Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.

THE SECOND PART, WHETHER MICHAEL be the prince of the Angels.

The Papists.

[error 2] THey say, that in heauen beside God himselfe, there is another commander and captaine of the Angels, euen Michael the prince of the Angels: which place the diuel had in the beginning before his fall. For as the scripture saith, the diuell and his angels, meaning, that all euill angels are subiect vnto him: so by Michael and his angels, we vnderstand all good angels, that are likewise sub∣iect to him, Apocal. 12.7. Rhemist. Bellarm. de pontif. lib. 1. cap. 9.

The Protestants.

FIrst, Michael in that place signifieth Christ, who is Lord of the angels; for the angels cannot be sayd to be any other Michaels angels, but only the an∣gels of God and Christ: Fulk. ibid. This is also proued by the text, vers. 10. Now is come saluation, the kingdome of our God, and the power of his Christ, for the accuser of the brethren is cast out. Here he is called Christ, which before is na∣med Michael. Augustine also so expoundeth it, Michaëlem intellige Christum: By Michael vnderstand Christ: Homil. 9. in Apocalyps.

Secondly, it followeth not, that as there is a chiefe and captaine of the euill angels, so amongst the good there should be a chiefe angel aboue the rest, beside Christ: for it is sufficient that there is one Lord and prince of the angels, euen Christ. Secondly, neither is it proued out of scripture, that amongst the diuels there is one captaine and great diuel to whom the rest were subiects: for where∣as the Pharisees obiected, that Christ cast out diuels through Beelzebub the prince of the diuels, Mark. 3. if either the Pharisees did then so meane, or any shall now gather vpon their words, that there is a great master diuell that ruleth

and commandeth the rest, it was in them but a pharisaicall dreame, and in the other a popish collection. We deny not, but that there may be degrees in po∣wer and angelicall gifts both among the good and bad angels, as there shall be degrees in glorie among the Saints: yet the Saints shall not be princes one ouer the other, no more are the angels now. Thirdly, marke the answere of our Sa∣uiour in that place, If Sathan cast out Sathan, Mark. 3. Here Sathan is made a common name to all euill spirits. But Apocalyps. 12. where mention is made of the diuell and his angels, the text sayth, The great dragon, the old serpent, called the Diuell and Sathanas, vers. 9. Here the name Sathanas, is giuen to the prince of the diuels: so there is not one Sathanas, but many. And where our Sauiour calleth the diuell the prince of the world, Iohn 14. S. Paul calleth them all principalities and powers, worldly gouernours, and princes of the darknesse of this world, Ephes. 6.12. So there is not one prince of the diuels, but they are all princes. Thus Augustine expoundeth that place, Draco pugnauit & angeli eius: id est, diabolus & homines voluntati eius obtemperantes: The dragon fought and his angels, that is, wicked men obeying his will, Apocalyps. Hom. 9. So by Augustines sentence the diuels are not subiects to the great diuell, but they are all princes and commanders of wicked men.