
7.
But
let
vs
see
what
Bellarmine
obiecteth
,
against
this
truth
.
Of
those
many
reasons
which
we
doe
vse
,
Bellarmine
maketh
choise
of
two
,
as
being
the
easiest
to
answer
,
as
his
maner
is
;
and
against
them
he
argueth
,
namely
,
the
conjecture
of
Irenaeus
,
and
the
agreement
of
the
number
.
But
besides
these
,
we
produce
three
other
arguments
,
as
you
haue
heard
,
which
together
with
But
the
name
Lateinos
also
comprehendeth
the
number
666.
et
valde
verisimile
est
,
and
it
is
very
likely
.
For
it
is
the
name
of
that
which
most
truely
is
called
the
kingdome
.
For
they
are
the
Latines
that
now
raigne
.
Which
in
effect
is
as
much
as
if
he
had
said
,
this
name
is
very
likely
,
because
it
is
a
name
containing
666.
and
is
the
name
of
the
former
beast
,
spoken
of
Apoc.
13.
1.
which
figureth
verissimum
regnum
,
that
kingdome
which
most
truely
is
called
a
kingdome
,
that
is
the
Latine
or
Roman
state
.
Yea
but
this
coniecture
saith
Bellarmine
,
which
in
Irenaeus
his
time
was
of
some
force
,
now
it
is
nothing
worth
:
for
then
the
Latines
bare
the
sway
,
now
they
doe
not
.
For
Antichrist
as
he
shall
be
Potentissimus
Rex
,
〈◊〉
most
mighty
king
;
so
without
doubt
he
shal
seize
vpon
the
most
mighty
kingdoms
.
Whereas
therfore
the
kingdome
of
the
Latines
was
in
those
times
most
mighty
,
but
now
otherwise
;
there
was
some
likelyhood
then
,
that
he
might
by
subduing
them
be
called
Latinus
,
but
now
there
is
no
such
probability
.
I
answere
,
the
name
whereof
Iohn
speaketh
is
not
the
name
of
Antichrist
properly
the
second
beast
,
but
the
name
of
the
former
beast
;
which
name
of
the
former
beast
,
Antichrist
the
second
beast
causeth
men
to
take
vpon
them
.
And
so
Latinus
,
is
not
the
name
of
Antichrist
properly
,
but
of
the
beast
,
that
is
,
the
Latine
or
Romane
state
.
Neither
was
it
Irenaeus
his
meaning
,
that
the
name
of
the
beast
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
Antichrist
was
to
subdue
the
Latines
,
but
because
the
Latines
then
had
Verissimum
regnum
,
the
most
true
and
soueraigne
kingdome
:
and
therefore
most
truely
were
the
beast
described
Apoc.
13.
7.
If
therefore
the
Latines
then
had
the
greatest
kingdome
,
and
were
the
beast
whose
authority
the
second
beast
,
that
is
,
Antichrist
was
to
take
vpon
him
,
Apoc.
13.
12.
this
coniecture
that
the
name
of
the
bea●…
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
was
probable
before
the
prophecie
was
fulfilled
,
a
most
mighty
King
,
or
should
sease
vpon
the
most
mighty
kingdomes
:
only
this
we
read
,
that
he
should
exercise
the
power
of
the
former
beast
,
which
most
fitly
agreeth
to
the
Pope
.
2
As
touching
the
agreement
of
the
number
666.
Bellarmine
obiecteth
,
first
,
that
the
number
agreeth
not
with
the
names
propounded
:
and
secondly
,
although
it
did
,
yet
it
followeth
not
,
that
any
of
these
is
the
name
of
the
beast
.
That
the
number
agreeth
not
he
sheweth
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
it
be
written
with
a
simple
Iota
as
it
ought
to
be
,
it
wanteth
fiue
of
that
number
.
I
answere
,
that
the
ancient
Latines
vsed
to
write
and
pronounce
i
long
by
ei
diphthong
;
and
the
Graecians
vsually
expresse
i
long
by
ei
.
And
it
is
to
be
obserued
,
that
Irenaeus
setting
downe
these
two
names
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
containing
the
number
666
,
taketh
it
for
granted
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
so
be
written
:
wheras
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
saith
,
that
it
maketh
that
number
,
if
it
be
written
writh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
diphthong
.
Against
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Romane
,
he
objecteth
,
that
it
is
not
masculine
,
vnlesse
the
last
letter
signifiyng
400.
be
taken
away
.
I
answere
that
collectiue
names
in
Hebrew
are
indifferently
expressed
in
either
gender
.
And
suppose
the
name
were
feminine
,
yet
that
hindereth
not
,
but
that
it
may
be
the
name
here
spoken
of
.
For
the
Holy-ghost
speaketh
of
the
name
of
the
beast
,
that
is
,
the
Romane
state
,
which
else-where
is
called
the
whore
of
Babylon
,
and
foemina
,
a
woman
:
And
therefore
well
may
the
name
be
feminine
.
But
although
the
number
agreed
(
saith
Bellarmine
)
yet
i●…
followeth
not
,
that
either
Romane
or
Latine
should
be
the
name
.
First
,
because
neither
of
them
is
his
proper
name
,
but
commune
.
Neither
ought
it
,
seeing
it
is
the
name
of
the
beast
,
which
signifieth
a
whole
state
.
Secondly
,
because
many
other
●…es
make
this
number
:
And
therefore
it
followeth
not
that
any
of
these
is
the
name
here
spoken
of
,
because
they
containe
the
number
666.
For
diuers
Authours
haue
noted
diuers
other
names
,
as
Hippolytus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
indeed
maketh
not
that
number
,
but
rather
prooueth
the
authour
(
alledging
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
be
counterfeit
;
neither
is
it
a
Nowne
,
and
much
lesse
a
name
)
Aretas
,
seauen
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
maketh
not
that
number
,
)
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
barbarous
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Primasius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rupertus
and
Haymo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Pic●…x
.
Vnto
these
he
addeth
out
of
lying
Lindanus
,
Martin
Lauer
(
for
Luther
)
in
Latin
letters
,
taken
(
as
they
neuer
were
)
for
numbers
,
after
the
maner
of
the
Greeke
:
out
of
G●…ebrard
Lithers
name
in
Hebrew
,
viz
Lultor
:
to
which
Bellarmine
in
his
wisdome
addeth
,
Dabid
Chitreiu
,
for
Dauid
Chytreus
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Saxon
,
to
signifie
Luther
:
Which
latter
names
shew
the
Papists
to
be
fraught
with
malice
and
voide
of
judgement
,
forcing
these
mens
names
,
as
they
might
their
owne
,
to
this
purpose
.
But
we
answer
,
that
although
there
are
many
names
which
containe
666.
yet
notwithstanding
,
none
can
be
the
name
here
spoken
of
,
vnlesse
also
it
be
the
name
of
the
beast
,
that
is
,
the
Latine
or
Romane
state
,
and
vnlesse
it
be
such
a
name
,
as
he
to
whom
all
other
notes
of
Antichrist
doe
agree
,
causeth
men
to
take
vpon
them
.
Consider
therefore
with
what
conscience
Bellarmine
would
perswade
vs
,
that
any
of
these
may
bee
the
name
here
spoken
of
,
as
well
as
Latine
or
Romane
:
Seeing
first
,
either
of
these
is
the
name
of
the
beast
,
whereas
none
of
those
is
or
can
be
.
Secondly
,
seeing
those
are
such
names
as
Antichrist
will
not
cause
men
to
take
vpon
them
;
whereas
the
Pope
(
whom
we
haue
prooued
to
be
Antichrist
)
inforceth
either
of
these
names
vpon
men
,
suffering
none
to
buy
or
sell
,
or
to
liue
among
them
,
vnlesse
he
professe
himselfe
to
be
a
Romane
or
Latine
in
respect
of
his
religion
.
And
thirdly
,
whereas
these
names
agree
fitly
to
him
,
to
whom
all
other
markes
of
Antichrist
agree
,
many
of
those
doe
not
;
and
those
which
doe
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
euill
guide
,
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
agreeth
to
the
Pope
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
yet
cannot
be
this
name
,
for
the
reasons
before
alledged
.
And
thus
I
hope
this
Gordian
knot
is
vntied
,
and
this
vnanswerable
argument
answered
by
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
name
of
the
beast
is
not
yet
knowne
,
therefore
(
saith
he
)
Antichrist
is
not
yet
come
.
I
answer
,
although
the
name
were
vnknowne
,
yet
might
Antichrist
become
.
But
now
the
name
of
the
beast
is
knowne
:
how
farre
then
is
Billarmine
from
proouing
by
this
argument
,
that
Antichrist
is
not
yet
come
?
The
11.
Chapter
:
Concerning
the
marke
,
which
Antichrist
shall
impose
vpon
men
.
1.
COncerning
the
marke
of
Antichrist
,
Bellarmnine
reciteth
three
opinions
,
vnto
which
he
addeth
a
fourth
of
his
owne
coyning
.
The
first
of
the
Protestants
,
who
teach
that
the
marke
of
Antichrist
is
some
●…ne
of
obedience
and
conjunction
with
the
Pope
.
The
second
opinion
is
of
some
Catholicke
Papists
,
who
thinke
this
marke
to
be
the
letters
of
Antichrists
name
.
The
third
of
Hippolytus
,
and
some
others
,
who
imagine
that
this
marke
of
the
beast
is
,
not
to
vse
the
signe
of
the
crosse
,
but
rather
to
detest
and
〈◊〉
it
.
The
first
opinion
viz
of
the
Protestants
,
he
detesteth
as
r●…sh
and
●…irde
:
The
second
of
the
Catholicks
,
he
rejecteth
as
false
,
which
he
signifieth
when
he
saith
,
they
were
deceiued
.
The
third
he
would
willingly
embrace
,
because
it
seemeth
to
make
against
vs
;
but
the
authour
is
counterfeit
,
and
his
testimonie
falsified
by
Bellarmine
.
And
although
indeed
he
do
reject
it
,
as
he
might
well
,
because
it
is
absurd●…
to
faine
a
priuatiue
marke
,
as
if
the
not
vsing
of
some
marke
,
were
the
marke
whereof
the
Holy-ghost
speaketh
:
yet
he
affirmeth
,
(
such
is
his
blind
malice
)
that
herein
we
are
notable
fore-runners
of
Antichrist
.
In
the
fourth
place
he
addeth
his
owne
conceit
,
that
Antichrist
shall
inuent
a
positiue
or
reall
marke
,
which
as
yet
is
not
knowne
:
whereby
as
he
would
ouerthrow
all
the
former
opinions
,
so
especially
he
confuteth
the
last
.
From
whence
notwithstanding
,
as
if
it
were
true
,
he
would
faine
inferre
that
we
are
the
fore-runners
of
Antichrist
.
And
this
opinion
he
doth
confute
by
two
reasons
.
First
,
because
the
marke
must
be
positiue
;
and
secondly
,
because
it
is
as
yet
vnknowne
.
And
this
is
the
summe
and
effect
of
his
whole
eleuenth
Chapter
.
But
what
of
all
this
?
or
whereunto
doth
all
this
discourse
tend
?
You
will
say
,
to
prooue
that
the
Pope
is
not
Antichrist
.
He
had
indeed
propounded
that
question
to
prooue
,
but
in
this
Chapter
he
concludeth
nothing
for
the
Pope
.
Onely
he
telleth
vs
,
that
there
be
three
opinions
concerning
the
marke
,
and
to
them
he
addeth
a
fourth
of
his
owne
,
and
there
an
end
.
Other
Papists
when
they
handle
this
argument
,
reason
thus
:
Antichrist
shall
compell
men
to
take
the
marke
of
the
beast
;
the
Pope
doth
not
compell
men
to
take
the
marke
of
the
beast
.
Therefore
the
Pope
is
not
Antichrist
.
Which
argument
if
he
had
vsed
,
and
had
also
made
good
the
assumption
,
he
should
haue
said
something
to
the
purpose
.
But
Bellarmine
concludeth
no
such
matter
,
Nec
enim
a●…sus
est
,
nec
potuit
.
For
well
doth
he
know
,
that
from
this
marke
of
the
beast
we
conclude
the
affirmatiue
,
namely
,
that
the
Pope
is
Antichrist
.
2.
How
then
doth
he
argue
?
surely
it
is
not
easie
to
tell
.
For
after
the
sophisters
guise
,
he
hideth
his
conclusion
,
that
he
may
the
more
easily
deceiue
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Philosopher
saith
.
But
so
far
as
I
can
gesle
,
either
by
resoluing
the
discourse
it selfe
,
or
by
conferring
the
same
with
the
former
chapter
,
whereunto
he
seemeth
to
refer
vs
,
he
would
seeme
to
reason
thus
:
If
Antichrists
marke
be
not
yet
knowne
,
then
is
not
Antichrist
yet
come
:
But
Antichrists
marke
is
not
yet
knowne
;
therefore
Antichrist
is
not
yet
come
:
and
consequently
the
Pope
is
not
Antichrist
.
The
proposition
he
omitteth
,
and
so
taketh
it
for
granted
:
although
in
truth
there
is
no
necessitie
of
the
consequence
.
For
as
we
said
before
of
his
name
,
so
now
we
say
of
his
marke
:
that
after
Antichrist
is
come
,
his
marke
might
bee
vnknowne
,
yea
was
for
a
time
to
bee
vnknowne
.
Otherwise
he
should
not
be
able
to
enforce
his
marke
vpon
manie
,
few
or
none
being
so
desperately
wicked
,
as
knowing
his
marke
,
to
suffer
themselues
by
the
same
to
be
branded
to
destruction
;
as
all
they
are
,
who
doe
receiue
and
retaine
it
.
Apoc.
14.
9
,
10.
And
further
I
adde
,
that
although
this
marke
bee
knowne
to
very
many
of
those
who
haue
the
Marke
of
God
:
3.
But
let
vs
see
also
how
he
prooueth
the
assumption
,
viz.
that
the
marke
of
the
beast
is
not
yet
knowne
.
Forsooth
by
this
reason
:
If
neither
that
be
the
marke
of
the
beast
which
the
Protestants
teach
,
nor
yet
that
which
the
Catholicks
imagine
(
so
many
of
them
as
take
vpon
them
to
know
what
this
marke
is
)
th●…
assuredly
this
marke
is
not
yet
knowne
:
But
neither
is
that
the
marke
which
the
Protestants
speake
of
,
nor
yet
that
which
the
Catholickes
haue
supposed
:
Therefore
this
marke
is
not
yet
knowne
.
As
for
the
Papists
,
we
confesse
that
either
they
know
not
,
or
at
the
least
acknowledge
not
this
marke
,
for
if
they
did
,
the
most
of
them
would
refuse
to
take
it
.
Wherefore
leauing
them
to
Bellarmines
discretion
,
whether
to
be
confuted
or
allowed
;
let
vs
consider
whether
that
be
the
marke
,
which
the
Protestants
haue
supposed
,
or
not
.
The
heretickes
of
this
time
(
saith
Bellarmine
)
teach
that
the
character
of
Antichrist
is
some
signe
of
obedience
and
coniunction
with
the
Pope
of
Rome
.
But
what
this
signe
is
,
they
doe
not
expresse
after
the
same
maner
.
Bullinger
vnderstandeth
by
the
marke
the
Chrisme
,
wherewith
young
ones
are
annointed
in
their
confirmation
.
Bibliander
saith
,
it
is
the
profession
of
the
Romish
or
Popish
faith
.
Chytraeus
to
these
addeth
the
oath
of
fidelitie
,
which
many
are
compelled
to
sweare
to
the
Pope
:
as
also
the
priestly
vnction
which
is
receiued
in
the
head
and
the
hand
,
impressing
(
as
the
Papists
speake
)
Characterem
indelebilem
:
Finally
to
fall
downe
before
Images
,
and
the
hoste
,
and
to
be
present
at
Masses
for
the
dead
.
Sed
facile
est
(
saith
he
)
has
nugas
refutare
.
But
it
is
easie
to
refute
these
toyes
.
But
before
I
come
to
answer
his
trifling
cauillations
,
I
thinke
it
needfull
first
to
referre
the
reader
to
the
former
booke
,
The
proper
name
of
Antichrist
(
saith
he
)
must
be
shewed
for
a
token
of
all
that
buy
or
sell.
To
which
purpose
he
approueth
the
judgement
of
Rupertus
,
who
saith
,
that
Antichrists
name
is
such
a
one
as
he
shall
glory
in
,
Adeo
vt
jubeat
inscribi
in
frontibus
hominum
,
Insomuch
that
he
shal
cause
it
to
be
written
in
the
foreheads
of
men
.
And
againe
,
the
beast
(
whose
number
this
is
)
shall
command
all
merchants
that
they
vse
this
number
for
a
signe
or
token
in
their
contracts
.
But
who
could
be
so
grosse
as
to
imagine
that
Princes
and
Magistrates
,
and
men
of
all
sorts
,
would
euer
suffer
themselues
to
be
branded
as
it
were
with
Antichrists
visible
marke
?
or
if
that
were
Antichrists
practise
,
who
should
not
be
able
to
discerne
him
?
Why
,
their
ordinarie
glosse
could
tell
them
,
that
the
marke
is
receiued
in
the
forehead
by
confession
,
and
in
the
right
hand
by
operation
,
as
we
also
hold
.
Antoninus
also
and
Lyra
teach
that
Character
est
determinatus
modus
viuendi
secundum
legem
alicujus
,
quo
à
caeteris
distinguuntur
;
A
Character
or
marke
is
à
certaine
manner
of
siuing
according
to
the
lawe
of
any
,
whereby
men
are
distinguished
from
others
:
which
also
agreeth
with
our
judgement
.
Againe
,
the
Scriptures
often
times
make
mention
of
markes
and
seales
,
which
cannot
4
Now
let
vs
see
how
easily
this
trifler
is
able
according
to
his
vaine
brag
,
to
refute
those
toyes
of
ours
.
His
reasons
are
two
:
the
former
,
because
that
which
we
deliuer
concerning
the
marke
,
agreeth
not
with
the
words
of
the
text
:
which
he
sheweth
by
foure
instances
.
First
,
because
the
text
speaketh
but
of
one
character
,
we
speake
of
many
.
We
answer
,
that
as
of
the
Lambe
,
so
of
the
beast
also
there
is
but
one
character
in
substance
,
although
the
same
by
diuers
meanes
may
be
diuersly
expressed
and
testified
;
that
is
,
subjection
to
the
Pope
as
their
head
,
and
the
acknowledgment
of
the
See
of
Rome
,
and
of
the
Popes
supremacie
,
&c.
And
this
marke
(
to
answer
his
second
instance
also
,
)
is
common
to
all
,
as
being
inforced
vpon
all
sorts
of
men
without
exception
.
Heare
the
words
of
their
law
;
Subesse
Romano
pontifici
,
omni
humanae
creaturae
declaramus
,
dicimus
,
definimus
,
&
pronuntiamus
omnino
esse
de
necessitate
salutis
:
For
euery
humane
creature
to
be
subiect
to
the
Pope
of
Rome
,
we
declare
,
affirme
,
determine
,
and
proneunce
,
that
it
is
altogether
of
the
necessitie
of
saluation
.
See
more
lib.
1.
cap.
8.
§
6.
&
7.
Thirdly
,
saith
he
,
The
scripture
sheweth
this
character
to
be
such
a
one
,
as
may
indifferently
be
caryed
either
in
the
right
hand
or
in
the
forehead
.
But
none
of
these
markes
which
the
Protestants
mention
are
such
.
The
Chrisme
is
receiued
in
the
forehead
,
and
not
in
the
hand
,
&c.
The
scripture
saith
thus
,
Apoc.
13.
16.
And
he
causeth
all
,
both
small
and
great
,
&c.
That
he
may
giue
them
a
marke
on
their
right
hand
,
or
else
vpon
their
foreheads
.
That
is
,
by
his
vsurped
dominion
and
tyranny
,
he
shall
make
all
sorts
of
men
subject
vnto
him
:
and
in
testimony
of
their
subjection
,
to
receiue
his
marke
on
the
forehead
by
profession
,
or
in
the
right
hand
by
practise
and
operation
.
Of
the
carying
of
this
marke
,
and
the
carying
of
it
indifferently
either
on
the
forehead
,
or
in
the
hand
,
the
scripture
speaketh
not
.
The
marke
is
subjection
vnto
him
,
which
(
as
hath
beene
said
)
is
diuersly
expressed
and
testified
.
Fourthly
,
the
Scripture
saith
,
that
none
in
the
kingdome
of
Antichrist
,
shall
be
suffered
to
buy
or
sell
,
vnlesse
he
haue
this
marke
:
but
how
many
(
saith
he
)
are
there
within
the
dominion
of
the
Pope
,
who
hauing
none
of
these
markes
,
doe
buy
and
sell
,
as
namely
the
Iewes
?
I
answer
,
that
Antichrist
was
to
sit
in
the
Church
of
God
,
and
to
tyrannize
ouer
Christians
.
Now
of
all
those
that
professe
the
name
of
Christ
,
the
Pope
suffreth
none
where
he
hath
to
doe
,
either
to
buy
or
sell
,
except
he
haue
his
marke
.
See
the
Bull
of
Martin
the
fift
,
annexed
to
the
councell
of
Constance
,
where
expresse
and
straight
charge
is
giuen
,
that
whosoeuer
doth
not
liue
in
subjection
to
the
Pope
,
and
communion
with
the
Church
of
Rome
(
meaning
such
as
Wicliffe
and
Husse
)
shall
not
be
suffred
5.
His
second
reason
is
thus
concluded
.
If
all
these
things
,
which
the
Protestants
mention
,
were
vsed
in
the
Catholick
Church
before
the
comming
of
Antichrist
,
then
none
of
them
belong
to
the
marke
of
Antichrist
,
(
for
otherwise
Antichrist
should
haue
learned
them
of
the
Church
:
)
But
all
these
things
as
namely
Chrisme
and
the
rest
,
which
the
Protestants
mention
,
were
vsed
in
the
Catholicke
Church
before
the
yeere
607.
that
is
,
before
the
comming
of
Antichrist
,
according
to
the
opinion
of
the
Protestants
:
therefore
none
of
these
belong
to
the
marke
of
the
beast
.
First
I
answer
to
the
proposition
,
that
although
these
things
had
beene
vsed
in
the
Catholick
Church
before
the
reuelation
of
Antichrist
,
yet
that
hindereth
not
,
but
that
now
they
may
appertaine
to
the
marke
of
the
beast
.
For
we
doubt
not
to
affirme
that
before
the
reuelation
of
Antichrist
there
were
many
corruptions
crept
into
the
Church
,
both
in
Doctrine
and
in
the
worship
of
God
(
the
mysterie
of
iniquitie
more
and
more
working
,
euen
from
the
Apostles
times
,
vnto
the
reuelation
of
Antichrist
)
which
corruptions
Antichrist
was
to
retaine
with
increase
.
If
therefore
the
seeds
of
Antichristianisme
,
which
were
sowne
before
Antichrists
appearing
,
were
signes
of
his
approaching
;
the
same
being
as
it
were
growne
vp
,
confirmed
and
increased
,
may
without
absurditie
bee
sayd
to
belong
to
the
marke
of
Antichrist
already
come
.
Especially
if
we
consider
the
diuersitie
in
vsing
of
them
since
the
reuelation
of
Antichrist
and
before
.
For
there
was
not
in
the
Catholicke
church
an
vniuersall
subjection
to
the
Pope
as
the
head
,
vntill
he
by
much
ambition
and
contention
obtained
the
supremacie
,
and
was
called
the
vniuersall
Bishop
,
and
head
of
the
vniuersall
Church
,
which
he
could
neuer
obtaine
vntill
the
yeare
607.
Seeing
then
there
was
not
an
vniuersall
subjection
to
the
Pope
before
that
time
,
these
things
if
they
had
beene
vsed
at
all
,
could
not
be
vsed
as
signes
thereof
;
as
since
they
haue
:
Neither
were
they
imposed
before
and
enjoyned
vpon
all
by
the
lawes
of
the
Pope
,
as
since
they
haue
:
so
that
the
cause
of
vsing
them
now
,
is
not
the
example
of
the
ancient
Church
,
but
the
authoritie
of
the
Popes
lawe
,
injoyning
and
commaunding
them
.
Therefore
although
these
thinges
had
beene
vsed
in
the
Church
before
the
yeere
607
,
yet
now
they
may
appertaine
to
the
marke
of
the
beast
:
And
therefore
the
connexion
of
the
proposition
,
is
first
to
be
denied
.
But
now
if
these
things
were
not
vsed
in
the
first
600.
yeeres
,
will
not
he
then
in
confuting
those
toyes
,
shew
himselfe
a
meere
trifler
?
6.
But
let
vs
consider
of
the
particulars
.
And
first
,
that
Chrisme
was
vsed
before
the
yeere
606.
he
proueth
by
the
testimonies
of
Tertullian
,
Cyprian
and
Augustine
.
I
answer
,
that
these
Fathers
speake
of
the
annointing
with
Oyle
vsed
in
the
Sacrament
of
Rhemists
,
Acts.
8.
17.
And
therefore
notwithstanding
that
ancient
practise
of
the
Church
,
this
Chrisme
vsed
in
confirmation
,
may
belong
to
the
marke
of
the
beast
.
And
the
rather
because
the
Papists
make
their
confirmation
with
Chrisme
,
not
onely
a
sacrament
,
but
also
a
most
necessary
and
Principall
sacrament
.
So
necessary
as
that
they
haue
set
it
downe
as
a
law
,
that
no
man
is
to
be
esteemed
a
Christian
without
it
.
Nunquam
erit
Christianus
nisi
confirmatione
episcopals
fuerit
Chrismatus
.
He
shall
neuer
be
a
Christian
,
who
is
not
confirmed
with
Chrisme
by
a
Bishop
.
So
principall
,
as
that
they
preferre
it
before
Baptisme
,
affirming
that
it
is
maiore
veneratione
venerandum
,
with
greater
veneration
to
be
reuerenced
.
Now
if
it
be
a
priuiledge
7.
Secondly
,
that
to
adhere
to
the
Romaine
Church
was
a
marke
of
a
true
Catholicke
before
the
yeere
606.
he
prooueth
by
the
authority
of
Augustine
,
Ambrose
and
Victor
Vticensis
.
But
we
speake
of
the
Church
of
Rome
that
now
is
,
that
is
,
the
apostaticall
Church
of
Rome
:
he
argueth
of
the
ancient
Church
which
was
apostolicall
.
Indeed
whiles
the
Church
of
Rome
did
cleaue
vnto
Christ
,
so
long
might
it
be
a
note
of
a
good
Christian
to
cleaue
vnto
it
,
although
these
testimonies
doe
scarce
proue
it
:
but
after
that
Church
became
apostaticall
and
adulterous
,
as
appeareth
by
their
fundamentall
heresies
,
and
horrible
Idolatries
,
and
consequently
of
a
faithful
Church
became
an
harlot
,
and
of
the
Church
of
Christ
the
synagogue
of
Antichrist
:
it
hath
beene
the
marke
of
an
Antichristian
to
liue
in
the
communion
of
that
Church
.
Besides
this
great
difference
betwixt
the
present
and
the
ancient
state
of
the
Church
of
Rome
,
there
is
also
great
oddes
in
the
manner
of
adhering
or
cleauing
thereto
.
Then
,
as
other
Churches
did
cleaue
to
the
Church
of
Rome
,
so
did
the
Church
of
Rome
cleaue
to
them
:
now
it
acknowledgeth
no
Church
besides
it selfe
.
Then
the
Church
of
Rome
was
accounted
but
a
part
of
the
Catholicke
Church
,
and
so
a
man
might
be
a
good
Christian
although
he
were
not
of
the
Church
of
Rome
:
now
the
Church
of
Rome
alone
must
be
accounted
the
Catholicke
Church
;
and
consequently
he
that
is
not
a
member
of
that
Church
,
must
not
be
taken
for
a
Catholicke
or
true
Christian.
For
when
the
Pope
got
the
title
of
vniuersall
Bishop
,
or
head
of
the
vniuersall
Church
,
then
the
church
whereof
he
was
head
,
was
accounted
the
onely
Catholicke
and
vniuersall
Church
.
Hereunto
agreeth
that
Glosse
,
Constat
ecclesiam
ideo
esse
vnam
,
quia
in
vniuersali
ecclesia
est
vnum
caput
suprem●…
,
cui
omnes
de
ecclesia
obedire
tenentur
seil
.
Papae
.
It
is
euident
that
the
Church
is
therefore
one
,
because
in
the
vniuersall
Church
there
is
one
supreame
head
,
whom
all
that
are
of
the
Church
are
bound
to
obey
.
And
agreeably
therunto
saith
a
late
writer
,
whose
bookes
were
published
at
Venice
in
the
yeere
1588.
Non
potest
quis
se
Christianum
fateri
,
qui
curae
Papae
dicit
se
non
subesse
.
No
man
may
professe
himselfe
to
be
a
Christian
,
who
doth
not
confesse
himselfe
to
be
subiect
to
the
Popes
cure
or
charge
.
And
therfore
in
the
conclusion
of
his
booke
he
professeth
himselfe
to
be
Mancipium
S.
R.
E.
The
bond
seruant
of
the
holy
church
of
Rome
,
Non
ignorans
(
he
saith
)
haud
possehaberese
deum
patrem
,
si
sanctam
vniuersalem
Romanam
ecclesiam
non
habuerit
matrem
,
knowing
that
a
man
cannot
haue
God
to
be
his
father
,
vnlesse
he
haue
the
holy
vniuersall
Church
of
Rome
to
be
his
mother
.
Seeing
therfore
the
Church
of
Rome
is
become
the
whore
of
Babylon
,
as
hath
bene
prooued
,
and
the
synagogue
of
Antichrist
;
&
seeing
the
Pope
compelleth
all
men
to
cleaue
to
the
church
of
Rome
,
suffering
none
to
buy
or
sel
,
or
to
enioy
any
benefits
of
humane
society
,
which
professe
not
themselues
to
be
members
of
the
Church
of
Rome
:
it
followeth
that
this
cleauing
to
the
Apostaticall
Church
of
Rome
,
or
liuing
in
the
communion
thereof
,
belongeth
to
the
marke
of
the
beast
.
8.
Thirdly
,
as
touching
the
oth
of
obedience
and
fealty
Bellarmine
prooueth
that
it
was
vsed
in
the
time
of
Gregory
the
great
,
and
therefore
before
the
yeere
606.
as
appeareth
in
the
Epistles
of
Gregorie
.
I
answere
,
that
although
9.
Fourthly
,
the
annointing
of
Priests
,
we
confesse
to
be
as
ancient
as
the
Priesthood
of
Aaron
,
from
whence
they
professe
10.
As
touching
the
fift
:
Sacrifices
of
praise
we
offered
for
11.
Adoration
of
images
and
of
the
Eucharist
,
may
most
fitly
be
said
to
belong
to
the
marke
of
the
beast
.
For
those
B.
Iewell
in
his
14.
article
against
M.
Harding
.
And
the
like
may
be
said
of
the
adoration
of
the
Eucharist
,
which
is
a
consequent
of
the
eleuation
of
the
sacrament
and
transubstantiation
,
neither
of
which
were
vsed
or
heard
of
in
the
first
600.
yeeres
,
as
the
same
Iewell
prooueth
Artic.
75.
10.
And
Artic.
8.
he
sheweth
that
the
adoration
of
the
sacrament
cannot
be
warranted
by
any
commandement
of
Christ
,
nor
by
any
word
or
example
of
th'
apostles
or
ancient
fathers
,
but
that
it
is
a
thing
lately
deuised
by
Pope
Honorius
about
the
yeere
1226.
But
let
vs
weigh
his
proofes
.
That
Images
were
worshipped
he
prooueth
by
the
testimony
of
Ierome
,
who
in
the
life
of
Paula
,
speaking
of
her
zeale
and
deuotion
in
visiting
those
places
,
where
our
Lord
Iesus
had
beene
conuersant
;
he
sheweth
how
at
length
she
commeth
to
the
sepulcher
and
kisseth
the
stone
,
which
the
Angell
had
rouled
away
from
the
mouth
of
the
sepulcher
,
and
licked
the
place
where
Christs
body
lay
:
and
seeing
that
very
Crosse
(
as
was
supposed
)
whereon
Christ
was
crucified
,
Prostrata
ante
crucem
quasi
pendentem
Dominum
cerneret
adorabat
,
Falling
downe
before
the
crosse
she
worshipped
the
Lord
,
as
if
she
had
now
seene
him
hanging
on
the
Crosse.
I
answere
that
this
practise
was
not
common
,
but
peculiar
to
her
;
and
to
her
not
vsuall
,
but
onely
at
that
time
,
and
in
that
place
:
neither
did
she
worship
the
Crosse
(
as
the
Papists
doe
the
images
of
that
Crosse
,
cult●…
latriae
with
diuine
worship
)
but
seeing
the
Crosse
whereon
Christ
was
crucified
,
and
being
rauished
with
the
memory
of
his
death
,
she
falling
before
that
Crosse
,
worshipped
Christ
.
Now
that
the
adoration
of
the
Eucharist
was
also
in
vse
before
the
yeere
606.
he
prooueth
by
the
testimonies
of
Ambrose
and
Augustine
.
Ambrose
his
words
are
these
,
Itaque
per
scabellam
terra
intelligatur
,
per
terram
caro
Christi
,
quam
hodie
quoque
in
mysterijs
adoramus
,
et
quam
Apostoli
in
Domino
Iesu
,
vt
supra
diximus
,
adorarunt
.
Therefore
by
the
footestoole
let
vs
vnderstand
the
earth
,
and
by
the
earth
the
flesh
of
Christ
,
which
at
this
day
also
we
adore
in
the
mysteries
,
and
which
the
Apostles
adored
in
the
Lord
Iesus
,
as
we
said
before
.
But
it
is
one
thing
to
adore
and
honour
Christ
in
his
sacraments
,
as
the
ancient
Christians
and
we
doe
:
and
another
thing
to
adore
the
sacrament
,
as
if
it
were
Christ
himselfe
,
as
the
Papists
doe
,
deifiyng
a
piece
of
bread
,
and
adoring
it
with
such
a
worship
as
indeed
belongeth
not
(
I
say
not
to
the
man
Christ
,
but
)
to
the
humanity
of
Christ
,
whereof
alone
and
not
of
the
deity
the
bread
is
a
sacrament
:
For
the
bread
is
a
sacrament
of
the
body
of
Christ
crucified
,
and
the
wine
of
his
blould-shed
.
But
if
Bellarmine
would
haue
read
but
fiue
or
sixe
lines
further
,
he
should
haue
sound
a
better
testimony
against
their
adoration
of
Saints
and
images
,
then
this
was
for
the
adoration
of
the
sacrament
.
For
Ambrose
proouing
that
the
holy
Ghost
was
to
be
adored
,
because
he
is
adored
that
according
to
the
flesh
was
borne
of
the
holy
Ghost
:
Ac
ne
quis
h●…c
deriuet
(
saith
he
)
ad
Mariam
virginem
:
Maria
erat
templum
dei
,
non
deus
templi
,
et
ideo
solus
ille
adorandus
qui
operabatur
in
templo
:
And
least
any
should
deriue
this
to
the
virgine
Mary
:
Mary
was
the
Temple
of
God
,
not
God
of
the
Temple
;
and
therefore
he
alone
is
to
be
adored
who
did
worke
in
the
Temple
.
Augustine
vnderstanding
Ipsam
carnem
nobis
manducandam
ad
salutem
dedit
.
Nemo
autem
●…arnem
illam
manducat
nisi
p●…us
adorauerit
:
He
gaue
his
flesh
it selfe
to
be
eaten
of
vs
to
saluation
,
but
no
man
eateth
that
flesh
vnlesse
he
first
haue
adored
it
.
Where
Augustine
speaketh
no
more
of
the
sacrament
or
of
the
bodily
eating
of
the
flesh
,
then
Christ
himselfe
doth
Iohn
6.
&
therfore
this
allegation
is
impertinent
;
or
if
it
were
not
,
yet
is
it
one
thing
to
adore
the
flesh
of
Christ
,
and
another
thing
to
adore
a
piece
of
bread
,
which
by
the
testimony
of
Christ
Iohn
6.
and
of
Augustine
,
is
prooued
not
to
be
turned
into
the
body
of
Christ
,
because
both
doe
signifie
,
that
the
wicked
doe
not
eate
the
body
of
Christ
.
To
conclude
therefore
,
whereas
Bellarmine
argueth
thus
,
These
things
were
vsed
before
the
yeere
606.
therfore
they
belong
not
to
the
marke
of
the
beast
:
the
summe
of
my
answere
is
this
,
that
they
were
not
vsed
in
the
first
600.
yeers
:
and
againe
,
if
they
had
bene
vsed
then
,
yet
they
may
belong
to
the
marke
of
the
beast
now
,
for
the
reasons
before
alledged
.
The
12.
Chapter
.
Of
the
generation
and
nation
of
Antichrist
.
1.
THe
Iesuits
fift
disputation
is
concerning
the
generation
and
nation
of
Antichrist
,
whereof
he
shall
come
,
and
of
which
he
shal
especially
be
receiued
.
From
whence
as
he
vainely
supposeth
,
is
gathered
a
most
euident
demonstration
,
that
the
Pope
is
not
Antichrist
.
For
Antichrist
shall
be
receiued
of
the
Iewes
for
their
Messias
,
and
consequently
he
is
to
be
a
Iew
both
by
nation
and
religion
:
But
none
of
the
Popes
since
the
yeere
607.
hath
boene
receiued
of
the
Iewes
as
their
Messias
;
neither
hath
any
one
beene
a
Iew
either
in
nation
or
religion
:
therefore
the
Pope
is
not
Antichrist
:
or
rather
as
hee
ought
to
conclude
from
the
premisses
,
therefore
not
any
one
of
the
Popes
is
Antichrist
.
For
in
all
this
disputation
Bellarmine
presupposeth
that
to
be
true
,
which
we
haue
prooued
to
be
most
false
,
that
Antichrist
is
but
one
singular
person
,
and
accordingly
reasoneth
,
as
if
we
held
that
this
or
that
Pope
were
the
Antichrist
.
We
holdeindeed
that
euery
Pope
for
his
time
,
as
he
is
the
head
of
the
catholicke
Apostasie
,
so
is
an
Antichrist
:
but
the
Antichrist
is
the
whole
rowe
and
order
of
them
from
Boniface
the
third
downeward
.
If
therefore
Bellarmine
argueth
vpon
a
false
supposition
,
we
are
like
to
haue
but
a
simple
demonstration
of
it
.
But
let
vs
examine
his
disputation
.
Before
he
proposeth
his
proposition
,
as
the
basis
or
ground
of
his
demonstration
,
he
dealeth
with
vs
as
cunning
tradesmen
,
who
being
desirous
to
vtter
their
bad
wares
at
a
good
price
,
first
,
shew
those
that
are
worse
,
that
the
naughtinesse
of
the
worse
may
commend
and
set
foorth
those
that
be
not
so
bad
.
So
he
bringeth
forth
diuers
opinions
concerning
the
generation
of
Antichrist
,
and
first
those
that
are
false
and
absuide
,
as
namely
,
that
Antichrist
should
be
borne
of
a
virgine
by
the
operation
of
the
diuell
,
as
Christ
was
borne
of
a
virgin
,
by
the
operation
of
the
holy
Ghost
.
Which
opinion
is
propounded
by
the
author
of
the
treatise
concerning
Antichrist
,
falslie
ascribed
to
Augustine
.
Secondly
,
that
the
diuell
himselfe
is
Antichrist
,
who
shall
fayne
himsefe
to
haue
taken
flesh
of
a
virgine
,
at
Christ
truely
did
;
which
is
the
conceit
of
Hippolytus
:
vpon
whose
counterfeit
authority
the
Papists
in
other
points
concerning
this
controuersie
,
doe
so
much
relie
.
Thirdlie
,
that
Antichrist
shall
bee
a
true
man
,
but
withall
a
Diuell
,
by
the
incarnation
of
the
Diuell
;
euen
as
Christ
,
who
is
God
,
by
incarnation
became
man
:
which
opinion
(
saith
Bellarmine
)
Origen
thought
to
bee
possible
.
These
opinions
shew
into
what
absurdities
men
doe
fall
,
when
as
they
will
needes
be
comparing
Christ
with
Antichrist
,
as
the
Papists
in
many
things
do
.
Fourthly
,
that
Nero
who
died
aboue
1500.
yeares
agoe
should
come
againe
in
his
owne
person
to
be
Antichrist
.
2
But
these
wares
are
all
so
corrupt
,
that
Bellarmine
will
not
for
his
credit
sake
commend
them
vnto
vs
.
And
therefore
he
maketh
a
second
shew
of
such
opinions
as
are
more
probable
,
viz.
That
Antichrist
shall
be
borne
in
fornication
and
not
in
marriage
,
which
is
the
opinion
of
Damascen
and
some
others
.
And
secondly
,
That
be
shal
be
borne
of
the
Tribe
of
Dan
,
which
is
the
iudgement
of
twelue
of
the
Fathers
,
&
other
approued
Authors
among
the
Papists
;
and
generally
of
all
Papists
almost
besides
Bellarmine
himselfe
.
But
although
these
opinions
be
,
as
he
saith
,
very
probable
,
&
the
latter
commended
by
a
whole
Iury
of
auncient
writers
,
yet
because
they
cannot
be
proued
out
of
the
scriptures
,
he
will
not
put
them
into
our
hands
,
as
though
he
meant
to
warrant
them
.
So
that
now
we
must
needes
thinke
that
we
shall
be
well
dealt
withall
,
and
that
no
corrupt
or
counterfeit
stusse
shall
be
commended
vnto
vs
,
but
that
which
is
currant
and
warrantable
by
the
word
of
God
.
But
what
say
you
Bellarmine
,
cannot
this
opinion
that
Antichrist
shall
be
of
the
Tribe
of
Dan
,
be
proued
out
of
the
scripture
?
what
say
you
then
to
those
three
places
of
scripture
,
which
are
to
this
purpose
vsually
alledged
in
the
Church
of
Rome
?
the
first
Gen.
49.
17.
Dan
shal
be
a
serpent
in
the
way
,
&c.
The
second
,
Ier.
8.
16.
The
neying
of
his
horses
was
heard
from
Dan.
The
third
,
Apoc.
7.
where
12000.
of
euery
Tribe
being
sealed
to
saluation
,
the
Tribe
of
Dan
is
leftout
,
because
Antichrist
was
to
come
of
that
Tribe
.
To
the
first
of
these
places
Bellarmine
answereth
with
vs
,
that
the
propheticall
blessing
of
Iacob
,
was
verisied
in
Sampson
,
who
was
of
the
Tribe
of
Dan
:
&
that
Iacob
meaning
in
these
words
to
blesse
Dan
,
his
meaning
cannot
without
absurditie
be
peruerted
to
the
signification
of
a
curse
.
And
I
adde
,
that
they
might
with
as
good
reason
alledge
that
Antichrist
shal
be
of
the
Tribe
of
Beniamin
,
of
whom
it
is
said
,
verse
27.
that
he
shal
rauin
as
a
Wolfe
.
Ieremy
vndoubtedly
speaketh
not
of
Antichrist
,
nor
yet
as
Bellarmine
saith
,
of
the
Tribe
of
Dan
,
but
of
Nabuchadonosor
,
who
was
to
come
by
the
coast
or
countrey
called
Dan
,
to
destroy
Ierusalem
,
as
Ierome
rightly
expoundeth
.
Why
Dan
is
omitted
in
Apoc.
7.
it
is
not
wel
knowne
saith
Bellarmine
,
especially
seeing
Ephraim
also
which
was
one
of
the
greatest
Tribes
is
left
out
.
But
here
Bellarmine
doth
praeuaricari
,
and
by
trifling
betray
the
truth
.
For
it
is
not
true
that
Ephraim
is
left
out
:
for
seeing
Manasses
is
mentioned
Verse
6.
wee
must
needes
by
the
Tribe
of
Ioseph
mentioned
Verse
8.
vnderstand
the
Tribe
of
Ephraim
Neuerthelesse
,
this
may
truly
be
said
,
that
there
are
other
causes
of
this
omission
,
then
that
which
is
alledged
concerning
Antichrist
.
For
else
we
may
say
as
well
,
that
Antichrist
should
come
of
the
Tribe
of
Simeon
,
because
he
is
not
mentioned
in
the
blessing
of
Moyses
.
Deut.
33.
The
truth
is
,
that
where
the
holy
Ghost
numbreth
the
12.
Tribes
,
and
mentioneth
Leui
,
which
for
the
most
part
is
not
Iuda
Deut.
33.
Ephraim
&
Manasses
being
two
seuerall
&
great
Tribes
,
vnder
Ioseph
.
Deut.
27.
12.
Ezec
:
48.
32.
are
altogether
omitted
,
as
Dan.
Apo.
7.
Now
Dan
seemeth
to
be
omitted
,
rather
then
any
other
,
because
that
was
the
first
Tribe
which
fel
from
God
vnto
Idolatry
:
&
for
the
same
cause
(
as
some
thinke
)
the
genealogie
of
that
Tribe
is
omitted
in
the
first
booke
of
the
Chronicles
.
3
These
opinions
therfore
though
countenanced
with
the
authoritie
of
the
Fathers
,
Bellarmine
dareth
not
deliuer
as
matters
of
truth
,
because
they
cannot
be
proued
out
of
the
scriptures
.
The
which
in
truth
is
the
cause
why
we
reiect
all
the
fancies
of
the
Papists
concerning
Antichrist
,
wherin
they
differ
from
vs
,
because
that
although
many
of
them
were
also
the
opinions
of
the
auncient
writers
(
who
could
but
ghesse
at
the
meaning
of
prophecies
not
then
fulfilled
)
yet
they
cannot
be
proued
out
of
the
word
of
God
,
wherein
Antichrist
is
sufficiently
described
.
This
libertie
therefore
which
Bellarmine
lawfully
taketh
vnto
himself
in
reiecting
the
testimonies
of
the
Fathers
in
this
point
not
warranted
by
the
scriptures
,
must
in
equitie
also
be
graunted
vnto
vs
.
For
vpon
the
same
principle
or
ground
which
Bellarmine
here
setteth
downe
,
we
reason
against
the
Popish
conceits
after
this
maner
:
Those
opinions
concerning
Antichrist
which
cannot
be
proued
out
of
the
scriptures
,
are
not
to
be
held
as
certaine
truthes
,
or
beleeued
as
matters
of
faith
,
although
they
haue
the
testimony
of
the
Fathers
:
But
all
the
Popish
conceits
concerning
Antichrist
,
are
such
as
cannot
be
proued
out
of
the
scriptures
:
therefore
none
of
the
Popish
conceits
concerning
Antichrist
,
are
to
be
receiued
for
certaine
truthes
,
though
diuers
of
them
haue
the
testimony
of
the
Fathers
.
4
Now
let
vs
heare
in
the
third
place
what
those
things
are
which
Bellarmine
would
haue
vs
to
take
vpon
his
word
for
certaine
and
sound
in
this
point
.
There
be
two
things
saith
hee
,
most
certaine
:
one
that
Antichrist
shall
come
for
the
Iewes
especially
,
and
shal
be
receiued
of
them
for
their
Messias
.
The
other
,
that
he
shall
be
borne
of
the
Nation
of
the
Iewes
,
and
shall
be
circumcised
,
and
shall
at
the
least
for
a
time
obserue
the
Sabbath
.
On
which
two
points
the
proposition
of
the
syllogisme
before
rehearsed
doth
consist
,
the
which
Bellarmine
thought
to
set
out
as
true
,
by
setting
by
5
But
let
vs
see
how
he
proueth
these
things
which
he
saith
are
most
certaine
&
sure
,
&
from
whence
he
draweth
his
most
euident
demonstration
.
First
that
Antichrist
shall
be
receiued
of
the
Iewes
for
their
Messias
,
he
proueth
by
testimonies
of
scripture
,
by
authoritie
of
Fathers
,
and
by
reason
.
Out
of
the
scripture
he
produceth
two
testimonies
,
the
former
Ioh.
5.
43.
which
place
I
haue
heretofore
freed
from
the
corruptions
of
the
papists
,
shewing
that
our
Sauiour
Christ
doth
not
speake
absolutely
,
Another
shal
come
,
but
conditionally
,
If
an
other
shal
com
,
&
therfore
doth
not
foretel
what
they
were
afterwards
to
do
,
but
telleth
them
what
in
respect
of
their
present
disposition
they
were
readie
to
do
,
if
an
other
should
come
in
his
owne
name
vnto
them
,
not
sent
of
God
.
2.
Neither
doth
he
speake
definitely
of
Antichrist
,
but
indefinitly
of
any
false
teacher
.
3.
he
speaketh
of
those
Iews
,
to
whom
he
speaketh
,
who
could
not
be
the
receiuers
of
Antichrist
,
vnlesse
he
were
come
aboue
1500.
yeares
agoe
.
6
His
second
testimony
is
2.
Thess.
2.
10
11.
Because
they
receiued
not
the
loue
of
the
truth
that
they
might
be
saued
:
therfore
God
shall
send
them
the
efficacie
of
errour
that
they
may
beleeue
lyes
,
&c.
Which
words
he
vnderstandeth
of
the
Iewes
,
who
because
they
receiued
not
Christ
shal
therefore
be
seduced
by
Antichrist
.
But
the
place
is
plaine
inough
to
them
that
wil
vnderstand
.
The
Apostle
immediately
before
these
words
saith
,
that
Antichrist
shall
preuaile
with
them
that
perish
,
because
they
receiued
not
the
loue
of
the
truth
that
they
might
be
saued
:
And
immediately
after
these
words
,
(
Therfore
God
shall
send
them
the
efficacie
of
error
,
that
they
may
beleeue
lyes
)
he
addeth
,
that
all
might
be
iudged
or
condemned
that
haue
not
beleeued
the
truth
,
but
haue
taken
pleasure
in
vnrighteousnesse
.
In
which
words
the
Apostle
doth
not
goe
about
to
define
of
what
Nation
or
people
Antichrist
shal
be
receiued
:
but
hauing
described
Antichrist
as
by
other
arguments
,
so
in
the
last
place
by
this
effect
of
seducing
,
now
he
describeth
the
followers
of
Antichrist
,
who
shall
be
seduced
of
him
not
by
their
nation
,
but
by
their
condition
before
God
.
And
withall
cleareth
the
iustice
of
God
in
giuing
them
ouer
to
be
seduced
to
their
destruction
.
The
followers
of
Antichrist
are
described
by
their
condition
before
God
,
that
they
are
reprobates
,
or
such
as
perish
,
according
to
that
,
Math.
24.
24.
that
it
is
impossible
that
the
elect
should
finally
be
seduced
by
him
:
which
is
set
downe
,
not
so
much
to
be
a
note
wherby
to
discern
Antichrist
:
as
to
signifie
the
estate
of
those
that
follow
him
,
whom
before
hee
had
described
,
that
they
are
such
as
perish
,
and
that
worthily
.
For
as
I
said
,
in
the
next
words
he
cleareth
the
iustice
of
God
,
after
this
manner
:
On
such
as
haue
not
receiued
the
loue
of
the
truth
that
they
might
be
saued
,
nor
beleeued
the
same
,
but
haue
delighted
in
vnrighteousnesse
,
the
Lord
sendeth
iustly
the
efficacy
of
errour
,
that
they
may
beleeue
lyes
,
that
they
may
all
bee
condemned
:
But
the
followers
of
Antichrist
are
such
as
haue
not
receiued
the
loue
of
the
truth
,
that
they
might
be
saued
,
nor
beleeued
the
same
,
but
haue
delighted
in
vnrighteousnes
:
therfore
the
Lord
iustly
sendeth
vpon
them
strong
illusions
,
that
they
may
beleeue
lyes
,
that
all
such
as
beleeue
not
the
truth
,
but
delight
in
vnrighteousnesse
,
may
be
condemned
.
This
is
the
discourse
of
the
Apostle
,
concerning
the
followers
of
Antichrist
,
which
cannot
with
any
shewe
of
reason
be
restrained
to
the
Iewes
,
vnlesse
it
may
be
said
that
they
alone
are
such
as
perish
;
that
they
alone
haue
not
receiued
the
loue
of
the
truth
that
they
might
be
saued
;
that
they
alone
haue
not
beleeued
the
truth
,
&c.
for
he
saith
,
that
all
might
be
condemned
,
&c.
For
it
is
certaine
,
that
as
Antichrist
,
which
in
this
chapter
is
described
,
is
not
the
head
of
the
Iewes
,
but
of
counterfeit
Christians
:
so
the
Iewes
(
as
they
are
Iewes
)
are
not
the
followers
of
Antichrist
here
described
.
Antichrist
is
the
head
of
the
apostasie
or
reuolt
from
Christ
,
and
consequently
the
head
of
Apostate
Christians
.
1.
Tim.
4.
1.
Antichrist
shall
sit
in
the
Temple
of
God
,
that
is
,
shall
rule
and
raigne
ouer
the
Church
of
Christ
.
Antichrist
was
to
sit
in
Babylon
,
that
is
,
Rome
,
and
therein
was
to
succeed
the
Emperours
:
who
whiles
they
ruled
in
Rome
,
hindered
the
reuelation
and
dominion
of
Antichrist
.
All
which
points
as
they
do
fit
the
Pope
,
so
they
do
proue
that
the
Papists
be
the
followers
of
Antichrist
,
and
haue
receiued
the
name
and
marke
of
the
beast
.
And
hereof
there
can
be
no
doubt
,
if
this
description
also
agree
vnto
them
,
as
most
euidently
it
doth
.
For
seeing
they
are
the
Apostate
Christians
described
,
1.
Tim.
4
1.
3.
certaine
it
is
,
that
they
haue
not
receiued
the
loue
of
the
truth
,
that
they
may
be
saued
.
That
strong
illusion
is
sent
vpon
them
that
they
might
beleeue
lyes
,
&c.
it
appeareth
plainly
in
their
written
vanities
,
which
they
call
vnwritten
verities
,
in
their
legends
,
portuises
,
and
festiuals
fraught
full
of
incredible
lyes
,
in
their
ridiculous
dotages
&
deuout
superstitions
,
wherin
they
plainely
shewe
themselues
to
be
besotted
and
made
drunke
with
the
whore
of
Babilons
cuppe
of
fornications
,
and
to
be
giuen
ouer
to
beleeue
vntruthes
.
That
they
will
not
beleeue
the
truth
,
appeareth
by
their
manifolde
grosse
errors
,
from
which
they
wil
not
be
reclaimed
And
that
they
delight
in
iniquitie
appeareth
by
their
doting
vpon
the
doctrine
&
religion
of
Antichrist
,
which
as
there
it
is
opposed
to
the
truth
,
so
before
is
called
the
mystery
of
iniquitie
.
This
description
therfore
of
the
followers
of
Antichrist
,
ought
to
be
an
admonition
for
all
7.
Yea
,
but
(
saith
he
)
this
place
cannot
be
vnderstood
of
Christians
,
but
of
the
Iewes
:
for
he
saith
,
that
Antichrist
shal
be
sent
to
them
who
would
not
receiue
Christ
,
which
is
true
of
the
Iewes
,
but
vntrue
of
Christians
.
The
Apostle
speaketh
of
those
that
receiue
not
the
loue
of
the
truth
that
they
might
be
saued
,
which
may
be
verified
of
vnsound
Christians
(
as
the
Rhemists
themselues
on
this
place
do
graunt
)
that
is
,
of
all
those
who
content
themselues
with
a
bare
profession
of
the
faith
,
hauing
neither
a
true
faith
,
nor
yet
a
sound
loue
of
the
truth
.
A
sound
Christian
doth
not
only
professe
the
name
of
Christ
,
but
also
hath
some
good
vnderstanding
&
knowledge
of
the
truth
,
and
withall
an
assent
thereto
,
in
which
two
,
namely
knowledge
&
assent
,
consisteth
the
historicall
,
or
dogmatical
faith
:
&
not
only
a
knowledge
&
assent
(
for
so
much
the
diuels
haue
)
but
also
a
loue
&
liking
of
the
truth
;
&
not
onely
that
(
for
euen
hypocrites
&
temporary
beleeuers
may
attaine
to
a
loue
&
liking
of
the
truth
for
some
temporary
respects
)
but
also
a
speciall
application
of
the
promises
of
the
Gospell
vnto
himselfe
,
&
particular
apprehension
of
Christ
his
merits
,
whereby
he
is
receiued
of
the
beleeuer
to
iustification
&
saluation
.
Now
the
Papists
are
such
as
professe
Christ
,
but
indeed
receiue
him
not
,
nor
yet
the
loue
of
his
truth
that
they
might
be
saued
.
And
therfore
this
place
is
verified
of
them
.
For
doth
any
man
I
beseech
you
,
receiue
Christ
or
beleeue
in
him
,
who
doth
not
beleeue
that
Christ
is
his
Redeemer
&
Sauiour
?
But
if
thou
be
a
Papist
,
thou
must
not
beleeue
that
Christ
is
thy
Redeemer
&
Sauiour
;
thou
must
sing
Magnificat
,
but
thou
maist
not
say
with
Mary
,
that
thy
soule
reioyceth
in
God
thy
Sauiour
:
nor
with
Paul
,
that
Christ
hath
loued
thee
,
or
giuen
himselfe
for
thee
.
Gal.
2.
20.
Must
thou
beleeue
that
Christ
is
thy
Sauiour
&
redeemer
?
then
must
thou
beleeue
that
thou
art
redeemed
by
Christ
,
and
shalt
be
saued
by
him
.
Must
thou
beleeue
that
thou
hast
redemption
by
Christ
?
then
must
thou
also
beleeue
that
by
him
thou
hast
remission
of
sinnes
.
Ephe.
1.
7.
Col.
1.
14.
But
this
to
beleeue
without
speciall
and
extraordinary
reuelation
,
is
damnable
presumption
saith
the
Papist
.
Therefore
they
professe
Christ
,
but
they
receiue
him
not
.
Nay
,
they
are
so
farre
from
receiuing
Christ
by
a
lustifying
faith
,
that
they
might
be
saued
,
that
they
haue
not
so
much
as
the
historicall
faith
,
which
consisteth
in
knowledge
of
the
truth
&
assent
thereto
.
For
the
most
of
them
haue
no
knowledge
,
pleasing
themselues
in
their
implicite
faith
:
vnder
which
name
grosse
&
palpable
ignorace
is
commended
in
the
laitie
of
the
church
of
Rome
.
And
the
rest
assent
not
to
the
truth
,
but
set
themselues
against
it
.
So
that
whereas
all
the
faith
which
they
professe
themselues
to
haue
,
is
but
that
faith
which
is
also
in
the
diuels
,
yet
they
haue
not
euen
that
little
which
they
do
professe
.
But
the
Apostle
(
saith
Bellarmine
)
speaketh
in
the
pretertence
,
which
haue
not
receiued
the
loue
of
the
truth
,
&c.
not
in
the
future
:
therefore
this
speech
cannot
be
vnderstood
of
any
other
but
those
who
before
the
Apostle
wrote
this
,
had
refused
to
beleeue
the
preaching
of
Christ
&
his
Apostles
,
that
is
to
say
,
the
Iewes
.
Answ.
The
Apostle
speaking
both
of
the
sinne
of
the
Antichristians
,
and
of
their
punishment
,
which
presupposeth
their
sin
going
before
,
he
expresseth
their
sin
in
the
pretertence
,
which
is
to
be
referred
not
to
the
time
of
the
Apostles
writing
,
but
to
the
time
of
their
punishment
.
Antichrist
shal
be
receiued
of
those
that
perish
.
But
why
shal
they
perish
?
because
they
haue
not
receiued
the
loue
of
the
truth
,
&c.
But
this
appeareth
more
plainly
,
ver.
12.
God
shal
send
them
strong
illusions
to
beleeue
lies
,
that
al
may
be
condemned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
haue
not
beleeued
,
that
is
,
that
shall
not
haue
beleeued
the
truth
,
Qui
non
crediderint
veritati
,
but
haue
delighted
,
that
is
,
but
shall
haue
delighted
in
iniquitie
,
Sed
acquieuerint
in
iniustitia
.
Conferre
with
this
place
Mar.
16.
16.
Goe
preach
the
Gospell
saith
our
Sauiour
Christ
,
to
euery
creature
,
baptising
them
(
as
it
is
in
Mathew
28.
19.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
H●…
that
hath
8
To
these
testimonies
of
scripture
he
addeth
the
authoritie
of
diuers
Fathers
,
who
supposed
that
Antichrist
was
to
be
receiued
of
the
Iewes
,
and
accordingly
expound
the
place
alledged
out
of
2.
Thess.
2.
10.
11.
Ans.
So
they
held
that
Antichrist
should
come
of
the
Tribe
of
Dan
,
&
accordingly
expounded
some
places
of
scripture
,
which
no
man
now
vnlesse
he
will
be
too
ridiculous
,
can
vnderstand
of
Antichrist
.
Therefore
as
Bellarmine
in
that
point
answered
a
whole
dozen
of
Fathers
,
so
may
I
answere
here
with
as
good
reason
,
that
although
this
opinion
might
seeme
probable
to
the
Fathers
in
their
time
,
liuing
before
the
reuelation
of
Antichrist
,
yet
now
there
is
no
probabilitie
in
it
,
seeing
it
cannot
onely
not
be
proued
out
of
the
scripture
,
but
as
you
heard
,
is
confuted
both
by
the
scripture
and
the
euent
.
9
Let
vs
therefore
in
the
third
place
consider
his
reason
:
Antichrist
shall
without
doubt
ioyne
himselfe
first
and
chiefly
to
those
who
are
readie
to
receiue
him
:
But
the
Iewes
are
readie
to
receiue
him
,
not
the
Christians
nor
the
Gentiles
,
therefore
Antichrist
first
and
principally
shall
ioyne
himselfe
to
the
Iewes
.
First
to
the
proposition
I
answere
,
that
Antichrist
shall
ioyne
himselfe
not
to
any
whatsoeuer
,
but
to
those
in
the
Church
that
are
readie
to
receiue
him
.
For
as
Cyprian
truly
noteth
,
They
be
the
seruants
of
God
whom
the
diuell
troubleth
,
and
they
are
Christians
whom
Antichrist
impugneth
,
Neque
enim
quaerit
illos
,
quos
iam
subegit
,
aut
gestit
euertere
quos
iam
suos
fecit
.
For
he
seeketh
not
those
whom
he
hath
alreadie
subdued
,
or
desireth
to
ouerthrowe
those
whom
hee
hath
already
made
his
owne
,
the
enemie
&
aduersary
of
the
church
:
whome
hee
hath
estraunged
and
kept
foorth
of
the
Church
,
them
he
neglecteth
and
passeth
by
as
captiues
and
ouercome
:
those
he
assaulteth
,
in
whom
he
perceiueth
Christ
to
dwell
.
If
therefore
Antichrist
be
ledde
by
the
spirit
of
Sathan
,
then
no
doubt
he
shall
passe
by
both
Iewes
&
Insidels
,
&
set
himselfe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
the
Iewes
are
readie
to
receiue
Antichrist
.
2.
negatiue
,
that
the
Christians
and
Gentiles
are
not
readie
to
receiue
him
.
The
former
hee
proueth
,
because
the
Iewes
do
yet
looke
for
their
Messias
,
who
shall
be
a
temporall
King
,
such
a
one
as
Antichrist
shall
bee
.
But
this
reason
is
built
on
false
suppositions
.
First
,
that
Antichrist
shall
be
one
particular
man
,
which
we
haue
proued
to
be
false
.
Secondly
,
that
Antichrist
shall
professe
himselfe
to
be
the
Messias
of
the
Iewes
,
which
as
it
hath
bene
disproued
out
of
the
scriptures
,
so
can
it
not
with
any
colour
of
reason
be
proued
out
of
the
same
.
For
as
hath
bene
shewed
,
Antichrist
is
the
head
of
the
Catholike
Apostasie
or
Apostate
Christians
,
sitting
in
Babylon
,
that
is
,
Rome
,
professing
her selfe
the
church
of
God
,
being
one
of
the
seuen
heads
of
the
Romane
state
,
succeeding
the
●…mperours
in
the
gouernment
of
Rome
,
&c.
Thirdly
,
as
Antichrist
shall
not
be
such
a
one
as
the
expected
Messias
of
the
Iewes
:
so
there
is
no
necessitie
that
there
should
such
a
one
come
to
the
Iewes
,
as
they
expect
.
The
second
part
also
of
his
assumption
is
false
.
For
although
sound
and
constant
Christians
bee
not
readie
to
receiue
Antichrist
,
but
alwayes
haue
bene
readie
to
resist
him
euen
vnto
the
death
:
yet
vnsound
and
back-sliding
Christians
,
who
embrace
not
the
loue
of
the
truth
that
they
might
be
saued
,
either
are
as
readie
to
receiue
Antichrist
,
as
they
are
apt
and
prone
to
decline
from
the
truth
(
a
searefull
caueat
to
those
which
waxe
wearie
of
the
Gospell
)
or
alreadie
haue
reuolted
from
Christ
to
Antichrist
,
&
haue
receiued
the
marke
of
the
beast
.
Yea
,
but
Christians
saith
he
,
doo
not
expect
Antichrist
,
as
the
Iewes
doo
.
The
Iewes
looke
for
him
with
ioy
,
as
for
their
Messias
,
but
the
Christians
with
feare
.
I
answere
,
as
true
Christians
looke
not
at
all
for
the
expected
Messias
of
the
Iewes
to
be
Antichrist
,
but
acknowledge
him
that
is
come
:
so
Papists
,
but
that
they
cannot
see
the
wood
for
trees
,
might
in
stead
of
looking
for
Antichrist
,
looke
vppon
him
.
10
The
second
thing
which
Bellarmine
deliuereth
concerning
Antichrist
for
a
certaine
truth
,
is
,
That
Antichrist
shall
be
a
Iew
both
by
Nation
and
Religion
;
that
is
,
he
shall
be
a
Iew
borne
,
hee
shall
be
circumcised
,
hee
shall
be
an
obseruer
of
the
Iewes
Sabboth
,
and
other
Iewish
ceremonies
.
But
how
is
this
certaine
truth
proued
?
forsooth
from
the
premisses
.
For
the
Iewes
will
not
receiue
one
for
their
Messias
,
that
is
not
a
Iew
borne
,
nor
circumcised
.
Nay
,
it
is
not
to
bee
doubted
,
but
that
as
the
Iewes
looke
for
their
Messias
out
of
the
family
of
Dauid
;
so
hee
will
faigne
himselfe
to
be
of
the
Tribe
of
Dauid
,
although
indeed
he
be
of
the
Tribe
of
Dan.
But
this
Popish
conceit
,
built
vpon
their
owne
vaine
imaginations
,
needeth
no
answere
.
For
seeing
I
haue
ouerthrowne
their
former
assertion
,
wherevpon
this
is
grounded
;
therefore
this
building
of
it selfe
falleth
to
the
ground
,
Whosoeuer
(
saith
hee
)
shall
be
receiued
of
the
Iewes
for
their
Messias
,
he
shall
be
a
Iew
borne
,
and
circumcised
,
but
Antichrist
shall
be
receiued
of
the
Iewes
for
their
Messias
:
as
hath
bene
proued
,
therefore
Antichrist
shall
be
a
Iew
borne
,
&c.
The
proposition
is
not
altogether
true
,
for
the
Herodians
receiued
Herod
for
The
assumption
I
haue
alreadie
disproued
,
shewing
that
Antichrist
was
not
to
be
receiued
of
the
Iewes
for
their
Messias
,
and
therefore
there
is
no
validitie
in
this
argument
.
In
the
next
place
therefore
for
want
either
of
reason
,
or
authoritie
of
scripture
,
he
vnderproppeth
this
tottering
wall
with
testimonies
of
Fathers
;
but
such
as
either
himselfe
before
hath
reiected
,
or
else
in
this
question
may
by
the
same
reason
be
little
regarded
.
The
twelue
Fathers
(
saith
hee
)
which
affirmed
that
Antichrist
shall
be
of
the
Tribe
of
Dan
,
doo
therefore
holde
that
hee
should
be
a
Iew
borne
.
But
himselfe
hath
tolde
vs
,
that
we
are
not
to
beleeue
them
,
because
their
opinion
cannot
bee
prooued
out
of
the
scriptures
:
and
therefore
by
the
same
reason
,
neither
they
,
nor
the
rest
are
to
be
beleeued
in
this
point
,
which
hath
no
ground
in
the
word
of
God
.
And
thus
his
most
euident
demonstration
is
come
to
nothing
.
For
although
the
Iewes
receiue
not
the
Pope
for
their
Messias
,
but
rather
esteeme
of
him
as
of
an
other
Pharao
,
and
withall
apply
vnto
him
all
that
is
spoken
either
of
Antichrist
,
as
the
Papists
say
,
or
of
the
type
of
Antichrist
Chap.
13.
Of
the
seate
or
See
of
Antichrist
.
1
OVr
aduersaries
sixt
disputation
is
,
concerning
the
seat
or
See
of
Antichrist
,
concluded
in
this
syllogysme
.
Antichrist
shall
sit
at
Ierusalem
,
and
not
at
Rome
:
the
Pope
sitteth
at
Rome
,
&
not
at
Ierusalem
:
therefore
the
Pope
is
not
Antichrist
.
The
proposition
,
concerning
which
all
the
controuersie
is
,
is
first
proued
by
testimonies
of
scriptures
,
&
afterwards
defended
against
our
obiections
.
His
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
proofe
standeth
on
three
testimonies
of
scripture
.
The
first
Apoc.
11.
8.
where
Iohn
saith
,
that
Enoch
&
Elias
shal
be
slaine
of
Antichrist
in
Ierusalem
.
And
their
bodies
shal
lie
in
the
streets
of
the
great
Citie
,
which
is
called
spirituall
Sodome
or
Egypt
,
where
our
Lord
also
was
crucified
.
But
what
if
Iohn
speaketh
neither
of
Antichrist
,
nor
of
Enoch
&
Elias
,
nor
of
Ierusalem
?
that
hee
speaketh
not
of
Antichrist
,
it
may
bee
doubted
.
For
verse
7.
hee
saith
,
that
the
beast
which
ascendeth
out
of
the
deepe
(
which
seemeth
to
bee
the
former
beast
described
in
the
beginning
of
Chap.
13.
)
shall
kill
the
two
witnesses
.
And
verse
2.
it
is
said
that
the
court
of
the
Temple
should
be
giuen
to
the
Gentiles
,
and
that
they
should
tread
vpon
the
holy
Citie
42.
moneths
,
which
is
the
time
allotted
to
the
persecution
of
the
beast
with
seuen
heads
,
Apoc.
13.
5.
Besides
,
the
Papists
teach
,
that
Antichrist
shall
bee
the
Prince
of
the
Iewes
and
counterfeit
Christians
:
therefore
by
their
owne
doctrine
,
this
persecution
of
the
Church
by
the
Gentiles
,
should
not
be
the
persecution
vnder
Antichrist
.
And
that
Enoch
and
Elias
be
not
here
spoken
of
,
it
hath
bene
shewed
before
:
&
thirdly
,
that
the
holy
Ghost
doth
not
meane
Ierusalem
,
I
haue
heretofore
proued
.
But
suppose
that
S.
Iohn
did
speake
both
of
Antichrist
,
as
it
Where
the
two
witnesses
are
put
to
death
,
there
is
the
seate
of
Antichrist
,
at
Ierusalem
the
two
witnesses
are
put
to
death
,
therefore
at
Ierusalem
is
the
seate
of
Antichrist
:
I
answere
first
to
the
proposition
,
that
it
being
generally
vnderstood
,
is
false
:
if
particularly
,
then
Bellarmines
argumentation
is
not
a
syllogisme
,
but
a
paralogisme
.
And
to
the
assumption
I
answer
negatiuely
,
&
that
answer
I
haue
heretofore
made
good
,
prouing
that
not
Ierusalem
is
here
meant
,
but
ciuitas
Romana
(
the
Citie
and
Empire
of
Rome
)
which
euery
where
in
the
Apocalyps
,
is
called
the
great
Citie
,
wherein
,
and
by
authoritie
wherof
,
our
Lord
was
crucified
.
See
the
first
booke
,
chap.
2.
§
16.
17.
2
His
second
testimonie
is
,
Apoc.
7.
16.
wherevnto
I
haue
answered
before
in
the
second
chapter
of
the
first
booke
,
§
.
18.
But
as
from
that
place
hee
would
proue
that
Rome
is
not
the
seate
of
Antichrist
,
so
by
another
argument
which
he
addeth
,
he
proueth
that
it
is
Ierusalem
.
For
saith
hee
,
If
Antichrist
be
a
Iew
,
and
professe
himselfe
to
be
the
Messias
and
King
of
the
Iewes
,
then
no
doubt
he
will
sit
in
Ierusalem
:
but
the
former
of
these
I
haue
disproued
in
the
former
chapter
,
and
therefore
further
answere
needeth
not
.
Yea
,
but
foure
of
the
Fathers
auouch
that
Antichrist
shall
sit
at
Ierusalem
.
Although
they
did
,
yet
Bellarmine
hath
taught
vs
that
we
are
not
bound
to
beleeue
them
,
vnlesse
their
assertion
can
be
proued
out
of
the
scriptures
.
And
yet
of
these
foure
Fathers
which
he
alledgeth
,
Lactantius
speaketh
not
of
Antichrist
.
Hierome
and
Theodoret
,
where
they
deliuer
3
His
third
testimonie
is
2.
Thess.
2.
4.
In
so
much
that
he
sitteth
in
the
Temple
of
God
.
Of
which
words
there
be
many
expositions
saith
Bellarmine
:
some
by
the
Temple
of
God
vnderstand
the
mindes
of
the
faithfull
,
in
which
Antichrist
shall
sit
after
he
hath
seduced
them
:
which
interpretation
agreeth
fitly
to
the
Pope
,
who
only
sitteth
as
it
were
a
God
in
the
mindes
of
men
,
prescribing
lawes
to
binde
the
conscience
,
and
that
with
guilt
of
mortall
sinne
,
as
they
speake
.
Others
expound
these
wordes
of
Antichrist
and
his
whole
people
,
who
is
therefore
said
to
sit
in
templum
because
Antichrist
shall
professe
himselfe
with
his
people
,
to
be
the
true
church
of
God
:
which
also
most
fitly
agreeth
to
Others
by
the
temple
,
vnderstand
the
churches
of
the
Christians
,
which
Antichrist
shall
make
subiect
to
himselfe
.
Rome
.
Others
by
the
temple
of
God
,
vnderstand
the
temple
of
God
at
Ierusalem
,
wherin
Antichrist
shall
sit
,
and
this
(
saith
Bellarmine
)
is
the
more
common
,
more
probabte
,
and
more
literall
opinion
.
I
doubt
not
but
that
it
is
an
opinion
more
plausible
to
the
Papists
,
who
care
not
what
they
holde
concerning
Antichrist
,
so
that
it
agree
not
to
the
Pope
.
But
of
these
three
things
which
Bellarmine
avoucheth
in
commendation
of
this
conceit
,
two
are
false
,
and
the
third
is
to
no
purpose
.
For
neither
is
this
exposition
more
common
among
the
auncient
Fathers
,
then
that
other
,
which
by
the
temple
vnderstandeth
the
churches
of
the
Christians
:
which
heretofore
we
haue
shewed
to
haue
beene
the
iudgement
of
Theodoret
,
Ierome
,
Chrysostome
,
Theophylact
,
Oecumenius
,
&c.
And
although
it
were
the
more
common
exposition
,
yet
that
would
not
proue
it
to
be
more
true
,
for
truth
goeth
not
by
voices
,
neither
is
to
be
weighed
by
multitude
of
suffrages
,
but
by
weight
of
reason
.
Neither
is
it
more
probable
:
for
if
the
temple
shall
neuer
be
reedified
,
as
hath
bene
shewed
,
then
is
there
no
probabilitie
that
Antichrist
should
sit
in
it
.
Neither
were
that
materiall
,
though
it
were
more
literall
,
vnlesse
the
literall
were
vsuall
.
For
in
all
the
Epistles
by
the
temple
of
God
is
meant
the
Church
:
and
there
is
an
vsuall
metonymie
betwixt
the
words
which
signifie
either
the
assembly
,
or
the
place
of
the
assembly
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
the
place
,
is
often
vsed
for
Yea
but
(
saith
Bellarmine
)
in
the
scripture
of
the
new
testament
,
by
the
temple
of
God
are
neuer
vnderstood
the
churches
,
that
is
to
say
,
the
temples
of
Christians
.
The
more
absurd
is
he
to
vnderstand
this
place
of
a
materiall
temple
,
contrary
to
the
vsuall
acceptation
of
the
word
in
the
writings
of
the
Apostles
.
The
Apostle
therfore
by
temple
,
meaneth
not
a
materiall
temple
of
wood
and
stone
,
but
a
spirituall
temple
compact
of
liuing
stones
:
and
by
sitting
in
the
temple
,
not
a
corporall
gesture
,
for
Antichrist
is
to
sit
there
as
God
,
that
is
,
he
is
to
rule
and
raigne
in
the
church
of
God
,
as
if
he
were
a
god
vpon
earth
.
But
of
this
whole
matter
,
see
more
in
the
first
booke
,
chapt
.
2.
§
13.
&
14.
&
15.
4
Now
let
vs
come
to
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
disproofe
of
our
assertion
,
who
hold
that
Antichrist
shall
sit
not
at
Ierusalem
but
at
Rome
,
and
in
Rome
professing
her selfe
the
church
of
God
.
First
by
a
fond
cauillation
,
wherein
hee
greatly
pleaseth
himselfe
,
he
seeketh
to
driue
vs
to
an
absurditie
.
For
(
saith
hee
)
if
Antichrist
shall
sit
in
the
Church
of
God
,
and
if
the
Pope
be
Antichrist
,
then
the
church
wherein
the
Pope
sitteth
is
the
true
church
:
and
consequently
the
Protestants
and
all
others
that
be
not
of
that
church
,
are
out
of
the
church
,
&c.
This
cauill
is
to
be
resolued
into
three
syllogismes
.
1.
Antichrist
sitteth
in
the
Church
of
Christ
,
The
Pope
of
Rome
is
Antichrist
,
therfore
saith
Bellarmine
,
the
Pope
sitteth
in
the
true
church
of
Christ
.
But
hee
might
as
well
conclude
thus
:
Hee
that
professeth
the
name
of
Christ
is
a
Christian
:
the
Papist
,
the
Anabaptist
,
the
Familist
,
&c.
professeth
the
name
of
Christ
,
therefore
the
Papist
,
the
Anabaptist
,
the
Familist
is
a
true
Christian.
But
hath
not
Bellarmine
learned
so
much
Logicke
as
not
to
foist
into
the
conclusion
,
that
which
is
not
contained
in
the
premisses
?
the
word
true
is
not
contained
in
the
premisses
,
and
therefore
sophistically
thrust
into
the
conclusion
.
For
Antichrist
may
sit
in
the
church
,
although
not
in
the
true
Church
.
Generally
the
Church
of
Christ
signifieth
the
company
of
Christians
,
that
is
,
of
those
that
professe
the
name
of
Christ
.
But
as
of
Christians
,
some
are
onely
in
title
and
profession
,
some
indeed
&
in
truth
:
so
of
Churches
,
some
are
onely
in
title
and
profession
Churches
of
Christ
,
others
are
his
true
Churches
.
Now
Antichrist
he
was
to
be
an
Apostata
,
and
the
head
of
the
Catholike
apostasie
:
therfore
the
church
whereof
Antichrist
is
the
head
,
although
it
be
in
title
and
profession
a
church
of
Christ
,
as
being
a
company
of
them
that
are
christened
,
and
professe
the
name
of
Christ
:
yet
it
is
but
an
apostaticall
church
;
a
church
which
of
a
faithfull
Citie
is
become
an
harlot
;
and
of
the
true
Church
of
God
,
the
whore
of
Babylon
.
But
may
not
this
absurditie
rather
be
returned
vpon
the
Papists
,
who
by
the
templeof
God
2.
Thess.
2.
4.
vnderstand
that
temple
which
Antichrist
shall
build
at
Ierusalem
?
Antichrist
shall
sit
in
the
temple
of
God
,
saith
the
Apostle
,
Antichrist
shal
sit
in
that
temple
which
himselfe
shall
build
at
Ierusalem
saith
the
Papist
,
therefore
that
temple
which
he
shall
build
at
Ierusalem
shall
be
indeed
the
temple
of
God
.
Whereas
in
truth
according
to
their
owne
conceits
,
it
were
rather
to
be
called
the
temple
of
the
diuell
.
If
any
man
obiect
that
it
might
after
a
sort
be
called
the
temple
of
God
,
because
the
temple
of
God
did
stand
there
,
and
because
Antichrist
will
pretend
to
make
it
to
the
honor
of
God
,
wherevnto
the
former
temple
was
erected
:
I
answere
by
the
like
reason
the
church
of
Rome
may
be
called
the
church
of
God
,
bicause
once
it
was
a
true
church
,
and
stil
is
in
title
&
profession
the
church
ofChrist
:
although
in
truth
it
be
but
little
more
the
church
of
Christ
,
then
Antichrists
imaginary
temple
at
Ierusalem
would
be
the
temple
of
God
.
5
His
second
syllogisme
which
is
inferred
vpon
the
former
is
this
.
If
the
Pope
sit
in
the
true
Church
of
God
then
the
church
of
Rome
is
the
onely
true
Church
(
for
the
Church
of
Christ
is
one
as
Christ
is
one
)
:
but
the
Pope
sitteth
in
the
true
church
of
God
,
as
was
proued
in
the
former
syllogisme
,
therefore
the
church
of
Rome
is
the
onely
true
church
of
Christ
First
,
I
answere
to
the
proofe
of
his
proposition
.
The
Catholike
&
inuisible
Church
of
Christ
is
one
sheepfolde
vnder
one
shepheard
Christ
:
but
particular
&
visible
churches
are
more
then
one
,
as
the
church
of
Corinth
,
the
church
of
Rome
,
the
seuen
churches
in
the
Apocalyps
,
and
all
the
Churches
of
the
Gentiles
mentioned
Rom.
16.
4.
and
therefore
the
church
of
Rome
,
although
it
were
a
true
visible
church
,
yet
were
it
but
a
particular
church
,
and
therefore
not
the
onely
true
church
.
But
now
the
church
of
Rome
is
not
a
true
visible
church
of
Christ
,
but
the
whore
of
Babylon
,
an
adulterous
,
and
Idolatrous
,
and
Apostaticall
church
,
which
once
was
Rome
,
as
Petrarch
saith
,
now
Babylon
;
once
Bethel
,
now
Bethauen
:
once
the
Church
of
Christ
,
now
the
synagogue
of
Antichrist
,
as
hath
bene
proued
.
And
therefore
there
being
no
truth
either
in
the
proposition
,
or
the
assumption
,
I
answere
the
proposition
by
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
although
the
Pope
did
sit
in
the
true
church
,
yet
it
followeth
not
that
therefore
the
church
of
Rome
is
the
onely
true
Church
:
and
the
assumption
by
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
Pope
doth
not
sit
in
the
true
church
,
and
therefore
there
is
no
shewe
of
reason
in
this
cauill
.
6
His
third
syllogisme
is
inferred
vpon
the
second
:
If
the
Church
of
Rome
be
the
onely
true
Church
,
then
those
which
are
not
members
of
this
Church
,
whereof
the
Pope
is
head
,
as
namely
the
Protestants
,
are
out
of
the
Church
.
But
now
(
say
I
)
the
church
of
Rome
is
so
farre
from
being
the
onely
true
church
,
as
that
it
is
that
Babylon
,
Apoc.
18.
4.
from
which
we
are
commaunded
to
seperate
,
if
wee
will
bee
saued
:
there
being
no
saluation
in
that
Church
for
those
that
receiue
and
retaine
the
marke
of
the
beast
,
Apoc.
14.
9.
therefore
this
also
is
a
fond
and
sophisticall
cauill
.
Notwithstanding
,
as
the
adulterous
and
apostaticall
state
of
Israel
vnder
Ieroboam
and
Achab
,
so
the
Church
of
Rome
vnder
the
Pope
,
may
be
called
the
church
of
God
:
in
respect
both
of
some
notes
and
signes
of
a
visible
Church
,
as
the
administration
of
some
sacraments
and
profession
of
the
name
of
the
Lord
,
and
also
of
some
reliques
and
remainder
,
as
it
were
the
gleanings
of
the
inuisible
Church
.
In
Israell
,
although
an
Apostaticall
and
Idolatrous
state
,
the
sacrament
of
circumcision
was
retained
:
so
in
the
church
of
Rome
,
the
sacrament
of
baptisme
.
The
church
of
Israel
professed
Iehouah
to
be
their
God
,
although
they
worshipped
him
Idolatrously
:
so
the
church
of
Rome
professeth
the
name
of
Christ
,
but
exceedeth
Israel
in
Idolatry
.
In
Israel
euen
vnder
Achab
the
Lord
had
reserued
7000.
who
neuer
bowed
their
knee
to
Baal
:
and
so
we
doubt
not
,
but
that
in
the
corruptest
times
of
Popery
,
the
Lord
hath
reserued
some
who
haue
not
receiued
the
marke
of
the
beast
.
And
as
the
church
of
Sardis
was
still
called
the
church
of
Christ
,
although
greeuously
fallen
from
Christ
,
because
they
still
professed
the
name
of
Christ
,
and
retained
no
doubt
the
Sacrament
of
Baptisme
,
and
had
among
them
some
fewe
names
that
had
not
defiled
themselues
:
so
I
confesse
with
Caluin
,
that
the
church
of
Rome
may
be
called
a
church
of
Christ
,
both
in
respect
of
some
vestigia
and
outward
notes
of
a
visible
church
,
as
administration
of
Baptisme
,
and
profession
of
the
name
of
Christ
,
and
some
secret
reliques
of
the
inuisible
church
,
which
haue
not
bowed
their
knees
to
Rome
.
Thou
hast
a
name
that
thou
liuest
,
but
indeed
art
dead
:
thou
professest
7
Heere
Bellarmine
obiecteth
two
things
:
If
there
remaine
in
the
church
of
Rome
but
ruines
and
reliques
of
a
true
church
,
then
the
church
may
be
ruinated
,
and
the
truth
hath
lyed
,
who
saith
,
that
the
gates
of
hell
shall
neuer
preuaile
against
it
.
Ans.
The
Catholike
and
inuisible
church
of
Christ
,
which
is
the
whole
company
of
the
elect
,
can
neuer
faile
:
But
visible
and
particular
churches
which
consist
of
hypocrites
many
times
and
vnsounde
christians
(
which
are
in
the
visible
church
,
but
are
not
of
the
inuisible
)
as
the
greater
part
,
may
faile
and
fall
away
,
although
not
one
sound
christian
that
Corinth
,
Ephesus
,
and
many
other
famous
Churches
,
which
were
planted
by
the
Apostles
.
Againe
saith
Bellarmine
:
If
the
Church
be
ruinated
,
and
the
ruines
remaine
in
Poperie
,
then
the
Papists
haue
the
Church
,
although
decayed
and
ruinated
,
but
the
Protestants
haue
no
Church
;
not
entyre
,
for
the
entyre
Church
is
ruinated
:
not
ruinated
or
decayed
,
for
the
ruines
are
among
the
Papists
.
What
haue
they
then
?
a
new
building
,
which
because
it
is
new
,
is
none
of
Christs
,
and
therefore
who
seeth
not
,
that
it
is
safer
to
liue
in
the
church
decayed
,
then
in
no
church
at
all
?
But
in
this
cauill
there
is
not
so
much
as
any
shew
of
reason
,
vnlesse
he
take
that
for
graunted
,
(
which
we
do
most
confidently
denie
,
and
they
are
neuer
able
to
proue
)
that
the
church
of
Rome
not
onely
is
the
true
church
of
Christ
,
but
also
the
onely
true
church
.
For
otherwise
the
church
of
Rome
may
fall
,
and
yet
the
Catholike
church
of
Christ
may
stand
,
yea
,
shall
stand
,
maugre
the
force
of
Antichrist
,
and
malice
of
Sathan
himselfe
.
And
as
for
the
church
of
the
Protestants
,
it
is
no
new
building
,
as
Antichrist
vaunteth
,
but
is
a
part
of
the
Catholike
church
of
Christ
,
reformed
and
renewed
according
to
the
word
of
God
,
and
the
example
of
the
primitiue
church
:
euen
as
the
Church
of
Iuda
vnder
Iosias
,
was
no
new
building
,
but
the
olde
frame
,
as
it
was
vnder
Dauid
,
renewed
and
reformed
according
to
the
lawe
of
God
.
8
The
exceptions
which
he
taketh
against
our
arguments
,
concluding
that
Rome
is
the
seate
of
Antichrist
,
I
haue
for
the
by
mysticall
Babylon
we
are
to
vnderstand
Rome
Heathenish
,
not
Rome
christned
,
because
S.
Iohn
speaketh
of
that
Rome
which
had
dominion
ouer
the
kings
of
the
earth
,
and
which
is
said
to
bee
drunke
with
the
bloud
of
the
Saintes
and
Martyrs
of
Iesu.
I
aunswere
,
that
although
these
notes
agreed
not
to
Popish
Rome
,
yet
we
might
vnderstand
the
Apostle
thus
,
that
that
citie
which
then
had
dominion
ouer
the
Kings
of
the
earth
,
&
then
persecuted
the
Saints
,
is
called
Babylon
:
because
it
was
to
be
the
seate
or
See
of
Antichrist
.
But
now
these
notes
agree
also
to
Popish
Rome
,
both
in
respect
of
dominion
vsurped
more
insolently
ouer
the
Kings
of
the
earth
by
the
Pope
,
then
by
any
Emperour
:
and
in
regarde
of
most
cruell
persecution
of
the
Saintes
of
Christ
,
as
before
hath
beene
shewed
.
9
Againe
,
whereas
we
proue
that
Antichrist
shall
sit
in
the
church
of
God
because
the
Apostle
saith
,
he
shall
sit
in
the
Temple
of
God
,
and
withall
affirme
that
this
cannot
be
vnderstood
of
the
Temple
of
Ierusalem
,
which
now
is
vtterly
destroied
,
&
is
no
more
to
be
reedified
,
as
Daniel
testifieth
chap.
9.
verse
27.
hee
answereth
that
Daniel
would
say
something
that
he
doth
not
say
:
eyther
that
the
Temple
should
not
be
reedified
vntil
a
little
before
the
ende
of
the
world
.
But
Daniel
doth
not
say
vntill
a
litle
before
the
end
:
but
as
their
owne
translation
readeth
,
Vsque
ad
consummationem
&
finem
perseuerabit
desolatio
,
the
desolation
shall
continue
vntill
the
consummation
and
ende
:
or
as
Ierome
saith
,
Vsque
ad
finem
mundi
,
vnto
the
ende
of
the
world
:
or
as
other
,
Vsque
ad
consummationem
eamque
praecisam
.
As
it
is
said
of
Michel
,
2.
Sam.
6.
23.
that
she
had
no
childe
vntill
the
day
of
her
death
.
And
of
Ioseph
,
that
he
knew
not
Mary
vntill
shee
had
brought
forth
her
first
begotten
sonne
,
Math.
l.
24.
&
of
Christ
,
that
he
will
be
with
the
faithfull
vntill
the
ende
of
the
worlde
,
Mat.
28.
20.
Not
that
Michel
at
her
death
,
or
a
little
before
had
children
:
not
that
Ioseph
euer
knew
Mary
:
nor
that
Christ
will
euer
forsake
the
faithful
:
So
that
this
word
vntil
in
the
scriptures
signifieth
rather
perpetuitie
then
cessation
before
the
time
,
which
seemeth
therby
to
be
limited
.
Whereas
therfore
Daniel
saith
that
the
temple
should
lie
desolate
vntil
the
end
&
consummation
of
the
world
,
it
is
as
much
as
if
he
had
said
,
that
it
should
neuer
be
reedified
.
Or
if
that
were
not
Daniels
meaning
,
them
he
must
say
,
that
although
the
temple
should
be
built
againe
,
yet
as
it
was
desolate
before
it
be
built
,
so
afterward
the
abhomination
of
desolation
,
that
is
,
Antichrist
or
his
Image
,
should
remain
in
it
to
the
end
.
Yea
but
the
Primitiue
Church
beleeued
that
the
temple
should
neuer
be
built
againe
,
and
held
this
assertion
of
the
Papists
as
a
Iewish
fable
.
And
as
touching
the
abhomination
of
desolation
,
it
hath
bene
shewed
that
our
Sauiour
Christ
by
a
metonymie
vnderstandeth
that
the
temple
shall
neuer
perfectly
be
reedified
,
but
that
the
reedifying
is
to
be
begunne
,
and
that
in
the
temple
so
begunne
Antichrist
shall
sit
.
Thus
shamefully
the
wilfull
patrones
of
errour
,
sticke
not
to
drawe
the
scripture
to
their
fancies
,
not
caring
to
conforme
their
iudgement
to
the
scripture
.
Daniel
in
that
place
speaketh
not
a
word
of
Antichrist
,
nor
yet
of
Antiochus
his
type
,
but
of
the
vtter
desolation
and
finall
destruction
of
Ierusalem
by
the
Romanes
:
and
of
this
desolation
,
according
to
their
owne
translation
,
he
saith
,
that
it
should
continue
to
the
ende
and
consummation
:
that
is
,
(
saith
Bellarmine
)
the
temple
shall
neuer
perfectly
be
built
againe
,
but
yet
it
shall
be
built
againe
,
and
in
it
being
so
built
,
Antichrist
shall
sit
.
How
built
?
is
it
like
that
Antichrist
,
who
shall
according
to
their
conceit
be
the
most
mightie
Prince
and
Monarch
in
the
world
,
that
he
I
say
,
will
suffer
that
temple
which
he
chuseth
for
his
chiefe
seate
,
to
be
vnbuilt
:
or
that
so
great
and
so
proud
a
monarch
will
sit
in
a
temple
without
a
roofe
or
vnsinished
,
professing
the
same
also
to
be
his
principall
seate
?
Why
but
Christ
saith
,
the
destruction
of
the
temple
should
be
such
as
that
one
stone
should
not
be
left
vpon
another
;
and
Daniel
saith
according
to
their
owne
translation
,
that
this
desolation
of
the
temple
should
continue
to
the
ende
.
How
then
can
his
meaning
be
,
that
it
should
be
reedisied
either
in
whole
or
in
part
?
The
stories
also
of
the
church
do
testifie
,
that
as
Daniel
that
Ierusalem
should
be
troden
vnder
foote
of
the
Gentiles
,
vntill
the
times
of
the
Gentiles
be
fulfilled
.
10
Lastly
,
whereas
Theodorus
Bibliander
proueth
by
the
testimony
of
Gregory
the
great
,
that
Antichrist
was
to
sit
in
the
church
,
&
to
exercise
an
vniuersall
dominion
ouer
the
same
,
because
Gregory
saith
that
Iohn
of
Constantinople
challenging
the
title
the
contrary
is
to
be
inferred
vpon
Gregory
his
wordes
.
For
the
forerunner
must
not
be
equall
to
him
,
whose
forerunner
he
is
,
but
lesse
and
inferiour
.
If
therefore
Iohn
of
Constantinople
,
who
was
the
forerunner
of
Antichrist
,
challenged
the
title
of
vniuersall
Bishop
,
Antichrist
himselfe
shall
challenge
greater
matters
,
and
shall
aduance
himselfe
aboue
all
that
is
called
God
.
But
I
reply
,
that
although
the
pride
and
ambition
of
Iohn
of
Constantinople
was
very
great
and
Antichristian
:
yet
it
was
not
to
be
compared
with
the
incredible
insolency
and
pride
of
the
Antichrist
of
Rome
.
Iohn
of
Constantinople
sought
a
superioritie
ouer
all
other
Bishoppes
,
but
challenged
not
that
height
of
authoritie
and
foueraigntie
which
the
Popes
since
haue
vsurped
,
not
only
ouer
Bishoppes
and
Ecclesiasticall
persons
,
but
also
ouer
the
Kings
and
Monarchies
of
the
earth
.
Neither
hath
the
Antichristian
pride
of
the
Pope
rested
heere
,
but
as
I
haue
shewed
heretofore
,
in
some
thinges
hee
matcheth
himselfe
that
it
was
not
Gregories
meaning
,
that
Priestes
as
they
are
Priests
,
belong
to
the
army
of
Antichrist
,
but
as
they
are
proud
.
But
hence
it
followeth
not
saith
hee
,
Antichristum
fore
principem
sacerdotum
,
sed
fore
principem
superborum
,
that
Antichrist
shall
be
the
prince
of
Priests
,
but
that
he
shall
be
the
prince
of
proud
men
:
shamelesse
,
and
yet
ridiculous
.
Doth
it
not
follow
,
that
if
he
be
the
prince
of
Priests
as
they
are
proude
,
that
he
is
the
prince
of
proude
Priests
,
such
as
the
whole
hierarchy
of
Rome
consisteth
of
?
It
followeth
therefore
vpon
our
arguments
,
notwithstanding
all
his
cauils
,
that
Antichrist
was
to
haue
his
chiefe
seate
in
Rome
,
and
in
Rome
professing
her selfe
the
church
of
God
,
but
being
indeed
the
whore
of
Babylon
.
Chap.
14.
Concerning
the
doctrine
of
Antichrist
.
OVr
aduersaries
seuenth
disputation
is
concerning
For
whereas
it
is
certaine
,
saith
Bellarmine
,
that
there
are
foure
principall
doctrines
of
Antichrist
,
none
whereof
is
taught
by
the
Pope
;
therefore
it
followeth
necessarily
,
that
the
Pope
is
not
Antichrist
.
I
answere
,
that
there
are
more
doctrins
of
Antichrist
that
false
prophet
then
foure
,
among
which
those
two
doctrines
of
diuels
which
are
mentioned
by
the
Apostle
,
1.
Tim.
4.
as
notes
of
that
Catholike
Apostasie
,
whereof
Antichrist
is
the
head
,
are
to
bee
numbred
,
forbidding
marriage
,
and
commaunding
abstinence
from
meates
.
But
yet
not
all
these
foure
are
the
doctrines
of
Antichrist
,
and
those
which
be
,
doe
not
vnfitly
agree
to
the
Pope
:
as
shall
appeare
in
the
particulars
,
which
wee
are
to
examine
in
order
.
For
from
these
foure
doctrines
Bellarmine
fetcheth
foure
arguments
.
The
first
,
Antichrist
shall
deny
Iesus
to
be
Christ
,
and
consequently
shall
oppugne
all
the
ordinances
of
our
Sautour
,
as
Baptisme
,
confirmation
,
&c.
and
shall
teach
that
circumcision
,
the
Sabboth
,
and
other
ceremonies
of
the
old
lawe
are
not
yet
ceassed
:
But
the
Pope
doth
not
deny
Iesus
to
be
Christ
,
nor
bring
in
circumcision
instead
of
Baptisme
,
nor
the
Saboth
in
stead
of
the
Lordes
day
,
&c:
therefore
the
Pope
is
not
Antichrist
.
The
proposition
,
and
so
also
〈◊〉
assumption
●…ath
two
parts
,
the
former
concerning
the
deniall
of
Christ
it selfe
,
the
second
concerning
the
consequents
thereof
.
Of
the
former
,
I
haue
sufficiently
spoken
heretofore
:
prouing
〈◊〉
●…ntly
〈◊〉
that
as
Antichrist
was
to
deny
Christ
,
so
2.
But
●…iuing
that
this
exp●…ion
will
not
cleare
me
Pope
〈◊〉
Antichristn
●…me
he
〈◊〉
●…th
that
.
Ancichrist
is
to
〈◊〉
Christ
〈◊〉
〈◊〉
openly
,
and
〈◊〉
all
meanes
.
Which
bold
assur●…ion
I
haue
her●…of
〈◊〉
●…fficiently
disproued
,
when
I
proued
that
AntiChristianisme
is
as
the
Apos●…●…eth
it
,
a
mystery
of
iniquities
;
an●…
that
Antichrist
is
〈◊〉
●…and
disguised
em●…
;
who
vnder
the
name
and
profession
of
●…tianitie
denieth
,
yea
oppugneth
Christ
and
his
truth
.
Bu●…
〈◊〉
●…s
weigh
his
reasons
.
The
first
whereof
hath
all
his
w●…
〈◊〉
such
assertions
as
we
haue
before
prooued
to
〈◊〉
then
vanitie
it selfe
:
and
it
is
thus
concluded
.
He
that
〈◊〉
be
in
nation
and
religion
a
Iew
,
and
shall
be
receiued
of
the
Iewes
f●…
their
Me●…
shall
●…ugne
Christ
,
and
teach
that
our
Christ
is
not
the
Me●…
But
Antichrist
shall
be
in
nation
and
re●…
〈◊〉
and
shall
be
receiued
of
the
Iewes
for
their
Messias
〈◊〉
befor●…●…th
bene
shewed
;
therefore
he
shall
oppugne
Christ
openly
,
&c.
I
〈◊〉
●…ere
first
to
the
proposition
and
assumption
ioyntly
,
that
the●…e
is
no
necessitie
nor
yet
likelyhood
that
there
should
come
to
the
Iewes
such
a
one
as
they
expect
;
and
yet
Bellarmine
every
where
taketh
this
for
granted
.
But
the
assumption
I
haue
proued
heretofore
to
be
a
new
fable
,
and
therfore
further
answere
is
superfluous
.
3
The
second
argument
is
gathered
out
of
1.
Iohn
.
2.
22.
Who
is
a
lyer
,
but
he
that
denieth
Iesus
to
be
Christ
,
and
this
is
Antichrist
.
For
all
heretikes
(
saith
he
)
are
called
Antichrists
,
which
any
way
deny
Iesus
to
be
Christ
.
Therfore
the
true
antichrist
himself
shal
simply
&
by
all
meanes
deny
Iesus
to
be
Christ
And
this
is
proued
,
because
by
the
heretikes
the
diuell
is
said
to
worke
the
mystery
of
iniquitie
,
because
they
deny
Christ
couertly
,
but
the
comming
of
Antichrist
is
called
a
reuelation
,
because
he
shall
openly
deny
Christ
I
answere
first
,
that
Iohn
in
that
place
speaketh
neither
of
the
body
of
Antichrist
in
general
(
as
else-where
in
his
Epistles
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
vsed
)
nor
of
the
head
of
that
body
in
particular
,
who
is
most
worthily
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Antichrist
;
but
of
some
other
members
of
that
body
,
that
is
to
say
,
of
those
Antichrists
or
heretikes
of
that
time
,
as
Cerinthus
and
others
,
which
denied
the
diuinitie
of
Christ
;
and
denying
the
sonne
,
did
consequently
also
denie
the
Father
,
for
hee
is
the
Father
of
the
Sonne
,
as
appeareth
plainely
by
that
which
followeth
in
the
text
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
is
that
Antichrist
that
denieth
the
Father
and
the
Sonne
.
Secondly
,
the
difference
betwixt
the
petite
Antichrists
&
the
graund
Antichrist
,
is
not
in
respect
of
the
couert
and
open
deniall
of
Christ
;
or
if
there
be
a
difference
to
be
made
in
this
behalfe
,
it
is
in
this
,
that
diuers
heretikes
and
petite
Antichrists
,
such
as
Simon
Magus
&
some
others
,
haue
denied
Iesus
to
be
Christ
more
plain●…y
and
directly
,
which
the
graund
Antichrist
according
to
his
greater
cunning
and
efficacie
of
deceit
(
comming
as
the
Apostle
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
deceiueablenesse
of
iniquitie
because
by
the
small
Antichrists
or
heretikes
,
Sathan
is
said
to
worke
the
mystery
of
iniquitie
,
wheras
the
comming
of
Antichrist
is
called
a
reuelation
.
The
mystery
of
iniquity
2.
Thess.
2.
7.
is
Antichristianisme
,
or
that
Antichristian
Apostasie
from
Christ
mentioned
Ver.
3.
which
is
therfore
called
a
mystery
of
iniquity
,
because
it
being
a
diuellish
opposition
vnto
Christ
,
is
cunningly
cloaked
vnder
the
profession
of
Christ
.
This
mystery
as
it
was
a
working
in
the
Apostles
time
in
the
heretikes
&
petite
Antichrists
by
degrees
:
so
was
it
more
fully
wrought
&
accomplished
in
Antichrist
himself
,
the
head
of
the
catholike
Apostasie
:
vnder
whom
it
deserueth
so
much
the
more
to
be
called
the
mysterie
of
iniquitie
,
as
it
masketh
vnder
more
glorious
shewes
and
visards
of
outward
profession
,
and
shrowdeth
it selfe
vnder
the
name
and
title
of
the
catholike
and
onely
true
visible
church
.
The
mysterie
therefore
of
iniquitie
,
which
in
the
former
part
of
this
Antithesis
is
appropriated
vnto
heretikes
,
doth
indeed
most
truly
belong
to
Antichrist
himselfe
;
and
therefore
if
it
be
called
a
mystery
because
it
is
a
couert
and
cunning
deniall
of
Christ
,
then
vnder
the
graund
Antichrist
Christ
shall
be
most
cunningly
denied
,
when
he
is
most
gloriously
professed
.
Now
Antichrist
is
said
to
be
reuealed
,
when
the
head
of
the
Antichristian
body
is
manifested
,
and
of
this
reuelation
there
be
degrees
;
the
first
his
shewing
of
himself
in
his
colours
,
by
challenging
&
vsurping
an
vniuersall
supremacie
&
soueraigntie
ouer
all
the
world
;
and
secondly
his
acknowledgement
after
he
was
come
to
his
full
growth
,
of
which
we
haue
heretofore
spoken
.
It
appeareth
therefore
that
Antichrist
was
not
to
denie
Christ
plainly
and
openly
;
and
consequently
,
that
the
first
part
of
his
proposition
(
wherevpon
the
latter
is
inferred
)
is
false
.
4
The
latter
part
of
his
proposition
is
,
that
Antichrist
shal
abolish
all
the
ordinances
of
Christ
,
&
in
stead
of
them
,
bring
in
the
ceremonies
of
the
Iewes
,
as
circumcision
in
stead
of
baptisme
,
&
the
Iewish
Sabboth
in
stead
of
the
Lords
day
.
But
how
is
this
proued
?
because
he
shall
openly
deny
Christ
,
and
shall
in
nation
and
religion
be
a
Iew
.
But
as
both
these
assertions
haue
bene
proued
false
:
so
are
we
to
thinke
of
this
which
is
inferred
vpon
them
.
For
seeing
he
was
to
be
a
disguising
hypocrite
,
and
his
religion
a
mysterie
of
iniquitie
:
it
cannot
be
thought
that
he
sitting
in
the
Temple
of
God
;
and
professing
the
name
of
Christ
,
should
abolish
all
his
ordinances
;
but
rather
that
he
would
depriue
&
corrupt
them
,
and
take
away
the
right
vse
thereof
,
by
diuellish
doctrines
,
by
superstitious
Idolatries
,
by
mixture
of
Iewish
and
Heathenish
ceremonies
.
But
both
the
parts
of
his
proposition
he
seeketh
further
to
proue
by
testimonies
of
Fathers
,
and
by
reason
.
The
testimonies
of
the
Fathers
in
this
question
deserue
no
further
credit
,
than
as
they
conspire
with
the
prophesies
of
scripture
,
and
agree
with
the
euent
.
But
let
vs
examine
them
seuerally
.
First
Hillary
is
alledged
as
though
he
testified
,
that
wheras
the
Arrians
affirmed
that
Christ
is
not
the
sonne
of
God
by
nature
,
but
onely
by
adoption
:
the
Antichrist
shall
teach
that
he
is
not
so
much
as
the
adoptiue
sonne
of
God
.
But
if
you
read
the
place
,
nego
baptismum
,
nego
signum
crucis
,
I
deny
baptisme
,
I
deny
the
signe
of
the
Crosse
)
heretofore
hath
bene
reiected
by
Bellarmine
himselfe
,
and
refuted
as
false
.
Chap.
11.
Where
he
hath
taught
that
there
is
but
one
marke
of
the
beast
,
and
that
not
a
priuatiue
(
as
this
is
)
but
a
positiue
marke
,
which
is
not
yet
knowne
.
Thirdly
,
he
alledgeth
Augustine
,
as
though
he
affirmed
but
surely
so
valiant
shall
be
both
the
parents
for
the
baptising
of
their
children
,
and
also
those
which
shall
then
first
beleeue
,
that
they
shall
ouer
come
that
strong
one
being
vnbound
.
The
speech
of
Ierome
on
the
11.
of
Daniel
,
if
it
deserue
credit
,
it
must
be
taken
either
as
a
prophesie
it selfe
,
or
else
a
true
exposition
of
Daniels
prophesie
.
Verse
.
21.
22.
But
Ierome
was
no
Prophet
.
And
Daniels
speech
vndoubtedly
is
to
bee
vnderstood
of
Antiochus
Epiphanes
,
to
whom
this
exposition
(
if
it
were
good
)
should
literally
agree
.
But
Antiochus
did
not
rise
of
the
Iewes
,
neither
did
he
faigne
himselfe
to
be
the
Prince
of
the
couenant
.
And
for
further
answere
,
and
better
vnderstanding
of
the
place
,
read
Polan
.
on
shall
cause
the
Sabboth
day
,
and
the
Lords
day
,
to
be
kept
from
all
worke
.
And
of
this
there
may
better
reason
be
giuen
,
then
of
the
other
,
because
(
as
hath
bene
proued
)
Antichrist
was
to
be
a
pretended
Christian.
5
These
were
his
authorities
:
now
let
vs
weigh
his
reason
,
which
is
thus
concluded
.
In
whose
time
the
publike
seruice
of
God
,
and
diuine
sacrifices
shal
cease
by
reason
of
the
vehement
persecution
,
he
shall
openly
deny
Christ
,
and
shall
abolish
all
his
ordinances
,
and
in
stead
of
them
,
bring
in
Iewish
ceremonies
:
But
in
Antichrists
time
,
by
reason
of
the
vehement
persecution
,
the
publike
seruice
of
God
,
and
diuine
sacrifices
shall
cease
;
therefore
,
&c.
I
answere
by
distinction
:
If
by
the
seruice
of
God
he
meane
the
true
worship
of
God
,
the
proposition
is
vntrue
.
For
in
the
Papacie
the
true
publike
worship
of
God
,
by
reason
of
the
vehemencie
of
persecution
hath
ceased
,
and
yet
the
Pope
doth
not
openly
deny
Christ
and
abolish
his
ordinances
,
although
he
do
vilely
depriue
them
,
and
mingle
them
not
onely
with
Iewish
,
but
also
Heathenish
ceremonies
.
If
by
the
publike
seruice
,
and
diuine
sacrifices
he
meaneth
generally
any
seruice
of
God
,
although
superstitious
,
any
sacrifices
although
idolatrous
(
such
as
is
the
sacrifice
,
of
the
Masse
)
then
the
assumption
is
false
:
for
such
superstitions
and
will-worshippes
do
best
beseeme
Antichrist
.
But
of
this
argument
concerning
the
persecution
of
Antichrist
,
we
haue
spoken
before
,
chap.
7.
6
This
may
suffice
for
answere
to
his
proposition
and
the
proofes
thereof
.
Whereas
therefore
he
assumeth
,
that
the
Pope
doth
not
deny
Christ
,
&c.
I
answere
:
if
he
meaneth
a
direct
deniall
in
open
profession
,
that
the
Pope
may
be
Antichrist
,
although
he
do
not
so
denie
Christ
:
If
he
meaneth
a
deniall
of
Christ
in
deed
and
in
truth
,
although
couertly
,
indirectly
,
and
by
consequent
,
I
haue
heretofore
proued
that
he
doth
so
denie
Christ
,
not
onely
in
word
and
doctrine
,
as
he
is
a
false
Prophet
,
but
also
in
deed
and
fact
,
as
he
is
a
man
of
sinne
,
denying
him
in
his
life
,
and
as
he
is
an
aduersary
,
not
onely
denying
,
but
also
oppugning
Christ
and
his
truth
.
See
the
first
Booke
.
chap.
4.
§.
6.
7.
8.
7
The
second
doctrine
of
Antichrist
saith
Bellarmine
,
is
to
affirme
himselfe
to
be
the
true
Christ
From
whence
he
gathereth
his
second
argument
.
Antichrist
shal
affirme
himselfe
to
be
Christ
.
The
Pope
doth
not
affirme
himselfe
to
be
Christ
,
therfore
the
Pope
i●…
not
Antichrist
.
That
Antichrist
being
hostis
&
amulus
Christi
,
(
that
is
,
an
enemy
of
Christ
opposed
vnto
him
,
in
emulation
of
like
honour
)
shall
indeed
challenge
vnto
himselfe
those
offices
,
prerogatiues
and
authoritie
which
properly
belong
to
Christ
(
which
in
effect
is
as
much
as
if
he
should
say
,
I
am
Christ
)
we
denie
not
:
and
withall
auouch
that
the
Pope
of
Rome
doth
so
affirme
himselfe
to
be
Christ
.
But
that
Antichrist
shall
openly
and
in
so
many
words
expresly
affirme
that
he
is
the
Christ
or
Messias
of
the
world
,
that
we
deny
to
be
agreeable
to
that
Antichrist
,
who
is
described
in
the
word
of
God
.
For
Antichrist
was
to
be
a
dissembling
hypocrite
,
as
hath
bene
proued
,
and
his
religion
is
a
mysterie
of
iniquitie
cloaked
vnder
the
profession
of
Christianity
.
Neither
could
he
seduce
so
many
Christians
,
if
hee
should
plainely
and
openly
professe
himselfe
to
be
the
true
Christ
.
But
let
vs
see
how
Bellarmine
proueth
that
Antichrist
shall
openly
and
expresly
name
himselfe
Christ
.
Forsooth
out
of
Ioh
5.
43.
If
an
other
come
in
his
owne
name
,
him
will
you
receiue
:
Where
saith
he
,
our
Lord
seemeth
of
purpose
to
haue
added
these
words
(
in
his
owne
name
)
foreseeing
that
the
Lutherans
and
Caluinists
would
say
,
that
Antichrist
shall
not
come
in
his
owne
name
,
but
in
the
name
of
Christ
as
being
his
Vicar
.
But
I
haue
heretofore
proued
,
that
Christ
in
this
place
doth
not
speake
absolutely
an
other
shall
come
,
but
conditionally
,
if
an
other
shall
come
,
nor
definitely
of
Antichrist
,
but
indefinitely
of
any
false
Prophet
that
should
come
in
his
owne
name
,
not
sent
of
God
.
Neither
doth
it
follow
,
that
if
Antichrist
shal
come
in
his
owne
name
,
that
therefore
he
will
professe
himselfe
to
be
Christ
.
For
all
false
Prophets
come
in
their
owne
name
,
because
they
are
not
sent
of
God
,
and
yet
the
most
of
them
haue
not
professed
themselues
to
be
Christ
.
And
it
is
plaine
that
our
Sauiour
Christ
in
this
place
maketh
an
opposition
betwixt
himselfe
and
euery
false
Prophet
in
this
respect
,
that
he
came
vnto
them
in
the
name
of
his
Father
,
that
is
,
not
taking
vpon
himselfe
this
honour
to
be
our
Prophet
and
Priest
,
without
authoritie
and
commission
from
God
,
but
sent
from
the
bosome
of
his
Father
,
and
yet
was
not
receiued
of
the
Iewes
:
but
if
an
other
,
meaning
any
other
false
Prophet
,
should
come
vnto
them
not
in
the
name
of
the
Father
,
but
in
his
owne
name
,
that
is
,
hauing
no
commission
or
authoritie
from
God
,
such
a
one
should
be
embraced
of
them
.
And
further
we
are
to
consider
,
that
Christ
professing
himself
to
be
the
Messias
,
seemeth
to
deny
that
he
came
in
his
owne
name
,
(
for
hee
signifieth
that
false
Prophets
come
in
their
owne
name
,
but
hee
came
in
the
name
of
the
Father
)
therfore
to
come
in
his
owne
name
,
signifieth
to
come
of
himselfe
,
without
any
calling
or
commission
from
God
:
And
therfore
our
aduersaries
cannot
with
any
shewe
of
reason
conclude
out
of
this
place
,
that
Antichrist
shall
professe
himselfe
to
be
Christ
.
And
yet
this
is
all
the
proofe
which
he
can
bring
out
of
the
scriptures
.
Yea
,
but
though
the
scriptures
teach
no
such
matter
,
Yet
some
of
the
Fathers
affirme
,
that
Antichrist
shall
professe
himselfe
to
be
Christ
:
yea
,
but
Bellarmine
hath
told
vs
,
that
we
are
not
to
giue
credit
to
such
coniectures
of
theirs
as
haue
no
ground
in
the
word
of
God
.
For
how
could
they
,
being
no
Prophets
,
certainly
foretell
such
things
of
Antichrist
without
booke
,
that
is
to
say
,
without
warrant
of
the
scriptures
.
And
whereas
he
addeth
,
that
these
Fathers
affirme
,
that
he
shall
be
receiued
of
the
Iewes
for
their
Messias
,
and
therfore
shal
professe
himselfe
to
be
the
Messias
,
I
answer
,
that
in
like
sort
a
dozen
of
them
affirmed
that
Antichrist
should
come
of
the
Tribe
of
Dan
,
wherof
notwithstanding
there
is
no
probabilitie
.
8
To
the
proposition
therfore
I
answer
,
that
Antichrist
was
not
plainely
and
openly
to
professe
himselfe
to
be
Christ
,
but
to
challenge
the
office
and
authoritie
of
Christ
,
which
is
in
effect
although
indirectly
&
by
consequent
,
as
much
as
if
he
said
I
am
Christ
To
the
assumption
I
answere
,
that
although
the
Pope
doth
not
plainly
&
directly
say
,
I
am
Christ
,
but
forbeareth
the
name
of
Christ
,
as
Caesar
did
the
name
of
a
King
:
yet
notwithstanding
,
in
that
he
challengeth
the
office
&
authoritie
of
Christ
,
it
is
as
much
in
deed
and
in
truth
,
although
indirectly
and
by
consequent
,
as
if
he
made
himself
Christ
,
Christ
being
a
name
of
office
.
For
certainly
whosoeuer
professeth
himselfe
to
be
the
foundation
,
the
head
,
the
husband
,
&
Lord
,
&c.
of
the
vniuersal
church
,
he
maketh
himself
Christ
,
althogh
he
do
abstain
from
the
name
.
For
who
is
the
head
and
Lord
,
&c.
of
the
vniuersall
church
,
but
Christ
?
who
hath
authoritie
to
ordain
sacraments
,
to
prescribe
lawes
to
the
conscience
,
to
deliuer
doctrines
and
articles
of
faith
as
necessary
to
saluation
,
to
forgiue
the
sinnes
of
the
quicke
and
the
dead
?
who
is
the
Prince
of
Priests
,
the
great
Priest
after
the
order
of
Melchizedec
,
the
Pastor
of
Pastors
,
the
King
of
Kings
,
and
Lord
of
Lords
,
by
whom
Kings
and
Emperours
do
raigne
,
who
hath
authoritie
to
commaund
the
Angels
,
to
bestow
the
kingdome
of
heauen
on
whom
he
pleaseth
.
Finally
,
vnto
whom
is
all
power
giuen
in
heauen
and
in
earth
,
but
onely
to
Christ
?
But
the
Pope
doth
challenge
al
this
to
himselfe
,
and
much
more
,
as
hath
bene
shewed
.
He
forsooth
is
the
foundation
,
the
head
,
husband
and
Lord
of
the
vniuersall
Atquè
ac
Christus
Deus
est
ens
secundae
intentionis
,
compositum
ex
Deo
&
homine
,
As
well
as
Christ
he
is
God
,
an
essence
of
the
second
intention
,
compounded
of
God
and
man
:
if
his
office
,
vnctione
Christus
est
,
he
is
by
annointment
Christ
,
hauing
the
very
same
office
which
Christ
had
when
he
was
vpon
the
earth
.
And
therfore
9
The
third
doctrine
of
Antichrist
(
saith
Bellarmine
)
is
this
:
He
shall
affirme
himselfe
to
be
God
,
and
will
require
that
hee
may
be
worshipped
as
God
.
From
whence
he
reasoneth
thus
:
Antichrist
will
affirme
that
he
is
God
,
and
will
be
worshipped
for
God
:
The
Pope
of
Rome
doth
not
affirme
himselfe
to
be
God
,
neither
would
be
worshipped
as
God
,
therefore
the
Pope
is
not
Antichrist
.
The
proposition
is
proued
out
of
2.
Thess.
2.
4.
So
that
he
sitteth
in
the
temple
of
God
,
shewing
himself
as
though
he
were
God
.
Answ.
The
meaning
of
the
Apostles
words
is
thus
much
,
that
Antichrist
shall
sit
in
the
Temple
of
God
,
as
God
,
that
is
,
he
shall
rule
and
raigne
in
the
church
of
God
,
as
if
he
were
a
God
vpon
earth
,
shewing
himselfe
not
so
much
by
words
as
by
deedes
,
that
hee
is
a
God
.
Or
as
the
vulgar
Latine
edition
and
English
translation
of
the
Rhemists
doe
reade
,
tanquam
sit
Deus
;
as
though
he
were
God
.
And
thus
Chrysostome
,
Theophylact
,
and
Oecumenius
,
expounde
this
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
saith
Chrysostome
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
saith
shewing
himself
,
he
said
not
,
saying
,
but
endeuouring
to
shewe
,
for
he
shall
worke
great
workes
,
and
shall
shewe
forth
wonderfull
signes
:
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shewing
,
as
Beza
obserueth
,
is
answerable
to
the
Hebrew
Moreh
,
faciens
se
apparere
,
prae
se
ferens
,
or
as
we
say
,
taking
vpon
him
as
if
he
were
a
God
.
It
is
not
therefore
necessary
that
Antichrist
should
in
worde
plainly
&
openly
professe
himselfe
to
be
God
:
it
is
sufficient
,
if
in
deed
and
behauiour
hee
taketh
vpon
him
as
if
hee
were
〈◊〉
God
.
As
for
example
,
if
he
shal
be
content
to
be
acknowledged
,
saluted
and
called
God
.
If
he
shall
cause
,
nay
if
he
shal
but
willingly
suffer
himselfe
to
be
worshipped
as
God
,
if
he
shall
challenge
vnto
himselfe
those
titles
,
attributes
,
and
workes
which
are
proper
&
peculiar
to
the
Lord
.
But
Bellarmine
perceiuing
that
this
place
in
this
sense
may
fitly
be
applied
to
the
pope
:
therefore
he
contendeth
that
it
is
not
sufficient
that
Antichrist
should
indeed
shew
himselfe
to
be
God
(
as
the
Pope
doth
)
but
that
he
shall
openly
name
himselfe
God
:
and
that
he
shall
vsurpe
,
not
only
some
authoritie
of
God
(
as
the
Pope
doth
)
but
also
the
very
name
of
God
.
And
that
he
saith
is
prooued
out
of
these
words
of
the
Apostle
,
2.
Thess.
2.
in
so
much
that
he
sitteth
in
the
temple
of
God
,
shewing
himselfe
tanquam
sit
Deus
,
as
though
he
were
God
.
Where
saith
he
Paul
doth
not
onely
affirme
that
Antichrist
shall
sit
in
the
temple
,
(
for
we
also
sit
in
temples
,
and
yet
are
no
Antichrists
)
but
also
expoundeth
his
maner
of
sitting
,
namely
that
he
shall
sit
as
God
:
to
whom
alone
a
temple
is
properly
erected
.
And
this
hesaith
is
more
cleerly
set
down
in
the
Greek
text
:
for
it
is
not
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
God
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
hee
is
God
.
But
in
this
cauill
are
contained
diuers
errours
:
1.
by
temple
,
which
as
we
haue
proued
,
signifieth
the
church
of
God
,
he
vnderstandeth
a
materiall
temple
,
which
should
be
built
at
Ierusalem
.
2.
by
sitting
in
the
temple
,
which
signifieth
his
raigning
in
the
church
,
he
vnderstandeth
the
corporall
gesture
of
sitting
in
that
materiall
temple
.
3.
by
his
sitting
in
the
temple
of
God
as
God
,
which
signifieth
his
ruling
ouer
the
church
as
if
he
were
God
,
hee
vnderstandeth
thus
much
,
that
the
materiall
temple
should
be
erected
and
consecrated
to
his
honor
,
as
if
he
were
God
.
As
though
that
temple
which
should
be
erected
to
his
honour
,
as
if
he
and
no
other
were
the
true
God
,
were
called
of
the
Apostle
the
temple
of
God
:
or
as
though
he
pretending
himselfe
to
be
the
Messias
of
the
Iewes
sent
from
God
,
would
not
also
pretend
the
building
of
that
temple
to
the
honour
of
God
.
4.
Whereas
he
saith
that
the
Greek
text
hath
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
plaine
that
the
text
hath
both
.
In
so
much
that
he
sitteth
in
the
temple
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
God
,
shewing
himselfe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
is
God
.
Now
Antichrist
may
sit
in
the
temple
of
God
as
God
,
and
by
his
deedes
and
demeanour
beare
the
world
in
hand
that
he
is
a
God
vpon
earth
,
and
yet
not
professe
himselfe
openly
and
plainely
to
be
God
.
10
And
in
this
sense
(
to
come
to
his
assumption
)
doth
this
place
properly
agree
to
the
Pope
of
Rome
,
who
sitteth
in
the
temple
of
God
as
God
,
that
is
,
ruleth
in
the
church
of
God
as
if
he
were
a
God
vpon
earth
:
and
in
his
behauiour
and
course
of
life
,
taketh
vpon
him
as
if
he
were
a
God
and
so
would
be
reputed
of
others
.
For
first
in
their
owne
lawe
the
Pope
is
not
Dominum
Deum
nostrum
Papam
,
Our
Lord
God
the
Pope
.
But
for
further
proofe
of
this
point
,
I
referre
you
to
the
former
booke
,
chap.
5
§.
6.
&c.
where
I
intreated
of
the
Antichristian
pride
of
the
Pope
.
To
which
former
testimonies
I
will
adde
one
practise
of
the
Pope
in
his
great
yeare
of
Iubile
,
when
as
in
solemne
procession
he
is
carried
in
a
seate
of
gold
vpon
noble
mens
shoulders
(
his
god
of
bread
being
carried
before
him
vpon
an
backeney
as
his
attendant
)
and
at
length
commeth
to
the
gates
of
Paradise
which
hee
beateth
open
with
a
golden
hammer
,
at
which
time
he
is
worshipped
of
all
sorts
present
as
a
God
,
from
whom
they
expect
indulgence
,
remission
of
sinnes
and
eternal
life
,
according
to
his
large
promises
made
to
all
those
which
shall
come
to
Rome
to
celebrate
the
Iubiley
.
In
a
word
,
he
is
numen
quoddam
visibilem
quendam
Deum
pre●…se
ferens
,
a
certaine
diuine
maiestie
shewing
himselfe
to
be
a
certaine
visible
God
.
The
premisses
therefore
considered
,
together
with
my
allegations
in
the
place
before
named
,
this
argument
may
be
returned
vpon
our
aduersary
after
this
manner
:
whosoeuer
sitteth
yea
but
the
Pope
saith
Bellarmine
,
doth
not
declare
himselfe
to
be
God
,
for
he
acknowledgeth
himselfe
to
be
the
seruant
of
the
Lord
.
Hee
might
as
well
conclude
that
the
Pope
neuer
calleth
himselfe
regem
regūterrae
,
ac
Dominum
Dominorum
,
the
king
of
the
kings
of
the
earth
,
and
Lord
of
Lordes
,
because
he
acknowledgeth
himself
seruum
seruorum
Dei
,
the
seruant
of
gods
seruants
.
Neither
doth
his
verball
profession
ouersway
his
reall
practise
.
But
he
should
haue
remembred
that
the
second
beast
which
is
Antichrist
,
Apoc.
13.
11.
as
hee
speaketh
like
the
dragon
belching
out
blasphemies
against
God
:
so
hee
hath
two
hornes
like
the
lambe
,
&
as
a
dissembling
hypocrite
imitateth
in
some
things
the
humilitie
of
Christ
.
And
therefore
that
the
Pope
could
not
be
such
an
Antichrist
as
is
described
in
the
scriptures
,
vnlesse
he
were
an
hypocrite
,
who
doth
by
open
profession
pretend
himselfe
to
be
the
seruant
of
God
,
when
as
in
truth
he
aduanceth
himselfe
against
him
.
And
yet
this
is
all
that
our
aduersary
alledgeth
to
proue
his
assumption
,
that
the
Pope
doth
not
shewe
himselfe
to
be
God
.
11
The
fourth
and
last
doctrine
saith
the
Iesuite
is
this
,
he
shall
not
onely
affirme
that
he
is
God
,
but
that
he
onely
is
God
,
and
shall
oppugne
all
other
Gods
both
true
and
false
,
and
shall
suffer
no
Idols
.
But
this
absurd
conceit
of
the
papists
,
is
not
onely
repugnant
vnto
the
truth
,
but
also
contradictory
to
their
owne
doctrines
concerning
Antichrist
.
For
is
it
credible
either
that
a
mortall
man
shall
affirme
himselfe
alone
to
be
the
true
God
,
and
none
but
he
:
or
if
he
shall
so
affirme
of
himselfe
that
Christians
and
Iewes
and
all
the
world
almost
will
acknowledge
and
worship
him
as
the
onely
true
God
?
Againe
,
the
Antichristian
seate
is
figured
by
the
whore
of
Babylon
,
which
because
of
her
owne
idolatrie
is
called
a
whore
,
and
because
she
infecteth
all
nations
that
adhere
vnto
her
with
her
idolatries
Antiochus
Epiphanes
is
described
as
an
Idolater
,
as
properly
spoken
of
Antichrist
.
And
do
not
themselues
teach
that
Antichrist
shall
professe
himselfe
to
be
the
Messias
of
the
Iewes
,
and
consequently
that
he
is
sent
and
annointed
of
God
?
Now
if
he
shall
professe
himselfe
sent
from
God
,
shall
we
thinke
that
he
wil
say
there
is
no
God
besides
himselfe
?
Or
if
hee
being
but
a
mortall
man
,
shall
say
there
is
no
God
besides
himselfe
,
may
we
not
well
thinke
that
either
they
will
hisse
at
him
as
a
foole
,
or
stone
him
to
death
as
a
blasphemer
?
Nay
,
do
not
themselues
teach
that
he
shall
be
in
religion
a
Iew
,
an
obseruer
of
the
Sabboth
,
and
other
Iewish
ceremonies
?
And
do
they
not
alledge
Ierome
to
proue
,
that
Antichrist
shall
faigne
himselfe
to
be
the
chiefe
of
the
couenant
,
and
a
chiefe
maintainer
of
the
lawe
and
testament
of
God
?
And
are
not
his
two
hornes
like
the
Lambe
expounded
by
some
approued
12
But
let
vs
see
how
this
wise
conceit
is
proued
:
Forsooth
by
testimonies
of
the
scriptures
and
the
Fathers
.
Out
of
the
scripture
hee
alledgeth
two
places
,
the
former
2.
Thess.
2.
4.
Who
is
extolled
aboue
all
that
is
called
God
,
or
worshipped
.
As
if
hee
should
say
,
Antichrist
shall
bee
aduanced
aboue
all
that
is
called
God
,
or
that
is
worshipped
,
therefore
hee
shall
auouch
that
hee
alone
is
God
,
and
will
suffer
no
other
God
either
true
or
false
to
bee
worshipped
besides
himselfe
.
I
denie
the
consequence
.
For
first
Antichrist
may
aduance
himselfe
aboue
all
that
is
called
God
,
or
that
is
worshipped
,
and
yet
suffer
,
yea
require
them
to
bee
worshipped
.
Iupiter
was
supposed
among
the
Heathen
to
aduance
himself
aboue
all
other
Gods
,
and
yet
suffered
them
to
be
worshipped
as
Gods
.
Antichrist
the
second
beast
,
aduanceth
himselfe
aboue
the
Image
of
the
Antiochus
Epiphanes
aduanced
himselfe
against
euery
God
,
yea
,
against
the
God
of
Gods
,
Dan.
11.
36.
and
yet
he
was
neuer
so
mad
as
to
professe
himselfe
the
only
God
.
Thirdly
,
seeing
Antichristianisme
is
not
open
Atheisme
,
but
a
mystery
of
iniquity
;
&
Antichrist
is
described
in
the
scriptures
as
an
hypocrite
&
pretended
Christian
:
we
may
be
assured
that
although
in
deed
&
in
truth
he
shall
aduance
himselfe
against
God
,
&
against
Christ
our
Sauiour
,
&
list
vp
himself
aboue
all
that
is
called
God
,
or
that
is
worshipped
;
yet
he
shall
professe
himselfe
to
be
the
seruant
of
Christ
,
and
a
worshipper
of
God
.
Fourthly
,
the
words
of
the
text
do
not
ascribe
to
Antichrist
so
great
an
extolling
of
himselfe
as
the
Iesuit
imagineth
.
For
first
he
is
called
a
man
of
sinne
,
&
sonne
of
perdition
,
&
therfore
we
are
to
conceiue
of
such
an
aduancement
of
himselfe
,
as
is
incident
to
a
mortall
&
wretched
man
.
Secondly
,
he
is
said
to
extoll
himselfe
aboue
all
that
is
called
God
,
or
that
is
worshipped
.
By
all
that
is
called
God
,
we
are
to
vnderstand
all
to
whom
the
name
of
God
is
communicated
,
as
to
Angels
in
heauen
,
to
kings
and
Princes
on
earth
.
And
of
this
aduancing
aboue
Kings
,
we
are
the
rather
to
vnderstand
this
place
,
because
afterwards
it
is
said
,
that
the
Romane
Empire
hindered
Antichrists
aduancing
or
reuealing
himselfe
.
And
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
are
to
vnderstand
any
thing
which
is
worshipped
as
God
,
or
wherein
God
is
worshipped
:
Such
in
the
Church
of
Rome
are
the
Host
,
the
Crosse
,
the
Saints
,
&
their
Images
&
reliques
.
Aboue
al
which
a
man
may
aduance
himselfe
(
as
the
Pope
doth
)
and
yet
may
acknowledge
some
other
God
besides
himselfe
.
Thirdly
,
the
greatest
height
of
pride
that
is
incident
to
any
creature
whatsoeuer
,
is
not
to
seeke
to
be
aboue
God
,
for
that
cannot
be
imagined
,
but
to
be
as
God
.
And
indeed
the
height
of
Antichrist
his
pride
and
aduancing
of
himselfe
,
is
noted
in
the
words
following
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
so
much
that
he
shall
sit
in
the
temple
of
God
as
God
.
Whosoeuer
therefore
being
but
a
mortall
man
,
shall
aduance
himself
aboue
all
that
is
called
God
&
worshipped
,
insomuch
that
he
shall
sit
in
the
temple
of
God
as
God
,
that
is
,
ruleth
in
the
church
of
Christ
as
if
he
were
a
God
vpon
earth
,
he
is
to
be
deemed
Antichrist
(
that
is
aemulus
Christi
,
one
that
would
faine
be
equall
to
Christ
)
although
he
neither
professe
himselfe
to
be
the
onely
God
,
who
onely
is
to
be
worshipped
,
neither
yet
abolish
all
other
worship
of
God
both
true
and
false
.
And
if
in
this
sense
this
place
do
properly
agree
to
the
Pope
,
as
indeed
it
doth
,
then
can
it
not
be
auoided
but
that
he
is
Antichrist
.
13
The
second
testimony
which
he
alledgeth
to
prooue
this
fond
conceit
is
Dan.
11.
37.
neither
shall
he
care
for
any
of
the
Gods
,
but
shall
rise
against
all
.
I
answere
,
Daniel
in
this
place
speaketh
not
of
Antichrist
,
and
he
of
whom
he
speaketh
was
an
Idolater
,
and
therefore
this
allegation
is
altogether
impertinent
.
As
touching
the
first
,
it
is
euident
that
Daniel
from
the
21.
verse
of
that
chapter
to
the
end
,
doth
most
plainly
&
properly
describe
Antiochus
Epiphanes
.
For
howsoeuer
in
this
place
Bellarmine
would
proue
by
the
authoritie
of
Ierome
,
that
these
words
are
to
be
vnderstood
of
Antichrist
,
&
not
of
Antiochus
:
yet
in
another
place
when
part
of
this
verse
is
obiected
that
Daniel
speaketh
ad
literam●…
,
literally
of
Antiochus
,
who
was
a
figure
of
Antichrist
.
Secondly
,
hee
of
whom
Daniel
speaketh
was
an
Idolater
,
and
establisher
of
Idolatry
.
So
farre
was
hee
from
professing
himselfe
to
be
the
onely
true
God
,
or
suffering
none
to
be
worshipped
besides
himselfe
.
For
if
he
speake
of
Antiochus
Epiphanes
,
(
as
most
certainly
he
doth
)
it
may
easily
be
proued
both
by
Historie
of
the
Machabees
,
and
by
other
stories
,
that
he
was
both
an
Idolater
himselfe
,
and
an
inforcer
of
Idolatry
vpon
others
.
See
I.
Maccab.
1.
50.
2.
Mac.
cab.
6.
2.
&c.
Polybius
also
testifieth
that
in
sacrifices
&
honouring
the
Graecian
Gods
,
he
surpassed
other
Kings
which
went
before
him
,
as
might
appeare
by
the
Olympiaeum
at
Athens
,
and
the
Images
about
the
altar
at
Delos
.
This
Ierome
also
auoucheth
,
and
Bellarmine
confesseth
.
But
of
whomsoeuer
Daniel
speaketh
,
he
doth
plainly
describe
him
in
the
next
verse
to
be
an
Idolater
.
And
he
shall
honor
the
God
Maozim
in
his
place
:
Secondly
,
he
omitteth
the
words
following
(
the
God
which
his
fathers
knew
not
,
he
shall
honour
with
golde
,
&c.
which
most
plainly
specifie
his
Idolatry
who
is
here
described
)
and
busieth
himselfe
wholy
in
giuing
a
false
interpretation
to
the
god
Maozim
.
The
God
Maozim
saith
he
,
signifieth
either
Antichrist
himself
,
and
then
the
meaning
is
he
shall
honor
himselfe
,
that
is
,
cause
himselfe
to
be
worshipped
:
or
else
it
signifieth
the
diuel
whom
Antichrist
being
a
sorcerer
shall
worship
in
secret
,
which
interpretation
he
preferreth
before
the
other
.
And
therefore
this
place
doth
not
proue
that
he
which
is
here
described
shal
be
an
Idolater
.
14
I
answere
first
,
that
although
either
of
his
interpretations
of
the
God
Maozim
were
true
(
as
neither
is
)
yet
the
one
hindreth
not
,
and
the
other
proueth
that
he
which
is
heere
described
is
an
Idolater
.
For
let
the
word
Maozim
signifie
what
it
may
,
yet
the
words
following
plainly
conuince
the
partie
here
described
of
Idolatry
,
the
God
which
his
fathers
knew
not
he
shall
worship
with
gold
.
And
if
the
God
Maozim
signifie
any
but
the
true
God
,
and
if
also
the
words
are
so
to
be
read
as
Bellarmine
readeth
them
:
And
he
shall
honor
the
God
Maozim
,
and
the
God
whom
his
fathers
knew
not
,
he
shall
worship
with
gold
and
siluer
,
&c.
then
by
these
words
the
Idolatry
is
encreased
.
For
first
it
is
said
,
that
he
shall
worship
the
God
Maozim
according
to
Bellarmines
reading
,
whereby
is
not
meant
as
he
saith
the
true
God
,
nay
he
saith
to
make
Christ
the
God
Maozim
,
2.
But
indeede
Bellarmines
interpretation
is
meerely
false
,
and
that
which
he
inferreth
therevpon
,
altogether
absurd
.
The
God
Mahuzzim
signifieth
the
God
of
fortitudes
,
that
is
,
the
most
mightie
or
almightie
God
,
which
title
as
it
is
proper
to
the
Lorde
,
as
Ieremy
calleth
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iehouah
,
my
strength
and
fortitude
:
And
likewise
Dauid
,
Psal.
31.
5.
so
may
it
not
be
ascribed
to
any
other
.
And
therefore
it
is
a
sencelesse
imagination
,
that
Daniel
by
the
God
of
fortitudes
would
signifie
either
Antichrist
himselfe
,
a
wicked
and
wretched
man
,
or
the
father
of
Antichrist
the
Diuell
.
And
further
,
as
touching
the
former
interpretation
,
it
seemeth
to
be
absurd
,
that
when
Daniel
according
to
his
reading
saith
,
he
shal
worship
the
God
Maozim
,
his
meaning
should
be
,
that
Antichrist
should
worship
himselfe
,
as
though
he
that
worshippeth
,
and
hee
that
is
worshipped
were
one
and
the
same
.
And
then
in
like
sort
in
the
latter
clause
,
by
the
God
which
he
shall
worship
,
which
his
fathers
knew
not
,
we
must
absurdly
vnderstand
himselfe
.
For
whereas
he
cauilleth
at
the
word
worship
,
and
saith
,
wee
must
reade
glofie
,
as
though
Daniels
meaning
were
,
that
Antichrist
should
glorifie
himselfe
,
and
cause
himselfe
to
be
worshipped
:
it
is
certaine
that
the
vulgar
Latine
(
which
hee
preferreth
before
the
Hebrew
,
and
which
by
the
Councell
of
Trent
hee
is
bound
to
stand
to
)
hath
venerabitur
,
shall
worship
.
&
himselfe
both
in
the
second
clause
of
the
verse
,
hee
readeth
according
to
the
vulgar
colet
,
shall
worship
:
and
in
his
second
interpretation
,
which
he
saith
is
the
better
,
he
doth
so
reade
and
vnderstand
the
word
.
His
first
interpretation
therfore
,
that
the
God
Maozim
should
signifie
Antichrist
himselfe
,
is
sottish
and
absurd
.
15
Let
vs
therefore
consider
whether
the
second
which
he
preferreth
before
the
other
,
be
any
better
.
In
the
second
place
saith
he
,
it
may
be
said
,
which
pleaseth
me
better
,
that
Antichrist
shall
be
a
Magician
or
sorcerer
,
(
such
as
very
many
Popes
of
Rome
haue
bene
)
and
that
according
to
the
manner
of
other
Magicians
,
he
shall
in
secret
worship
the
Diuell
,
(
as
diuers
of
the
Popes
haue
done
homage
vnto
him
)
by
whose
helpe
he
shall
worke
wonders
,
and
that
he
is
called
the
God
Maozim
.
Answ.
Whereas
Bellarmine
preferreth
this
exposition
before
others
,
it
seemeth
hee
hath
forgotten
the
question
which
hee
tooke
vpon
him
to
defend
,
namely
,
that
Antichrist
shall
not
be
an
Idolater
.
For
if
he
shall
be
a
worshipper
of
the
diuell
,
and
also
of
a
God
whom
his
fathers
knew
not
,
I
hope
by
this
exposition
he
shall
bee
proued
an
Idolater
.
But
let
vs
see
what
hee
further
alledgeth
to
proue
this
exposition
,
which
although
it
be
false
(
for
Daniel
here
neither
speaketh
of
Antichrist
,
nor
yet
of
the
Diuell
)
yet
it
maketh
against
himselfe
.
Forsooth
Maozim
as
hee
supposeth
is
not
the
name
of
God
,
but
of
a
certaine
strong
and
secret
place
,
in
which
shall
be
the
chiefe
treasures
of
Antichrist
,
and
wherein
he
shall
worship
the
diuell
.
For
it
followeth
in
Daniel
,
that
he
shall
fortifie
Maozim
with
a
strange
God
whom
hee
knew
,
and
surely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mahoz
signifieth
as
well
fortitude
as
a
tower
or
place
of
munition
.
His
meaning
then
is
,
that
the
diuell
is
here
called
the
God
Maozim
,
because
Antichrist
shall
worship
him
in
a
certaine
tower
,
which
if
it
were
true
,
hee
should
rather
bee
called
the
God
Maoz
,
but
Daniel
speaketh
in
the
plurall
number
,
the
God
of
fortitudes
or
munitions
,
signifying
according
to
the
Hebrew
phrase
,
the
most
mightie
and
strong
God
,
Deum
summiroboris
,
as
Tremellius
readeth
.
And
whereas
hee
saith
it
followeth
,
that
hee
shall
fortifie
Maozim
with
a
straunge
God
,
whom
he
hath
knowne
,
I
answere
,
that
there
is
no
such
matter
in
the
originall
text
,
which
word
for
word
is
thus
:
And
he
shall
doo
to
the
munitions
of
Mahuzzim
with
a
straunge
God
,
that
is
,
hee
shall
commit
the
munitions
of
Mahuzzim
,
that
is
,
Ierusalem
and
the
citties
of
Iewry
to
a
straunge
God
.
Yea
,
but
faith
Bellarmine
,
one
of
these
interpretations
(
either
that
Antichrist
is
the
God
Maozim
,
or
if
he
be
any
other
(
for
he
dare
not
now
say
it
is
the
diuell
)
hee
shall
not
be
worshipped
of
Antichrist
,
but
secretly
and
in
a
most
hidden
place
)
one
saith
hee
,
of
these
interpretations
must
be
good
,
or
else
there
will
bee
a
repugnancie
in
Daniels
words
.
For
if
he
care
for
no
God
,
how
shall
he
publikely
worship
Idols
?
yea
,
rather
if
he
care
for
no
God
,
how
shall
he
worship
any
priuately
?
For
it
is
more
like
that
he
which
is
an
Atheist
,
and
careth
for
no
God
indeed
,
will
in
Machiuilian
policie
worship
some
God
publikely
,
although
priuately
he
careth
for
none
.
And
it
more
fitteth
the
disposition
of
Antichrist
to
be
secretly
an
Atheist
,
and
openly
an
Idolater
,
then
contrariwise
although
Bellarmine
here
doth
hold
the
contrary
.
16
But
now
perhaps
you
expect
,
that
hauing
freed
this
place
of
Daniel
from
Bellarmines
corruptions
and
deprauations
,
I
should
open
vnto
you
the
true
meaning
thereof
,
and
shewe
how
this
prophesie
was
fulfilled
in
Antiochus
,
who
in
many
things
was
a
type
of
Antichrist
.
And
the
King
saith
the
Angell
,
Verse
.
36.
(
or
this
King
Hamelec
,
that
is
,
Antiochus
Epiphanes
,
of
whom
I
haue
all
this
while
entreated
,
namely
,
from
the
21.
Verse
)
hee
shall
doo
what
hee
will
,
his
will
shall
be
to
him
for
a
lawe
;
wherein
hee
might
seeme
to
be
a
liuely
figure
of
the
Pope
,
of
whom
it
is
saide
,
Sic
volo
,
sic
iubeo
,
slat
pro
ratione
voluntas
:
And
againe
,
Iudiciumque
est
pro
lege
suum
.
And
this
was
the
ground
of
all
his
actions
,
wilfully
following
in
all
things
his
owne
will
.
Then
more
particularly
the
Angell
describeth
his
actions
,
both
in
respect
of
religion
and
policie
.
His
actions
tending
to
irreligion
(
of
which
onely
we
are
now
to
speake
)
are
first
summarily
comprised
,
Verse
.
36.
and
afterward
more
fully
expressed
.
The
summe
is
this
,
that
hee
should
alter
and
abrogate
all
the
religions
of
the
Syrians
,
as
well
the
false
religions
of
the
Idolaters
,
as
the
true
religion
of
the
Iewes
.
The
abrogation
of
all
the
religions
of
the
Syrians
,
is
here
called
the
magnifying
himselfe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aboue
or
against
euery
god
,
whose
worships
he
did
put
downe
.
The
prophanation
of
the
Iewish
religion
ordained
by
the
true
God
,
the
God
of
Gods
,
is
here
signified
by
speaking
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
great
&
swelling
Antiochus
Epiphanes
.
1.
Macab.
1.
43.
46.
&c.
The
same
thinges
are
againe
repeated
,
Verse
.
37.
&
38.
First
,
as
touching
the
goddes
and
religions
of
the
Syrians
in
generall
,
whether
true
or
false
,
he
saith
Verse
37.
that
vnto
the
Gods
of
his
fathers
he
shall
not
attend
,
neither
will
hee
listen
to
the
desires
of
women
:
that
is
,
as
some
expound
,
his
wiues
,
who
entreated
the
continuance
of
those
religions
whervnto
themselues
were
addicted
:
so
that
neither
the
reuerence
of
his
fathers
,
nor
the
loue
of
his
wiues
could
stay
him
from
following
his
owne
will
in
abrogating
their
religions
,
neither
will
be
regard
any
of
the
Gods
,
viz.
of
the
Syrians
,
because
hee
will
magnifie
himselfe
against
all
,
in
abrogating
the
religions
of
them
all
,
whether
true
or
false
.
And
more
particularly
concerning
the
true
religion
of
the
true
God
,
he
saith
Ver.
38.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
as
touching
the
God
Mahuzzim
,
that
is
,
the
God
almightie
,
and
there
he
pauseth
,
in
his
place
he
will
honour
,
euen
a
God
whom
his
fathers
knew
not
,
will
he
honour
with
golde
and
with
siluer
,
with
precious
stones
and
with
Iewels
;
and
(
verse
.
39.
)
hee
shall
commit
the
munitions
of
Mahuzzim
,
that
is
,
of
the
Almightie
vnto
a
strange
God
,
that
is
,
he
shall
deale
so
despightfully
with
the
God
of
Israel
,
the
Lord
of
Hosts
,
that
hauing
abrogated
his
worship
and
religion
,
he
shall
set
vp
in
the
temple
of
God
the
Idoll
of
Iupiter
Olympius
to
be
worshipped
(
as
it
is
recorded
2.
Mac.
6.
)
who
was
a
God
whom
his
fathers
knew
not
,
that
is
,
acknowledged
Diana
.
And
the
munitions
of
Mahuzzim
,
that
is
,
Ierusalem
and
other
cities
of
Iewry
,
which
had
bene
as
it
were
the
munitions
and
cities
of
God
,
hee
committed
them
to
the
tuition
of
a
strange
God
,
namely
,
Iupiter
Olympius
.
The
same
prophesie
in
effect
was
before
deliuered
,
Dan.
7.
25.
17
This
prophesie
therefore
being
meant
of
Antiochus
Epiphanes
,
&
fulfilled
in
him
,
cannot
properly
belong
to
Antichrist
or
any
other
.
Notwithstanding
as
in
some
other
things
,
so
in
the
premisses
Antiochus
may
not
unfitly
be
thought
to
haue
bene
a
type
or
figure
of
Antichrist
.
In
so
much
that
both
the
auncient
Fathers
haue
vnderstood
these
prophesies
of
Antichrist
,
and
many
also
of
the
late
writers
(
besides
the
Iewes
)
haue
applyed
the
same
particularly
to
the
Pope
.
For
besides
that
it
is
most
true
of
the
Pope
,
that
hee
doth
what
he
will
,
seeing
Paulus
Ionius
a
Popish
Bishop
,
the
tutelar
Gods
of
the
Papists
.
18
And
these
were
his
testimonies
of
scripture
.
In
the
next
place
,
for
want
of
better
proofes
,
he
slyeth
to
the
authoritie
of
the
Fathers
as
his
last
refuge
,
as
though
they
testified
that
Antichrist
shall
not
be
an
Idolater
,
nor
one
that
will
suffer
Idols
.
But
I
answer
,
that
the
Fathers
do
either
speake
of
the
Idols
and
Idolatry
of
the
Gentiles
onely
,
and
in
that
sence
their
speeches
are
verified
in
this
behalfe
of
the
Pope
,
who
neither
honoreth
nor
suffereth
the
Idols
of
the
Gentiles
:
or
else
if
they
speake
of
all
Idols
and
Idolatry
in
generall
,
when
they
say
Idola
seponet
as
Ireneus
,
or
adidololatriam
non
admittet
as
Hippolitus
,
or
idola
odio
habebit
,
as
Cyrill
,
or
adidololatriam
non
adducet
ille
,
as
Chrysostome
,
they
deserue
such
an
Antichrist
as
in
this
behalfe
is
better
then
the
Pope
.
But
indeed
as
the
Pope
is
,
so
Antichrist
in
the
scriptures
is
described
to
bee
an
Idolater
,
as
hath
bene
shewed
.
19
Hauing
thus
doughtily
proued
this
Popish
conceit
,
the
Iesuit
proceedeth
to
the
disproofe
of
our
assertions
&
expositions
of
some
places
of
scripture
,
and
especially
that
of
2.
Thess
,
2.
Our
assertion
concerning
the
doctrine
of
Antichrist
,
hee
saith
is
onely
built
vpon
the
scriptures
falsely
expounded
by
new
glosses
.
In
token
whereof
saith
hee
,
they
alledge
not
one
Interpreter
or
Doctor
for
them
.
But
this
is
a
malicious
slaunder
,
witnesse
this
place
which
he
mentioneth
2.
Thess.
2.
where
we
proue
by
the
consent
of
many
of
the
Fathers
,
that
by
the
Temple
is
meant
the
church
of
God
;
and
that
in
the
church
of
God
Antichrist
was
to
be
reuealed
,
after
the
Romane
Empire
,
which
hindered
,
was
taken
out
of
the
way
,
&c.
Our
assertions
concerning
Antichrist
,
are
grounded
on
the
prophesies
of
scriptures
expounded
by
the
euent
,
which
is
the
best
expóunder
of
prophesies
.
And
with
our
assertions
the
opinions
of
the
Fathers
agree
,
where
they
are
consonant
to
the
scripture
and
the
euent
.
Contrariwise
,
the
assertions
of
the
Papists
concerning
Antichrist
,
as
they
are
repugnant
to
the
scriptures
and
the
truth
of
the
euent
:
so
are
they
wholy
grounded
either
vpon
the
vncertaine
(
and
many
times
misalledged
)
coniectures
of
the
Fathers
,
who
were
no
Prophets
,
and
therefore
being
not
able
to
foresee
the
euent
,
did
not
many
times
vnderstand
the
Prophesies
:
or
else
on
the
blinde
conceits
of
Popish
writers
,
who
being
deceiued
with
the
efficacie
of
illusion
,
and
made
drunke
with
the
whore
Babylons
cuppe
of
fornications
,
were
giuen
ouer
to
beleeue
lyes
.
And
whereas
our
writers
expounding
those
wordes
of
the
Apostle
,
2.
Thess.
2.
4.
(
who
is
lifted
vp
aboue
all
that
is
called
God
,
or
that
is
worshipped
)
doo
apply
the
same
vnto
the
Pope
vpon
very
good
and
sufficient
proofes
,
and
from
thence
do
plainely
conclude
the
Pope
to
be
Antichrist
,
(
for
euidence
whereof
,
I
referre
the
Reader
to
the
5.
chapter
of
my
former
booke
.
)
He
culleth
out
some
stragling
sentences
out
of
some
one
of
the
vnsoundest
writers
of
our
side
,
(
as
their
maner
is
)
which
he
may
best
hope
to
answere
.
As
though
we
had
no
more
,
nor
no
better
arguments
to
proue
,
that
the
Pope
aduanceth
himselfe
aboue
all
that
is
called
God
,
or
that
is
worshipped
,
then
these
two
:
First
,
because
he
professeth
himselfe
to
bee
the
Vicar
of
Christ
:
And
secondly
,
whereas
Christ
subiected
himselfe
willingly
vnto
the
scriptures
,
the
Pope
challengeth
authoritie
to
dispense
with
the
scripture
.
Howbeit
the
former
of
these
two
reasons
hee
depraueth
,
and
the
latter
he
is
not
able
to
satisfie
.
For
Illyricus
his
reason
to
proue
that
the
Pope
aduanceth
himselfe
aboue
all
that
is
called
God
,
is
not
because
he
maketh
himselfe
the
Vicar
of
Christ
,
but
this
,
because
hee
vaunting
himselfe
to
be
the
Vicar
of
Christ
,
doth
notwithstanding
vsurpe
greater
authoritie
,
then
the
sonne
of
God
claimed
vnto
himselfe
,
of
which
,
that
which
Bellarmine
Christ
subiected
himselfe
to
the
lawe
and
word
of
God
,
or
that
the
Pope
taketh
vpon
him
to
dispense
with
the
scriptures
,
or
that
any
Catholike
(
meaning
Popish
)
writer
hath
said
,
that
he
may
dispense
with
diuine
precepts
;
both
which
notwithstanding
I
haue
heretofore
proued
by
many
instances
and
most
euident
allegations
.
See
the
first
booke
.
chap.
5.
§.
10.
11.
12.
For
that
which
hee
addeth
of
Christs
subiecting
himselfe
to
the
prophesies
,
and
not
to
the
precepts
,
as
though
Illyricus
had
spoken
of
the
one
in
his
proposition
,
and
of
the
other
in
the
assumption
,
it
is
partly
false
and
partly
ridiculous
,
and
indeede
not
worth
the
answering
.
Chap.
15.
Of
the
miracles
of
Antichrist
.
1
WEe
are
now
come
to
the
eight
maine
argument
,
which
Bellarmine
vseth
to
proue
that
the
Pope
of
Rome
is
not
Antichrist
;
because
forsooth
those
things
which
the
holy
Ghost
in
the
scriptures
hath
foretold
concerning
the
miracles
of
Antichrist
,
do
not
agree
to
the
Pope
&
church
of
Rome
.
For
concerning
the
miracles
of
Antichrist
,
the
scriptures
(
saith
he
)
mention
three
things
.
1.
that
Antichrist
shall
worke
many
miracles
.
2.
what
maner
of
miracles
they
shall
be
.
3.
there
are
recorded
examples
.
Of
al
which
points
I
haue
intreated
heretofore
,
prouing
from
Bellarmine
his
owne
grounds
,
that
the
Pope
is
Antichrist
.
And
first
that
many
signes
and
wonders
should
be
wrought
by
Antichrist
&
his
adherents
,
which
lying
signes
and
wonders
,
both
in
respect
of
the
ende
,
which
is
to
seduce
and
to
confirme
lies
,
&
in
respect
of
the
substance
,
which
is
counterfeit
.
For
wheras
Bellarmine
addeth
that
they
are
also
called
lying
signes
in
respect
of
the
efficient
and
author
of
them
,
which
is
the
father
of
lyes
,
according
to
whose
power
Antichrist
was
to
come
,
who
as
some
of
the
Fathers
affirme
,
was
to
be
a
notable
Magician
or
sorcerer
.
This
seemeth
to
be
somewhat
far
fetched
,
vnlesse
we
will
take
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
masculine
(
as
none
doth
)
.
Notwithstanding
,
because
the
Apostle
ascribeth
the
working
of
these
miracles
to
the
power
of
Sathan
,
we
will
trace
him
in
his
owne
steppes
,
not
doubting
to
apply
this
note
also
to
the
Pope
and
church
of
Rome
:
seeing
it
cannot
be
doubted
,
but
that
as
very
many
not
onely
of
their
Cleargy
,
but
euen
of
their
Popes
,
haue
bene
notable
Magicians
and
sorcerers
:
so
also
very
many
of
the
miracles
in
the
church
of
Rome
,
haue
bin
the
operations
or
illusions
of
the
diuell
.
As
for
their
Cleargy
,
who
knoweth
not
,
but
that
there
haue
bin
fewe
learned
men
among
them
,
who
haue
not
bene
knowne
,
or
at
the
least
suspected
,
to
be
coniurers
,
and
skilfull
(
as
some
call
it
)
of
the
blacke
Art
.
But
as
touching
the
Popes
,
because
it
may
seeme
incredible
,
that
any
known
Magician
or
sorcerer
should
be
aduanced
to
the
Apostolike
See
,
as
they
call
it
:
therefore
it
may
be
thought
,
that
the
sorcery
&
witchcraft
of
the
most
of
them
,
who
indeed
were
sorcerers
,
was
hidden
&
vnknown
.
Notwithstanding
euen
in
their
owne
writers
there
are
recorded
as
knowne
Magicians
&
sorcerers
aboue
20.
Popes
,
diuers
wherofgaue
themselues
wholy
to
the
diuell
,
that
in
them
the
prophesie
of
the
Apostle
might
be
fulfilled
,
viz.
that
they
might
come
to
the
Papacie
by
the
helpe
of
the
diuell
,
or
as
the
Apostle
speaketh
,
2.
Thess.
2.
9.
that
their
comming
might
be
according
to
the
efficacie
of
Satan
:
And
as
this
hapned
often
,
so
especially
about
those
times
wherein
Antichrist
in
the
Papacie
was
in
a
maner
come
to
his
full
growth
,
that
is
to
say
,
in
Syluestex
2.
&
Gregory
7.
and
all
the
Popes
betwixt
them
,
who
were
a
sort
of
infamous
sorcerers
.
And
therefore
if
any
miracles
haue
bin
wrought
by
such
Popes
,
(
as
Saunders
braggeth
of
many
signes
&
wonders
wrought
by
Gregory
7.
)
we
need
not
doubt
,
but
that
as
themselues
were
Magicians
2
And
thus
Bellarmine
through
all
the
causes
sheweth
the
miracles
of
Antichrist
,
to
be
lying
signes
and
wonders
.
But
to
what
ende
I
beseech
you
serueth
all
this
discourse
?
Will
Bellarmine
conclude
from
hence
that
the
Pope
is
not
Antichrist
,
either
because
there
are
no
miracles
in
the
church
of
Rome
,
which
was
the
first
point
,
or
because
those
miracles
which
they
haue
,
be
not
lying
signes
and
wonders
,
which
was
the
second
?
If
this
were
his
ende
,
why
then
doth
hee
not
from
this
proposition
as
it
were
his
groundworke
,
assume
and
conclude
after
this
manner
.
By
Antichrist
and
his
adherents
many
signes
and
wonders
shall
be
wrought
(
which
they
call
miracles
)
as
the
scripture
testifieth
:
By
the
Pope
and
his
adherents
many
signes
and
wonders
haue
not
bin
wrought
which
they
call
miracles
,
therfore
the
Pope
is
not
Antichrist
.
But
Bellarmine
durst
not
reason
thus
,
seeing
the
Papists
bragge
of
nothing
more
then
of
their
signes
and
wonders
,
which
they
call
miracles
.
And
therefore
from
this
ground
I
haue
heretofore
inferred
the
contrary
.
For
if
it
be
a
peculiar
note
of
Antichrist
and
his
adherents
in
these
latter
times
to
worke
many
signes
and
wonders
,
which
they
call
miracles
:
then
can
it
not
be
auoyded
,
but
that
the
Pope
of
Rome
is
Antichrist
,
and
the
church
of
Rome
the
Synagogue
of
Antichrist
,
seeing
they
alone
do
bragge
of
miracles
.
See
the
first
booke
.
chap.
7.
§
.
1.
&
2.
Secondly
,
why
doth
hee
not
reason
thus
?
By
Antichrist
and
his
followers
,
lying
signes
and
wonders
shal
be
wrought
:
But
by
the
Pope
and
church
of
Rome
,
there
haue
bene
no
lying
signes
and
wonders
wrought
,
therefore
the
Pope
is
not
Antichrist
.
Indeed
this
would
Bellarmine
haue
the
simple
reader
gather
from
his
words
,
and
that
is
the
drift
of
all
that
discourse
.
But
this
he
could
not
assume
and
conclude
,
because
his
owne
conscience
doth
tell
him
that
,
which
all
the
worlde
knowes
,
that
their
church
is
full
of
lying
signes
and
wonders
,
which
they
call
miracles
.
Therefore
from
Bellarmines
owne
ground
I
reason
thus
:
If
it
be
a
peculiar
note
of
Antichrist
and
his
Synagogue
in
these
latter
times
to
work
many
lying
signes
and
wonders
,
then
it
must
be
confessed
,
that
the
Pope
is
Antichrist
,
and
the
church
of
Rome
the
Synagogue
of
Antichrist
,
because
among
them
are
many
lying
signes
and
wonders
:
but
the
first
is
testified
in
the
scriptures
,
and
therfore
the
latter
cannot
be
denied
,
seeing
I
haue
proued
that
the
church
of
Rome
is
full
of
lying
signes
and
wonders
,
which
notwithstanding
they
call
miracles
.
See
the
first
Booke
.
Chap.
7.
§.
3.
4.
5.
6.
7.
3
It
is
plaine
therefore
,
that
of
those
three
things
which
Bellarmine
obserueth
out
of
the
scriptures
concerning
the
miracles
of
Antichrist
,
the
two
first
doo
fitly
serue
to
proue
the
Pope
Antichrist
.
Neither
will
the
three
examples
of
Antichrist
his
miracles
which
Bellarmine
setteth
downe
in
the
third
place
,
disproue
the
same
.
For
of
these
three
examples
,
to
wit
,
First
that
Antichrist
,
or
at
least
his
Ministers
,
shall
make
fire
to
come
downe
from
heauen
in
the
sight
of
men
.
Secondly
,
that
he
shall
put
life
into
the
Image
of
the
beast
,
and
cause
it
to
speake
.
Thirdly
,
that
he
shall
faigne
himselfe
to
die
,
and
to
rise
againe
.
The
two
first
(
which
indeed
belong
to
Antichrist
)
doe
fitly
agree
to
the
Pope
(
as
hath
bene
shewed
in
the
first
booke
,
chap.
7.
from
the
8.
§
.
to
the
ende
of
the
chapter
.
)
The
third
belongeth
not
to
Antichrist
.
From
whence
notwithstanding
,
Bellarmine
argueth
thus
.
The
third
miracle
of
Antichrist
(
saith
he
)
is
,
that
he
shall
faigne
himself
to
die
&
to
rise
againe
,
for
which
miracle
especially
the
whole
world
almost
shall
admire
him
.
But
neuer
did
any
Pope
faigne
himselfe
to
die
and
rise
againe
,
therefore
the
Pope
is
not
Antichrist
.
I
answere
to
the
proposition
,
that
no
such
miracle
in
the
scripture
is
assigned
vnto
Antichrist
,
but
that
it
is
a
sond
imagination
of
the
Papists
,
which
by
some
of
them
,
and
namely
by
that
Antichrist
shall
faigne
himselfe
to
die
,
and
by
the
helpe
of
the
diuell
shall
rise
againe
.
For
if
his
death
be
but
counterfeit
,
he
shall
not
neede
the
diuels
helpe
to
raise
him
.
Notwithstanding
,
they
would
grounde
this
miracle
vpon
those
words
,
Apoc.
13.
3.
And
I
sawe
one
of
his
heads
as
it
were
wounded
to
death
,
but
his
deadly
wound
was
healed
,
and
all
the
world
wondred
after
the
beast
.
I
answere
,
that
in
these
words
the
holy
Ghost
speaketh
not
of
Antichrist
,
&
that
he
of
whom
he
speaketh
,
doth
not
saigne
himselfe
to
die
,
and
rise
againe
.
As
touching
the
first
of
those
two
beasts
described
in
this
chapter
,
the
former
is
not
Antichrist
,
but
the
latter
.
The
former
which
is
described
vnto
the
11.
Verse
,
is
the
Romane
Empire
,
especially
vnder
the
persecuting
Emperours
,
as
hath
bene
shewed
,
euery
part
of
that
description
fitting
the
same
.
And
that
the
latter
beast
signifieth
Antichrist
,
it
is
in
a
maner
confessed
of
all
.
Heare
what
Bellarmine
saith
in
the
beginning
of
his
tenth
chapter
,
speaking
of
the
&
fuciet
omnes
pusillos
cum
magnis
,
&c.
All
men
confesse
,
that
those
words
of
Iohn
,
Apoc.
13.
And
he
shall
make
all
both
small
and
great
,
&c.
do
wholy
appertaine
to
Antichrist
.
And
in
this
very
chapter
how
doth
Bellarmine
proue
,
1.
that
Antichrist
shall
worke
great
signes
,
because
it
is
said
,
verse
13.
&
fecit
signa
magna
,
and
he
wrought
great
signes
.
2.
that
many
of
the
signes
of
Antichrist
shall
be
phantasticall
,
and
onely
in
appearance
,
because
it
is
said
in
the
same
verse
,
that
he
doth
cause
fire
to
descend
in
the
sight
of
men
.
3.
that
Antichrist
shall
cause
fire
to
come
downe
from
heauen
,
and
make
the
Image
of
the
beast
to
speake
,
because
it
is
so
prophesied
of
Antichrist
,
verse
13.
and
15.
Now
if
this
be
confessed
,
that
the
latter
beast
is
Antichrist
,
then
can
it
not
be
truly
affirmed
,
that
the
former
beast
is
Antichrist
,
vnlesse
we
may
say
,
that
the
former
and
the
latter
are
one
and
the
same
.
But
that
cannot
be
truly
saide
.
For
of
the
latter
Iohn
saith
,
And
I
sawe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
other
beast
.
verse
.
11.
If
it
be
an
other
,
then
is
it
not
the
same
,
and
the
great
difference
in
the
descriptions
of
both
,
doth
shewe
that
they
are
diuerse
beasts
,
The
one
arising
out
of
the
Sea
,
hath
tenne
hornes
,
the
other
arising
out
of
the
earth
,
hath
two
hornes
like
the
Lambe
.
The
latter
exerciseth
the
power
of
the
former
,
and
that
in
his
sight
,
causeth
men
to
worship
the
former
beast
,
whose
deadly
wound
was
healed
,
maketh
an
Image
to
the
former
beast
which
had
a
deadly
wound
,
&
liued
.
verse
14.
Therfore
the
second
4
Againe
(
to
come
to
that
obiection
which
Bellarmine
maketh
vnto
himselfe
,
and
doth
not
satisfie
)
this
miracle
and
the
two
first
doo
not
belong
to
one
and
the
same
subiect
:
if
therefore
the
two
first
concerning
fire
and
the
Image
,
belong
to
Antichrist
,
then
this
doth
not
;
or
if
this
do
,
then
the
other
two
do
not
:
but
all
confesse
,
that
those
two
do
belong
to
Antichrist
,
therefore
this
doth
not
.
Herevnto
Bellarmine
would
seeme
to
answere
,
that
the
former
beast
signifieth
either
the
Romane
Empire
,
or
the
multitude
of
the
wicked
,
and
that
one
(
that
is
to
say
the
chiefe
head
thereof
)
which
seemed
to
dye
and
rise
againe
,
is
Antichrist
.
For
saith
hee
,
Antichrist
shall
be
the
chiefe
and
the
last
head
of
the
wicked
,
as
also
of
the
Romanes
.
The
second
beast
signifieth
either
Antichrist
himselfe
,
according
to
Rupertus
,
or
the
Ministers
and
Preachers
of
Antichrist
,
according
to
Richardus
and
Anselmus
.
And
therefore
these
three
miracles
belong
either
to
Antichrist
alone
,
or
to
him
and
his
Ministers
.
In
which
answere
of
Bellarmine
,
we
see
that
prouerbiall
speech
verified
,
that
Great
it
the
truth
,
and
it
shall
preuale
.
Seeing
the
force
and
euidence
5
The
other
interpretation
,
that
the
beast
with
seuen
heads
doth
signifie
the
whole
multitude
of
the
wicked
,
is
senselesse
and
absurd
.
For
if
the
beast
be
the
vniuersall
company
of
the
wicked
,
what
is
the
world
,
which
verse
.
3.
is
said
to
wonder
after
the
beast
?
what
are
all
the
kinreds
,
tongues
,
nations
which
are
made
subiect
to
the
beast
,
verse
.
7.
?
who
are
all
those
inhabitants
of
the
earth
that
do
worship
him
?
doth
not
the
holy
Ghost
plainely
say
,
verse
.
8.
that
they
are
those
whose
names
are
not
written
in
the
booke
of
the
Lambe
;
that
is
to
say
,
the
company
of
the
wicked
and
reprobates
?
When
as
Bellarmine
therefore
saith
,
that
this
beast
signifieth
either
the
Romane
Empire
,
or
the
whole
company
of
the
wicked
,
wee
may
adde
,
but
it
signifieth
not
the
whole
company
of
the
wicked
.
It
remaineth
therefore
that
it
signifieth
the
Romane
state
,
whereof
Antichrist
is
a
head
.
But
although
Antichrist
bee
one
head
of
the
seuen
,
yet
it
followeth
not
,
that
the
head
which
was
as
it
were
wounded
to
death
,
is
Antichrist
,
but
rather
the
estate
of
Emperours
which
then
was
.
For
albeit
the
b●…ast
with
seuen
heads
doth
signifie
the
Romane
state
in
generall
,
yet
in
that
place
it
seemeth
to
bee
described
as
it
was
subiect
to
the
sixt
head
.
In
the
17.
chapter
as
it
is
renewed
and
subiected
to
the
Antichristian
state
.
For
the
beast
(
which
he
there
speaketh
of
)
which
was
,
and
is
not
though
it
be
,
was
after
to
arise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
being
the
eight
in
order
,
was
in
name
one
of
the
seuen
:
on
which
beast
as
also
vpon
those
waters
,
that
is
,
nations
wherof
the
old
Empire
did
arise
,
the
whore
of
Babylon
(
whereby
is
meant
the
Antichristian
state
)
sitteth
,
that
is
,
ruleth
and
raigneth
as
a
Queene
.
6
And
that
it
may
appeare
that
there
is
no
necessitie
that
we
should
vnderstand
this
wound
of
Antichrist
,
let
vs
consider
what
wounds
the
Romane
state
had
receiued
,
and
was
cured
thereof
.
First
therefore
by
the
death
of
Iulius
Caesar
,
and
the
ciuill
warres
therevpon
ensuing
,
the
Romane
Empire
receiued
as
it
were
a
deadly
wound
,
&
yet
recouered
it
so
againe
,
as
that
in
Augustus
and
some
of
his
successors
,
it
flourished
more
then
euer
before
.
And
this
some
thinke
to
be
the
wound
of
the
beast
which
was
cured
,
whereof
the
holy
Ghost
here
speaketh
,
describing
the
beast
by
that
which
was
knowne
to
haue
bene
done
in
the
Romane
state
.
The
second
wound
which
the
Romane
Empire
receiued
,
was
at
the
death
of
Nero
,
in
whom
the
stocke
of
the
Caesars
ended
:
which
being
cut
off
,
the
succession
of
the
Imperiall
Crowne
was
vncertaine
,
and
by
the
vncertaintie
of
succession
the
like
desolation
threatned
to
that
Empire
,
which
happened
to
the
Graecian
Monarchy
after
the
death
of
Alexander
the
great
;
the
Empire
being
left
as
a
prey
for
the
mightiest
.
Neither
was
this
wound
cured
vntill
Uespasian
obtained
the
Empire
.
For
after
Nero
,
Sergius
Galba
seized
vpon
the
Empire
,
and
enioyed
the
same
but
seuen
monethes
and
seuen
dayes
.
And
albeit
to
establish
the
succession
,
hee
had
adopted
Piso
,
yet
was
hee
murdered
by
Syluius
Otho
,
who
succeeded
him
,
and
Otho
after
three
moneths
and
fiue
dayes
was
slaine
by
Uitellius
,
who
also
after
eight
moneths
was
deposed
and
put
to
an
ignominious
death
by
Uespasian
:
In
whom
the
Empire
which
since
the
death
of
Nero
had
bene
incertum
&
vagum
,
as
Suetonius
saith
,
was
established
,
and
as
it
were
cured
of
the
former
wound
,
which
diuers
learned
men
thinke
to
be
vnderstood
in
this
place
.
Others
rather
expound
this
deadly
wound
of
the
dissolution
of
the
Empire
in
the
West
,
Augustulu
;
being
ouercome
by
the
Gothes
,
and
the
Empire
in
the
West
lying
voyd
vntill
Charles
the
great
,
in
whom
this
wound
was
after
a
sort
cured
.
Therefore
although
Antichrist
be
one
of
the
heads
of
this
beast
,
yet
seeing
he
is
but
one
of
the
seuen
,
and
the
holy
Ghost
speaketh
of
this
Empire
especially
,
as
it
was
ruled
by
the
sixt
head
,
that
is
to
say
,
the
Emperours
;
there
is
no
necessitie
,
nay
,
no
probabilitie
that
by
the
head
which
was
wounded
wee
should
vnderstand
Antichrist
,
especially
seeing
Antichrist
is
afterwards
described
at
large
,
and
that
by
these
notes
among
others
,
that
he
causeth
men
to
worship
the
former
beast
,
whose
mortall
wound
was
healed
,
verse
.
13.
and
caused
an
Image
to
be
made
to
the
beast
which
had
the
deadly
wound
,
verse
.
14.
which
as
appeareth
also
by
the
Image
,
was
the
Romane
state
vnder
the
Emperors
;
for
thereof
the
Empire
renewed
is
an
Image
.
7
But
now
suppose
that
Antichrist
were
this
head
which
was
wounded
and
cured
as
he
is
not
,
yet
how
doth
it
follow
that
therefore
Antichrist
shall
faigne
himselfe
to
die
and
rise
againe
,
seeing
he
speaketh
not
of
a
particular
mans
death
and
resurrection
,
as
the
Papists
imagine
,
but
of
the
wounding
and
curing
of
a
state
signified
by
the
head
.
Neither
speaketh
he
of
death
and
resurrection
,
but
of
wounding
and
curing
:
neither
is
the
wound
and
the
cure
counterfeit
and
faigned
,
but
the
wound
is
truly
inflicted
and
truly
cured
;
such
,
as
was
both
the
wound
of
the
Romane
Empire
,
either
at
the
murther
of
Iulius
Caesar
,
or
death
of
Nero
,
or
vanquishing
of
Augustulus
;
and
also
the
cure
in
Augustus
,
in
Vespasian
,
and
as
Bellarminee
else-where
Carolus
Magnus
.
If
therfore
neither
Antichrist
be
spoken
of
in
this
place
,
nor
yet
he
who
is
spoken
of
,
doth
faigne
himselfe
to
die
and
rise
againe
;
how
is
it
proued
from
these
words
,
that
Antichrist
shall
faigne
himselfe
to
die
and
rise
againe
?
Chap.
16.
Of
the
kingdome
and
battailes
of
Antichrist
.
COncerning
the
kingdome
and
battailes
of
Antichrist
,
we
reade
foure
thinges
in
the
scriptures
that
Antichrist
arising
from
a
most
base
estate
,
shall
by
fraude
and
deceit
obtaine
the
kingdome
of
the
Iewes
.
2.
that
he
shall
fight
with
three
kings
,
to
wit
,
of
Egypt
,
Libya
,
and
Aethiopia
,
and
hauing
ouercome
them
,
shall
possesse
their
kingdomes
.
3.
that
he
shall
subdue
seuen
other
kings
,
and
by
that
meanes
shall
become
the
Monarch
of
the
whole
world
.
4.
that
with
an
innumerable
army
he
shall
persecute
the
Christians
in
the
whole
world
:
and
that
this
is
the
battaile
of
Gog
and
Magog
.
Of
all
which
seeing
none
agreeth
to
the
Pope
,
it
followeth
manifestly
that
he
can
by
no
meanes
be
called
Antichrist
.
To
these
foure
points
I
will
answere
,
first
ioyntly
to
them
all
,
and
then
seuerally
to
euery
one
.
For
whereas
Bellarmine
saith
,
that
these
foure
thinges
are
read
in
the
scriptures
concerning
the
kingdome
and
battailes
of
Antichrist
,
I
answere
,
that
not
any
one
of
these
foure
is
to
be
found
in
the
scriptures
,
and
therefore
that
this
argument
as
it
is
the
last
,
so
of
least
force
,
and
that
his
disputation
standing
now
as
it
were
on
the
tilt
,
he
seemeth
to
drawe
of
the
lees
.
Notwithstanding
the
three
first
hee
would
faine
father
vpon
Daniel
,
as
though
hee
in
the
7.
and
11.
Chapters
had
prophesied
such
things
concerning
Antichrist
.
But
I
answere
,
that
these
prophesies
had
,
and
according
to
Daniel
were
to
haue
their
complement
before
the
comming
of
the
Messias
,
and
therfore
that
the
Papists
may
as
wel
with
the
Iewes
expect
the
comming
of
their
Messias
,
as
still
to
expect
the
fulfilling
of
these
thinges
in
their
imaginary
Antichrist
,
the
counterfeit
Messias
of
the
Iewes
.
Seeing
as
I
said
,
these
prophesies
were
to
be
fulfilled
before
the
comming
of
Christ
:
and
seeing
the
Iewes
do
stil
waite
for
their
Messias
,
because
with
the
Papists
they
will
not
acknowledge
these
prophesies
(
which
were
to
haue
their
complement
before
the
comming
of
the
Messias
)
to
haue
bene
fulfilled
before
the
incarnation
of
Christ
.
The
occasion
of
which
errour
of
the
Papists
(
whereat
the
Iewes
also
do
stumble
)
hath
bene
an
erronious
interpretation
of
some
of
the
Fathers
,
who
vnderstand
whatsoeuer
is
spoken
of
the
kingdome
of
the
Seleucidae
and
Lagedae
,
that
is
,
the
kingdome
of
Syria
and
Egypt
(
so
farre
forth
as
it
tyrannized
ouer
the
people
of
God
the
Iewes
)
figured
by
the
two
legges
of
the
Image
,
chap.
2.
and
the
fourth
beast
with
tenne
hornes
,
chap.
7.
they
vnderstand
(
I
say
)
as
spoken
of
the
Romane
Monarchy
.
And
consequently
whatsoeuer
is
spoken
of
the
little
horne
,
chap.
7.
8.
11.
whereby
Antiochus
Epiphanes
is
most
plainely
described
,
they
expound
it
of
Antichrist
.
2
But
the
learned
of
our
times
haue
made
it
cleare
,
although
the
Papists
shut
their
eyes
against
the
truth
,
that
by
the
two
legges
of
the
Image
,
and
by
the
fourth
beast
,
is
not
to
be
vnderstood
the
Romane
Empire
,
and
by
the
little
horne
not
Antichrist
properly
,
but
Antiochus
Epiphanes
.
For
these
thinges
which
are
recorded
of
the
two
legges
,
chap.
2.
and
of
the
fourth
beast
,
chap.
7.
do
not
onely
sitly
,
but
also
properly
and
onely
agree
to
the
kingdome
of
the
Seleucidae
and
Lagedae
.
And
those
things
which
are
written
of
the
little
horne
,
do
wholy
&
properly
belong
to
Antiochus
Epiphanes
,
as
the
Papists
themselues
cannot
deny
.
Porphyry
that
learned
,
though
malicious
enemie
of
Christianitie
,
perceiued
Daniels
prophesies
in
the
7.
8.
11.
&
12.
chapters
,
which
the
Papists
vnderstand
of
Antichrist
,
so
fully
and
perfectly
to
agree
to
Antiochus
Epiphanes
,
that
he
cauelled
against
the
prophesies
of
Daniel
;
affirming
that
they
were
written
not
before
hand
of
Daniel
,
but
after
the
fulfilling
of
them
by
some
one
that
liued
in
the
times
of
Antiochus
Epiphanes
.
For
so
Ierome
writeth
of
him
:
Contre
prophetam
Danielem
doudetimum
librum
scribit
Porphyrius
,
notans
eum
ab
ipso
cuius
Antiochus
Epiphanes
,
rather
then
a
prophecie
.
3
As
for
Antichrist
,
he
is
not
once
mentioned
or
meant
in
all
the
prophecie
of
Daniel
the
which
I
deliuer
,
not
as
though
I
thought
,
that
those
things
which
the
papists
expound
concerning
Antichrist
,
could
not
for
the
most
part
be
fitly
applied
to
the
Pope
:
for
not
onely
diuers
protestants
arguing
from
the
papists
owne
groundes
,
haue
out
of
Daniel
prooued
the
Pope
to
be
Antichrist
:
but
also
the
Iewes
,
and
namely
R.
Leui
Gerson
,
whom
Bellarmine
citeth
,
chap.
12.
expoundeth
all
those
things
in
Daniel
,
chap.
7.
and
11.
which
the
papists
vnderstand
of
Antichrist
,
as
spoken
of
the
Pope
of
Rome
,
whom
he
calleth
another
Pharao
.
And
most
true
it
is
,
that
excepting
Antiochus
Epiphanes
,
these
prophecies
doe
best
fit
the
Pope
of
Rome
.
And
therefore
I
willingly
graunt
that
,
which
both
olde
and
new
writers
haue
a●…med
,
that
Antiochus
Epiphanes
may
be
saide
to
haue
bene
a
type
of
Antichrist
.
A
type
I
say
,
not
in
all
and
euery
particular
▪
(
as
though
whatsoeuer
can
be
said
of
Antiochus
,
the
like
may
be
said
of
Antichrist
)
but
in
some
principall
matters
,
in
respect
whereof
he
is
a
type
.
Salomon
the
King
of
peace
,
Dauid
the
kingly
Prophet
,
the
high
priests
,
which
by
offering
sacrifices
made
attonement
for
their
bretheren
,
Iosuae
the
deliuerer
of
the
people
,
were
types
of
Christ
.
And
yet
it
were
a
ridiculous
,
if
not
a
blasphemous
course
,
to
apply
to
Christ
whatsoeuer
is
recorded
of
Salomon
,
Dauid
,
the
high
Priests
,
or
Iosuah
.
Neither
is
this
without
cause
set
downe
by
the
Schoolemen
as
a
rule
of
Diuinitie
,
that
theologia
symbolica
non
est
argumentutina
.
For
those
things
which
properly
are
spoken
of
Antiochus
,
cannot
properly
be
vnderstood
of
Antichrist
,
(
if
at
all
)
but
onely
allegorically
,
and
allegories
proue
not
:
and
that
force
which
they
seeme
to
haue
in
prouing
,
is
not
to
proue
the
same
particular
,
but
the
like
:
for
allegories
are
similitudes
without
notes
of
likenes
.
If
therefore
it
were
scarce
a
good
argument
in
diuinitie
,
from
a
type
or
allegory
to
proue
the
like
,
because
similia
claudicant
:
then
must
it
needs
be
a
sencelesse
argumentation
from
a
similitude
,
to
conclude
not
the
like
,
but
the
same
particular
,
seeing
nullum
fimile
,
est
idem
,
no
like
is
the
selfe-same
.
The
principall
matters
which
are
recorded
of
Antiochus
are
these
:
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
enemy
to
God
,
and
a
persecuter
of
his
church
,
an
aduancer
of
himselfe
aboue
or
against
euery
God
;
or
as
the
Apostle
speaketh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ruled
by
no
lawe
,
but
his
owne
wil
,
hauing
a
mouth
speaking
Egypt
,
Libya
&
Aethiopia
,
because
in
Bellarmines
conceit
Antiochus
did
so
,
and
such
like
particulars
;
then
may
we
by
as
good
right
affirme
,
that
Antichrist
shall
immediatly
succeed
in
the
kingdome
of
Syria
his
brother
Seleucus
Philopater
,
for
that
is
expresly
noted
Dan:
11.
21.
and
in
his
place
,
&c.
and
consequently
,
that
he
shall
be
the
sonne
of
Antiochus
Magnus
,
that
he
shall
be
an
hostage
at
Rome
before
he
be
king
,
as
Epiphanes
was
:
that
he
shall
make
three
expeditions
into
Egypt
,
and
in
his
returne
homeward
euery
time
shall
hee
afflict
the
land
of
Iury
;
especially
in
the
second
expedition
,
when
being
hindred
by
the
shippes
of
Chittim
,
4
But
now
let
vs
examine
seuerally
the
particular
instances
from
whence
Bellarmine
wold
proue
that
the
Pope
is
not
Antichrist
.
From
the
first
he
argueth
thus
:
Antichrist
arising
from
most
base
estate
(
ex
humilimo
loco
)
shall
by
fraud
&
deceit
obtaine
the
kingdome
of
the
Iewes
.
The
Pope
of
Rome
ariseth
not
from
base
estate
,
neither
obtaineth
the
kingdome
by
fraude
and
deceit
,
therfore
the
Pope
is
not
Antichrist
.
The
proposition
is
after
his
manner
proued
out
of
Dan.
11.
21.
And
in
his
place
shall
stand
a
vile
person
,
and
they
shall
not
giue
vnto
him
the
honor
of
a
king
,
but
he
shall
come
secretly
,
and
obtaine
the
kingdome
by
fraude
.
I
answere
first
,
that
Daniel
speaketh
not
of
Antichrist
:
and
secondly
,
that
this
,
proposition
is
not
true
of
him
of
whom
Daniel
speaketh
,
and
therfore
that
this
allegation
is
both
impertinent
&
vntrue
.
That
Daniel
speaketh
not
of
Antichrist
,
it
shall
appeare
out
of
Daniel
himselfe
.
For
Daniel
speaketh
of
him
that
immediately
in
the
kingdome
of
Syria
succeeded
Seleucus
Philopater
.
For
so
he
saith
,
in
his
place
,
who
was
described
,
vers.
20
shall
stand
vp
a
vile
person
,
meaning
thereby
Antiochus
,
who
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
properly
as
Polybius
calleth
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vnto
whom
that
which
is
cited
out
of
the
21.
verse
,
and
all
the
rest
of
the
chapter
vnto
the
end
,
doth
wholy
and
properly
agree
.
5
For
the
better
vnderstanding
of
this
place
&
the
rest
of
Daniel
,
we
are
to
know
,
that
excepting
one
propheticall
comfort
of
the
resurrection
,
cha.
12.
his
whole
prophecie
is
of
those
things
which
happened
within
lesse
then
700.
yeares
,
that
is
to
say
,
from
the
taking
of
Ierusalem
by
the
Chaldeans
,
vnto
the
finall
destruction
thereof
by
the
Romanes
:
and
his
prophecie
concerneth
those
kingdomes
which
should
in
the
meane
time
be
in
the
worlde
.
And
those
are
either
such
terrestriall
kingdomes
vnto
whose
tyrannie
the
Iewes
were
subiect
before
the
comming
of
the
Messias
:
or
else
the
spirituall
kingdome
of
Christ
,
(
the
Messias
&
king
of
the
Iewes
)
before
which
all
the
former
kingdoms
were
to
haue
an
end
.
Da.
2.
4.
〈◊〉
.
&
7.
11.
&
.
26
27.
The
time
wherof
,
as
also
of
the
desolation
of
Ierusalem
,
is
foretold
,
cap.
9.
25.
26.
27.
according
to
which
time
this
Messias
and
king
,
is
by
the
wise
men
acknowledged
to
be
born
Mat.
2
▪
and
his
kingdom
by
Iohn
Baptist
the
forerunner
of
Christ
,
was
said
to
be
at
hand
.
Mat.
3.
2.
and
in
like
sort
preached
our
Sauiour
Christ
,
Mat.
1.
15.
&
his
apostles
,
Ma.
10.
7.
Christ
also
a
litle
before
his
death
confessed
that
he
was
a
king
,
and
in
his
death
his
title
was
the
king
of
the
Iewes
.
After
his
death
&
resurrection
he
professeth
that
all
power
was
giuen
him
in
heauen
and
in
earth
,
and
therevpon
ascendeth
into
heauen
,
and
sitteth
at
the
right
hand
of
God
:
which
is
noted
in
Daniel
,
chap.
7.
13.
that
after
Christ
the
son
of
man
was
come
into
the
worlde
,
he
went
vnto
the
auncient
of
dayes
,
and
to
him
was
giuen
power
,
glory
,
and
kingdome
,
that
all
people
,
nations
and
tongues
should
serue
him
.
Of
both
these
sorts
of
kingdomes
Daniel
intreateth
,
chap.
2.
and
7.
And
as
touching
the
terrestriall
kingdomes
which
tyrannized
ouer
the
Iewes
before
the
comming
of
Christ
in
the
flesh
,
they
are
noted
to
be
foure
:
the
first
of
the
Babylonians
,
the
second
of
the
Medes
and
Persians
,
the
third
of
the
Macedonians
,
the
fourth
of
the
Seleucidae
and
Lagidae
.
And
of
these
foure
Daniel
prophecieth
,
either
ioyntly
of
all
together
,
or
seuerally
of
some
of
them
.
In
the
second
&
seuenth
chapters
,
of
them
all
together
,
resembling
them
in
the
second
chapter
by
an
Image
,
the
golden
head
whereof
figureth
the
Babylonians
,
the
breast
and
armes
of
siluer
the
Medes
and
Persians
,
the
belly
and
sides
of
brasse
,
represent
the
Macedonians
,
his
legges
of
yron
,
and
his
feete
,
part
of
yron
,
and
part
of
clay
,
resemble
the
Seleucidae
&
Lagidae
:
and
in
the
seuenth
chapter
,
the
same
foure
kingdomes
are
figured
by
4.
beastes
,
the
Babylonians
by
a
Lyon
,
the
Medes
and
Persians
by
a
Beare
,
the
Macedonians
by
a
Leoparde
,
the
Seleucidae
and
Lagidae
,
by
the
beast
with
tenne
hornes
.
6
Seuerally
he
prophecieth
,
either
of
the
Babylonian
Monarchy
,
or
of
the
rest
.
His
prophecies
concerning
the
Babylonian
Monarchy
,
which
also
were
fulfilled
in
his
time
,
are
set
downe
chap.
4.
and
5.
Of
the
three
other
,
and
especially
of
the
last
(
because
that
especially
was
to
afflict
the
people
of
the
Iewes
)
he
prophecieth
againe
in
the
8.
and
11.
chapters
.
In
the
11.
chapter
,
to
omit
the
rest
,
the
Angell
promiseth
,
vers.
2.
Quo
(
sc.
Alexandro
)
tricesimo
secundo
aetatis
being
dead
in
Babylon
,
in
the
32.
yeare
of
his
age
,
there
arose
in
his
stead
foure
of
his
captaines
,
who
diuided
the
Empire
among
them
.
For
Ptolemy
Lagides
held
Egypt
.
Philip
who
also
is
called
Arideus
,
the
brother
of
Alexander
held
Macedonia
.
Seleucus
Nicanor
,
held
Syria
and
Babylon
,
and
all
the
kingdomes
of
the
East
.
Antigonus
ruled
ouer
Asia
minor
.
These
foure
kingdomes
were
by
mutuall
conflicts
reduced
to
two
vnder
Seleucus
Nicanor
,
&
Ptolemy
Lagides
,
from
whom
did
spring
the
kingdom
of
the
Lagidae
&
kings
of
Egypt
on
the
South
:
and
of
the
Seleucidae
or
kings
of
Syria
&
Babylon
in
the
North.
These
two
vsed
to
contend
for
Iudaea
,
which
lying
in
the
midst
betwixt
them
,
became
a
prey
to
the
conquerers
,
and
was
greeuously
afflicted
by
them
.
These
two
are
the
two
legges
and
feete
of
the
Image
,
chap.
2.
and
also
the
fourth
beast
with
tenne
hornes
,
chap.
7.
for
of
these
two
kingdomes
there
are
tenne
kings
reckened
,
which
tyrannized
ouer
the
people
of
the
Iewes
,
especially
the
tenth
horne
;
that
is
,
Antiochus
Epiphanes
,
who
arose
in
the
ende
of
the
kingdome
of
this
beast
,
namely
,
ouer
the
Iewes
,
chap.
8.
23.
For
in
his
time
the
people
of
God
were
freed
from
the
tyrannie
of
the
Seleucidae
,
by
Iudas
Macchabaeus
.
7
These
tenne
hornes
which
successiuely
tyrannized
ouer
Iewry
,
are
mentioned
in
order
in
this
11.
chapter
.
First
Ptolemy
Lagides
(
the
first
horne
)
who
is
called
verse
.
5.
the
king
of
Seleucus
Nicanor
(
the
second
horne
)
the
mightiest
of
the
Princes
of
Alexander
,
as
he
is
described
in
the
same
fift
verse
.
For
although
Ptolemy
for
a
time
helde
Iudaea
,
yet
after
it
was
agreed
vpon
that
Seleucus
should
haue
Syria
and
therein
Iudaea
.
Him
succeeded
Antiochus
Soter
(
the
third
horne
)
so
called
,
because
he
expelled
the
French-men
out
of
Asia
:
whose
sonne
Antiochus
Theos
(
the
fourth
horne
)
to
confirme
a
league
betwixt
him
and
Ptolemy
Philadelphus
King
of
Egypt
,
tooke
in
marriage
Bernice
,
the
daughter
of
Ptolemy
Antiochus
Theos
had
a
former
wife
yet
liuing
named
Laodice
,
by
whom
he
had
Seleucus
Callinicus
,
and
Antiochus
Hierax
.
This
Laodice
to
reuenge
this
despite
,
poisoned
her
husband
Antiochus
Theos
:
her
sonne
Seleucus
Callinicus
(
the
fift
horne
)
slewe
Bernice
,
her
childe
,
and
her
traine
:
and
Ptolemy
Philadelphus
shortly
after
this
mariage
ended
his
life
.
But
in
his
place
,
verse
.
7.
did
arise
his
sonne
Ptolemy
Euergetes
(
the
sixt
Seleucus
Callinicus
,
and
ouercame
him
,
and
hauing
caused
himselfe
to
be
crowned
king
of
Syria
,
returned
with
much
spoile
,
and
many
captiues
into
Egypt
;
and
Seleucus
Callinicus
,
hee
held
the
dominion
of
Syria
for
many
yeares
.
But
the
sonnes
of
Seleucus
Callinicus
,
to
wit
Seleucus
Ceraunus
,
and
Antiochus
Magnus
,
raised
warre
,
verse
.
5.
10.
First
Seleucus
Ceraunus
against
Ptolemy
Euergetes
,
and
they
both
beeing
dead
about
the
same
time
,
Antiochus
Magnus
against
Ptolemy
Philopater
,
the
sonne
of
Euergetes
.
Of
him
(
I
meane
Antiochus
Magnus
)
the
Angell
prophecieth
vnto
the
20.
verse
:
to
wit
,
of
his
battailes
first
with
Ptolemy
Philopator
,
and
those
sometimes
prosperous
,
whereby
hee
recouered
Syria
,
verse
.
10.
sometime
aduerse
,
wherby
he
lost
the
same
again
,
vers.
11.
12.
Wherevpon
Ptolemy
being
list
vp
becommeth
the
7.
horne
,
and
killeth
many
of
the
Iewes
,
for
which
hee
shall
not
prosper
,
verse
12.
After
,
of
his
battailes
and
victories
against
Ptolemy
Epiphanes
sonne
of
Philopater
,
verse
.
13.
14.
15.
Of
Ptolemy
Epiphanes
to
mingle
the
yron
and
the
clay
(
according
to
the
prophecie
,
chapter
2.
)
therein
pretending
peace
and
friendship
,
but
intending
by
her
his
destruction
,
although
in
vaine
,
she
ioyning
with
her
husband
against
her
father
,
verse
Seleucus
Philopater
(
the
ninth
horne
)
one
who
did
pill
and
poll
his
subiects
by
great
tributes
and
exactions
,
and
sent
to
emptie
and
exhaust
the
treasury
and
temple
of
Ierusalem
:
and
hauing
set
free
his
brother
Antiochus
Epiphanes
,
who
was
an
hostage
at
Rome
,
and
in
stead
of
him
sent
his
owne
sonne
Demetrius
,
is
shortly
after
poysoned
by
Heliodorus
,
suborned
by
Antiochus
Epiphanes
,
vers.
20.
8
Now
in
his
place
(
saith
the
Angel
,
vers.
21.
)
shall
stand
a
vile
person
,
&c.
that
is
,
in
the
kingdome
of
Syria
,
a
vile
person
shall
succeed
Seleucus
Philopator
as
the
tenth
horn
,
which
cannot
be
vnderstood
properly
of
any
other
but
of
Antiochus
Epiphanes
,
who
in
the
rest
of
the
chapt
.
to
the
end
,
is
most
fully
&
plainly
described
.
For
first
he
intreateth
of
his
comming
vnto
the
kingdome
:
secondly
of
his
affaires
afterwards
:
and
lastly
of
his
end
.
Of
his
comming
vnto
the
kingdome
he
saith
,
that
hauing
no
right
of
succession
(
for
Demetrius
was
the
heire
)
nor
lawfull
election
,
by
flattery
&
fraude
attained
to
the
kingdome
,
pretending
himselfe
(
as
Richard
the
third
did
)
to
be
the
tutor
&
protector
of
the
young
Prince
Demetrius
,
and
Administrator
of
the
kingdome
during
the
minoritie
and
absence
of
Demetrius
,
who
had
bene
sent
in
his
stead
as
an
hostage
to
Rome
.
Wherefore
Daniel
in
this
place
speaketh
not
of
Antichrist
,
vnlesse
we
may
say
,
that
Antichrist
was
to
be
the
immediate
successor
of
Seleucus
Philopater
,
which
is
ridiculous
;
yea
,
and
Bellarmine
himselfe
confesseth
else-where
,
that
in
this
latter
part
of
the
chapter
,
Daniel
speaketh
of
Antiochus
literally
,
who
was
a
figure
of
Antichrist
.
This
place
therefore
doth
not
proue
Seleucus
Philopater
:
Neither
doth
Daniel
say
so
,
but
onely
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
vile
or
despised
person
should
succeede
Seleucus
Philopator
;
which
is
to
be
vnderstood
not
in
respect
of
his
base
estate
and
condition
,
but
of
his
base
maners
and
vile
conditions
,
in
regard
whereof
the
holy
Ghost
calleth
him
,
although
a
great
Kings
sonne
,
vile
and
contemptible
.
And
so
is
euery
wicked
man
,
though
mightie
in
the
world
,
a
vile
and
despised
person
in
the
eyes
of
the
godly
,
Psal.
15.
4.
The
wicked
man
is
vile
in
his
eyes
.
And
as
Salomon
saith
:
The
wicked
man
is
an
abhomination
vnto
the
righteous
.
Such
an
one
was
Haman
in
the
eyes
of
Mardoche
,
and
Iehoram
Seleucus
Philopater
,
verse
.
20.
in
the
vulgar
translation
called
Uilissimus
,
because
of
his
base
polling
of
his
people
,
and
not
because
hee
did
arise
from
base
estate
.
Wherefore
it
is
euident
,
that
Daniel
speaketh
not
of
Antichrist
in
this
place
,
and
that
he
of
whom
he
speaketh
,
did
not
arise
from
moste
base
estate
,
as
Bellarmine
woulde
beare
vs
in
hand
;
vnlesse
it
be
a
most
base
estate
to
bee
the
sonne
of
a
mightie
King
,
who
for
his
greatnesse
was
called
Antiochus
the
great
.
9
But
will
you
see
with
one
view
the
absurditie
of
this
Popish
argument
.
Hee
proueth
from
this
place
,
that
Antichrist
shall
arise
from
most
base
estate
,
and
shall
by
deceit
obtaine
the
kingdome
of
the
Iewes
.
But
(
say
I
)
Daniel
speaketh
not
of
Antichrist
,
but
of
Antiochus
Epiphanes
.
Yea
but
Antiochus
was
a
type
of
Antichrist
.
Be
it
that
hee
was
a
type
not
onely
in
some
other
things
,
but
also
in
this
particular
:
yet
from
hence
we
must
inferre
not
the
selfe
same
particular
which
is
proper
to
the
person
of
Antiochus
,
but
the
like
,
and
that
by
way
of
allegory
onely
,
which
were
but
a
sleight
argument
to
proue
so
weightie
a
controuersie
in
diuinitie
.
Whereas
therefore
he
inferreth
from
hence
not
the
like
(
viz.
as
Antiochus
obtained
his
kingdome
by
fraude
:
so
shall
Antichrist
obtaine
his
)
but
the
verie
same
particular
,
(
viz.
as
Antiochus
obtained
the
kingdome
of
the
Iewes
,
so
shall
Antichrist
obtaine
the
same
kingdome
of
the
Iewes
)
his
argument
is
ridiculous
:
and
yet
this
is
not
all
the
absurditie
of
this
argument
:
for
when
as
from
the
likenesse
of
Antichrist
to
his
type
,
he
would
proue
that
Antichrist
shall
arise
from
base
estate
,
this
assertion
is
not
true
,
of
the
type
it selfe
.
Yea
but
Ierome
saith
,
that
this
place
may
better
be
vnderstood
of
Antichrist
,
Qui
consurgere
habet
de
mo●…ica
gente
id
est
de
populo
Iudaeorum
,
&c.
Who
is
to
arise
of
a
small
nation
,
that
is
,
the
people
of
the
Iewes
,
&c.
and
Daniel
compareth
Antichrist
because
of
his
base
beginning
to
the
little
horne
,
chap.
7.
I
doe
not
denie
but
that
Antichristes
beginning
might
be
base
;
but
yet
neither
can
the
testimony
of
Ierome
,
neither
doth
that
allegation
out
of
Daniel
,
proue
it
.
For
Ieromes
testimony
in
this
case
,
if
it
ought
to
be
of
weight
with
vs
,
it
must
be
taken
either
as
a
prophecie
,
or
else
as
a
sit
exposition
of
Daniels
prophecie
,
as
I
haue
said
heretofore
.
But
Ierome
was
no
Prophet
:
neither
doth
hee
sitly
expound
Daniel
,
who
speaketh
plainly
,
not
of
Antichrist
,
but
of
the
successour
of
Seleucus
Philopator
.
And
it
is
a
wonder
that
Ierome
one
of
the
most
learned
of
the
Fathers
,
should
in
so
easie
a
matter
be
ouerseene
.
For
seeing
hee
confesseth
that
the
former
part
of
the
chapter
is
to
be
expounded
of
the
Seleucidae
,
and
that
in
the
20.
verse
is
described
Seleucus
Philopator
,
for
so
hee
saith
on
those
wordes
(
Et
stabit
in
loco
eius
vilissimus
)
Seleucum
dicit
cognomento
Philopatorem
,
filium
magni
Antiochi
,
he
speaketh
of
Seleucus
,
surnamed
Philopator
,
the
sonne
of
Antiochus
the
great
.
It
is
therefore
most
plaine
,
that
when
Daniel
saith
,
and
in
his
place
shall
stand
a
vile
person
;
he
speaketh
of
the
next
successour
of
Seleucus
Philopator
,
meaning
Antiochus
;
euen
as
in
the
20.
verse
after
he
had
spoken
of
Antiochus
Magnus
,
he
saith
,
and
in
his
place
shall
stand
vp
a
sender
forth
of
an
extortioner
,
meaning
Seleucus
.
Neither
doth
Daniel
say
any
where
,
that
Anchrist
,
or
he
of
whom
he
speaketh
,
shall
arise
of
a
small
nation
,
meaning
thereby
the
Iewes
:
that
which
he
speaketh
de
modico
populo
,
vers.
23.
is
to
be
vnderstood
properly
as
Ierome
himselfe
expoundeth
it
,
according
to
the
literal
,
that
is
,
the
proper
sense
,
of
the
small
company
wherwith
Antiochus
surprised
Egypt
:
neither
can
there
be
any
such
allegorical
sense
,
as
he
seemeth
to
frame
.
Neither
doth
Daniel
by
the
litle
horne
meane
any
other
but
Antiochus
Epiphanes
,
who
may
not
vnfitly
in
diuers
things
be
said
to
haue
bene
a
type
of
Antichrist
.
For
the
terrible
beast
with
ten
hornes
,
doth
not
signifie
the
Romane
state
as
the
Papists
would
haue
it
,
but
the
kingdome
of
the
Seleucidae
and
Lagidae
:
and
by
the
ten
hornes
,
not
the
ten
Kings
whereof
Iohn
speaketh
,
Apoc.
17.
among
whom
the
Romane
Empire
was
to
be
diuided
;
but
ten
of
these
Kings
,
viz.
three
Lagidae
,
and
seuen
Seleucidae
,
which
tyrannized
or
ruled
ouer
the
people
of
God
.
The
tenth
,
that
is
to
say
,
the
last
of
them
that
had
dominion
ouer
Iudaea
was
,
not
Antichrist
,
but
Antiochus
Epiphanes
,
who
in
crueltie
towards
the
people
of
God
surpassed
all
that
went
before
him
.
10
Which
I
speake
not
as
though
this
exposition
did
much
hinder
our
assertion
;
for
others
which
haue
held
the
same
,
haue
applied
those
things
which
are
spoken
of
the
litle
horne
,
vnto
the
Pope
.
And
surely
if
this
fourth
beast
were
the
Romane
state
,
and
the
hornes
the
rulers
thereof
,
and
the
tenth
or
last
horne
Antichrist
:
then
is
it
hereby
very
likely
that
the
Pope
is
Antichrist
,
seeing
hitherto
hee
is
the
last
that
hath
ruled
in
Rome
,
and
shall
according
to
the
Papists
owne
conceit
continue
to
the
end
.
But
the
truth
is
,
that
the
description
of
the
fourth
beast
doth
not
agree
to
the
Romanes
,
but
to
the
kingdome
of
the
Seleucidae
.
For
this
fourth
beast
was
a
kingdome
which
was
to
haue
an
end
before
the
comming
of
the
Messias
&
his
kingdome
,
chap.
7.
vers.
11.
26.
27.
So
had
the
kingdome
of
the
Seleucidae
,
so
had
not
the
Romanes
.
2.
This
fourth
beast
warred
with
the
Iewes
,
tyrannized
ouer
them
,
and
hindred
their
religion
&
worship
of
God
at
Ierusalem
,
not
only
before
the
comming
of
Christ
,
but
also
before
the
purging
of
the
temple
,
and
restitution
of
religion
by
Iudas
Macchabaeus
,
cha.
7.
ver.
25.
26.
27.
So
did
the
Seleucidae
,
so
did
not
the
Romanes
.
3
Of
the
fourth
beast
there
were
but
ten
hornes
,
that
is
Princes
that
ruled
ouer
Iudaea
,
which
is
most
true
of
the
Seleucidae
&
Lagidae
;
but
of
the
Romanes
,
after
they
had
once
obtained
the
dominion
of
Iury
,
there
were
many
more
then
ten
that
ruled
ouer
the
holy
land
.
If
any
say
the
Romane
Empire
is
figured
Apoc.
17.
by
a
beast
with
ten
horns
,
I
answer
,
that
the
ten
hornes
wherof
Iohn
speaketh
,
Apo.
17.
12.
are
ten
kings
,
among
whom
the
Romane
Empire
was
to
be
diuided
,
who
succeeded
not
one
another
in
the
same
kingdome
,
but
were
rulers
of
so
many
seueral
prouinces
or
kingdoms
at
the
same
time
:
but
these
ten
horns
tyrannized
ouer
the
same
kingdome
of
the
Iewes
successiuely
,
as
they
are
particularly
described
,
chap.
11.
And
further
,
he
that
in
Daniel
is
supposed
by
the
Papists
to
be
Antichrist
,
is
one
of
the
tenne
hornes
,
but
in
Iohn
not
.
4.
that
which
is
spoken
in
Daniel
of
the
tenth
horne
,
doth
fitly
&
wholy
agree
to
Antiochus
Epiphanes
,
who
was
the
tenth
and
last
king
of
that
kingdome
,
that
ruled
ouer
Iudaea
,
but
the
same
things
cannot
in
like
sort
be
applied
to
the
tenth
Prince
of
the
Romanes
.
5.
By
conference
of
that
which
is
written
of
the
little
horne
,
chap.
7.
with
those
thinges
which
are
more
plainly
recorded
of
Antiochus
,
chap.
8.
23.
&c.
and
chap.
11.
21.
&c.
to
the
end
of
the
chapter
,
it
appeareth
euidently
,
that
he
&
no
other
is
that
litle
horne
.
For
wheras
Daniel
in
the
7.
chap
had
described
3.
kingdomes
besides
the
Babylonian
,
which
should
tyrannize
ouer
the
Iewes
by
three
beasts
:
in
the
8.
chap.
he
figureth
the
same
3.
kingdomes
by
2.
beasts
.
For
the
kingdome
of
the
Medes
&
Persians
which
before
was
resembled
by
a
Beare
,
is
here
signified
by
the
Ramme
with
2.
hornes
:
the
kingdome
of
the
Macedonians
&
Seleucidae
,
which
before
were
represented
by
two
seuerall
beasts
,
are
heere
figured
by
the
Goate
Bucke
,
containing
them
both
;
for
both
the
Macedonians
and
Seleucid●…
were
Iauan
,
that
is
,
the
Greekes
,
Daniel
.
8.
21.
And
as
in
the
7.
chapter
,
the
kingdome
of
the
Macedonians
was
signified
by
a
Leopard
which
had
foure
heads
:
so
here
it
is
saide
,
that
after
the
great
horne
signifying
Alexander
the
great
was
broken
off
,
there
grewe
foure
hornes
in
stead
thereof
,
meaning
the
foure
Princes
among
whom
the
Macedonian
Monarchy
was
diuided
.
The
fourth
kingdom
figured
chap.
7.
by
the
beast
with
10.
hornes
,
is
here
signified
to
be
that
kingdome
which
was
chiefly
erected
by
one
of
those
foure
hornes
,
namely
Seleucus
,
that
is
,
the
kingdome
of
the
Seleucidae
:
and
from
him
,
namely
in
the
end
of
their
kingdome
ouer
the
Iewes
,
came
forth
a
little
horne
,
that
is
,
the
king
with
the
impudent
face
,
chap.
8.
verse
.
9.
23.
which
is
Antiochus
Epiphanes
,
who
was
the
tenth
horne
of
the
fourth
beast
.
And
in
the
eleuenth
chapter
without
figures
of
beastes
the
same
three
kingdomes
are
described
,
the
same
tenne
hornes
reckned
vp
,
the
same
tenth
horne
more
particularly
deciphred
.
6.
The
people
pusht
at
and
oppressed
by
these
hornes
,
is
Daniels
people
,
the
people
of
the
Iewes
yet
remaining
and
inhabiting
in
Tzeby
,
that
is
in
Iury
and
Ierusalem
,
not
onely
before
the
desolation
of
Ierusalem
,
but
also
before
the
reformation
vnder
Iudas
Macchabaeus
.
But
Antichrist
,
if
we
will
beleeue
the
Papists
,
shall
be
the
counterfeit
Messias
of
the
Iewes
,
neither
shall
hee
afflict
the
Iewes
,
but
by
them
the
Christians
,
and
that
in
the
ende
of
the
worlde
,
&c.
7.
The
times
of
afflicting
the
people
of
God
assigned
to
the
little
horne
,
doe
precisely
agree
to
the
persecution
vnder
Antiochus
.
But
these
times
are
diuersly
to
be
reckened
in
respect
either
of
the
beginning
,
or
the
end
of
the
account
.
For
as
touching
the
beginning
,
we
recken
either
from
the
defection
and
reuolt
of
the
people
wrought
by
Menelaus
the
priest
,
in
the
yeare
142.
the
sixt
moneth
,
and
sixt
day
,
vnto
the
restitution
of
Religion
,
in
the
yeare
148.
and
25.
day
of
the
ninth
moneth
,
and
this
space
is
2300.
dayes
,
(
that
is
6.
moneths
,
3.
yeares
,
18.
dayes
)
foretold
Dan.
8.
14.
or
else
we
recken
from
the
pollution
of
the
temple
,
and
erection
of
the
new
altar
,
&
abolishing
of
the
daily
sacrifice
,
to
wit
,
in
the
145.
yeare
of
the
Seleucidae
,
on
the
15.
of
Casleu
,
diuersly
in
respect
of
the
ende
,
viz.
either
to
the
restitution
begunne
by
Iudas
Machabaeus
,
Antiochus
Epiphanes
.
11
Thus
much
therefore
may
suffice
to
haue
spoken
of
his
proposition
:
now
let
vs
briefly
consider
of
the
assumption
.
The
Pope
(
saith
he
)
ariseth
not
from
base
estate
,
neither
by
deceit
obtaineth
his
kingdome
.
As
touching
the
former
I
answere
,
that
although
it
were
false
of
Antiochus
,
yet
is
it
true
of
the
Pope
,
whether
you
consider
the
meane
estate
of
the
first
Bishops
of
Rome
,
or
the
base
birth
and
obscure
parentage
of
diuers
Popes
.
For
that
which
Bellarmine
alledgeth
in
commendation
of
the
Primitiue
religion
,
and
auncient
church
of
Rome
,
is
but
a
vaine
flourish
,
nothing
appertaining
to
this
purpose
.
2.
That
the
Pope
hath
not
attained
to
his
kingdome
by
fraude
and
deceit
,
Bellarmine
had
rather
it
should
be
taken
for
graunted
,
then
once
called
in
question
:
and
therefore
cunningly
passeth
it
ouer
with
silence
.
But
if
this
were
set
downe
in
the
scriptures
as
a
badge
of
Antichrist
,
to
attain
to
his
greatnes
by
fraude
&
deceit
,
I
would
make
it
manifest
,
that
neuer
in
any
estate
more
deep
policy
,
and
diuellish
deceit
hath
bene
vsed
then
in
the
See
of
Rome
,
wherby
they
haue
obtained
their
supremacy
,
and
maintained
their
soueraigntie
ouer
the
Christian
world
.
Yea
their
whole
religion
of
Popery
and
mystery
of
iniquitie
,
seemeth
to
be
nought
else
but
a
packe
of
policy
deuised
by
worldly
men
to
deisie
the
Pope
,
and
to
enrich
the
popish
cleargy
.
For
wherevnto
else
I
beseech
you
tended
their
Indulgences
and
Pardons
,
their
Iubelies
,
their
doctrines
of
merits
&
supererogation
,
their
purgatory
,
their
trentalls
of
Masses
,
and
praier
for
the
dead
,
their
pilgrimages
and
adoration
of
Saints
,
Images
,
and
reliques
,
their
licences
and
dispensations
,
their
thunderboults
of
excommunication
,
their
oathe
of
allegeance
and
fealtie
imposed
on
Princes
and
potentates
,
subiection
to
the
Pope
enforced
vpon
all
sorts
,
as
absolutely
necessary
to
saluation
,
their
wilfull
deprauations
of
scriptures
,
forgeries
of
Canons
,
counterfeit
donations
of
Constantine
and
others
,
to
proue
the
double
supremacy
of
the
Pope
?
Whervnto
tended
his
often
maintaining
of
quarelles
among
Christian
Princes
,
his
warres
inioyned
them
for
the
recouery
of
the
holy
lande
,
but
that
they
being
by
these
meanes
weakened
,
might
be
the
more
easily
subdued
vnto
himselfe
:
his
Croisades
and
promises
of
heauen
,
to
all
those
that
sight
such
battailes
as
like
him
?
Haue
not
their
cleargy
come
to
their
riches
,
and
the
Pope
to
his
greatnes
by
these
and
such
like
meanes
?
But
because
the
comming
to
his
greatnes
by
fraude
and
deceit
,
is
not
set
downe
in
the
scriptures
as
a
note
of
Antichrist
,
vnlesse
it
be
by
way
of
type
and
allegory
in
Antiochus
,
I
will
therefore
let
it
passe
:
onely
let
me
put
you
in
minde
that
the
prophecie
of
Peter
in
the
former
respects
is
performed
in
the
Pope
and
cleargy
of
Rome
,
who
by
fained
words
make
merchandise
of
mens
soules
through
couetousnesse
.
And
this
was
Bellarmine
his
first
instance
.
12
His
seconde
argument
is
thus
to
be
framed
.
Antichrist
shall
warre
with
three
Kings
,
to
wit
of
Egypt
,
Libya
,
and
Aethiopia
;
and
hauing
ouercome
them
,
shall
possesse
their
kingdomes
.
But
the
Pope
of
Rome
hath
not
warred
at
any
time
(
he
should
say
,
shall
not
warre
,
and
that
is
more
then
hee
is
able
to
proue
)
with
the
Kings
of
Egypt
,
Libya
,
and
Aethiopia
,
neither
hauing
vanquished
them
,
hath
possessed
their
kingdomes
,
therefore
the
Pope
of
Rome
is
not
Antichrist
.
And
in
this
argument
Belarmine
doth
so
greatly
please
himselfe
,
that
after
an
insulting
manner
hee
breaketh
foorth
into
these
bragges
:
Hoc
autem
maximè
refellit
insaniam
haereticorum
,
&c.
This
especially
refuteth
the
madnesse
of
heretikes
,
who
make
the
Pope
Antichrist
.
For
let
them
say
if
they
can
,
when
the
Pope
hath
killed
the
Kings
of
Egypt
,
Libya
,
and
Aethiopia
,
&c.
What
would
this
Thraso
do
thinke
you
,
if
hee
had
any
good
argument
against
vs
,
that
thus
insulteth
vpon
a
meere
dotage
?
For
where
doth
the
scripture
say
,
that
Antichrist
shall
sight
with
the
Kings
of
Egypt
,
Libya
,
and
Aethiopia
,
and
that
hauing
vanquished
them
,
he
shall
possesse
their
kingdomes
?
Forsooth
in
the
7.
and
11.
of
Daniel
.
In
the
7.
chapter
Daniel
speaking
of
the
tenne
hornes
of
the
fourth
beast
,
he
saith
,
verse
.
8.
I
considered
the
hornes
,
and
loe
the
last
horne
came
vp
,
a
little
one
among
them
,
and
three
of
the
former
hornes
were
pluckt
vp
before
it
.
And
after
,
verse
.
24.
expounding
the
same
words
,
hee
saith
:
And
the
tenne
hornes
are
tenne
Kings
of
that
kingdome
,
after
whom
shall
arise
the
last
(
namely
of
the
tenne
)
diuerse
from
the
rest
,
and
he
shall
abase
three
Kings
.
But
this
allegation
is
impertinent
.
For
I
haue
shewed
that
this
fourth
beast
is
the
kingdome
of
the
Seleucidae
and
Lagidae
;
that
the
tenne
hornes
are
those
tenne
Kings
of
that
kingdome
which
tyrannized
or
ruled
ouer
Iewry
;
that
the
tenth
or
last
of
them
that
tyrannized
ouer
the
Iewes
,
was
Antiochus
Epiphanes
,
who
is
therefore
called
little
before
his
comming
to
the
crowne
,
because
of
his
vnlikenesse
to
be
King
.
First
because
hee
was
the
third
and
youngest
sonne
of
Antiochus
Magnus
,
his
elder
brother
Seleucus
hauing
also
a
sonne
called
Demetrius
.
Secondly
,
because
he
was
to
be
a
perpetuall
hostage
at
Rome
.
For
when
as
other
hostages
,
which
Antiochus
the
great
gaue
to
the
Romanes
,
were
to
be
changed
euery
third
yeare
,
he
was
to
be
a
perpetuall
hostage
.
And
thirdly
,
because
of
his
vile
and
base
conditions
.
Now
whereas
it
is
saide
that
three
hornes
were
to
be
plucked
vp
before
him
,
wee
are
by
those
three
hornes
to
vnderstand
three
kings
,
not
of
others
,
&
those
also
diuers
kingdomes
,
as
of
Egypt
,
Libya
,
and
Aethiopia
;
but
three
kings
that
successiuely
had
ruled
before
him
in
the
same
kingdome
vsurped
ouer
the
Iewes
,
as
being
expresly
called
three
former
hornes
,
viz.
of
the
tenne
,
verse
8.
Yea
but
Antiochus
was
a
type
of
Antichrist
.
It
cannot
be
proued
that
he
was
a
type
in
this
point
,
or
if
he
were
a
type
in
this
,
we
may
not
inferre
the
same
particular
as
Bellarmine
doth
,
for
then
those
three
kings
mentioned
in
Daniel
,
must
be
reuiued
againe
,
that
Antichrist
may
make
them
away
:
but
the
like
might
be
inferred
,
viz.
that
as
Antiochus
Epiphanes
to
make
himselfe
a
way
to
the
kingdome
,
did
make
away
his
brother
and
two
others
that
went
before
him
:
so
it
is
not
vnlike
,
but
that
this
should
be
an
Antichristian
practise
.
It
is
well
knowne
that
Gregory
the
seuenth
,
who
resembled
Antiochus
in
many
things
,
to
make
himselfe
a
way
to
the
Papacy
,
made
away
sixe
of
his
predecessors
by
poyson
.
And
it
is
an
ordinary
practise
among
the
Cardinalles
of
Rome
that
aspire
to
the
Papacy
,
now
and
then
to
minister
an
Italian
Figge
to
their
Popes
:
that
you
may
not
maruell
that
there
haue
bene
nine
Popes
in
the
time
of
Queene
Elizabeths
raigne
,
of
whom
the
three
next
predecessors
of
the
present
Pope
Clement
8.
were
so
suddainly
pluckt
vp
before
him
,
namely
Urbanus
7.
Gregory
14.
and
Innocent
9.
that
I
suppose
their
names
haue
bene
heard
of
fewe
among
vs
.
13
But
the
11.
of
Daniel
,
perhaps
will
proue
Bellarmines
assertion
.
That
allegation
will
proue
nothing
but
Bellarmines
wilfull
blindnesse
.
Hee
saith
that
in
the
11.
chapter
vers
.
43.
Daniel
explaneth
who
those
three
Kings
are
.
Hee
shall
stretch
out
his
hand
ouer
countries
,
and
the
land
of
Egypt
shall
not
escape
,
and
he
shall
passe
through
Libya
and
Aethiopia
,
as
Bellarmine
readeth
,
but
according
to
the
Hebrew
,
the
Lubim
and
Cushim
,
that
is
,
the
Libyans
and
Aethiopians
shall
be
in
his
passages
or
voyages
.
Whence
Bellarmine
inferreth
,
that
Antichrist
shall
kill
three
kings
,
viz.
of
Egypt
,
Libya
,
and
Aethiopia
.
Answere
.
1.
Daniel
speaketh
not
of
Antichrist
but
of
Antiochus
,
as
I
haue
manifestly
prooued
.
2.
although
Antiochus
were
graunted
to
haue
bene
a
type
of
Antichrist
herein
,
yet
the
same
particular
which
is
proper
to
the
person
of
Antiochus
,
may
not
be
applied
to
Antichrist
.
For
then
we
must
dreame
that
the
world
and
the
kingdomes
thereof
,
must
be
brought
againe
iust
to
the
same
passe
wherein
they
were
when
Antiochus
raigned
,
and
the
same
kings
to
be
reuiued
;
but
something
like
might
be
applied
,
that
as
Antiochus
,
in
Bellarmines
conceit
,
suppressed
three
kings
,
so
Antichrist
should
be
a
suppressor
of
kings
,
which
is
true
of
the
Pope
:
who
besides
diuers
kings
deposed
by
his
meanes
,
hath
also
depressed
foure
Emperours
at
the
least
,
as
Bellarmine
himselfe
confesseth
.
3.
Daniel
in
this
place
is
so
farre
from
mentioning
three
kings
slaine
by
Antichrist
according
to
Bellarmines
conceit
,
that
he
neither
speaketh
of
Antichrist
,
nor
of
three
kings
,
nor
of
the
killing
of
any
one
king
,
but
onely
of
Antiochus
his
spoyling
of
Egypt
,
hauing
in
his
company
the
Libyans
and
Aethiopians
.
Whether
therefore
this
argument
of
Bellarmine
doth
reproue
our
madnesse
,
or
rather
proue
his
folly
,
let
any
indifferent
arbiter
be
Iudge
.
Now
if
Ierome
or
any
other
of
the
Fathers
haue
let
fall
any
such
thing
,
we
are
to
esteeme
it
as
an
excrement
of
theirs
,
which
we
are
to
passe
by
,
rather
then
with
the
Cacouorae
the
Papists
,
to
gather
it
vp
as
14
And
the
like
answere
we
frame
vnto
his
third
argument
,
which
is
not
grounded
vpon
the
scriptures
;
but
vpon
the
bare
coniectures
of
some
of
the
Fathers
.
For
where
is
there
in
all
the
scriptures
any
word
of
this
which
Bellarmine
saith
he
readeth
in
the
scriptures
,
that
Antichrist
shall
subdue
seuen
other
kings
,
and
by
that
meanes
shall
become
the
Monarch
of
the
whole
worlde
?
Forsooth
Lactantius
and
Ireneus
say
so
.
But
I
neuer
tooke
their
writings
before
to
be
the
scriptures
.
Why
then
Ierome
saith
so
vpon
Daniel
11.
24.
where
Daniel
speaketh
of
Antiochus
his
dealings
in
Egypt
,
that
he
did
that
which
his
forefathers
neuer
did
;
Nullus
Iudaeorum
absque
Antichristo
in
tot●…
vnquam
or
be
regnauit
.
These
be
Bellarmines
scriptures
.
But
where
do
the
scriptures
indeede
say
that
Antichrist
shall
subdue
seuen
of
the
tenne
Kings
?
Nay
,
the
contrary
may
rather
bee
gathered
out
of
the
scriptures
.
The
tenne
hornes
whereof
Daniel
speaketh
,
were
tenne
Kings
which
successiuely
raigned
ouer
Iudaea
,
as
hath
bene
shewed
.
And
although
Antiochus
Epiphanes
might
helpe
away
three
of
his
next
predecessors
,
yet
hee
could
not
hurt
the
other
sixe
(
for
there
were
but
nine
besides
himselfe
)
which
were
all
dead
and
gone
before
he
came
to
yeares
.
Yea
,
but
this
opinion
of
the
Fathers
is
plainely
enough
deduced
out
of
Apoc.
17.
12.
where
we
reade
,
and
the
tenne
hornes
which
thou
sawest
,
are
tenne
Kings
;
these
haue
one
minde
,
and
they
shall
giue
their
power
and
authoritie
to
the
beast
.
No
maruell
though
some
of
the
Papists
call
the
scripture
a
nose
of
waxe
,
seeing
they
can
frame
and
fashion
it
at
their
pleasure
,
and
giue
vnto
it
what
sense
they
list
.
Doth
Iohn
speake
of
Antichrist
his
either
killing
three
,
or
subduing
seuen
?
Or
doth
Iohn
speake
of
the
same
tenne
hornes
wherof
Daniel
doth
?
Daniel
speaketh
of
tenne
Kings
which
were
to
bee
dead
and
gone
before
the
comming
of
the
Messias
:
Iohn
speaketh
of
such
as
in
his
time
had
not
yet
attained
to
their
kingdome
.
verse
12.
Daniel
speaketh
of
tenne
Kings
of
the
Seleucidae
and
Lagidae
which
succeeded
one
an
other
.
Iohn
,
of
tenne
Kings
among
whom
the
Romane
Empire
was
to
be
diuided
,
who
also
were
to
haue
their
kingdome
together
with
the
beast
.
Daniel
telleth
vs
what
the
little
horne
which
was
one
of
the
tenne
,
should
doo
to
three
of
the
other
nine
,
without
mention
of
the
rest
,
Iohn
sheweth
what
all
the
tenne
hornes
should
doo
to
Antichrist
,
which
is
none
of
the
tenne
hornes
,
but
one
of
the
heades
of
the
beast
.
If
therefore
Bellarmine
can
proue
from
hence
that
these
are
the
same
tenne
hornes
spoken
of
in
Daniel
,
and
that
Antichrist
shall
kill
three
of
them
,
&
subdue
the
other
seuen
,
he
may
hope
to
proue
any
thing
,
But
what
other
scriptures
hath
hee
?
forsooth
Chrysostome
and
Cyrill
.
For
Chrysostome
on
2.
Thess.
2.
saith
,
that
Antichrist
shall
bee
a
Monarch
,
and
shall
succeede
the
Romanes
in
the
Monarchy
,
as
the
Romanes
succeeded
the
Greekes
;
the
Greekes
succeeded
the
Persians
,
and
they
the
Assyrians
.
And
Cyrill
saith
,
that
Antichrist
shall
obtaine
the
Monarchy
15
There
remaineth
the
fourth
argument
.
Antichrist
shall
persecute
with
an
innumerable
army
the
Christians
throughout
the
world
,
and
this
is
the
battell
of
God
and
Magog
:
but
this
agreeth
not
to
the
Pope
,
therefore
the
Pope
is
not
Antichrist
.
I
answere
to
the
proposition
,
that
no
such
thing
can
be
proued
out
of
the
scripture
.
Hee
alledgeth
Ezech.
38.
&
39.
&
Apoc.
20.
7.
8.
9.
10.
But
Ezechiel
speaketh
not
of
Antichrist
,
nor
of
the
persecution
of
the
Christian
Church
by
him
.
But
hauing
foretold
chapter
37.
the
restitution
of
the
Iewes
from
the
Babylonian
captiuitie
,
and
also
prophesied
of
the
comming
of
Christ
;
in
those
chapters
hee
foretelleth
of
the
afflictions
and
troubles
which
the
people
of
the
Iewes
should
sustaine
in
the
meane
time
,
to
wit
,
after
their
returne
out
of
captiuitie
,
before
the
comming
of
the
Messias
,
and
withall
,
denounceth
the
iudgements
of
God
against
the
Seleucidae
,
who
were
the
kings
of
Syria
and
Asia
minor
,
and
their
adherents
,
who
should
be
the
chiefe
enemies
of
the
church
,
and
people
of
the
Iewes
after
their
returne
.
For
Gog
signifieth
Asia
minor
,
hauing
that
name
from
Gyges
the
King
thereof
.
Magog
is
Hierapolis
the
chiefe
seate
of
Idolatry
in
Syria
,
built
by
the
Scythians
,
and
from
them
hath
that
name
.
So
that
by
the
land
of
Magog
,
wee
are
to
vnderstand
Syria
,
and
by
Gog
,
Asia
minor
.
And
the
rest
of
the
peoples
that
Chap.
17.
Being
the
conclusion
of
the
whole
Treatise
.
HAuing
therefore
both
by
sufficient
arguments
manifestly
proued
that
the
Pope
is
doctrines
of
diuels
.
2
If
the
Romish
church
be
Antichristian
,
then
our
seperation
from
it
is
warranted
,
yea
,
commanded
by
the
word
of
God
,
and
all
returning
to
it
forbidden
.
Apoc.
18.
4.
Come
out
of
her
my
people
,
least
pertaking
with
her
in
her
sinnes
,
you
partake
also
in
her
punishment
.
3
If
the
Pope
be
Antichrist
,
then
those
that
embrace
that
religion
,
and
ioyne
themselues
to
that
church
,
acknowledging
the
Pope
to
be
their
head
,
receiue
the
marke
of
the
beast
.
And
those
that
do
receiue
the
beasts
marke
(
especially
after
he
is
reuealed
)
shall
drinke
of
the
wine
of
Gods
wrath
,
and
shall
bee
punished
with
fire
and
brimstone
before
the
holy
Angels
,
and
before
the
Lambe
.
Apoc
14.
9.
This
therefore
must
serue
as
a
serious
admonition
,
and
necessary
caueat
both
to
reclaime
all
tractable
Papists
,
and
to
confirme
all
wauering
and
vnstayed
Protestants
.
The
former
,
as
they
tender
their
saluation
,
so
to
come
out
of
Babylon
:
The
latter
,
as
they
will
auoid
their
endles
confusion
,
to
keepe
out
of
Babylon
.
For
not
onely
to
retaine
the
marke
of
the
beast
wilfully
after
he
is
discouered
,
but
to
reuolt
from
the
profession
of
the
truth
vnto
Antichristian
religion
:
it
also
is
a
fearefull
signe
of
reprobation
.
For
it
is
impossible
that
the
elect
should
finally
be
seduced
by
Antichrist
.
Math.
24.
24.
And
the
Apostle
Paul
obserueth
,
that
Antichrist
shall
effectually
deceiue
them
that
perish
with
all
deceitfulnes
of
iniquitie
,
because
they
haue
not
receiued
the
loue
of
the
truth
,
that
they
might
be
saued
.
And
therefore
God
shall
send
them
strong
delusions
,
that
they
should
beleeue
lies
,
that
al
they
might
be
damned
which
beleeued
not
the
truth
,
but
delighted
in
vnrighteousnesse
.
2.
Thess.
2.
10.
11.
12.
Whervpon
Chrysostome
also
writing
,
hath
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Antichrist
preuaileth
with
Castawayes
or
such
as
perish
.
And
Ierome
likewise
,
They
shall
be
seduced
(
saith
hee
)
by
the
lies
of
Antichrist
,
who
are
prepared
vnto
perdition
.
But
on
the
other
side
,
those
which
renounce
the
Pope
and
church
of
Rome
,
and
rise
sron
the
graue
of
Antichristianisme
and
Popery
,
and
follow
our
Sauiour
Christ
in
the
sincere
profession
of
the
truth
,
Blessed
and
holy
are
they
for
they
hauing
part
in
the
first
resurrection
,
shal
be
freed
from
the
second
are
called
,
elect
and
faithfull
,
and
redeemed
out
of
the
world
;
and
they
are
also
blessed
in
their
death
,
dying
in
the
quarrell
of
Christ
Blessed
are
those
that
dye
in
the
Lord
,
&c.
4
If
the
Pope
be
Antichrist
,
then
those
that
are
found
to
be
resolute
Antichristians
,
that
is
recusant
Papists
;
but
especially
Iesuites
and
Seminary
Priests
,
which
are
sent
to
reconcile
men
vnto
the
Pope
and
Church
of
Rome
,
that
is
,
(
as
hath
bene
proued
)
to
set
on
them
the
marke
of
the
beast
,
&
consequently
to
brand
them
to
destruction
,
and
all
such
as
seeke
to
peruert
&
seduce
others
,
ought
not
to
be
fauoured
or
spared
in
a
Christian
common
wealth
.
First
,
because
they
are
limmes
of
Antichrist
,
and
therfore
by
the
commandement
of
God
,
we
should
do
to
them
as
they
haue
done
to
vs
.
Apoc.
18.
6.
Secondly
,
because
they
are
enemies
to
God
,
and
traitors
to
Christian
Princes
.
They
are
enemies
to
God
,
not
onely
because
themselues
are
Idolaters
,
and
consequently
such
as
hate
God
,
Exod.
20.
5.
but
also
because
they
labour
to
withdrawe
others
from
the
true
worship
of
God
,
vnto
superstition
and
idolatrie
,
and
therfore
in
no
case
ought
to
be
spared
,
Deut.
13.
5.
8.
They
are
traitors
also
to
Christian
Princes
,
being
sworne
vassals
to
the
Pope
their
capitall
enemie
.
For
hee
esteemeth
all
Christian
Princes
that
do
not
acknowledge
him
to
be
their
head
,
as
schismatikes
or
heretikes
.
And
as
he
vseth
(
so
oft
as
he
dareth
)
to
proceede
by
excommunication
,
deposition
,
depriuing
them
of
their
temporall
goods
&
possessions
,
and
raising
warre
against
them
,
so
all
Papists
acknowledging
the
Popes
supremacie
,
do
hold
both
that
he
hath
authoritie
so
to
proceede
against
Christian
Princes
,
and
also
that
in
his
definitiue
sentence
hee
5
If
the
Pope
be
Antichrist
,
and
his
Church
Antichristian
,
then
can
there
be
no
reconciliation
betwixt
vs
&
the
church
of
Rome
,
we
being
,
as
often
hath
bene
proued
,
the
true
church
of
God
.
For
what
agreement
can
there
be
betwixt
Christ
and
Antichrist
?
Such
neuters
therefore
shewe
themselues
to
be
n●…llifidians
and
politicke
Atheists
,
who
would
perswade
men
that
both
wee
and
they
are
the
true
church
of
Christ
,
and
that
the
difference
betwixt
vs
being
in
words
rather
then
in
substance
,
may
easily
be
composed
:
but
they
might
as
well
say
that
there
is
but
a
verball
difference
betwixt
the
Gospell
of
Christ
,
and
the
doctrine
of
Antichrist
.
6
Lastly
,
if
the
church
of
Rome
,
which
because
of
her
largenesse
,
calleth
her selfe
the
Catholike
,
that
is
to
say
,
the
vniuersall
church
,
bee
notwithstanding
the
Synagogue
of
Antichrist
:
What
infinit
thankes
doo
wee
owe
to
our
good
and
gracious
God
,
who
hath
not
suffred
vs
to
be
carried
away
with
that
Catholike
Apostasie
,
as
it
were
an
vniuersall
deluge
,
but
hath
gathered
vs
into
the
arke
of
his
true
church
,
making
vs
with
the
rest
of
his
true
professors
his
peculiar
people
.
It
remaineth
therefore
,
that
seeing
God
hath
bene
so
gracious
to
vs
,
wee
should
not
be
vnthankful
to
him
,
but
rather
should
walke
worthy
our
calling
,
as
it
becommeth
the
children
of
the
light
,
adorning
the
profession
of
the
glorious
Gospel
of
Christ
,
by
a
godly
conuersation
;
to
the
ende
that
by
the
plentifull
fruites
of
righteousnesse
and
true
holinesse
,
wee
may
glorifie
God
our
heauenly
Father
,
stoppe
the
mouthes
of
our
aduersaries
,
and
gather
assurance
vnto
our
owne
soules
,
of
our
iustification
and
saluation
by
Iesus
Christ
our
blessed
Lord
and
Sauiour
;
To
whom
with
the
Father
and
the
holy
spirit
,
be
all
praise
and
thankes-giuing
,
both
now
and
euermore
.
Amen
.
FINIS
.