Mystical babylon, or Papall Rome A treatise vpon those words, Apocal. 18.2. It is fallen, it is fallen Babylon, &c. In which the wicked, and miserable condition of Rome, as shee now is in her present Babylonian estate, and as she shall be in her future ineuitable ruine, is fully discouered: and sundry controuersiall points of religion, betwixt the Protestants, and the Papists, are briefly discussed. By Theophilus Higgons, rector of the parochiall Church of Hunton, neere Maidstone in Kent.

Mystical babylon, or Papall Rome A treatise vpon those words, Apocal. 18.2. It is fallen, it is fallen Babylon, &c. In which the wicked, and miserable condition of Rome, as shee now is in her present Babylonian estate, and as she shall be in her future ineuitable ruine, is fully discouered: and sundry controuersiall points of religion, betwixt the Protestants, and the Papists, are briefly discussed. By Theophilus Higgons, rector of the parochiall Church of Hunton, neere Maidstone in Kent.

Table of contents

Title page

TO THE RIGHT HONORABLE SIR HENRY MOVNTAGV, Knight, Baron of KIMBOLTON, Viscount MAVNDEVILLE, Lord President of his MAIESTIES most Honorable Priuie Counsaile.

THE PREFACE OF THE AVTHOR VNTO THE CRHISTIAN READER.

An Aduertisement.

THE PRINTER to the Reader.

MYSTICALL BABYLON, OR PAPALL ROME. The first Sermon.

The FIRST part; concerning the Subiect, and Sinne in the Text; BABYLON.

The FIRST Inquisition; What is this Babylon in my Text.

The FIRST Interpretation.

The SECOND Interpretation.

The THIRD Interpretation.

The FOVRTH Interpretation.

The SECOND Inquisition; Why this name of Babylon is imposed vpon Ecclesiasticall, or Papall ROME.

The FIRST Comparison, betwixt Literall Babylon, and Papall Rome.

The SECOND Comparison betwixt Literall Babylon, and Papall Rome.

The THIRD Comparison betwixt Literall Babylon, and Papall Rome.

The FOVRTH Comparison betwixt Literall Babylon, and Papall Rome.

The FIFT Comparison betwixt Literall Babylon, and Papall Rome.

Obseruations pertaining to Faith, and Manners, framed vpon the passages in the two former Inquisitions.

THE SECOND SERMON. WHEREIN IS DISCVSSED the Second Part of this Text; Namely, the PREDICATE, expressing the punishment of ROME; It is fallen; it is fallen.

The FIRST point; concerning the Time, in the preterperfect tense; It is fallen.

The SECOND point, concerning the duplication of her punishment; It is fallen; and againe, it is fallen.

The THIRD point, concerning the nature, and qualitie of this ruine; what this Fall of Babylon doth heere import.

The FIRST Question.

The SECOND Question.

The THIRD Question.

The FOVRTH Question.

The FIRST Branch of the fourth Question; concerning the POPE.

The SECOND Branch; concerning PAPISTS.

The THIRD Branch; concerning POPERY.

A Correction of the Errata.

In the FIRST Sermon.

In the SECOND Sermon.

§

§

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MYSTICAL BABYLON, OR Papall Rome.

A Treatise vpon those words, ‘APOCAL. 18.2. It is fallen, it is fallen BABYLON, &c.’

In which the wicked, and miserable condition of Rome, as shee now is in her present Babylonian estate, and as she shall be in her future ineuitable ruine, is fully discouered:

And sundry Controuersiall points of Religion, betwixt the Protestants, and the Papists, are briefly discussed.

By Theophilus Higgons, Rector of the Parochiall Church of Hunton, neere Maidstone in KENT.

PSAL. 119.126.

It is time for thee, LORD, to lay to thine hand; for they haue destroyed thy Law.

LONDON, Printed by William Stansby, for Matthew Lownes and William Barret. 1624.

TO THE RIGHT HONORABLE SIR HENRY MOVNTAGV, Knight, Baron of KIMBOLTON, Viscount MAVNDEVILLE, Lord President of his MAIESTIES most Honorable Priuie Counsaile.

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Right noble, and truly Christian LORD;

SInce I haue presumed to appeare thus in publique, and to treate peculiarly of this subiect [Mysticall Babylon] rather then of any other, and, finally, to recommend this Treatise vnto your fauourable patronage; I stand therefore obliged to expresse my Motiues, [Page] and Reasons, in the two former points, for the generall satisfaction of others; and, in the last, for the particular of your Honorable Selfe.

As for the FIRST; I am not mooued, vpon any oblique respect, to take vp the Sword of my Pen, in this spirituall warfare: I am not vexed with the ambition of preferment, nor affectation of applause; for I desire earnestly of God, that the diuine sentence of Saint Paul may bee deeply grauen in my heart; The World is crucified vnto me, and I vnto the World.

Neither am I prouoked vnto this designe out of any spleene, or vindictiue humour against the Church of Rome, or any person therein: and indeed I haue beene so farre from giuing them any speciall distaste, that I haue obserued the tearmes of ciuill, and morall respect towards some of them, to my greater preiudice, then I will either bragge, or complaine of, vnto the World.

But the true, and proper causes are these. First; I am bound, as a dutifull Sonne of my Mother-Church (from whose sacred breasts I drew the first nutriment of my faith) to succour, and comfort her, in her distressed estate, while the little Foxes of Rome eate vp her Grapes, and the wild Boare thereof seeketh to enter into the Vineyard of God. And therefore, since euery man (indued with any facultie of writing) should performe his seruice vnto the Church of God, especially, when, and where, the contagion of Heresie doth dilate it selfe (as Saint Augustine doth grauely aduise) I could not bee silent in so necessarie a time: for as [Page] wee shall answere vnto God for our idle words, so wee shall answere vnto him for our dangerous silence.

Secondly; to make some satisfaction, thereby, vnto the Church of God; which, being vniustly wronged by my meanes, doth iustly challenge this remedie of my paines; that the hand, which hath hurt her, may somewhat helpe her; and that, as I haue made a wound, so I may make a cure againe.

Thirdly; to procure the sweete peace of my conscience towards God, that I may heale the wound, which I haue formerly made vnto my owne soule; Christian Wisdome teaching me to powre some Oile into that, to supple it, which hath found so much Vineger to fret it; and therefore I am resolued to neglect all troubles without, that I may find this comfort within.

Fourthly, to exempt, hereby, all scruple out of their hearts, who desire to vnderstand the state, and disposition of my conscience in the matter of Religion. For as Saint Hierome, being vehemently suspected of the infection of Origens errours, did therefore diuert that suspition, by cleere publication of his mind in writing, That they, who would not beleeue his tongue, in his deniall, might yet beleeue his Pen, in his refutation thereof (as hee doth ingeniously write in this behalfe) so I find my selfe very deeply charged, in the point of conscience, and discretion, to giue sufficient notice vnto all the sonnes of my Mother (touching my Faith, and Religion) by some Treatise, now to bee [Page] published vnto the World, and to remayne) I hope) after my decease, as a Record, what I doe certainly beleeue, concerning the doctrine of faith professed in this Church of England, and oppugned by the Church of Rome.

SECONDLY, therefore, I haue made speciall election of this subiect (concerning Rome, and her ruine) as being of greatest importance in it self, and specially in these dayes. For whereas the most vsuall subiects of disputation, betwixt vs, and the Papists, are particular, and therefore haue a particular issue of veritie, or falshood therein; this is of an higher nature, of a larger extent, and of a more generall effect; for that it doth concerne not onely a part of her doctrine, but the whole being of the Church of Rome; it toucheth not a branch, or two, but the very root it selfe; it reacheth not onely vnto a piece of her building, but vnto the very foundation thereof. And therefore this disputation (viz. Whether, and How the name of Babylon, in the visions of Saint Iohn, doth agree vnto Rome) is of singular consequence; thereby to confront the audacious insultations of her politike Agents; to giue an Antidote against the poyson, which they seeke to instill into many vnsetled hearts: that so, they, who are fallen from the truth, may bee happily reduced vnto it; and they, who are falling, may be strongly confirmed in the same.

Now THIRDLY, and lastly, it remaineth (most worthy Lord) that I make true remonstrance of the causes, which haue bred this confidence [Page] in mee to offer vp this little Treatise, vpon the Altar of your Honourable fauour. I speake not of your descent, and extraction out of a Noble Family, nor of your high degree of Honour, nor of your speciall aduancement in the State (for which respects, many men apply themselues vnto the seruice, and attendance of great persons) but, aboue all things, I am comforted in your sincere, and constant profession of the Truth; which grace seemeth to be hereditarie in your House, as being spectable in all the branches thereof.

Since therefore Greatnesse, and Goodnesse haue mutuall coniunction in your Lordships person, I cannot suppose, that a Worke of this nature can want your acceptation, nor the Author thereof your protection. Whereof also I conceiue the greater hope, because I haue knowne heretofore (by the double testimonie of mine eyes, and eares) the gracious inclination of your Honour towards mee; and that onely for the Truths sake, and the Words sake: as, indeed, I haue euer found them to be my most assured, and certaine friends, that haue affected mee in this regard.

But if I should need, or seeke any externall, or farther motiue, to induce your Honour to vouchsafe your patronage vnto mee, and vnto this Treatise, I would not goe out of your owne Family (though it must bee from the liuing to the dead) but I would intreate it by the deare, and precious memory of that religious, learned, & most accomplished Prelate, your famous Brother, IAMES (lately Lord Bishop of Winton) whose kind entertainement [Page] of mee in priuate, and fauourable testimonie of mee in publike, were more sufficient arguments of his loue, then of my desert. For I may truely say, by the certaine experience of sundrie occurrents in my life, that I haue tasted a little of Gods deserued wrath, but a great deale more of his vndeserued grace: whereof I account this no small part, that hee hath giuen mee so much interest in the good opinion, and affection of sundrie persons of eminent qualitie, and particularly of your Honorable Selfe; whom I beseech the Lord of all mercies to blesse in your owne Person, and in your noble Posteritie, with the temporall blessings of this life, and the eternall of the life to come, through Iesus Christ our Lord; in whom I am, and will euer remaine

Your Honours most humble, and truly deuoted Seruant, THEOPHILVS HIGGONS.

London. Ian. 27. 1623.

THE PREFACE OF THE AVTHOR VNTO THE CRHISTIAN READER.

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COurteous, and ingenuous Reader; Since no man can enter well into the roomes of any Treatise, but by the doore of a Preface, therefore I commend these ensuing Obseruations vnto thee, to prepare thee, the better thereby, vnto the reading of this Discourse.

First; though sundry Expositions are extant vpon this part of Scripture (as likewise vpon the whole Booke of the sacred Reuelation) and certain Sermons haue beene preached vpon it, and then commended vnto the Presse, yet I confesse, that (opening my heart vnto God by prayer, to illustrate my vnderstanding with a true, and sufficient knowledge thereof) I followed chiefly such generall notions touching the same, as were layd vp formerly in my mind; and willingly sequestred from mee the helpe of other mens labours in this kind (excepting such as I shall presently name) least I should build vpon another mans [Page]foundation, and so drowne the discourse of my vnderstanding in the conceits of other learned men, with whom I had a resolution not to consult, before I had finished the impression of this Treatise. Mistake not my meaning, and purpose, good Reader; for I doe not intend hereby to arrogate any thing vnto my selfe aboue other men (since I am conscious of mine owne infirmities) but to preuent their exceptions, who may suppose, or pretend, that I haue framed a collection, onely, in this Treatise, out of the Sermons, or Bookes of other men.

Secondly; whatsoeuer I may seeme to owe vnto any Author of our side, I confesse it to bee due, principally, vnto the learned, and indicious Pen of our gracious Souereigne Lord, King IAMES, in his Paraphrase vpon this Booke, as thou wilt easily obserue (gentle Reader) in certaine passages of my Discourse. As for Authors on the Aduersaries part, I had no small aduantage, and furtherance out of the writings of two learned Iesuites, Ribera, and Viegas, of whom therefore I make frequent mention, as seruing, in many things, exactly for my purpose.

Thirdly; if any acerbitie of stile appeare in this Discourse, know that it is drawne from me, rather by the necessitie of the matter it selfe (which could not be well expressed otherwise) then that it came out of the disposition of my mind; which, hating the errours of Babylon, doth yet pittie, and loue the persons of all (and specially of some) that are insnared with the same; wishing, and desiring, their saluation from my heart, in Iesus Christ.

[Page]Fourthly; I enter vpon this disputation, not out of contention, but out of conscience, with a secure, and certaine perswasion of truth, and soliditie therein; whereof because I make some larger mention hereafter, I will say the lesse in this place.

Fifthly; though this Booke, in all the pages thereof, beareth the title of a first, and of a second Sermon, yet vnderstand, that, after I had preached two Sermons, at Maidstone in Kent, to this purpose, and had recollected my meditations, I framed them afterward more copiously into the body of a Treatise, which therefore I present vnto thee, rather vnder this name; as exceeding the proportion, and, in some things, differing (perhaps) from the qualitie of Sermons.

Sixthly, and lastly; if it shall please any of the Romane side, to stand against me, in the defence of his Mother-Church of Rome, and to make answere vnto my Discourse (vnto which businesse, as I challenge no man, so I feare not the performance of any man in this kind) he must follow me in his answere, as I haue gone before him in this Treatise; not flying vp, and downe without order, nor concealing my proofes, and reasons; but, from point to point, making a cleere, and a substantiall refutation thereof. As for bitter words, and calumnious writing, though I can steepe my Pen in Vineger, and Worme-wood, as well as they, yet I resolue not to follow any aduersarie in this course: but, as Tertullian saith in his disputation against Hermogenes, Viderit Persona; cum Doctrina mihi quaestio est; so I will leaue the person, and come vnto the matter it selfe.

An Aduertisement.

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WHereas some of my Brethren in this Church of England, and some of my Aduersaries in the Church of Rome, expect of me an Answere vnto mine owne Booke of Purgatorie, and Prayer for the dead (sometimes published by mee in forreine parts) I assure them both, that I had made a collection of sundry notes for this intent, and that they were growing into the proportion of a Book, had not the necessitie of publishing this Discourse so soone, preuented my desire in the other; which yet may follow in due time, if it shall please God to grant me better health of bodie (the state of it being much attenuated by infirmities) with the accession of such helpes, as are requisite for them, that enter vpon this controuersiall kind: for want of which necessary meanes (together with my bad health) in the priuate, and rusticane course of my life, I may be compelled to desist wholy from the same; contenting my selfe hereafter with the exercise of my Pastorall Office in that little Congregation, which it hath pleased GOD to commit vnto my charge. Farewell.

THE PRINTER to the Reader.

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GOod Reader; thou shalt find the Errata, or Faults (which are committed in the Impression) obserued, and amended in the end of this Booke; where the principall errours are noted with this marke, * because they chiefly, aboue the rest, require a correction by thy Pen, before thou entrest into the reading of this Treatise. As for the lesser errours (viz. in Points, in Orthographie, in defect of some Letters, in placing small Letters in steed of capitall, &c.) they are left vnto thy prudent, and ingenious censure.

MYSTICALL BABYLON, OR PAPALL ROME. The first Sermon.

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APOCAL. 18.2.

It is fallen, it is fallen, Babylon.

THis Text is little in words, but great in consequence; as Benjamin was a little Tribe, but great in dominion: Psal. 68.27. It is part of a Proclamation made from Heauen: and three things inuite vs vnto a serious attention therof. FIRST; The Person proclaiming: an Angell [verse 1.] euen Christ Iesus himselfe; as some conceiue (amongst whom I [Page] may particularly name our profoundly learned Souereigne, in his iudicious and well composed Paraphrase vpon this mysticall booke) who is described here, by his excellency [he had great power] and by his operation; the earth was lightned with his glory.

SECONDLY; The manner of his proclamation: He cried out mightily, with a loude voice [verse 2.] with a voice, more then Stentorian; and no maruell: for it was Verbum à Verbo; a word from the Word: a word powerfully spoken by the Word ineffably begotten.

THIRDLY; The matter it selfe; It is fallen, it is fallen, Babylon: the place is considerable; for it is Babylon, by qualitie, and name; also a great Citie by amplitude of place, and power. The ruine of it is markable: for it is a fall, extreme, and finall: and it is fallen; in the time past (though it be yet to come) by an enallage of the tense: and againe; it is fallen; by an anadiplôsis: the one, and the other, shewing an infallible certainty of euent. Thus now my Text is like Rebeccaes wombe; it hath twinnes in it, [Cecidit, cecidit] as if the ruine of Babylon were sounded forth by the two siluer trumpets, Num. 10.2. It is a double voice of ruine; fall vpon fall: so that I may vse the words of the Psalme; God hath spoken it once or twice. Psal. 62.11.

And as my Text is double here, by the ingemination of one word; so it is double by the repetition of the same sentence elsewhere, viz. Apoc. 14.8. Againe, that, which, in both these places is spoken of, mysticall Babylon (Rome; as an one you shall heare) is foretold by prophecie (and we haue seene it verified by [Page] experience) of literall Babylon [the renowned Citie of Chaldaea] in the Praedictions of Esay 21.9. Babel is fallen, it is fallen. This consonancie is in the Scriptures; this resemblance in sinne, and ruine, betwixt the old Babylon, and the new. For Babylon [...]s the first Rome, and Rome is the second Babylon.

I come to the words of my Text, wherein there is a fatall coniunction of two things: Culpa, and Poena: the Sinne of Rome, implyed in her name; Babylon: and the punishment of Rome, annexed, or prefixed rather; it is fallen, it is fallen. We may Logically therefore make this partition of my Text: heere is the SVBIECT; Babylon: and heere is the PRAEDICATE; it is fallen. In order of the words (as they stand herein my Text) Babylon is last, but, in order of sense, it is first. For, in Grammer, the nominatiue case goeth before the Verbe; In Logicke, the Subiect goeth before the Praedicate; and in Diuinitie, the Sinne goeth before the Punishment: Pride goeth before Destruction; Pro. 16.18. Wherefore, in the prosecution of my Text, I will change the place of the words; and, as Iacob gaue the prioritie to Ephraim [Gen. 48.14.] in the aduised imposition of his hands; so I will giue the precedency to Babylon (the last word in my Text) and then I will reflect duely vpon her fall, expressed in the first place thereof.

The FIRST part; concerning the Subiect, and Sinne in the Text; BABYLON.

THough I haue affirmed this Babylon to be Rome; yet I require not your suddaine beliefe, without a [Page] substantiall proofe. So that, to deduce this matter fairely, and cleerely to your vnderstandings, I must propose a double inquisition; in pursuit whereof, we shall come securely vnto the hauen of my desire, and then arriue happily vpon the coast, vnto which I direct my thoughts.

First: What is this Babylon in my Text.

Secondly: Why this name is imposed vpon that place, which is thereby signified vnto vs.

These two points being sufficiently discussed, for the true explication of my Text, and illustration of this name; I will conclude the first part of my Text with such obseruations, as shall kindly, and properly ensue vpon the same.

The FIRST Inquisition; What is this Babylon in my Text.

THis Babylon is not literally to be vnderstood, neither for that ancient Citie in Chaldaea, nor for that famous Citie in Egypt (once called by the name of Memphis, and now of Cair) since the generall scope, and purpose of this booke, doth not intend any such sense: and many circumstances therein doe sufficiently refute it; and, finally, not any Author, in former, or later times, no Father in the ancient Church, no Doctor in succeeding ages, did euer so conceiue of this place.

This Babylon, therefore, is mystically to be vnderstood, according to the common, and vsuall tenour of this booke. That whole booke of the Reuelation of [Page]Saint Iohn is spiritually to be vnderstood, by the iudgement of Saint Hierome; Epist. 148. And hence it is, that Dionysius, sometimes Bishop of Alexandria, confesseth of this obscure, and profound booke, that it cannot be vnderstood, according to the first, and obuious sense thereof (as Eusebius relateth; Histor. Eccles. l. 7. c. 24.) but that there are deepe, and hidden mysteries in the same. Deepe, I confesse, and hidden, till that Time (the mother of truth) in the successe, and euent of things, was the midwife to helpe the Church of God, which trauelled long in bringing forth the true, and proper sense thereof. For as Sampson was directed, and guided, by his seruant, vnto the pillars, vpon which the house did stand [Iudic. 16.26.] so the successe of things, conspiring with the Oracles of this booke, hath conueighed vs vnto a sound, and euident knowledge of many mysteries therein; vnknowne to former ages, but reuealed in this: in regard whereof this booke doth now more fully answere vnto its name; for now it is a Reuelation indeed, as it was before in title.

Since therefore this Babylon is heere so called by a Mysterie, we will passe along, by a gradation, through foure seuerall interpretations thereof, that so wee may discouer in this point, how farre the ancient Church digressed from the marke: then, how neerely, at the last, the Romish Church is come vnto it, and thereby to know her selfe: and then finally, how the Reformed Church hath directly hit the marke: as the Beniamites could sling stones at an haire breadth, and not fayle, Iudic. 20.16.

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The FIRST Interpretation.

THe first interpretation is framed by S. Augustine, whom many follow in this, and sundry other points, rather for the reason of his authoritie, then for the authoritie of his reason, and therefore are carried into errour by the venerable estimation of his name. Hee confesseth, that Rome is another Babylon, de ciuit. Dei. l. 16. c. 17. and that shee is the daughter of Babylon, l. 18. c. 22. but not in regard of her sinne and ruine (as it is now in my Text) which things that greatly learned Father neuer seemed to suspect: and therefore teaching truly, that there are two Cities in this world (mixed together in outward things, but seuered in their inward qualities, and tending, consequently, vnto different ends) he assumeth falsly, that this Babylon (out of which wee must flye: Apoc. 18.4.) is onely the generall Citie of the Deuill and his members; whereas the other Citie is a Spirituall Ierusalem, and the Citie of God. Read S. Augustine, de Ciuit. Dei, l. 18. c. 18. In Psal. 26. enarrat. 2. In Psal. 61. and though the Homilies vpon the Reuelation (passing vnder his name) are not his genuine Workes, yet they truely containe his opinion in this behalfe, Homil. 11. and 16.

This sinister, and misconceiued interpretation, of S. Augustine, doth sometime qualifie the feare of Bellarmine; who finding that Rome shall be destroyed, neere the end of the world, by deduction (as hee affirmeth) out of the Reuelat. cap. 17. Videtur (saith he) this may seeme so to bee; but hee recollecteth himselfe immediately in this manner; Augustine, with many others, doth conceiue, that this Citie of Babylon is the generall Citie[Page]of the wicked, and not the particular Citie of Rome. De Rom. Pont. l. 4. c. 4.

It is no maruaile, that Bellarmine (like a man readie to be drowned) taketh hold of euery straw for his reliefe. The maruaile is rather, that Augustine, a man so learned, so ingenious, so iudicious, should not cleerely discerne, by so many circumstances in the Text, that this Babylon is a particular Citie, and not a generall Societie: and farther, that this particular Citie is Rome, and not any other place.

But the glorious lustre of the [then] present state of Rome (in the Empire, so potent, and in the Church, so religious) might, and certainly did breed an eclipse of this euident truth vnto S. Augustines eyes, looking more earnestly vpon the condition of the time, then deepely into the coherence of the Text.

I conclude, therfore, the first interpretation, and aduise men that conuerse in the Monuments of the ancient Fathers (without which no man can be profound, and exact in the knowledge of Diuinitie) to draw their wine, and to leaue their dregges; and not to esteeme that currant in them, which is not weighed in the ballance of holy Scripture. For the Sunne of this sacred Booke hath natiue light of truth without any darkenesse of errour; whereas the borrowed light of the Moone [the best Fathers, and most commended Interpreters] doth shine with the spots of infirmitie, which attendeth the nature of mankind.

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The SECOND Interpretation.

THe second Interpretation is that, which Saint Hierome doth follow; who saw a part of the truth, but not the whole: as the blind man, vpon the first, and imperfect recouerie of his sight, saw men, but hee saw them walking like trees, Mark. 8.24. He confesseth then, that Babylon is Rome; that Babylon, at the least, wherof Saint Peter doth make mention (Epist. 1. cap. 5. v. 13.) whose authoritie hee pretendeth to follow in this point; de Scriptor. Ecclesiastic. in nomine, MARCVS. But in the time of Saint Peter (if, by that name of Babylon, hee did vnderstand Rome) it was Ethnicall Rome, which the Romanists themselues doe willingly confesse, and vsually pretend to haue beene stiled by that name, which they suppose was not, and cannot bee extended vnto the Christian [or rather Antichristian] Rome in succeeding ages.

But, to vnderstand yet more punctually the resolution of Saint Hierome in this case, let vs obserue, that hee affirmeth Rome to haue beene Babylon in his owne time, when there was a true and a glorious Church of Christ in Rome: and therefore, in the name of certaine religious Ladies [Epist. 17.] he aduiseth Marcella to flie out of that Babylon, and to repaire vnto Bethlehem. A passage verie rhetoricall, and full of insinuation (rather then found, and substantiall) to breed in her tender heart an alienation from the Citie of Rome, as being that Babylon, whereof wee now intreate; though elsewhere hee seemeth wholly to free, and discharge Rome from the scandalous imputation of this title, as belonging to ETHNICALL [Page] Rome, in her former, and past estate. Vrbs potens, vrbs orbis domina (sayth he: contra Iouinian. l. 2. in fine) scriptam in fronte blasphemiam Christi confessione dele [...]isti, &c. O potent Citie, ô Lady of the world, thou hast, by the confession of Christ, blotted out the blasphemie written in thy forehead. Vpon which passage, Marianus Victorius (a learned Babylonian) writeth to this effect. Hierome imputeth this name of BABYLON vnto Rome, as shee was ETHNICALL, as shee persecuted the Christians, and was drunken with the effusion of their bloud; and therefore it cannot bee appropriated vnto Rome in these latter times, as the Hereticks doe falsely surmise, and maliciously pretend. With him a multitude of Babylonians doth conspire in this behalfe; and therefore Master Robert Parsons [in his three Conuers. of England; part. 2. c. 5.] passeth his verdict in this manner: The name of BABYLON is applyed to the state of the persecuting Emperours, and afflicted Christians, which state (saith he) hath beene abolished, as we haue seene already fulfilled.

Thus as Agag, the King of Amalek, came pleasantly before Samuel [1. Sam. 15.32.] perswading himselfe, that the bitternesse of death was past; (which was yet to come, and was then at hand) so these miserable Babylonians, by poore, and weake euasions, perswade themselues, that the scandall, and horrour of this name is past, and that condition of Rome is expired, and so Rome is safe: whereas the imputation cleaueth fast vnto her, and her future ruine doth certainly attend her present state; as we shall see anon, in the orderly pursuite of this point. For, as yet, the question is not, vpon what Rome [Ethnicall, or Christian] [Page] this hatefull name and direfull calamitie doth fall: whether vpon Rome in her estate past, present, or to come (which particular shall afterwards ensue, in the processe of my Discourse) but simply and precisely; whether this Babylon bee the particular Citie of Rome (as Saint Hierome doth conceiue; though he be variable, and inconstant in the manner of his assertion) or whether it bee the generall societie of the wicked, as Saint Augustine doth, in an Allegoricall sense, somewhat wittily, but very improbably, diuine.

That this Babylon, in my Text, is the Citie of Rome, it appeareth euidently by many, and cleere circumstances in this Scripture, but specially two. FIRST; in regard of her Dominion: Shee fitteth vpon many waters. Chap. 17. Verse 1. Which Waters, the Angell doth interpret to be the multitude of Nations: Verse 15. And therefore, Verse 18. he saith, that she reigned ouer the Kings of the Earth. This was the condition of Rome, in the time of Saint Iohn, to whom this Reuelation was made; and therefore the Commentarie vpon the Reuelations, which beareth the name of Saint Ambrose, saith expresly vpon this place; hoc manifestum est, &c. This thing is manifest (namely, that the Angell speaketh this of Rome) For we know (saith the Author) that, in this time, the Romanes did obtayne Souereigntie ouer the Princes of the Earth. SECONDLY; in regard of her third situation vpon seuen hills, or Mountaynes (for so the seuen heads in the third Verse are expounded by the Angels in the ninth) which description agreeth fairely vnto Rome, standing (once wholly, and now partly) vpon seuen hils of [Page] markeable note; whence the Grecians called her [...], the Latines, in the same sense, septicollis; both agreeably heere with the Spirit of God.

Hence it is, that (a learned Iesuite) duly expending the concurrencie of these proper and indiuiduall markes, doth ingenuously confesse; Omnia profecto, nisi in Romam, non conueniunt; all these things agree vpon no other Citie, but Rome alone; as I shall further obserue anon. Hence it is, that Bellarmine concludeth, by demonstration of these notes; Babylon was certainly Rome; and therefore hee insisteth vpon it, as a matter of speciall aduantage, to proue that Saint Peter was at Rome. De Rom. Pont. l. 2. c. 2.

Thus much concerning the second interpretation of this name of Babylon. We haue found the place; it is Rome: we are yet to enquire of her state; whether it be past (as it was Ethnicall) or whether it be present (as wee conceiue it is) or whether it bee future; as some learned Papists themselues doe teach. So still we draw neerer, and neerer vnto Rome, till she say vnto me, as Ahab vnto Eliah: Hast thou found me, O mine Enemy? 1. Reg. 21.20.

The THIRD Interpretation.

THe third interpretation of the name of Babylon in this place is this; that Rome is Babylon, not onely as she was Ethnicall (nay rather she is Babylon here not as she was Ethnicall, nor in her estate now already past) but in another state, which was future, and yet to come, in the time of this prediction, and was then [Page] to succeed, in ensuing Ages; after that Paganisme was extinct; after that Heathenish Idolatry did decrease; after that Persecution by the Emperours, did cease; and after that peace was restored vnto the Church. This interpretation I will approue, by three Remonstrances, to be sincere, proper, and true.

FIRST; by the playne euidence, and coherence of this Scripture; by two perspicuous demonstrations out of the same. First; because this Babylon is heere so called by title, and she is so indeed: when? neere vpon the period, and consummation of the World; not that she shall then begin to be this Babylon (for this opinion of some Papists, pretending that Rome shall bee Babylon within two or three yeeres of the end of the World, and not before, I shall refute in due place) but because she continueth so, in the decourse of many yeeres, and Ages (after the time of her Ethnicall estate) neere vnto the determination of the World. The truth hereof doth cleerely appeare by the consequence of things, and connexion of euents in the seuenteenth, eighteenth, and nineteenth Chapters of this Booke. For the sinne of Rome, and her ruine (together with the causes, and Concomitancies thereof) being copiously expressed in the seuenteenth and eighteenth Chapters, we find that, immediately thereupon (in the nineteenth Chapter) the Saints prayse God for the notable iudgement executed vpon this Citie; and therefore our learned Souereigne doth well obserue in the title, and argument of that Chapter, that the Saints prayse God, because the Pope is destroyed: for it is he, whose excessiue pride, and exorbitant proceedings, draw this scandalous name, and dolefull vastation [Page] vpon this vnhappy place. Secondly; because we find [Chap. 17. v. 12.] that ten Kings (whether precisely ten, I doe not now enquire) arose, and assumed Royall power vnto themselues, vpon the dissolution of the Romane Empire; for as it fell into pieces, by the vast magnitude therof, and could not subsist vnder her owne greatnesse, so, out of her parts, sundry States, and Principalities did arise.

It followeth Verse 13. that these Kings gaue their power vnto the Beast: namely, the Second Beast, arising in the place, and after the decay of the first (as wee reade Apocal. 13.11, 12.) that is to say; they had no sooner obtained their dignitie, and estate, vpon the dissolution of the Empire, but they surrendred a great part of their glorie and authoritie vnto the Pope; who, by degrees; artificially, and cunningly inuaded the Imperiall Seate, and power; so that, in admiration of his excellencie, these Kings, as deuoted sonnes (or rather Seruants, or rather Slaues) of his SANCTITIE, submitted a great part of their Royall Scepter vnto his triple Crowne. This prediction as wee reade in this diuine Booke, so, what the accomplishment thereof hath beene, the Histories of sundry Nations, and the passages of succeeding Ages, doe sufficiently declare. But let vs proceed againe. It followeth [verse 16.] that after this submission of their Regall power vnto the Beast (with whom, or neere about that time, they arose euen at one houre: verse 12.) they shall hate the Whore, and burne her with fire (to wit, Rome, this Babylon) though formerly they gaue their Kingdomes vnto the Beast: but how long? vntill the Words of God be fulfilled; vntill the appointed time. And what shall [Page] incline these Kings to withdraw their obedience from this Second Beast, and to associate themselues, in this fearefull expedition against him, and his Citie? God shall put this motion into their hearts, for her sinnes against his Maiestie: and Papall iniuries, done against the Crowne and Royall dignitie of these Kings, shall excite them vnto this warre; as hereafter it shall more euidently appeare. But now this is the point, vpon which I doe insist; that this great, and fatall destruction of Rome, being yet to come, and not yet fulfilled, this name, and this estate of Rome is not alreadie past (as Victorius and Parsons, and the most generall number of Papists do simply & ignorantly pretend in this behalfe) but her sin is present (for she now is Babylon) and her punishment is future; for she shall hereafter fall; as I shall cleerely demonstrate, in the succeeding passages of my speech. Meane while let vs obserue with ioy vnto our selues, and with gratitude vnto God, that the successe and euent of this Prophesie doth alreadie beginne, for that many Kings doe hate this Whore, and haue discouered the qualitie of this second Beast, and, as I hope, shall euer continue in that disposition of minde, and rectitude of iudgement, till God shall induce other Princes to concurre with them, in the finall accomplishment of this great and glorious worke. And so much concerning the first remonstrance, to proue thereby, that Rome hath the name of Babylon, in, and for her estate, which was not present but future, in the time of Saint Iohn, and that she shall be destroyed in regard of her sins, in that estate, when her Ethnicall condition is past, and neerer vnto the consummation of the World.

[Page]SECONDLY; I make remonstrance of this position, by obseruation of the nature, and propertie of God; and that in two respects. First: by the TRVTH of God. For he hath promised vnto euery particular man, turning from his former sinnes, that hee shall surely liue, and not dye: yea, that all his former iniquities shall not be mentioned, but he shall liue, in regard of the righteousnesse, which afterward he hath done. Ezek. 18.21, 22. If this be true in a particular person, shall it not be true in a particular Citie? Is God mercifull to one, and not vnto many? euen many thousands? It is his owne iust plea for his singular mercy vnto Nineueh, vpon her repentance: Should I not spare Nineueh, that great Citie? Ionah 4.11. Now therefore, since Ethnicall Rome is past, and that state is abolished (saith Parsons) for which cause she did beare the name of Babylon, and Saint Hierome, hath assured vs, that Rome, by her confession of Christ, hath blotted out the blasphemie, written in her forehead (which point the Babylonians doe greedily embrace, to their vnhappy excec [...]ation) since Rome hath turned from her former sinnes, and done righteousnesse, since she hath had a glorious name by her renowmed Faith (after the time of Paganisme, Idolatrie, and Persecution vnder her ancient Emperours) since, in our opinion, she was a glorious member of the Church (and, in their opinion shee is still the Head, Queene, and Mistresse thereof; embracing, and propounding the truely Catholike Faith) and, finally, since her ensuing repentance hath cleered the score of her preceding sins; how can it consist with Gods Truth, that, in regard of her sinnes, so long past, and so deepely repented [Page] of, he should lay a destruction vpon her in the time yet to come (for it is yet to be fulfilled) and that in so terrible and vnexemplifiable a manner? Apocal. 18. Her ruine, therefore, (and such a ruine) which is yet to come, when her Ethnicall estate is so long past, doth sufficiently proue, that later sinnes, in a future age should renue and reuiue her old name (if Babylon euer were the name of ancient Rome, according to the tenour of the Scriptures) and bring her vnto this lamentable end: it being one of the last Tragicall acts of Gods Iustice, vpon the great Theater of the world; as it appeareth in the historicall predictions of this Scripture.

Secondly, I make farther remonstrance of that position, by the IVSTICE of God. For he will not punish the children for their fathers sins; euery one shall die for his owne, Ezek. 18.4. Since therefore Rome is yet to be destroyed, this destruction doth not attend her ancient sinnes (committed in her Ethnicall estate, and done away by her repentance in her Christian estate) but for latter sinnes, in latter ages, wherein she was to beare the scandall of this name, and to suffer ruine for the same. Innocent Rome shall not perish for nocent Rome: not the latter for the former: not the Papall for the Imperiall: not the Church for the State: there cannot bee iniustice in God. Shall not the Iudge of all the world doe right? Yet I confesse, that, in succeeding ages, God doth sometimes remember the sin of ages past; and so it is said of Babylon, Apocal. 18.5. God hath remembred her iniquities: but, in this case, latter ages doe renew, imitate, and increase the sinnes of the former. And so I grant, that, for her old sinnes [Page] of Idolatrie, Persecution, &c. renewed afterward, Rome shall suffer this ruine; as Ribera, and Viegas, the Iesuites doe confesse.

Meane while, this is the point, which I commend here vnto your prudent obseruation. If Rome were sinfull Babylon (here spoken of) onely in her Ethnicall estate (which is a plausible delusion) she should haue suffered her fatall punishment (here threatned) during that Ethnicall estate; and not in her Christian condition: whereas the speciall calamities of Rome (since the time of this prediction) ensued vpon Christian Rome (not Ethnicall Rome) by the furious incursions, and impressions of the Goths and Vandalls; which were castigations of Christian Rome, and not of Ethnicall, nor Antichristian Babylon: whose finall and vtter subuersion, being yet to come (and neerer vnto the end of the world) therefore Gods Truth and his Iustice doe cleerely euince, that shee was to bee Babylon againe (if shee were so once before) and to bee stamped with this hatefull name; after the time of her entertainment of Christian Religion, and after the expiration of her Ethnicall estate; this name arising out of a latter condition of sinnes, for which shee should fall, and in latter times, in which shee should perish, by the iust indignation of God, and Man. And so much for the second remonstrance.

THIRDLY; I make remonstrance of my position, by the ingenious, and faire confession of two learned Babylonians themselues (they also being Iesuites of eminent qualitie, publike Readers in their Schooles) who, by diligent inquisition into the very Text of this Scripture, and carefull obseruation of the [Page] circumstances thereof, oppose themselues against the common errour of their owne side, and cleerely deduce out of the coherence of many circumstances in this Scripture, that this BABYLON doth signifie Rome, not in her Ethnicall estate onely (as the Papists doe more ordinarily conceiue) but neere the conclusion of the world: that then shee shall, by her great sinnes, deserue this name, and therefore come to ruine. Neither doe I make vse of their confession, because it commeth from aduersaries, but because they make it out of the conscience of truth, grounded vpon the cleere euidence of the Scripture. For I should thinke meanely of my cause, if the truth and certaintie of my assertion stood vpon the falshood and errour of their confession, and had no better strength to support it selfe.

The first Babylonian, is Ribera, a man of no vulgar note, as being a Doctor of Diuinitie, and professour thereof in Salmantica, a famous Academy of Spaine. This man wrote a Commentary vpon the Reuelation of Saint Iohn; where, treating vpon these words, Apocal. 14.8. Babylon, that great Citie, is fallen, hee proueth by sundry infallible circumstances of the Scripture [Apoc. 17.] that this Babylon is not the generall societie of wicked men, but a particular Citie; and, finally, the Citie of Rome; and therefore he concludeth his disputation (as I noted before) vpon that point, in these words; Omnia profectò, nisi in Romam, non conueniunt; certainely all the circumstances in the Text cannot agree vnto any other place, but vnto Rome alone; in cap. 14. num. 31.

Then he commeth [num. 32.] to explicate the state, [Page] and condition of Rome, in regard whereof this name [Babylon] and this ruine [shee is fallen] belong vnto her in this sacred Reuelation. And here, suspecting the scandall, and offence of his owne brethren, he entreth vpon this discourse, with a preoccupation, in this sad, and graue manner; ‘Offensionem pio Lectori amoueri volo, I will that no pious Reader [a Romane Catholike, that is to say, a Babylonian] should take offence at my exposition, as if it were aduantagious vnto the Heretickes [the Protestants] who assume vnto themselues an occasion, vpon this name of Babylon, ascribed here vnto Rome, to lay an imputation vpon the Church of Rome, and our holy Father the Pope. Wherfore [num. 34.] hee saith, that this name of Babylon agreed vnto Rome, as shee was in her Ethnicall State, an Idolatrous, persecuting Citie; but now, saith hee, the case is altered, for shee is, and long hath beene, the Mistresse of Faith, and the Mother of Christians. Then hee addeth immediately; Si quando haec eadem fecerit, quae Iohannis tempore faciebat, iterum Babylon vocabitur; if Rome shall commit the same things hereafter, which shee committed in the time of Iohn, shee shall bee called Babylon againe [marke this well good hearers, for now the Iesuite draweth neere vnto the point] as it was in the case of Ierusalem, which, of a faithful Citie once, became afterwards a Whore. So he.’

But let vs heare the man tell out his tale; hee hath yet more to say, to acquit his Mother Church, and Father-Pope; and therefore [num. 38.] hee affirmeth, That this name of Babylon is neuer applyed vnto the CHVRCH of Rome, but onely vnto the CITIE; howbeit, not as the Citie long hath beene vnder the Pope, [Page]and now is vnder him, nor indeed shall haue this name, while the Pope is Lord, and Gouernour thereof: but, as shee was Babylon in her Ethnicall state, so she shall be hereafter againe, vpon her defection from the Pope, and from Christianitie, neere the end of the world.

Now because Ribera feared another censure here, hee maketh another preoccupation [num. 40.] in this manner; diuinare me dicet quispiam; Some man perhaps will say, that I take vpon me to be a Prophet, and to foretell things to come; but (saith hee) I would intreate that man to lay aside his preiudice, to examine the whole matter with mature iudgement, and to beleeue me no farther, then reason, and truth shall perswade him in this case.

Then hee addeth [num. 42.] That, for as much as Rome, in her Ethnicall state was so idolatrous, so wicked, and so cruell against the Christians (for that all the Martyrs, throughout the Romane Empire, were put to death by the authoritie of Rome, and by the power of Romane Magistrates) therefore it is iust, and meet that she her selfe should once suffer for her impious courses; which being not yet done [according to the purport of this Scripture] shall be done hereafter, when she shall be no lesse wicked, then she was in former times.

Then [num. 43.] he proceedeth in a faire, and ingenious manner of Theologicall discourse; saying: Whereas this extreame desolation shall fall vpon Rome, neere the end of the world; it is very iust, and equall, in good congruitie of reason. Why? Because the Citie is still the same; which, being once so defiled with sin, must one day be purged with fire. Besides (saith he) there are many Citizens in Rome at this day, who by their name, [Page]and stock, boast of their descent from the ancient Romans, who alwayes increased there in great number. Then hee addeth further; that, as a Citie, built out of the ruines of a former, is reputed to be one, and the same Citie with it; so here, in this case, the latter Citizens of Rome [when she shall be destroyed] may be accounted the same Citizens with the former (though they be not of their bloud, and kindred) because they ioyne themselues vnto the former, and become as it were, one body, and one commonwealth with them; but specially by their imitation of the facts, and sins of their Predecessors. This (saith he; Num. 44.) is the cause, therefore, why the latter Romanes, neere the end of the World, following the impieties of the ancient, shall be punished, and the more grieuously also in that regard. So that (saith hee) though her old sinnes, [committed in her Ethnicall state] were forgotten by God, in regard of her Christian profession, which shee entertayned afterward: yet now, vpon her new, and like Impieties, neere the end of the World, the old are remembred againe, and therefore she shall be burned for them both together.

Excellently, and diuinely spoken; according to the true tenour of the Scriptures elsewhere, and particularly of the Reuelation it selfe; and therefore Ribera began to grow warme in the conclusion of this discourse; protesting in this manner; We know this truth so perspicuously, by the words of this Reuelation, VT NE STVLTISSIMVS QVIDEM NEGARE POSSIT; so that the veriest foole in the world cannot deny the same. Then hee addeth; Since Babylon shall be the shop of all IDOLATRIE, and of all impieties; therefore it cannot be doubted, but that this shall be the [Page]condition of Rome hereafter. And thus hauing made his explication of the Text, he propoundeth a very fit question, in the end of his discourse [Num. 51.] namely; By what meanes the Citie of Rome, neere the end of the Vorld, should attaine vnto so great a power, and abundance of riches? He answereth first; that no man can certainly know the reason thereof; and secondly, that this may come to passe, partly, by reason of the tenne Kings, who shall make a conquest of the whole World, and diuide it amongst them; and partly in regard of Antichrist, who shall bee aduanced in this time; by meanes whereof Rome shall shortly returne vnto her ancient power, and shall haue these tenne Kings vnder her gouernment, who a little after shall reigne in the whole World: but, finally, these Kings shall destroy Rome; Apoc. 17.17.

Here the coniecture of Ribera (founded vpon the vaine speculations of some ancient Fathers, not vnderstanding the nature of this mysterie, nor the sense of the Scriptures in this behalfe) failed him very much; as not knowing, that Ecclesiasticall Rome is this Babylon, and that the Pope is the second Beast therein (by which meanes, truly, Rome hath beene eleuated in a new, and second greatnesse in the World, in some sort excelling the former, in her Ethnicall estate) as, by due remonstrance it shall hereafter appeare. Meane while (good hearers) excuse my tedious declaration (taken out of the Commentarie of this learned Iesuite) as contayning much varietie of matter of very markeable obseruation for my purpose.

My second Babylonian Authour is Viegas; a Iesuite also, and a Doctor of Diuinitie, and Professor thereof, [Page] first at Conimbrica, then at Ebora (two Vniuersities of Portugall) who framed a more copious, and elaborate Commentarie, vpon this sacred Booke of the Reuelation; insisting very often in the steppes of Ribera, and especially in this point, whereof we now intreat. Therefore, though it bee materiall to expresse the iudgement of Viegas also vpon the same; yet I may contract his long Discourse into a few words.

This Viegas, then [in Apocal. 17. §. 2.] confesseth that the destruction of this Babylon [foretold cap. 18.] shall be in the last times, before the end of the World. Afterwards [§. 3.] he saith, that this Babylon is the Citie of Rome; howbeit, not as she is now, vnder the Pope, but as she was heretofore in her Ethnicall condition, and as she shall be hereafter in the time of Antichrist, vpon her defection from the Pope, and from her Christian Faith; and then he sheweth, in many words, the qualitie of her sinnes, and manner of her ruine (conformably with the iudgement of Ribera) and that, for old sinnes, ioyned with the latter, God shall execute his wrath vpon her, by these ten Kings; as hee doth more largely deduce also, in cap. 18. §. 6.

Thus you haue heard the consonant exposition of these two learned persons, the second treading in the steps of the first; and both (for the maine point, now in question) in the steps of the holy Scripture. Now, therefore, I should proceed to collect, out of them both, such obseruations, as are sutable to our purpose, but that I am a little stayed, and hindred, by the voluminous Commentarie of Ludouicus ab Alcasar (a Iesuite of great esteeme in Spaine) which hee published, vpon the yeare 1612. [many yeeres after that [Page] the two other Commentaries, vpon the Reuelation, neere extant; for the latter, of Viegas, was commended to the Presse, vpon the yeere 1599. and the former, of Ribera, certaine yeeres before that; for Ribera died vpon the yeere 1591.] in which Commentarie a man would, therefore, reasonably suppose, that some more excellent matters should now come to light, and especially, after the diligent, and painfull discussion of so many points, by his learned Brethren, preceding him in this kind. But marke the euent, in this our present issue; how this learned ignorant man, this wise foolish man, this iudicious absurd man, this acute obtuse man, this Expounder of the Reuelation, or rather this compounder of Fables, doth heerein comport himselfe. Two things then in this passage, deserue your carefull attention [shall I smile at his folly, or laugh at his misery, while I propose the same?] The first is this; that this Babylon is Rome indeed, but onely, as she was in her Ethnicall state, and not in any state ensuing hereafter. The second is this; that the fall of this Babylon was mysticall, and spirituall; namely, from Ethnicall Idolatry to Christian Religion [an happy fall] from the superstition of Pagans vnto the profession of Christ; which fall being past, he saith, that this was mystica vltio [O mysticall, or rather, O miserable Foole] a certaine mysticall reuenge of God against the old Idolatrous Babylon; which vltion (saith he) is eternall; for the Citie of Rome shall neuer returne vnto the vomit of IDOLATRY againe. These particulars, as they are worthy to be noted, so they are vnworthy to be confuted, in this profound Mercurialist; who can extract such senses, out of the Scripture, against [Page] the sense of common reason; and therefore I leaue him vnto the censure of Ribera; who, prouing the contrary assertions, by the cleere euidence of the text, giueth his verdict against this Ludouicus (and the associates of his simple opinion) that hee is worse then a very Foole: (as you heard before) and therefore let him accompany Spalatensis; who (vpon his returne to Babylon) is said, for all his ambitious expectations of a Cardinals Hat to get nothing but a Fooles Cappe, but (I doubt) with a Knaues heart; as any man may well suppose that this Ludouicus doth beare in his brest; seeking to obscure, and to draw into question, the true, cleere, inexpugnable confession [according to the point, whereof I now intreat] which his more iudicious, or more conscionable, fellowes had formerly made in this behalfe.

Now therefore, leauing this graue, and tedious Iesuite, with his profuse, and foolish Booke, I reflect vpon such obseruations, as, out of Ribera, and Viegas, are markable in the issue, vpon which I now proceed. For though they are not so Regular, as that I dare follow them in all things; yet I will first take such things, as they grant, vpon the euidence of the Text, and then proue such things, as they denie, in their misprision of the same. The points, which I will collect out of them, are sixe:

The first; They confesse, that Rome is (or shall 1 bee) Babylon after her Ethnicall estate, in a later condition.

The second; They confesse, that IDOLATRY,2 and impietie shall abound in Rome, in this her later condition.

[Page] 3 The third; They confesse, that Rome, in this condition, shall persecute, and oppresse the faithfull professours of Gods Truth.

4 The fourth; They confesse, that Rome, in this condition, shall haue great power, authoritie, and command in the World.

5 The fift; They confesse, that, in this condition, and latter estate of her IDOLATRY, Antichrist shall possesse this Citie, and so it shall bee a spirituall Babylon; a sinke of sinne, and shoppe of Idolatrie, which shall bee deriued vnto the World, vnder the gouernment of Rome, in the latter dayes.

6 The sixt; They confesse, that Rome, in this condition, shall bee destroyed, burnt with fire, made desolate by tenne KINGS; and so shall come vnto her extreame ruine, by the iust iudgement of God, for her former, and for her latter sinnes.

All these points (being inforced out of the plaine testimonie of the Scripture) wee admit as true; and such, as either the veriest Foole cannot denie, or, at least, the wisest can neuer impeach.

Now though Ribera, Viegas (and others that follow their interpretation) lay this scandall vpon the Citie only (and not vpon the Church of Rome) and vpon the Citie also when shee falleth from her obedience to the Pope, and not before; yet I will demonstrate, that this goodly Song is not tuneable to the Text, but that it is a poore euasion, vpon a miserable necessitie, which shall bee no Citie of refuge for the protection of their CHVRCH; howsoeuer being weather-beaten by the storme of the Text (afflicting [Page] their hearts) they are driuen vnto this Harbour of their inuention; wherein the Conscience findeth small comfort, and reason it selfe (obseruing the euents of things, and the occurrencies of times) doth force them immediatly out of this silly creeke, into a troublesome Sea.

Wherefore, I come now vnto the fourth, the last, and the substantiall interpretation of my Text, which layeth this name of BABYLON directly, and cleerly vpon the CHVRCH of Rome, as shee long hath beene, and now is, and (though declining in her glorie) as she shall continue vnto the fearefull time of her vnhappy fall; and the whole Riuer of Tyber (though it were all made Holy water by Popish incantation) shall neuer wash away this scandall of her name, which now truly doth, and long hath done, and shall for euer cleaue fast vnto her; as the Leprosie vnto Gehezi, and vnto his seed for euer.

The FOVRTH Interpretation.

FOurthly then, and lastly (for now wee are come vnto the mayne and principall issue) I confidently proclaime, and will cleerely proue, that, as this Babylon is, Rome, and Rome after her Ethnicall estate; so it is Rome in regard of the Church, and not onely of the Citie, as both are vnder the Pope, and this I will euidently deduce by fiue Reasons.

FIRST therfore, I proue my assertion in regard of the very edifices in Rome; the Churches, the Chappels, the Monasteries, the Palaces of the Pope, the houses of Cardinals, [Page] and sundry Ecclesiasticall places, which take vp a speciall part of Rome; being now a Papall Rome, the seate of the Spirituall Monarch; the second Beast (as you shal heare anon) inuading the Imperiall Seat, and dignitie of the first therein: so that all motion in Rome is to the Centre of the Church there, whose Circumference (by dominion, and power) is so largely extended in the World: all reference there is vnto Saint Peters Chaire (in whose person they suppose that the actuall Souereigntie, now exercised by the Pope, did habitually dwell) there the splendour of the Church darkeneth all the glorie of the Citie, which also, now, by a Popish Metaphor, is translated into the Church; for that the Citie, and the Church, are now coupled in vnion together, both being in subiection to one head: in regard whereof, it is Ecclesiasticall Rome, rather then Ciuill; the Citie being swallowed vp of the Church, as Pharaohs fat Kine were deuoured by the leane. The name of Babylon, then, agreeing to Rome (as wee shall more cleerely perceiue anon) falleth eminently vpon the Church there (rather then vpon the Citie) hauing all the properties of Babylon, which the Reuelation doth assigne; as in the sequell of my Sermon, you shall very sensibly discerne.

SECONDLY, therefore I prooue my assertion, by the reuiew of that Merchandtze in Rome, which is spirituall, and of the Church there; not temporall, and of the Citie; as some doe poorely conceiue, and weakly prooue. And because this is a matter of especiall consequence, I resolue to sound the depth of this mysterie, and to lay it forth in liuely colours; as it shall [Page] please God to guide, and to direct my thoughts.

The [...] Merchants of this Babylon are soule-merchants, dealing in spirituall affaires, vnder the great, and terrible Monarch of the Church therein, sitting as God, in the Temple of God. This is not mine inuention, but the very testimonie of the Scripture it selfe; Apocal. 18.13. For the Spirit of God, making a large enumeration of the Wares, and Merchandize of this Babylon (a Spirituall Babylon, and, consequently, spirituall Wares, vnder a spirituall Prince) concludeth it with the SOVLES of men; as the proper, and pretended subiect of their negotiations; though, vnder, and by the pretense of spirituall things, this Papall Monarch doth exercise a temporall, and an earthly domination; as the principall scope of his subtile practises, and operations in the World. And because this point is exellently deliuered by the learned pen of our gracious Souereigne, I will expresse it in his owne words. Babylon shall haue many that shall bee Merchants vnto her of the soules of men, by selling, for Money, PARDONS, giuen by that Monarch [the second Beast] which shall bee thought to haue power to saue, redeeme, and free mens soules; namely out of Purgatorie. Wherefore it was truly affirmed in a Booke, composed by the Clergie of England, in the Reigne of King Henry the eight, (vnto the which all the principall members of the Clergie did subscribe; as by name, Gardiner, then Bishop of Winton; and Boner, then Archdeacon of Leicester, &c.) that it was necessary, that such abuses bee cleerely put away, which vnder the name of Purgatorie, haue beene aduanced; as to make men beleeue, that, through the pardons of[Page]the Bishop of Rome, SOVLES might be cleerely deliuered out of PVRGATORIE, and all the paines thereof.

But since I shall haue occasion anone to touch this ware, and other merchandizes of Babylon, more neerely to the quick, let vs obserue here by the way, what the learned paire of Iesuites doth conceiue of this traffick; whether it may be taken in a Litteral, or in a Spirituall sense; whether it may appertaine vnto the Church, or vnto the Citie of Rome.

RIBERA commeth first in order; who, treating of these Merchants (in Apoc. 18.3.) speaketh of their repaire vnto Babylon, to fill her with all varietie of things; and afterwards (in v. 11.) hee saith, that the Merchants shall weepe, and lament for the destruction of Rome, where they had so great negotiation, because they can haue no more traffick in that great and opulent Citie.

VIEGAS followeth, & speaketh more copiously vpon this point; in Apoc. 18.3. For he saith, that Merchants shal flow together to Rome (being Babylon, neere the end of the world) out of al parts of the earth, & shal lament the fall of Rome, because their traffick with her shal be intercluded for euer. Afterward [nu. 6.] he saith, that it is manifestly gathered, by so much, & such precious merchandise as is expressed here in this Chapter, that Rome shal attain vnto very great power, and abundance of riches, and that her Empire (which shal be most flourishing) shal be largely propagated in all the world. And again, he affirmeth immediately thereupon; that, in the last times, Rome shal be a most flourishing Citie; her Empire very large; that she shal liue in great pleasure, in great abundance of al things; that she shall then serue IDOLATRIE; and, that thus being Babylon, she shal come vnto a fatal, & woful end.

[Page]Thus they hunt counter in the literal sense of temporal merchandise, & other Babylonians also, with them (or rather before them) run in the fame course; as by name, our country-man D. Bristow (to whom D. Worthington, from whō I receiued this notice, did attribute very much, for his sober, graue, and deep iudgement) who, long before the commentary of Viegas came forth (&, as I suppose, before the commentary also of Ribera euer saw the light, was cōfident in his opinion that this should be the condition, and estate of Rome, in the latter daies, which I haue now related out of their works.

O fooles, and slow of heart, to beleeue that, which is so cleerely reuealed in the Scriptures; if you compare their prediction with the euent of things! For first, these Merchants are called the Merchants of Soules; as I noted before, vpon the point of Indulgences, of which I shall speake more anone. With which spirituall merchandise we may ioyne many other matters of their traffique; by dispensations, absolutions, appellations, faculties, inuestitures, and many pretended interests of the Church of Rome; in a word, by their courts Legantine, by the discursations of Legates, and Apostolicall officers, in Temporall, and Ecclesiasticall estates; to the singular aduantage of Babylon, and the negotiators of that Apostaticall See.

Secondly; it is extreamely improbable, that Rome should become such a Tyrus [such a Mart of the Nations; Esay 23.3.] as these men pretend; a place of such traffique, and negotiation; it being, by situation, and want of conueniences, incapable of so great employments, as neither shee enioyed in the highest pride of her Paganicall estate, nor any Citie (if the Text be are purely a litterall sense, in so many verses; [Page] 11. 12. 13. 14. 15. 16. 17. 18. 19. 23; amplifying her merchandize with rare varietie of phrase) of most commodious situation, indued with all benefits of Art, and Nature, did perhaps euer enioy the like.

Thirdly; it is morally impossible, that Rome in this future, imagined estate, should increase to such an immoderate, and vast power, as is described in this place; Apoc. 18.3. ALL NATIONS haue drunke of the wine of the wrath of her fornication; and THE KINGS OF THE EARTH [euen they that, chap. 17.3. gaue their power, and authoritie vnto the Second Beast] haue committed fornication with her; and THE MERCHANTS OF THE EARTH are waxen rich with the abundance of her pleasures. This rare, and portentuous euent in Rome [after her Ethnicall estate; after her entertainment of Christian Religion; as the Iesuites confesse] doth require no small extent of time, and opportunitie of meanes; such time, and such meanes, as cannot be found in this supposed pedling, merchandizing Babylon.

For first; if you consider the extent of time (according to the common iudgement, and generall conceit of these Babylonians, themselues) you may palpably discouer the vanitie of their surmise. Vnderstand therefore, and well obserue; that, in their opinion (taken by them out of many Ancients; and mistaken by them out of some passages of the Scripture) the reigne of Antichrist is confined vnto the space of three yeeres, and an halfe. Againe, consider that, in their opinion, Antichrist, and his adherents, shall destroy the Citie of Rome; and that, vntill the defection of Rome, from the Pope, vpon this very time, the [Page] Pope shall retaine this Citie, as the place of his Papall Seate; as being affixed vnto the same. See Bellarm. de Pont. l. 4. c. 4.

Now therefore, since Rome shall be Babylon againe, communicating her Idolatry to all Kings, and Nations, and shall haue a large Empire in the world, and there shall be the exercise of great traffique, and commerce, by the Merchants of the earth, and shee shall attaine vnto an immensitie of riches; may we not perceiue, that this new, and extraordinary condition of Rome doth require a good sufficiencie of time to compasse, and effectuate such an admirable euent? And yet, forsooth, Rome shall not fall from the Pope, till vpon this very time; so that, after his departure (voluntarily, or rather necessarily out of Rome; now beginning, as they say, to become a Babylon againe) all these wonderfull effects must ensue in Rome, and in the world; and yet all this must be done within a very little time (as you see) against all probabilitie of reason, and all possibilitie of things; as you may easily discerne, by comparing one part of their suggestions with another; which are arena sine calce, sand without lime (as Caligula spake of the writings of Seneca) supposed points, without any coherence of semblable truth. But, in our apprehension of this Scripture, all points haue a faire, substantiall, and orderly connexion; for as much as Rome, being Babylon, vnder the Pope [who is her Second Beast; as the euents, concurring cleerely with the prediction, doe sufficiently deduce vnto our knowledge] hath therefore had not onely a spatious time, but a proper meanes also, to atchieue, and performe such strange designes; to communicate [Page] IDOLATRY to the world, and to obtaine an Empire in the world, and to attaine great riches, and state; and finally, to haue commerce with the world by her spirituall wares; wherewith she doth intangle, and insnare the world, by her artificiall delusions; couered with the glorious veyle of APOSTOLICALL termes.

Therefore, secondly; whereas an opportunitie of meanes is required in such a rare successe of things, the Babylonians themselues are puzzeled to inuent some colourable deuice in this behalfe. Whence it is (as I noted before) that Ribera [in Apocal. 14. num. 51.] pondering deepely vpon this point, saith; I thinke that no mortall man can certainly know, by what meanes, Rome [in the end of the world] should come vnto such an incredible power, &c. Notwithstanding (saith hee) a man may, in some sort, coniecture out of the words of the Apostle; Apocal. 17. where wee reade, that the purpled Whore sitteth vpon a Beast, hauing ten hornes, in which are vnderstood ten Kings, who shall subdue, and diuide the whole world betwixt them. In their time shall Antichrist reigne; whence I doe suspect, that Rome, hauing cast out the Pope, shal, in a short time, reuert vnto her ancient power, so that shee shall haue those tenne Kings vnder her gouernement, who, a little after, shall reigne in the whole earth. And yet these (forsooth) are also the ten Kings, that must finally destroy her with fire, and sword. What probabilitie is in this supposed meanes, to produce such prodigious effects, and that within so little time, let any man, endued with reasonable capacity, with ingenuity, and with conscience, consider aduisedly with himselfe; & he may perceiue, [Page] that, as the Iewes, being conuinced out of the Old Testament, concerning Christ, haue certaine diuerticles, and poore euasions, to escape the force of truth: so here this Iesuite, being conuinced out of the New, touching Babylon, and the condition of Rome (masked in that name) will not see his owne Antichrist, who is truely the Second Beast; to whom these ten Kings, long agoe, surrendered a great part of their Royall power (whereby Rome aspired vnto such dignitie in the world) and thence it is, that Rome hath such a new Imperiall State, vnder the Papall Crowne, and by spirituall wares (belonging to the shop of a spirituall Monarch) hath traded so generally with many parts of the Christian world.

Fourthly; wee may discerne the vaine conceit of their pretended Literall sense, concerning this Babylonian Merchandize, because they now change the coppie, and tenour of the very Text; which being Mysticall (as I noted before) and a Mysticall Babylon vnderstood therein, they run suddenly from the Mysterie to the Letter, from the Tree to the Barke; taking all now in an open, outward, obuious sense, against the generall purport of this Booke, and particular of this place. And yet I deny not, but that Rome hath some vse of Merchants, and merchandise in a Litterall sense; to furnish her Idolatrous Temples, her masking Masses, and thereby to commend her spectable vanities vnto men of popular iudgement, and of carnall hearts.

And thus much, heere by the way, to dissolue the knot, wherewith the Iesuites would tye our vnderstandings vnto an apprehension of much temporall [Page]merchandize, which shall abound in Rome, for a few yeeres (or dayes rather) before her finall end; accompanied with the very end of the world.

Now, therefore, I returne againe vnto a reueiw of the spirituall merchandize in Rome,; and particularly of INDVLGENCES; which are dispensed from this Apostolicall Seate alone; as Bellarmine saith in praefat. lib. de Pont. Rom. Vnde habemus Indulgentiarum communicationem nisi ab hac sede? Whence haue wee the communication of Indulgences, but from this Seate alone? What are these Indulgences? A relaxation of temporall paines, inflicted vpon soules in Purgatorie. Oh the falshood of this execrable merchandize. Did the ancient Church of God so beleeue, and teach? No; not for a thousand yeeres; Indulgences were then a relaxation only of Ecclesiasticall censures, inflicted vpon penitents, by the Church: and therefore Peter Lombard (the studious collector of the whole summe of Religion; who flourished vpon the yeere 1172.) made no mention of this great mysterie of Papall Indulgences; which began a little after, by the sophistications of darke, and subtill Schoolemen; Roffensis himselfe confessing, that the vse, and practise of them was lately receiued in the Church. And therefore you may obserue, that Bellarmine (treating last of all, concerning Indulgences, which gaue occasion of the publike, and iust discession of Protestants from the Church of Rome) proceedeth not in this disputation (as in the rest) by that faire, and ingenious method; viz. by Scriptures, by Councells, by Fathers, by Reasons framed out of the grounds of Scripture, and Religion) but, in a new, obscure, intricate [Page] course; of Positions, Suppositions, Conclusions, vaine Opinions of darke, and obscure Schoolemen, &c. which made the learned Doctor Raynolds say, that, till hee saw this Treatise of Indulgences, hee tooke Bellarmine to be a man of some conscience, and that hee wrote out of his perswasion; but now hee conceiued of him otherwise. But I proceed, and hasten vnto a conclusion of this point. This Babylonian ware of Indulgences is that traffique of the Church of Rome, whereby shee keepeth her intimate correspondencie, and participation with all her members, tying thereby their consciences, by a secret, and strong obligation, vnto the Pontificiall Seate; it being also of singular vse in the manner of her proceedings. For, as this Merchandize is the daughter of many false doctrines [Supererogations: Merits, euen the hatefull, and dangerous merit of Condignitie: of an Ecclesiasticall treasure, arising out of the merits of Christ, and also of the Saints; the same being more, then they were bound vnto, and therefore, being not rewarded vnto them in heauen, may bee communicated to the poore soules in Purgatorie; and the dispensation of this mysticall treasure is committed vnto the Pope, by vertue of his keyes, &c.] so it is the mother of many wicked practises, for the aduantage of their Church; as being the very bellowes, which blow the fire of treason against the Persons, and States of Princes. This is the ware, wherby Babylon bewitcheth not onely priuate men, but great Kings; for her Merchants are the great men of the earth; Apocal. 18.3. Therefore infinite store of this Babylonian trumperie was transported vnto the poore Indians, for the pretended benefit of their [Page] soules, but for the intended benefit of a Princes worldly estate. This is the ware, which Leo the tenth so freely, and bountifully dispensed for the redemption of soules out of the Purgatorian fire (which keepeth warme the kitchin of his Holy-ship) in the compassion of his charitable heart, and fulnesse of his Papall power. Said I freely? Forgiue mee this wrong: it was for the commoditie, and reliefe of his sister Magdalen (as Guicciardine, a Popish Historian, doth relate; lib. 13.) who had her Factors to distract, and vent this Babylonish ware; whence Magdalen, the sister, had the gaine, but Leo, the brother, had the losse; for, vpon this occasion (no lesse iust before God, then acceptable to the Christian world) Martin Luther began that course, which hath succeeded so happily to the further discouery of Babylon, and scandall of her wares; for, since that time, her brocage hath suffered a great decay. Finally; this is that ware, whereby this merchandizing Babylon doth principally subsist, in honour, authoritie, riches, and applause of the world; inebriated with such incantations of her whorish cup, and deluded with the vaine hope of these miserable helpes.

What should I speake of the Pedlery of Meddalls, Beades, Graines, Holy Water, Images, certayne peculiar Churches, Chappels, and other places of blind deuotion? vnto which sundry Pardons are appendant, as being the meanes, and instuments of Papall benignitie, thereby to dispense, and communicate Indulgences vnto poore, seduced soules; euen as certaine Fryers, receiuing temporall reliefe from their deuoted followers, pretend to communicate the merits of all [Page] the Saints of their owne order, vnto them for their helpe; and some, Lay-men, by wearing a Franciscans Girdle, and vsing certaine Ceremonies (according to the Rites of the Papall Church) are made partakers of the merits of Saint Francis, and of all the brethren of that religious Order. All which, and many more Wares come, originally, out of the Store-house of Rome.

To conclude then: vnto these Indulgences (some of them being for an hundred thousand yeeres; so liberall is the holy Father) I may adde other spirituall ware of Babylon; as of Agnus Dei (which is a ware of speciall vertue, and force) but chiefly of Dispensations; which are sometimes the dissipations of diuine, and humane right; of naturall, and morall bands: as full of great presumption against the Lawes of God, and Nature (to tye some Princes in vnlawfull Mariages, and to vntye many subiects from lawfull obedience) as of singular art, thereby to intangle Souereignes, and subiects, in the obedience of that predominant See, and to keepe them vnder the captiuitie of the Triple Crowne. Therefore the Pope doth greatly applaud his owne felicitie, when Princes (insnared with the loue, or terrified with the greatnesse, or oppressed by the power of this Apostaticall Seat) will humbly sue vnto him for Dispensations, or accept such gracious fauours kindly at his hands; whereby hee gaineth ground vpon them still, to keepe them more securely within the obedience of the Church; which they shall not dare to offend, without the perill of their liues, and states.

And now since this Romish ware is Spirituall, and [Page] of the Church, and for soules (not temporall, not of the Citie, and for this life) I conclude the second proofe of my assertion; namely, that this Babylon, in my Text, is the Church of Rome, or Papall Rome, or Ecclesiasticall Rome, wherein the greatest Monarch doth reigne (next vnder the King of Heauen) aboue all the Kings of the Earth; as we know by their owne pretenses, challenges, doctrines, and vsurpations in this behalfe. And so I proceed vnto a new, and the third proofe of my said assertion.

THIRDLY, therefore, I proue my assertion, to be true, because the whole World (as the Iesuites say; perhaps they meane the Romane World, according to the phrase of Scripture; Luc. 2.1. and the sense of the ancient Fathers: or some great part thereof, and specially in Europe) shall bee vnder the gouernment of Rome, and so she shall make a generall communication of her Idolatry vnto the same. Now, in this great dependencie of the World vpon Babylon, and in this vniuersall reference of Nations vnto her, how can this be verified of the Citie? How should the Citie arriue vnto such a large Dominion in the World, and, specially, in so little a time, as the Babylonians doe prescribe? You haue heard the difficultie proposed lately by Ribera himselfe; and how hee resolueth it, by a poore coniecture. But the truth is cleere, and easily seene, where God doth open the eye; namely, that Rome had this generall Dominion once, in, and by her Imperiall State; not onely vnder the Emperours (succeeding Iulius Caesar) but while the dignitie of Rome remayned in the Senate, and the authoritie in the people. During this Imperiall State, Rome receiued[Page]Idolatry from all Nations; as Leo (sometimes Bishop of Rome) doth speake; Serm. 1. in Natal. Petri & Pauli: and the ciuill Stories of Liuie, Plutarch, and others doe sufficiently declare, how ambitious, rather then zealous, or how senselesse, rather then religious, the old Ethnicall Rome was, in bringing forreine Gods, and extraneous Idolatrie into her bosome, for the publike honour, and safetie of that blinded Citie. Therefore Rome had once her Pantheon; a Temple of all the Gods; conuerted since into a Church of all the Saints. This former Dominion was lost, this imperiall State was dissolued; but behold a second Beast (of whome I haue spoken much before, but you shall heare more fully of him anon) entring, by little and little, into, and vpon the place of the former, with a pretense of greater authoritie, carried with a new forme, and vnder another colour; and, in this Papall State, Rome hath sent, and communicated her Idolatries vnto the World: hauing a cup of gold in her hands, full of abomination, and filthinesse of her fornication [Apoc. 18.4.] which she doth not now receiue from others (as in her Ethnicall condition) but others receiue it from her, by her Papall incantations, and by the venditation of her sacred power.

Hence it is, that Babylon hath such dominion in the World; extensiuè; by such a large dilatation; and intensiué, by so strong an operation thereof. Therefore Apocal. 13.11. the second beast appeared like a Lambe; as the Pope entred vpon this dominion, with a faire pretense of a Catholike Pastor, a Successour of Saint Peter, a Vicar of Christ, &c. and hee had two hornes; which word [horne] signifieth power, very frequently [Page] in the Scripture: so that his two hornes are indeed two powers, which this second Beast [with his humble stile of Seruus seruorum Dei] doth pretend; whence Babylon hath gained so great authoritie, and veneration in the World.

The first power, which he did originally pretend, was onely Spirituall; the power of the KEYES: and therefore the Pope doth arrogate all this power, in the whole Church, vnto himselfe; and saith, that, from him, it is deriued vnto the inferiour Pastors there of; as the power of Order, and the power of Iurisdiction, which all Bishops, and others in the Cleargie, hold immediately, or mediately, from his Apostolicall feate, as the true, proper, and onely fountaine thereof. From hence all Dispensations doe flow: to it all Appellations doe tend: she hath all fulnesse of power from Christ; others haue a part of it from her: nay, (if we may beleeue her principall Doctors) her Peter gaue their Pastorall authoritie vnto the other Apostles (else Rome could not be the Mother-church, in Bellarmines iudgement; de Rom. Pont. l. 1. c. 23.) and therefore as all Ecclesiasticall power was deduced onely from S. Peter at the first, so now it is deduced onely from his personall Successours, in this Apostolicall seate.

Now, vnto this Spirituall power in the Church, they subiect all temporall power in the State (as I will presently declare) as being of greater excellencie, and vertue. And it is true indeed, that the spirituall power of the Church excelleth the temporall in the State: but how? ratione finis; because the end of the Churches power, is eternall life; and ratione medij; because the courses, whereby shee worketh, are spirituall [Page] meanes; namely, such as are contained in the Word of God, conducing vnto this end. But yet this her spirituall power excelleth not the temporall power of Princes in dominion, command, sublimitie, and glorie; which are properly appendant to their Crownes.

The second power, which Babylon doth challenge by her second Beast, is Temporall; which her Popes haue affected with many insinuations, and sometimes with open vendication thereof: and her neerest friends aduance it with the best art, which wit, and learning can minister in this behalfe. And certainly this is the opinion, which daily increaseth in Babylon, and which they will indeuour to support with might, and mayne; though some, more moderate, Babylonians doe not yet giue way vnto this highest Antichristian course. For I finde three seuerall Opinions in the Church of Rome, vpon this point.

1. The first giueth all temporall dominion directly vnto the Pope, as the principall Souereigne of the World; from whom all Princes dependently hold their Crownes. These are true Babylonians indeed; but all such are actuall Traytors, against the dignitie, and supreame honour of the Crownes of Princes, vnder whom they liue.

2. The second giueth all spirituall power (not temporall) to the Pope; but yet indirectly drawing on a temporall power ouer Princes; in ordine ad spiritualia, in ordine ad Deum, &c. viz. that the Pope may depose an hereticall, or an irregular Prince, from his Crowne, as hauing authoritie ouer him, in this case, to depriue him of his estate. All such Babylonians are habituall Traytors; disposed, and alwayes resolued; in [Page] preparation of heart, to execute any Papall sentence of deposition, as far as they can, against their owne naturall Lords, and Souereigne Princes.

3. The third opinion (denying the second of these, as the second denieth the first) giueth a meere spirituall authoritie vnto the Pope, to excommunicate a Prince, for his correction, and saluation, and to bring him to a penitent submission vnto God, and his Church; but without any such temporall effect, as the second opinion doth inforce. And hence it is, that the Oath of Alleageance in this Kingdome, so wisely deuised, and necessarily enacted, though it subuert, and contradict the first, and second Opinions, yet it leaueth this last, and third Opinion vntouched, neither affirming, nor denying it, because all moderate Papists, that treate of the Popes power (as namely Doctor Barkley, and the more milde Babylonians in England) denying it in the first, and second degree, doe yet constantly affirme it in the third. But these men find least grace in Babylon (which is more delighted with the second Opinion, and chiefly with the first) and therefore we see that, as the first groweth daily more strong in Rome, so the second hath lately gotten more aduantage in France (in the minoritie of the King) by the subtile Oration of Cardinall Peron; which our most excellent Souereigne hath cleerly refuted by his diuine, and learned Pen.

To conclude, now, the third proofe of my assertion; you may perceiue that the large Dominion of Babylon (which the Iesuits truly find in Rome; but falsely conceiue it to be there within a very little time onely, before her ruine) doth appertaine vnto the [Page] CHVRCH, and not vnto the Citie; but so far forth, as it is the place, wherein the Pope doth reigne; so that, in it, his Successors must continue (euen vntill the time of Antichrist; when they shall be expelled out of the confines thereof) and there they shall exercise their domination, not onely with Saint Peters Keyes, but also with his two Swords. This is the power of Babylon, which the Reuelation doth truly foretell, and which these Iesuites could not discerne therein. But as humane reason disapproueth their idle conceits, and naked coniectures, so certaine experience, ioyned with diuine prediction, doth confirme our assertion in this point. And so I come vnto a fourth, and a more important, proofe thereof.

FOVRTHLY, therefore, I proue it, out of the conformitie betwixt the prediction of Saint Paul, and the Reuelation of Saint Iohn; both contayning one sense of matter, vnder different forme of words; the point it selfe being one, as proceeding from one Spirit.

First, then, it is the prediction of Saint Paul, that Antichrist shall be reuealed, and destroyed, before the great Day of the generall Iudgement (2. Thess. 2.) which seemeth to ensue not long after the performance of that glorious worke. In like manner, Saint Iohn in his Reuelation, passeth from the destruction of Rome (vnder the name of Babylon: cap. 18.) vnto a description of the new Ierusalem (cap. 21.) following the ruine of the new, and second Babylon (nothing being interuenient betwixt these two, but the gratulation of the Saints, for the fall of Rome, cap. 19. and a briefe recapitulation, made of things past; cap. 20.) [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] and so hee proceedeth immediately vnto the conclusion of this present world, cap. 22.

Saint Paul doth farther assure vs (2. Thess. 2.3.) that Antichrist shall be disclosed, before hee be destroyed; which sheweth, that hee had an existencie before his discouerie; and that hee should grow, by a mysterie [2. Thess. 2.7.] vnto his greatnesse, before hee bee discerned. Therefore Saint Iohn, according with Saint Paul, telleth vs [Apoc. 18.5.] that Babylon had a name written in her forehead, and it was a Mysterie. A great mysterie, indeed, that the successour of a Fisherman (as Hierome calleth him, writing vnto Damasus) should aspire, by little, and by little, vnto such an immensitie of power, that Kings are his vassalls, and that, his owne Lord being finally depriued of his Imperiall Seate, this Beast should enter vpon it, and exercise the old power vnder a new name.

Saint Paul goeth forward, and informeth vs, that Antichrist cannot be disclosed, nor aduance himselfe vnto that eminencie, wherein hee shall excell all Potentates of the earth, vntill the supreame power of the Romane Emperours were taken away. For that power was then the chiefest, and therefore it kept downe the Papall Dominion, and restrayned the growth of the Pope; for Antichrist could not be lifted vp, till the Emperour was cast downe. This is the cleere, and euident purpose of Saint Paul in these words; HEE, which now withholdeth, shall first bee taken out of the way: and then that wicked man [Antichrist] shall bee reuealed; for two such powers could not consist together, at one time, in the Imperiall Seate. That this withholder was the Romane Emperour, the very tenour [Page] of the Text it selfe doth beare it; and the successe of things doth giue witnesse thereunto; and this was the common exposition of the ancient Doctors; as namely, of Saint Chrysostome, vpon the very place; of Saint Hierome; Epist. 151. quaest. 11. and, long before them, of Tertullian; de Resurrect. cap. 30.

Thus the Christians had a prescience touching the period, and expiration of the Romane Empire, which the Pagans conceiued to be Eternall; and therefore Saint Paul deliuered this dangerous point in secret, and obscure termes, least the publike notice thereof should minister cause of persecution against the Church; as Saint Hierome doth collect.

But let vs obserue the words of Tertullian; for they containe a point of speciall note. Quis (saith he) who is this that doth withhold? Hee answereth; Romanus status; the Romane, and Imperiall State. Now therefore, as by the word HEE [He, that withholdeth] S. Paul doth not vnderstand an indiuiduall person, not Nero (who was then liuing) but a ciuill State, which had a succession of Emperours therein,; so, by this word, THE man of sinne; THE aduersary, &c. Saint Paul doth not vnderstand some one particular person, but a State (and a State Ecclesiasticall, as wee shall see anon) hauing a succession of Potentates (viz. Popes of Rome) succeeding in the Imperiall Seate (when the Emperour was taken away) and exercising supreame dominion therein. Thus farre Saint Paul hath conducted vs in the interpretation of this Babylon; that, by his prediction, wee might certainely vnderstand, that this name agreeth vnto the Papall, and Ecclesiasticall estate, succeeding vnto the Imperiall, in Rome.

[Page]For he, which withheld, being taken away, Antichrist will appeare; and before, hee cannot (for two such great powers cannot stand at once) and afterward, he shall immediately arise; for so, in the decourse of all ages in the world, as one supreame power (in the foure Monarchies) did decay, so another did presently exalt it selfe. Now, since Hee, that withheld, is taken away (to wit, the Romane Emperour, or Romanus status, as Tertullian speaketh: for that, which now remaineth, is titular, rather then reall; scarce a member of the ancient bodie: and also the Pope sitteth aboue this Romane Empire; as translated into Germany by his meanes; and as a creature of his ordination; the Emperour, being by the Pope, and true Papalls, reputed, and stiled no other, then Electus, or an incomplete probationer, till consecrated, and inaugurated, or approoued by him: and so a vassall, and a subiect vnto the Papall power) therefore, by the doctrine of S. Paul, that high, great, and glorious State, which immediately succeeded vnto the dissolued Empire, is Antichristian; he, that holdeth it, is Antichrist; and that Rome, wherein he sitteth, is consequently Babylon; and therefore, finally, this Babylon in my Text is not the Citie alone, but the Church also, or Ecclesiasticall Rome, wherein the Pope is aduanced (after the Emperour) as the highest Potentate in the earth.

And if the Pope be not the man (to wit, the man of sinne; as Saint Paul speaketh) or rather the Beast (as you shall heare by Saint Iohn) that entred vpon the Imperiall Seate, and Dignitie; who is that Man, or who is that Beast? For some one, or other wee must find, since hee, that withheld, is taken out of the way, [Page] so long before our time. If any man suppose, that the TVRK is that Antichrist, which appeared vpon the decadencie of the Romane Empire, I answere; no: hee is not the Man, or Beast, of whom wee now enquire. First, because Antichrist, succeeding in the Romane Empire, was to sit in the Temple of God; so did not the Turk; but so doth the Pope, namely, in Ecclesia, or rather supra Ecclesiam. Secondly, because Antichrist should possesse Rome, as the Seat, and Center of the Empire; so doth not the Turk; but so doth the Pope; not by a donation of Constantine, but by his insinuation into that glorious Citie. Thirdly; because Antichrist ought to extoll himselfe, if not in all, yet in the most principall, and essentiall parts of the Romane Empire; so doth not the Turk: but so doth the Pope; in Italy, Spaine, France, Germany, Poland, &c. so he did in England; but so he shall doe no more: so is my prayer, and so is my hope. Fourthly, and lastly; the most generall, and approued opinion of the learned Doctors, in the Church of Rome, exempteth the Turke from the scandall, and infamous name of that Antichrist, which is here intended by Saint Paul. And therefore, whereas Feuardentius (following the erroneous conceits of some lesse iudicious Romanists) inclined strongly vnto their fancie, that impute this crime vnto the Turke, hee was censured amongst his owne Catholike brethren, in this disgracefull manner; the opinion of Feuardentius is not onely false, but dangerous; and the authors, whom hee alledgeth, neuer thought, nor wrote any such matter. Feuard. annot. in Irenaeum. l. 5. c. 30.

Since therefore the Pope is truely that man of sin, [Page] who appeared, in his superlatiue power, vpon the declination of the Romane Emperour (for thence wee inforce, by the verse words of Saint Paul, that Antichrist is come; euen as the Christians proue, against the Iewes, that Christ came long agoe, because the Scepter departed from Iudah; and then the Messiah was to be borne, according to the prophecie of Iacob) wee may conclude, that the Babylon, wherein hee sitteth, is Rome; not the Citie alone, but the Church, which seemeth to be entayled vnto that fatall place, in the iudgement of her chiefest Doctors. Thus farre out of Saint Paul; and now we come vnto Saint Iohn.

Secondly then, this prediction of Saint Paul is a fitting key to open the visions of Saint Iohn, in this behalfe; in cap. 13. & 17. For, in his thirteenth Chapter, hee had a vision of two distinct beasts; the very same, which wee haue alreadie seene in the prophecie of Saint Paul. Behold therefore the description of these Beasts; and yet first vnderstand (I pray you) what the name of BEAST doth generally purport, as well in this Reuelation of Saint Iohn, as in the prophecies of Daniel (whereof also I am now to take some speciall notice) namely cap. 7. v. 4. Foure great Beasts (saith hee) came vp from the Sea. Euery word hath weight, as I will shew you in the retrograded order of the Text. They came from the great SEA; signifying, that the conuersions of publike States should bring great troubles, and perturbations in the world. They came vp; or ascended: for the great Monarchies had small beginnings, and were aduanced vnto a very high estate. They are Beasts; for these Monarchies did [Page] with furie and violence, enter, increase, and gouerne in the earth. Lastly; they are foure; whereof the last is the Romane Monarchy, thus characterized, and marked by Daniel; v. 7. The fourth Beast was fearefull, and terrible, and very strong, &c. and it had ten hornes; which, in the twentie fourth verse, are interpreted ten Kings; for the Romane Monarchie had a various, and difforme gouernment; of different nature, from all precedent Monarchies; till the Caesars (who are here called the little horne) rose vp; who, subduing a great part of their strength, drew the principalitie vnto themselues, and erected the Monarchie in their owne persons: and this is the true, genuine, and proper interpretation of that text. Now I returne vnto Saint Iohn.

The FIRST Beast, which Saint Iohn did see; Apocal. 13.11. &c. is the same Romane Monarchie; and expressed in this manner; A Beast arose out of the Sea, hauing seuen heads, and ten hornes, &c. and then followeth the persecution, raised by this Beast, against the Church of God. This Beast was certainely the Romane Empire; which, in the publike gouernment (by the Senate, and by the people) and in the priuate afterward (by one person) was still one, and the same Beast (hauing indeed ten hornes at the first; till, afterward, one little horne carried the sway, when it grew vnto great power) that reuelled in Babylon, and domineered in the world; by whose Edicts, and Authoritie, the Christians, so generally for many yeeres, suffered cruell deaths, and horrible tortures, for the glorious name of Iesus Christ.

When this Tragedie was ended, and that this first [Page] Beast (though now growne more milde, and tamed by the knowledge of the true Faith) beganne afterwards daily to decline from his greatnesse (and, at the last, to bee taken out of the way; according to the words of Saint Paul) then began a SECOND Beast, to come vp out of the earth; Apocal. 13.11. that is to say, some other great, and principall Potentate (for so the word Beast importeth here, as it doth in Daniel before) began to reare vp himselfe; and therefore is here said to come vp; as hauing an inchoation, and then an augmentation of his power; and it is, not without cause, said here, that he came out of the earth (whereas the former Beast, verse 1. came out of the Sea; as the other three Beasts also did; Daniel 7.4.) because, as hee is contrary to Christ (who came from heauen) so hee hath a different entrance into the world, from the former Beast (with Saint Iohn saw) and from the other three (which Daniel saw) because those foure Beasts had a tumultuous, violent, and troublesome beginning of their Empires; which came, as it were, out of a raging Sea; but this Second Beast (here in Saint Iohn) hath a quiet, secret, peaceable ascension (as it were out of the earth) comming vp with the milde aspect of a Lamb; not suddenly aduancing himselfe (like the other Beasts) with terror, but cunningly insinuating himselfe into the hearts, and affections of men (as Ribera doth well expound this place) and is therefore well said, to come vp out of the earth, because, being little, & meane at the first (in comparison of his future glorie) hee doth afterward attaine vnto a speciall, and extraordinary power in the world euen, to doe all, which the first Beast could doe before him, v. 12.

[Page]Marke now this passage well. It doth appeare, that the First Beast (viz. the Romane Empire in the ciuill state) was now taken out of the way. How doth that appeare? Because this second Beast did all, which the former could doe before him; therefore the former was gone; that is to say, the great Imperiall power of Rome was now decayed, and another arose vp after it, in as great dignitie, and power, as the other did obtaine. These two Potentates [the first, and second Beast] stood not together in their greatnesse: two Sunnes shine not in one firmament: and the Pope did well espy this, when he compared the Romane Empire to the Moone, and the Romane Papacy to the Sunne; as being of greater excellencie; so that the Empire had her light from it, and lost her light before it; as being not able to shine in the glorious presence thereof. And this is true indeed: for, O thou poore Empire of Germany; what art thou before the conspect, and shining light of the mightie Papacie of Rome, which leaueth thee an emptie Title, and possesseth the full power thereof? But I proceed.

It doth now also appeare farther; that this second Beast (who could not aspire vnto the proportion of his greatnesse, during the consistencie of the former) is mounted vp into the Imperiall Dignitie, and Seate, (but after the expiration of the Romane Empire; for that Beast is gone; that supreame power is abolished) as he hath inuaded his Dominion, to doe all, that the other could doe before him.

If you aske how this came to passe? I answere; not by Sword, not by Conquest, not by forcible meanes; (for this Beast came out of the earth; in a [Page] more meeke, and meane fashion; and like a Lambe) but by a faire pretense of his Euangelicall Keyes; which afterwards became no lesse powerfull then Swords, and two Swords [spirituall power; which was the first horne that grew; and then temporall power; which was the second horne, annexed vnto the former: both which Powers they vnderstand in the two Swords, Luc. 22.38.] and then the Beast, that appeared with the hornes of a Lambe before, spake like a Dragon (saith Saint Iohn) with the voice of blasphemie; being now growne vp vnto high estimation, reuerently, and obsequiously intertayned in the World. All this falleth cleerely, and irrefutably vpon the Pope, and vpon the Pope alone; as beeing the next great, and Souereigne Potentate, arising vpon the decay of the Imperiall State.

Wherefore the most excellent Maiestie of our gracious King Iames doth prudently, and truly obserue, concerning this SECOND BEAST; that it is the false, and hypocriticall Church, which doth exercise all the power of the former Beast: it teacheth the Kings of this Monarchie, and of this Seate, by what meanes they shall allure, and compell the people to obey their commands, &c. It shall perswade them, that this hereticall Monarchie ought for conscience sake to be obeyed, by all persons, in whatsoeuer it commandeth, as if it could not erre.

Heere the Church, and the Pope doe import, really, but one thing: for the dignitie of this Church ariseth from the Pope: and therefore hee is called also the Church; as wee shall see hereafter. Meane while wee obserue, that this second, or Papall Beast in Rome hath [Page] the authoritie of the former (viz. the Imperiall) but vnder another title, in another kind, and carried with another course. Wherefore this Babylon, in my Text, being the seate, wherein this second Beast (the spirituall Monarch) doth reigne, as the most puissant, and souereigne Lord in all the earth, I conclude now the third proofe of my assertion, as well by Saint Iohn heere, as by Saint Paul before; that the name of Babylon doth not extend meerely vnto the Citie of Rome (as the Iesuites doe pretend) but vnto Ecclesiasticall Rome; as it is gouerned, and swayed by the POPE; vsurping the place, dignitie, and superioritie of the former Beast therein.

Now I come, in a word, or two, vnto the seuenteenth Chapter of Saint Iohn; where wee reade of a Beast, vnto whom the ten Kings (arising neere vpon the time of his aduancement) gaue their power, but afterward God inclineth them to worke the finall destruction of Babylon, wherein this Beast doth reigne. This Beast is certainly the great Antichrist, as the Text doth inforce, and the Iesuites doe confesse: the question therefore is; whether this Beast be the same, heere, with the SECOND BEAST before; for if he be not the same, then that second Beast is not Antichrist; and, consequently, the Pope (whom we presume to be that second Beast) is not Antichrist; as we conceiue him to be.

I answere therefore, that this Beast (Cap. 17. 12, 13.) is the very same with the second Beast; Cap. 13. 11. whose exaltation, and qualitie is described heere in more precise, and ample tearmes, then before. For heere wee see his gradation, how hee came to so great [Page] power; it was by the meanes of the ten Kings, who submitted a part of their dignitie vnto him; but, finally, Babylon (wherein the Beast doth reigne) shall come vnto her ruine by these ten Kings; the same, not in person, but in succession.

Now it is apparant, that the man of sinne, in Saint Paul (succeeding the Emperour) beeing the second Beast, in Saint Iohn (as I declared before) must therefore be the Beast in this seuenteeenth Chapter; who is the Antichrist, reigning in Babylon, with the subiection of his Kings; so that these three are all one indeed. For the Beast, Apoc. 17. beeing Antichrist, is therefore also Saint Pauls man of sinne; reuealed, when the Emperour was taken out of the way: and this I haue proued to be the Pope.

The Emperour, then, being the first Beast (Apocal. 13.1.) it followeth necessarily, that the Pope is the second Beast Verse 11. And so, lastly, it ensueth by cleere, and euident deduction, that the second Beast (Cap. 13. 11.) is the same with this Beast (Cap. 17. 12.) the Pope (or Papall Empire) being signified, and intended in both; so that still, this Babylon, in my Text, is Ecclesiasticall Rome; the seate of that SECOND BEAST.

If any man say (and it is the onely cauill, which they can pretend) that the first Beast (Apoc. 13.1.) is the same with this Beast (Apoc. 17.3.) because that first beast is described with seuen heads, and ten hornes (Apoc. 13.1.) and so is this Beast also; Apoc. 17.3. I answere; that the first Beast (which is certainly Imperiall Rome in her Ciuill state) hath great conformitie, in power, and dominion, with this Beast, which [Page] also is the very same with the second Beast before) and therefore this Beast heere (Cap. 17. 3.) is described much according to the same fashion, with the said first Beast; because of the resemblance, and similitude, which this doth carrie of that; hauing a like superioritie, a like souereigntie, doing all, that the said first beast could do (as it is said precisely of the second Beast; Apoc. 13.12. being the same with this) and persecuting the sincere professors of Christian Religion, as the first also did persecute the Christian Martyrs: and as the first Beast had ten hornes (euen as Daniel also did foretell in the Romane Empire) so this Beast (which is Antichrist) hath ten Kings, by whose subiection he doth support his dominion; and, by their seruice vnto him, doth reigne powerfull, and shall continue in great honour, till these Kings (withdrawing their obedience from the Beast) shall also consume his seate; which is the true, naturally, vnforced, and certaine interpretation of this Scripture. So that the similitude of their seuen heads, and tenne hornes, doth no more prooue the said first Beast (Apoc. 13.1.) to be the same with this Beast (Apoc. 17.3.) then that the first Beast is the same with the Dragon; who is also said to haue seuen heads, and ten hornes; as it is Apoc. 12.3. Finally obserue; that if the said first Beast (Apoc. 13.1.) bee Antichrist (and so be the same with the Beast, Apoc. 17.) then it followeth, that after Antichrist (whom yet the Papists hold to bee the last Potentate in the earth; and to reigne but three yeeres, and an halfe) another Beast, or another Potentate, must arise; hauing as great authoritie, and power as the first; for so it is said; Apoc. 13.11, 12. I saw another Beast: and this [Page] second Beast did all, that the first could doe; which consequence standeth not (as you see) with their position.

It remayneth therefore still (and so shall it euer be) most cleere, most conformable to all reason, and iudgement (as a point most fairely deduced, without any difficultie, or absurditie) that since the Pope reigneth thus in Babylon (vpon the exclusion of the Emperour, and decay of the Empire) therefore this Babylon is not the Citie alone, but Ecclesiasticall Rome, as it is the seate of the Pope; aduanced, and bearing rule therein; according to the Prediction of Saint Paul, and the Vision of Saint Iohn, both concurring (as you may euidently perceiue) in one, and the same issue; which being of speciall importance, I haue therefore insisted very long vpon it; and so I hasten vnto the fift proofe of my assertion, wherewith I will speedily conclude this whole point, and, with it, the first part of this discourse.

FIFTLY then, and lastly, I proue my assertion to be true, in regard of the markeable corruptions, and abominations in Rome; for which shee shall bee destroyed by the iust, and seuere iudgement of God; as Ribera, and Viegas, doe both confesse, vpon the certaine, and indubious euidence of the sacred Text. Since therefore all the iniquities, and impieties, for which Rome deserueth the name of Babylon in this Scripture, are pregnantly, and notoriously found in Ecclesiasticall, or Papall Rome (as I will demonstrate in the next, and second part of this Sermon; wherein we shall behold the similitude betwixt the two Babylons; the Mother in East, and the Daughter in the [Page] West; the literall, and the spirituall) and since the iustice of God will punish Babylonian Rome, in her second, and latter condition (after her Ethnicall estate is past) because, in this latter condition, she will imitate the wickednesse of Rome in her former, and so become a Babylon againe (as these Iesuites inferre out of the Text) and indeed she is now, and long hath beene, such a Babylon in regard of these iniquities (whereof I shall presently intreat) therefore Ecclesiasticall, or Papall Rome is Babylon; truely to bee stiled with that name, and iustly to be destroyed for that cause.

The impieties, to be found in Babylon, are found in Ecclesiasticall Rome: how can she, then, auoid her title; but that shee is Babylon? or how can shee escape her ruine; but that she shall fall? as the Angell doth heere proclaime; It is fallen, it is fallen, Babylon, &c.

Thus now, at the length, I haue finished the fourth, and last interpretation of this name [Babylon] being the subiect of my Text, and contayning the sinne of Rome. For as Salomon ascended, by seuerall steps, vnto his Royall Throne, so, by certaine gradations, we haue passed, from one point vnto another, till we arriued vnto the true, certaine, and indisputable knowledge of this mysticall name; which, in many Ages, hath so much exercised the wit of many learned men.

FIRST; some conceiued, that this name was imposed vpon the generall societie of the wicked: but we haue prooued that it doth belong vnto a particular place.

SECONDLY; some conceiued that this particular place is Rome indeed; howbeit in her Ethnicall estate onely, which is past long since: but we haue prooued that it is Rome in another estate also, succeeding after [Page] the Ethnicall, by the testimonie of learned Iesuits, founded vpon the plaine, and certaine sense of this holy Writ.

THIRDLY; whereas they lay the scandall of this name, and crime thereof, vpon the Citie alone (but not vpon the Church of Rome) and vpon the Citie also, after her defection from the Pope (but not before) therefore we haue prooued, that this mysticall name belongeth truly, and properly vnto Ecclesiasticall, or Papall Rome, according to the present condition, wherein she continueth, after many Ages, and shall so remayne, vntill her dolefull ruine. In a word then: this BABYLON is Rome, and no other place: it is Rome in her present condition also, and not onely past: it is Rome, not onely in regard of the Citie, fallen from the Pope, but as it is the Papall Seat, and flourishing vnder the Pope; whose power shall one day fall with her glorie; the Whore being burnt with fire, and the Beast being destroyed by the vnited forces of the ten Kings; who haue loued the Whore, and honoured her Beast, but shall mortally, yea immortally, hate them both.

And now, in this explication of Babylon I doe so securely, and confidently reappose, that I doe not esteeme it probable onely, and in such a measure, that no Babylonian can lay the like probabilitie vpon any other PERSON, except the Pope, to be the Antichrist, foretold by Saint Paul [2. Thes. 2.3.] and to bee the second Beast, foreseene by Saint Iohn [Apoc. 13.11.] nor vpon any other PLACE, except Rome Ecclesiasticall, to be this Babylon in my Text; but I esteeme it to be so certaine, so cleere, so easie, and so fairely [Page] deduced vnto the vnderstanding of euery ingenious Auditour, that no Babylonian, though he barke at it, shall bite it in sunder, nor euer be able, with Art, Learning, Iudgement, and Conscience, sufficiently to refute the same.

Here then is place of admiration, as well as of commiseration, to behold so many blind Babylonians, that doe not, or rather will not see the truth, but run on with preiudice against it, and neuer reflect, with an indifferent mind, towards it: abusing their wit to folly, their learning to ignorance, their studie to vanitie, their talent to losse, and their time to vnprofitablenesse in this dispute. Shall I then inueigh against their courses in this behalfe? No; I will pray for them, with the earnest zeale, and tender affection of my heart. O Lord, open thy truth vnto the knowledge of their hearts, and frame their hearts vnto the obedience of thy truth; that, searching for Babylon, they may finde it; finding it, may hate it; hating it, may flye it; flying it, may giue notice of it vnto others; that they, who are fallen, may come out of it; and they, who are falling, may not come into it; but liue in thy feare, and dye in thy fauour, to their vnspeakable comfort, through Iesus Christ our Lord; Amen.

The SECOND Inquisition; Why this name of Babylon is imposed vpon Ecclesiasticall, or Papall ROME.

THough the greatest difficultie, in my Text, bee now past (for that wee haue now a sufficient [Page] [...] [Page] [...] [Page] notice of Babylon; and doe vnderstand, that Papall Rome is the spirituall Babylon therein) yet wee must discouer, what is the conformitie betwixt the old Babylon, in the ancient Prophets [Esay, and Ieremy] and the new, in our propheticall Euangelist Saint Iohn; that the knowledge of the first may conduct vs vnto the knowledge of the second.

Wherefore, though the Iesuites, finding Rome to be Babylon in two estates (the one Ethnicall, and past; the other Antichristian, and to come, as they suppose) do here compare Rome with Rome it selfe: Rome, in the latter condition, with Rome in the former; and so seeke out the correspondencie of Antichristian Rome with Ethnicall Rome; yet I will now disclaime that manner of proceeding, and rather follow the purport of the Scripture, then the practise of the Iesuites in this kind. First; because I doe not yet sufficiently conceiue the said twofold estate of Rome, in this Chapter (as they pretend) to be vayled vnder this name of Babylon; as if Rome neere twice here intitled with that name; but that she is certainly called heere by this name, after the extinction of Ethnicall Idolatry, and after her reception of the Christian Faith; and after the decay of the Romane Empire; and as she was to be vnder Antichrist; which estate, we say, is alreadie come, and the Papists expect it, as yet to come, neere vpon the end of the world. Secondly; because Saint Iohn, in this Chapter (according to the vision, offered vnto him) doth only compare Rome with Babylon (that famous Citie of Chaldaea, the last Seate of the first Monarchy) and compareth it with Babylon, not onely in the very wordes of the Prophet Esay [Page] [21.9.] here repeated in my Text, and reinforced, to the same purpose, by the Prophet Ieremy [51.8.] but by many other sentences, and passages, exemplified (as it were) out of those Prophets, and translated into this place.

I proceed, therefore, now (according to my designe) to shew you the resemblances (not all, but some) betwixt that Babylon in Asia, and this in Europe (the first being so, in a litterall name; the second, in a mysticall sense) whereby we shall easily perceiue, that Rome doth truly communicate with her, in the similitude of her name, because she doth aptly resemble her, in the qualitie of her sins; according to that excellent rule of Tertullian, in this behalfe; Scriptura diuina vtitur translatione nominum, ex comparatione criminum; The Scripture doth vse a similitude of names, from the comparison of crimes. So it is, Esay 1.10. The Princes of Ierusalem are called the Princes of Sodome. So it is, Ezek. 16.3. where the Father of the Iewes is called an Amorite, and their Mother an Hittite. Then he addeth; Sic & Babylon, &c. and so Babylon in the visions of S. Iohn carrieth the figure, of the Romane Citie; being therefore great, proud in her Empire, and a persecutor of the Saints.

This is the comparison (in three points, as you heare) which Tertullian framed betwixt Babylon in Chaldaea, and the Citie of Rome. But either Rome, in that Ethnicall state, was not this Babylon (of which Saint Iohn doth speake) or, at the least, it being Babylon, afterward in another estate (as the Iesuites confesse) we must now enquire, what are the crimes of Rome (as she is Babylon in latter times) and how the [Page] similitude, therein, doth stand betwixt that litterall Babylon in the East, and this mysticall Babylon in the West.

And now, because wee liue in the time of the euent of things, and see that, by experience, in Rome, which Tertullian could not foresee in his iudgement (nothing being lesse to be suspected in his dayes, then that the Pope should inuade the Imperiall Seate, and that Papall Rome should be spirituall Babylon) and therefore, looking barely into the prophecie, could not compare it with the effects of the time (as we may do; this being the true, and proper meanes to expound all obscure prophecies; as Irenaeus doth well obserue; lib. 4. c. 43.) therefore I will proceed a little beyond the two crimes of pride, and crueltie (which Tertullian found in the Ethnicall State of Rome) and make an addition of some other offences, which went before in litterall Babylon, and now follow after in Papall Rome. The points, then of comparison, betwixt these two, being many (for now plentie it selfe hath made mee poore) I will select fiue, at this time; which also I shall rather briefly note, then copiously discusse.

The FIRST Comparison, betwixt Literall Babylon, and Papall Rome.

THe first point, wherein this comparison doth stand, is IDOLATRIE; it being a peculiar inuention of Babylon (as Saint Ambrose doth relate; in Rom. 1.23. (and thence deriued vnto other Nations of the world. This sinne of Idolatry is a regnant sinne [Page] in Ecclesiasticall Rome; which is thence commended, and commanded vnto the whole Church of God; and this Idolatrie I note specially in foure particulars.

The FIRST particular instance of Romish Idolatrie, is in their Sacramentall adoration; where a creature is worshipped in stead of the Creatour; bread in the place of the body of Christ (for the worship of Christs humane Nature floweth from the vnion therof with his diuine Person: and the same worship, which is due vnto Christ, as he is the Sonne of God, the Papists, therefore, giue vnto bread, as being transubstantiated into his bodie; which, by concomitancie, is knit vnto his Diuinitie) and all this Idolatrie is founded vpon their false interpretation of these words; This is my bodie: that is, say they, The bread is now become his body, by a substantiall conuersion: which is contrary to the nature of a Sacrament; where there is a corporall absence of the thing it selfe, represented in the sacrament, but yet it is ioyned, by sacramentall vnion, with the signe thereof; as Irenaeus doth truly affirme; It is not now common bread, but the Eucharist, consisting of two things; an earthly, and an heauenly; lib. 4. c. 34. Where are those two things (in the Popish Eucharist) those two Res? For to say, there are the accidents of bread [colour, figure, tast, &c.] and the substance of Christs body, it doth not satisfie this definition of Irenaeus; and it is repugnant to the plaine resolution of an ancient Bishop of Rome (Gelasius by name) who saith expresly, That the substance, and nature, of bread, and wine doe remaine in the Sacraments: vnto whom the learned Father, Theodoret, doth euidently [Page] subscribe; saying, That the mysticall Symbolls [of bread, and wine] goe not out of their proper nature, but doe remaine, in their former substance, after their sanctification. Whence it is, that Cyprian first, and Augustine after him, speake both in one sentence; viz. Sacraments beare the names of the things, whereof they are Sacraments; there is the name of the thing, by Sacramentall appellation, and there is the thing by Sacramentall vnion: but there is not the thing it selfe, by substantiall mutation of the former element; for what absurdities, and blasphemies must then succeed? viz. Wormes breed out of the bodie of Christ; Dogs, and Cats eate the bodie of Christ; which things sometimes doe, or may come to passe, vpon their reseruation of this Sacrament, if their opinion thereof were true.

But now, since, in the cleere purpose of Christ (according to the iudgement of the ancient Church) there is, in the Sacrament of his bodie, true, and substantiall bread (yet remaining after Consecration) and the same is not, by any supernaturall operation, conuerted into the substance of his bodie (which yet the Papists pretend to bee the onely substance there, and vayled vnder the accidents of bread) what is, or can be, or euer hath beene, palpable Idolatrie, if this be not, to giue diuine worship (due vnto Christ, first, as he is God, and then to the Man-hood, as it is ioyned by personall vnion with the God-head) vnto a piece of bread (for so I am forced to speake, in regard of the true substance thereof; though it be now no common bread, but Sacramentall, and, in a manner, diuine) vnto the worke of our hands, euen vnto that, which, being masticated in the mouth, digested in the stomacke, [Page] is finally eiected into the draught? Whose heart may not tremble in the apprehension of such blasphemous, and vnlearned follies?

If any man say (as King Henrie the Eighth once spake to this effect) That, since I conceiue there is now no bread in the Sacrament, but onely the body of Christ; and doe found this my conceit vpon the words of Christ (saying; This is my body) and thereupon, out of this perswasion of my heart, doe giue diuine worship vnto the Body of Christ, which I suppose to bee vayled in the figure of bread, this is now no Idolatrie in mee, if indeed the bread it selfe doe still remaine; for, in the act of my vnderstanding, I worship not any bread, but the body of Christ alone.

I answere; thy false opinion doth not excuse thine Idolatrous act. For if a misguided opinion could simply defend thee in this case, then the Pagans were no Idolaters, when some, in rude ignorance, worshipped stockes, and stones, supposing the Idoll to bee a very God; or, at the least, they, who were more acute, and learned, did conceiue that the Deitie did dwell, and inhabite therein (as Olympius, a Philosopher, did instruct the people; Sozom. l. 7. c. 15.) and, therefore, according to their perswasion, they also committed not Idolatry, in the prostitution of their bodies vnto Statues, and Images, which haue a powerfull force to inchant the mind.

Againe; whereas some may perhaps imagine, that, if this bee an act of Idolatry in the Papists, yet it is a materiall Idolatry, rather then a formall, because there is such a Christ, and there is such a bodie, to which diuine worship is due, though this bodie be not [Page] thus substantially in the Sacrament, where they adore it; I answere; that, in the iudgement of Saint Augustine, the Israelites did thus adore the golden calfe; not taking it to bee God, but that God was present in it; yet their action was Idolatry; and so is this in the Papists, euen formall Idolatry, because, though there were a Deitie, to be worshipped, yet it was not to bee worshipped in this matter, nor manner: and so, though there bee a bodie of Christ, which is to bee worshipped, yet it is not in this place, not vnder these accidents; vnder which, and with which, there is bread still, and therefore no bodie of Christ, and therefore not to bee worshipped there; and consequently, this Popish worship, though it bee intentionally done to Christs body, yet it is really done to the very bread; since bread is there, and the body is not there.

If any man reply, and say; When Christ himselfe conuersed herevpon the earth (and might then truely receiue diuine adoration, in his humane nature) suppose, that a stranger had worshipped Saint Iohn, in stead of Christ; was this Idolatry, when onely the partie was mistaken (Iohn, for Christ) and the errour was onely in the application of the worship vnto the particular subiect, there being then a Christ to be worshipped thus; though Iohn was not that Christ? This was not Idolatry; or, if it were any, it was materiall; it was not formall.

I answere; that this Idolatrie is indeed purely materiall, in regard of the mistaken subiect (since Christ was then vpon the earth, and was capable of this diuine worship in his humane nature, wherein hee then [Page] liued heere, and wherein afterward he did suffer, and die heere) and this is not formall; since there was such a Christ, and was then so to bee worshipped, in the carnall presence of his reall body. But this supposed case differeth very much from the Popish adoration: because Christs body is neuer really present in the Sacrament (according to their fained conuersion of the bread into it) there is no such presence taught by him, there was none such beleeued by the ancient Church: but he is corporally in Heauen, he reigneth there, he remayneth there, and, by locall motion, hee shall from thence descend, visibly, at the last day. Therefore; since there is no such corporall presence of Christ (as the Papists conceiue) in the Sacrament, but this is fiction of their owne, a false opinion of their owne, without the warrant of Christs word (nay against the warrant of the same) I conclude, that their adoration of Christs body there (which is not there) is Idolatry; cleere, and grosse Idolatry; materially (because Christs body is not there, but bread alone) and formally; because they haue not his word for their warrant (that there is euer any such presence at all) but they haue falsly, foolishly, blasphemously deuised this presence, out of their owne braines, and so adore the worke of their owne inuention; which conceit, being totally erroneous (in matter; which is not there present: and in forme; which was neuer prescribed vnto them, for any such presence) it leaueth them to be totally Idolatrous, both materially, and formally; pure IDOLATERS, without all possibilitie of defence. Where are now the reconcilers of light, and darknesse, that can reconcile a Protestant [Page] with a Papist in this high, and important Mysterie? wherein, if Papists erre, they erre as intolerable Idolaters, worshipping a breaden God: if Protestants erre, they are blasphemers, hereticks, and vnsufferable wretches, to traduce the ordinance of Christ, & the practise of his Church. One of these two inferences must necessarily ensue; and, which is truest, I need not say, where the conscience of euery auditour can ease mee of that paines. Wherefore I proceed vnto the other instances, which I will handle more succinctly, for that this is a capitall point; vnto which therefore I haue assigned the first place in this dispute.

The SECOND instance, then, concerneth their adoration of Images (as they call them; but Idols, as they vse them) vnto which they ascribe the very same worship, which is due vnto the thing it selfe; of dulia vnto the Image of Saint Peter; of hyperdulia vnto the Image of the blessed Virgin; of Latria vnto the Image of Christ, or any representation of God. So many, and such adorations, as they giue vnto the very things (exhibited, and remonstrated vnto them, respectiuely, in euery Image) the very same (no lesser, nor other) they giue vnto the Images thereof; with the same reuerence of minde, with the same gesture of bodie, eleuation of eyes, extension of hands, contusion of the breast, with genuflexion, prostration, and whatsoeuer act is due, in their conceit, distinctly vnto Peter, Mary, and Christ himselfe; and their reason is, because, with one act of vnderstanding, they assume the Image, and the thing it selfe, into their apprehension, there vniting them in one notice, and in one worship.

[Page]O subtilitie! which as the poore ignorant people cannot reach vnto (seldome, or neuer practising according to this rule) so the more ancient Papists did not attaine vnto it, in former ages; when Images were reputed historicall resemblances, and Lay-mens Bookes, and then motiua obiecta; obiects, whose sight did excite, and stirre vp the minde, vnto a contemplation of the things, represented in the same. But now these obseruations, and courses cannot content them; for, by a relatiue worship of the Image, terminated (forsooth) in the thing it selfe, they are ascended vnto such a speculation, by their wittie foolerie, that Christ, and his Image haue one, and the same worship, from a Papist, in his soule, and body. Why then did Epiphanius deface an Image, for feare of Idolatry, if this bee none? Why did Serenus Bishop of Massilia breake the Images, if this be not Idolatry? Yea Gregorie himselfe, disapprouing the fact of Serenus, doth yet reprehend the popular adoration of Images in that time; which certainly did not exceed (if it did equall) the Papisticall in our dayes. And though Doctor Carrier (who seemed not therein to vnderstand the Papists, or not himselfe) pretendeth gloriously in his Letter to the Kings most excellent Maiesty, that the point of Images, and the worship thereof, is a small matter, of none offence, &c. yet my eyes, my heart, do teach me otherwise; and therefore, notwithstanding all their sophisticall distinctions, I must resolue with Erasmus; It is more easie to take Images out of the Church, then to define, by what reasons they may stand therein.

Finally; their doctrine, in this point, is so false [Page] (contrary to Gods Word, to the iudgement of the ancient Fathers, to the opinion of many former Papists also) and their practise so wicked, that, in this odious, and execrable Idolatry, you may see the old Babylon reuiued in the new; which, varying from the Scripture, from the Church (yea from her selfe) commeth more neerely vnto the patterne of Babylon, whose name she beareth, and (as you may easily see) shee beareth it not in vaine; but the daughter, daily going forward in the courses of her Idolatry, wil, at the last, excell her Mother; notwithstanding all her distinctions: to which she may adde this; viz. There is a double Idolatry; Ethnicall, and Christian; or rather Antichristian: as wee shall yet more euidently discerne.

The THIRD instance concerneth their exorbitant, and irregular adoration of the Pope. For howsoeuer they delay the heate of the matter with the coole water of a moyst, and emptie distinction (as the oppressed Emperour Barbarossa spake vnder the feet of the insulting Pope; non tibi, sed Petro; not to thee, but vnto Peter I submit my selfe, euen to this base conculcation: to whom the Pope answered againe; Et mihi, & Petro; it is vnto Peter, and also vnto me: or else by some other euasion of ciuill, religious, and diuine worship, or the like) yet, if wee consider, with what opinion of his excellency (which they attribute vnto this Babylonian Idoll) they adore the Pope; what Diuinitie, in regard of his pretensed office, they ascribe vnto his insolent person; and lastly, with what power, and authoritie they inuest him we may well perceiue, that this is Idolatry, and not of the meanest degree.

[Page]Hence it is, that, immediately vpon his election, so soone as euer he is now Sanctissimus, the most holy Lord (howsoeuer wicked before) the Cardinalls come to their seruice of adoration (for so is the very terme, imposed vpon this solemne action) and, with most kisses of his sacred feet (for he is greater then Kings, who vouchsafe vs the kisses of their hands) euery Cardinall doth performe his homage, in signe of subiection vnto the new aspiring Potentate of the earth. And because this action should better expresse their Idolatry in this point, his new Holyship is aduanced vpon an Altar (the place of the God of their Masse; the Idoll of bread) and (as I haue vnderstood by the relation of others) he is there, or thence adored, as the God of the Church, the God of the World of which presumptuous Titles I shal speak more in a more conuenient place of my discourse. And the truth is, though this adoration may seeme too much, yet it is the lesse to be admired in them, if we consider, that, in the opinion of his Babylonian vassals, he is a pardoner of sin, and a deliuerer from paine; that, can, by his Pontificial authority, draw soules out of Purgatorie; that can depose Kings; that can dispose Kingdomes; that can absolue subiects from the strong obligations of Oath, and Nature; that can absolue Princes from the bond of a iust, and necessary Oath, made vnto their Subiects (as in the case of our King Henry the Third, whence ensued the publike calamitie of this Kingdome) that can dispense against the Scriptures; that can define matters of faith, as infallibly as the Scriptures; yea, saith Gregory de Valentia (a Iesuite; for who, but a Iesuite, were a fit Author for so strange a speech?) that cannot erre, [Page] that must bee beleeued in his Pontificiall definitions, Whether he vse diligence, or not, in vnderstanding, and determining the point; for wee beleeue that, if hee will pastorally define any thing, with purpose to bind the Church vnto his definition, he shall not, hee cannot erre therein. So writeth the Iesuite in his Analysis fidei. O sure anchor of their Religion; the rocke (their petra) vpon which Christ buildeth his Church, and they their faith. Doe you maruell, then, at the outragious title, ascribed vnto him, by a Canonist (the same being printed, and re-printed, and neuer corrected) that this second Beast in Babylon should beare the the stile of Dominus noster, Deus Papa? Our Lord God the Pope? And doe you maruell, that, whom they so extoll in dignitie, more then all Kings, they should so adore with worship, no lesse then a God? If this be not Idolatry, what is Idolatry, and what doth deserue that name? The child humbleth himselfe vnto his Father; the subiect vnto his Prince; and this honour is due. If you will call it adoration (though the word be not receiued publiquely into such vse) I will admit it, because it is a ciuill action, founded vpon the Word of God, and warranted by the examples of his Saints; in regard of a certaine diuine authoritie, which, by Gods holy ordinance, doth shine in their persons. But since the Pope assumeth this honour (of an higher, and different nature also) without the warrant of Gods Word, and against the rule of Gods Word, with immoderate exaltation (as Gerson spake of Popes in his time; volunt adorari, vt Dij; they will be adored as Gods; yea by Kings also, who are the Gods of this earth; by Gods owne approbation; for so [Page] hee speaketh also of inferiour Magistrates; Psal. 82.1.) vnto which as he hath no proper right (by any warrant from God) so no mortall man (the greatest Souereigne that is, or euer was; were he the onely Lord of all the World; as the Pope doth gladly beleeue of himselfe; and there are sundry Babylonian Parasites, that applaud his insolencie in this kind) can haue right by Gods Word, vnto the like; I conclude, therefore, that this adoration of the Pope (the God of Babylon) is Idolatry, and such as is not to bee found any where, but in Rome, where the Pope sitteth in the Temple of God, lifting vp himselfe aboue all, that is called God. Saint Paul saith not, that, which Is God (to wit in nature; for so the Pope pretendeth a subiection vnto Christ) but that, which is called God (to wit in title, and office; as Kings are most properly) for, aboue all such Gods, this man of sinne doth exalt himselfe (as you haue heard a little now, but shall heare more anon) howbeit also it is true, that he exalteth himselfe aboue the God of Heauen, and earth; while he maketh the state of Religion to depend vpon the oracle of his mouth, corrupteth the Sacraments, mutilateth them, depriueth the people of Gods allowance vnto them in the holy Cup, peruerteth the condition of the Church, maketh himselfe a Monarch therein, trampleth vpon the Crownes of Kings, dispenseth against Gods Word, maketh that lawfull, which God made vnlawfull (in subiects to rise against their Souereignes) maketh that vnlawfull, which God made lawfull (in the Cleargie to haue their wiues) and so, in these, and other courses, setteth himselfe against God, and aboue God, as some doe vnderstand that Scripture; [Page] 2. Thessal. 2.4. Both these expositions are true, and, according to both, the Papall Monarch doth so aduance himselfe, that hee is adored with diuine worship, rather then ciuill, and humane.

The Fourth, and last, instance concerneth their inuocation of Saints; which hath sundry ingredients of Idolatry, of which it is compounded; as you may obserue by foure particular points.

The First point is, by taking away that right which is incommunicably proper vnto God alone, as the tribute of Mankind, payable onely vnto him, in the two duties of Prayer, and Thankesgiuing: so that this very terme [of Inuocation] without iniurie vnto the diuine Maiestie, cannot bee impropriated vnto Saints; as the Papists doe commonly vse the same; de sanctorum Inuocatione, beeing the title of Bellarmines dispute: Li. 1. de Sanct. c. 15. Which word the Scripture (contayning the Mother-language of the children of Gods Church) doth peculiarly attribute vnto our Religious seruice of God; Inuoca mae, &c. Call vpon me, in the day of trouble, and I will deliuer thee; Ps. 50.15. And, quemodo inuocabunt, &c. how shall they call vpon him, in whom they haue not beleeued? Rom. 10.14. For this cause the Scripture directeth vs euer vnto God in the Old Testament; and thus, according to the tenour of the New, all our petitions are framed in the name, and mediation of Iesus Christ, our Lord: neither is there any one syllable in all the New Testament, teaching (by precept, or by example) any other course of Prayer, vnto, or by any other Mediator (of Redemption, or Intercession: there being but one of both) then onely by Iesus Christ. As for the Old, though some [Page] inconsiderate, and more dull Babylonians, did heretofore produce sundry passages out of it, to prooue their inuocation of Saints, yet the latter, and more circumspect, haue vtterly forsaken that course, as implying a contradiction; because the soules of the ancient Fathers, being then in limbo, and secluded from the vision of God (which vision of God is the ground of their petitions vnto Saints, as therefore hauing a knowledge, in him, of our requests vnto them, &c.) they were then incapable of our requests. So then, neither in the Old Testament (as they confesse) nor in the New (as I dare confidently auouch) is there extant one precept, one example, one proofe directly, or indirectly, by any plaine assertion, or cleere deduction, that any such prayer is to bee made by vs vnto Saints, or that any such was euer made vnto them, by any Apostle, Euangelist, Pastour, Doctour, or any faithfull Christian whatsoeuer: till, at length, either vncertaine tradition was pretended without the written word, or humane perswasion (guided by carnall affection, and a peruerse, but pleasing, imitation of the Gentiles) gaue an entrance vnto this errour at the beginning; which, standing rather by example of men, then by the Law of God, gained a daily increase; and finally, from a lesser, to a greater degree, is come vnto such an exorbitancie, that the Mother of Christ hath ten petitions made vnto her, in stead of two, that are made vnto her Sonne; besides innumerable requests, tendered vnto inferiour Saints.

The Second point is, that Papists take, hereby, Gods authoritie from him, and conferre it vpon the Saints; which is to make them Idolls, by aduancing [Page] them in the place, and office of God: and this appeareth in all kinds of things, which wee can desire of God. In things Spirituall; as, increase of grace, faith, defence from the Deuill, &c. which they intreate of Saints, not onely as suitors for them, but as collators of these benefits. Wherefore they pray thus vnto the blessed Virgin; Tu nos ab hoste protege, Et horâ mortis suscipe: Da nobis virtutem contra hostes tuos: Defend vs from the enemy; receiue vs in the houre of death; giue vs strength against thine enemies. So that, in, and vpon the point of death, the mouthes of the sicke (if able to speake) sound still; Iesus, Maria; (ioyning them both together; and it is well, that they giue the precedencie vnto the Sonne, since they often call vpon her, with these blasphemous words; Monstra te esse Matrem; Iure Matris impera: Shew thy selfe a Mother; command him, by the right of a Mother, &c.) or others, standing by, sound it in their eares with their loudest voyce, and strongest sides; which I haue sometimes heard, and doe now remember, with vnspeakeable griefe.

In things Eternall; for they pray vnto Saints, that they would open heauen vnto them, and receiue them into their ioyes; and particularly vnto the blessed Virgin; to whom all the petitioners doe especially resort (euen with the plaine neglect of Christ) by reason of fabulous stories, and fond visions.

In things Corporall; for as particular Saints (in the simple dotage of these blind Babylonians) haue a particular care of certaine creatures, and a gift of cure for their maladies (so S. Anthony is for Hogs; S. Roch for Dogges; S. Low for Horses; whereof I haue seene [Page] a faire company, tyed about his Chappell, in the time of Masse, celebrated therein, that came for helpe vnto that Hospitall) so they haue a facultie, or power, to heale particular diseases in men: for here, againe, S. Anthony is a speciall Saint for the fire, which therefore beareth his name; but (not to be tedious also, in so ridiculous a point) S. Mumlyn is the onely Saint for teeth, neere the Citie of S. Omer: thither the tender Infants (vexed with breeding their young teeth) are carried in their mothers armes, and commended, by them, vnto the pittie of that obscure Saint, from whom (vpon my certaine knowledge) one Infant neuer obtained remedie, but dyed, without any compassion, or reliefe, from any Saint; eyther hee, or shee.

The Third point is, that, hereby, the Babylonians take Gods priuiledge from him, and bestow it vpon others, by granting vnto Saints the knowledge of our cogitations, & hearts, which are the Sanctum Sanctorum, into which God alone, and no man (liuing in earth, or in heauen) can enter. But, say they, the Saints haue a fruition of God, and so, in him, a vision of our hearts, and of other things; of which silly pretence, and wittie delusion, I will speake more in the fourth point; which doth presently ensue. Meane while; if this fruition of God bee the cause, that they doe so confidently inuocate the Saints in heauen; then may the Father make a petition vnto his Child-Saint, who, deceasing after baptisme (wherein originall sinne is forgiuen) before the commission of an actuall sinne, goeth certainely to heauen, and hath there the fruition of God; and, by vision in him, may be a petitioner [Page] for his Father, who is a petitioner vnto him. What is the impediment, or defect? what impeachment is there of this practise? vnlesse they say; either that the Father is not certaine of the intention of him (or her) that baptized his child; and so the want of due intention maketh a nullitie in the Sacrament, and consequently leaueth his child in the state of damnation [ô pitifull doctrine; yet such is theirs] or else, that so young a Saint deserued not the grace to bee a Mediatour, to receiue petitions from vs in earth, nor to present them, with effect, vnto God in heauen. I haue spoken for the Babylonians, what I can, in this case; if they can say more for themselues, they shall haue audience, when they please.

The Fourth point is, that, hereby, they ascribe such an omnisciencie, or knowledge of all things (and that in an instant) vnto the Saints, whereof no creature (though beatified) is, or may be capable, by the euidence of Scripture, or consequence of reason. Let vs then put the case, as a thing possible (which is very probable also) that, in one indiuisible point of time, a million (yea many millions) of suitors make their petitions vnto the blessed Virgin, by prayers conceiued in the heart, or vttered with the mouth (for that is all one, in effect, since the Saints know our petitions in God) which need an immediate successe; the same prayers also, being often diuers (and sometimes contrary) in regard of the matters, which they concerne. Now consider the absurditie of the Babylonians in this behalfe; that the blessed Virgin instantly heareth (or rather seeth) all their prayer; instantly presenteth them vnto God; instantly sendeth such a [Page] varietie of helpes vnto her distressed suitors. This is not to beatifie a soule, but to deifie a creature; to make it a God, at the second hand; to giue that knowledge of all things vnto a Saint, which, being in God, cannot, without communication of the God-head, bee deriued vnto any Creature. Therefore onely the Sonne of God, and the Holy Ghost, haue a knowledge of all things with the Father, because the person of the Sonne is from the Father; and the person of the Holy Ghost is from them both; with the communication of Deitie to the Sonne in his generation, and to the Holy Ghost in his procession. But since euery blessed soule remaineth in the condition of a creature, in substance (though glorious) in knowledge (though increased) therefore it hath a finite knowledge; for as the state of beatitude requireth a great addition of knowledge, so the state of a creature requireth a determination of knowledge; whereas the Babylonians extend it infinitely, by the vision of God, in whom these soules see all things, as they suppose

This generall errour is ancient, and the speciall author of it is venerable; S. Gregory the Great: but not so great, that, without any Scripture to iustifie this point, we should subscribe vnto his assertion. Yea, but it is his faire conclusion, inferred out of a true position. How? Vident videntem omnia: the Saints see him, that seeth all things. What then? Ergo vident omnia: therefore they see all things. It seemeth to bee an ingenious, but it is no substantiall inference. Let vs examine the position, and then the conclusion, deduced out of the same.

[Page]As concerning the position; it is true: The soules in heauen see God, not sensibly, with any corporeall eyes, nor imaginarily, in any fancie; but intellectually, by immediate intuition (without any vayle, or other meanes) into the diuine Essence. But how farre forth? Not by totall comprehension of the Deitie, which they behold (for so the Sonne seeth the Father; and the Holy Ghost seeth them both) but by such a participation of God, as a creature can receiue, and is necessary vnto the blessednesse therof; which consisteth in the fruition, and in the vision of God.

The conclusion, therefore, of Gregory (out of the said position) is lame, and cannot stand by the strength thereof; since hee onely seeth all things in God, who seeth God absolutely, and fully, by comprehension of the Deitie; as Christ seeth his Father: but so, and in such a plenitude of vision, no creature can see the Creator. As for the soule of Christ, that is of an higher knowledge, because the humane nature hath the vision of God, by vnion with God, in the person of the Sonne.

So then, the poore Babylonians are still in the case of Idolatry; for they, by this falsly conceiued omnisciencie in the Saints, translate them, or (to speake in their owne language) transubstantiate them into God. Neither doth their deuice of Speculum (that God is the looking glasse of the Saints, in whom they see things, as you heard before) relieue them from the crime of Idolatrie: for this conceit issueth from the former, and is all one with it in effect; and both are poore euasions. For though God be a looking glasse vnto the Saints, yet he is voluntarium, a voluntary [Page] one, to represent, what he will (in the freenesse of his pleasure) not necessarium, a necessary one, to represent vnto the Saints all that, which is in the compasse of his excellencie, and knowledge: for then, why should they not as well foresee (or rather see) all future things, as well as all present things, in him? Finally; if they see all our prayers, and so all other things in him, by the very nature of their beatificall vision (as the Babylonians doe fondly collect) why then doe some of the ancients teach, that the soules, in heauen, are informed by Angells (executing a ministeriall office here in the earth) of sundry occurrences, that passe here in the militant Church? Which opinion, standing with good congruitie of reason (according to the passages of Scripture, and principles in diuinitie) doth therefore necessarily conclude, against the supposed omnisciencie of the soules (knowing all things in God by the vision of his diuine Essence) that they haue such a latitude of knowledge, as the Babylonians doe conceiue; but (as you see) without any sufficient testimony of Scripture, or pregnant inference, well deduced out of certaine, and approoued grounds.

Now, as you haue heard their Idolatry, in sending vp emptie, and vnfruitfull prayers vnto the Saints (for they must conuert them into the nature, and dignitie of God, to make them vnderstand the thoughts of our hearts, and the multitude of occurrences in this world) so behold their Idolatry also in murmuring out their Pater noster vnto Saints (yea, before the Images of Saints) to whom they direct that excellent, and incomparable prayer; which though Christ [Page] taught vs to poure out vnto his Father, yet many among them present vnto the Saints. Which practise of simple people, in the Church of Rome, I cannot say how farre the learned do maintaine (I haue not read, nor did I euer aske their opinion in this behalfe) but I find, that, vpon this deepe point, an egregious disputation was held in Scotland (& it is related immediately after the martyrdome of Adam Wallace, in the Acts, and Monuments of the Church, published by Master Foxe) where some profound Doctors of Babylon did substantially resolue, that primariò, formaliter, principaliter, vltimatè, & capiendo strictè, this prayer may be said onely vnto God; but secundariò, materialiter, minùs principaliter, non vltimatè, & capiendo largè, it may be said vnto Saints. What is so absurd, and impious, which, by distinctions, may not be defended in the Church of Rome? And why may not that prayer be directed by them vnto the Saints, since, Dominus being changed into Domina (our Lord into our Lady) the Psalmes of Dauid, whereby hee comforted himselfe in the Lord his God, are turned by the Papists, into an inuocation of our Ladie? And why may not both bee done by them, who find such an exact conformitie, betwixt our Sauiour Iesus Christ, and their S. Francis, that hee may also bee truely stiled; Iesus Nazarenus, Rex Iudaeorum; Iesus of Nazareth, King of the Iewes?

But since there is no end, in the prosecution of their blasphemous absurdities in this kind, I will conclude this last point of Romish Idolatry (in their inuocation of Saints) and, finally, obserue, that it is an idolatrie also in them, thus to transferre the peculiar, sufficient, [Page] and glorious Office of Christ his Mediatourship vnto any Saint; he, or she; though his owne Mother, (towards whom though he bare a filiall respect, according to humane nature, yet you shall neuer finde in his acts, or words, any one passage, or inclination, which might seeme to intitle her vnto such exorbitant honour, as the Babylonians assigne vnto her; by a boundlesse, and groundlesse superstition) and specially, since, as necessitie did not compell them, so no good reason could perswade them, vnto this seruice. Why? because all, and more is to be found in Christ, then in any, or in all the Saints, in this behalfe. For what doe wee, or can wee, desire in any intercessor? Power with him, of whom hee doth intreate any thing: Affection to them, for whom hee doth intreate: and a sufficient Capacitie of hearing, and receiuing their requests.

First, then for Power with God: haue all the Saints so much, as he, with the Father? who testifieth of him; This is my beloued Sonne, in whom I am well pleased. Matth. 3.17.

Secondly; for Affection vnto vs; is any Saint more kind, more louing, more facill, and gracious? No: none is like vnto him. Why? First; because he tooke our whole nature (not the person of one man) and espoused it to his owne person: it being truly indued with all naturall affections, and sanctified with grace, without any measure of the Spirit. Therefore, in this regard, he is as neere vnto mee as any man; nay neerer then all men. And secondly; because, in this nature, hee suffered for me, with passions of bodie, and soule; hee died for me; he satisfied [Page] Gods wrath for me; and so bought mee for his owne: therefore, in this regard, I am more deare vnto him, then vnto his blessed Mother, or vnto all the Saints, that reigne with him in glorie. Hence it is, that He sendeth vs not vnto them, but calleth vs vnto himselfe; Come vnto me, &c. Matth. 11.28.

Thirdly; as for his Capacitie of hearing vs; who can denie it to be infinite in him, who, being, God is infinite in euery thing? And as for his humane nature, who can sufficiently iudge of the capacitie of it also, in this behalf, which, by the grace of personal vnion with God (and so by the glorie of extraordinarie vision in him) hath such a Sea of knowledge, as we are not able to comprehend in the litle shels of our vnderstanding?

Therefore, as Saint Peter said; to whom shall wee goe, &c. so I say; to whom shall we rather goe, then to him, in whom all these things so happily concurre? Why shall I giue his honour away vnto another, and thereby take away my comfort from my selfe? So shal I be an iniurious Idolater against his excellencie, and my owne saluation; as they are generally in the Babylonian Church; where the most sweet inuitations, and comfortable assurances of Christ vnto vs, are applied vnto his Mother: as; Come you all vnto mee: and; suffer little children to come vnto me; with other of like nature: which diuine sentences I haue seene (for my euidence is from mine owne vnhappie eies) appendant, in papers, vpon Tapistrie, or vpon the walls of their Chappels, and ascribed vnto her (vpon a Festiuall day, solemnely dedicated vnto her seruice) with this Motto; Intrate per me, enter in by mee [words peculiar, and meerely proper vnto Christ himselfe] [Page] fairely written, in capitall Letters, and placed ouer the doore; to instruct all men thereby, that came into the Chappell, that they must enter into the Church, by the inuocation of her name, and into Heauen, by the mediation of her Praier. Let them now distinguish, againe, with strictè, and largè, primariò, and secundariò, &c. yet their consciences cannot escape the crime of Idolatry in this course, which they esteeme to be verie deuout, but we know it to be verie prophane.

And thus much concerning the first generall point of comparison [which is in the matter of Idolatrie] betwixt the old, and the new Babylon. I proceed, therefore, vnto the second.

The SECOND Comparison betwixt Literall Babylon, and Papall Rome.

THe second point, wherein this comparison doth stand, is PRIDE; a sinne of speciall note in the first Babylon; the Ladie of Kingdomes [Esay 47.5.] but what is her end? Desolation, and ruine. How, and for what cause? I will make the arrogancie of the proud to cease, and I will cast downe the pride of Tyrants; faith the Lord; Esay 13.11.

But heere the second Babylon exceedeth the first; the daughter, comming after the mother in the order of time, goeth before her in the degree of pride. Wee haue heard of the pride of Moab; he is exceeding proud; saith the Prophet Ieremie; 48.29. So I may say of this Babylonian Beast; his pride, his arrogancie, his fastuous carriage of himselfe toward the whole ciuill [Page] State, and toward the whole Church, is such, as may argue him to be the successor of Tarquinius Superbus (in whom the Regall authoritie of ancient Rome did expire) rather then of Saint Peter, whose succession, and Apostolicall power he doth pretend; but without conformitie to his Apostolicall doctrine in these things; who teacheth all men to bee subiect vnto the King, [...], as to him that excelleth, or that is the chiefe, or (as the very word doth beare) that ouer-haueth; hauing, indeed, all others vnder him; 1. Pet. 2.13. Did not Saint Peter include himselfe in this precept? Then he was not syncere. Or not his successors? Then he was defectiue in this point. But the truth is; he was truly an humble person (though of a feruent spirit) and prescribeth that doctrine, which hee followed, and his successors embraced; acknowledging their due respect, and seruice vnto the Emperours; till the subiect became the Souereigne of his Prince, and a spirituall Pastour was changed into a temporall Monarch.

Likewise, for the Church of God, the same Saint Peter doth thus instruct all Pastours; To feed the flocke of God, &c. [which is an Office now too base for so great a Monarch] and then, not to comport themselues, as if they were Lords ouer the heritage of God; as it is 1. Pet. 5.2, 3. For what is more contrarie to an Apostolicall spirit, then pride, exaltation, aduancement of themselues, with the contempt of others? For which cause, the Bishops of Britaine (vpon the aduise of an holy person in those times) reiected Augustine the Monke (whom Gregory the Great sent into England) and refused to treate with him, when they discouered [Page] the pride, and insolencie, which appeared in his demeanure; as venerable Beda himselfe (though very fauourable to the proceedings of Augustine) doth recount in the Historie of our English Church.

Now let vs obserue the Apostolicall stomacke (for what is not Apostolicall in that seat? a glorious name to insnare poore seduced soules) of the holy Father in Babylon; and whether such courses, examples, rules, and ordinances of monstrous Pride, were euer knowne, or doe remaine vpon the Records of Antiquitie, euen from the beginning of the World, vnto this present day, in any other Monarchie, Kingdome, or State, of whatsoeuer qualitie, or degree? This Luciferian pride (the fittest Epithete for the Papall; you must goe into Hell, and leaue the Earth, if you will finde the like) doth appeare in fiue particular instances, as being sensible demonstrations of the same.

FIRST; the pride of the holy Father appeareth in the particular facts of certaine Popes, vpon the presumed Souereigntie of their Apostolicall seate. He was a Pope, that crowned, and decrowned Henrie the Sixth (the Germane Emperour) with his foot; shewing thereby, that, as the Imperiall Crowne was vnder the Papall, and subiect vnto his Dominion (euen vnder his foot) so it is in the Popes great power, vpon his holy pleasure, to giue Kingdomes, and to take away Kingdomes; to erect Kings, and to suppresse them againe; as if they were the Tennis balls, wherewith his Holinesse doth play. He was a Pope, who, in disdaine of the Imperiall dignitie, made Henrie the Fourth attend, barelegged, and barefoot, with his Empresse and their sonne, by way of penance, in the [Page] Winter season, at his Apostolicall gates. Hee was a Pope, that, treading vpon the necke of Fredericke Barbarossa, the Emperour, with his Apostolicall foot, insulted gloriously vpon the poore deiected Prince, and profanely abused the sacred Scripture to his Apostolicall purpose; Thou shalt walke vpon the Lyon, and Aspe: the young Lyon, and the Dragon shalt thou tread vnder thy feet; Psal. 91.13. It is no maruell then, that our King Henry the Second did humble himselfe so farre, as to kisse the knee of his Legate, whose foote to haue kissed, is a matter of speciall grace; according to the Constitutions of the Papall Church; as you shall immediately perceiue: for now wee insist onely vpon the matters of fact, whereof I haue made a little remonstrance in a few examples; referring you vnto the Histories, which yeeld copious testimonies in this kind.

SECONDLY, then, this pride appeareth in their owne Ceremoniall Ordinances, formally prescribing the courses of humilitie vnto Christian Princes, in their attendance of the Apostolicall Father. There the Emperour holdeth his bridle, when the Pope rideth in Apostolicall pompe; there Kings, and Princes (being marshalled according to the new Herauldry of Babylon) march before him in their rankes. Sometimes the Pope beeing aduanced vpon mens shoulders, in a goodly Chaire of Apostolicall state, the Emperour, and Kings precede, in their due order, as so many Vshers of his Holinesse, who throweth abroad his Apostolicall benedictions vpon the people, with his sacred fingers. This pride may yet seeme to be humilitie in comparison of his glorious exaltation [Page] in the Church of Saint Peter (for vnder his name passeth all this exorbitancie) where Monarchs, humbling themselues vpon the ground, meekly kisse his Apostolicall feet, and then are afterwards admitted vnto so great a fauour, as to kisse his cheeke. All which was performed in the person of Charles the Eighth, the French King, vnto Alexander the Sixth, as Guicciar dine relateth in his first Booke; with humble seruice, in so great a Prince, deserueth the note of base deiection vnto the Triple-crowned Beast. But thus the purpled Whore can either inchant with her cup, or subdue with her Sword, the greatest, and most puissant Princes of the World. Where is the exemplum dedi, from Christ Iesus in this case? The Vicar, and the Master stand in Diametricall opposition almost in euery point, as well as in this; the Master kissed the feet of his poore Disciples; but heere the Vicar requireth the greatest Monarchs vnto the kisses of his feet; he proudly challengeth this submission from them: and they basely performe it vnto him; that so hee might appeare to bee, what hee is; euen Antichrist, Lifting vp himselfe aboue all, that is called God.

THIRDLY, this pride appeareth by his vsurpation ouer the Crownes of Princes; and that in different manner. Sometimes, by a particular interest; as hee pretended in Scotland, to diuert thence the militarie forces of King Edward the first. Sometimes by donation, or surrender; as he pretended in England, by the submission of King Iohn, and therefore called his Sonne, Henrie the Third, by the ignoble stile of his Vassall: and, so, by artificiall insinuations, and colourable [Page] Titles, he intrudeth vpon seuerall Dominions; to make some speciall challenge thereunto.

If no such oblique, and sinister course may serue his turne, yet he hath two other wayes, to come vnto his designed ends: and that is; either INDIRECTLY, (and as hee is Pastour of the Church) to take Kingdomes from their owners, for their offences, and to collate them vpon other Princes (as, for example, the Pope stirred vp Charles, the Earle of Angeow against Manfredus, the King of Sicilia, the true Lord, and possessour thereof by the gift of his Father, Fredericus the Second; and also the Pope stirred vp the said Charle, against Cunradinus, the Sonne of Conradus, and Grand-child of the said Fredericus, to depriue him of his life, and to disseize him of his lawfull inheritance in the Kingdome of Naples: both which Kingdomes he bountifully bestowed vpon the said Charles: in like manner the Pope dealt with Iohn d' Albret, King of Nauarre, and with our late renowned Queene Elizabeth, of blessed memory, and glorious name; though not with like euent) or else DIRECTLY, and as he is Lord of the World (from whom all Princes haue their dependent power) to bestow them at his pleasure, as iust occasion shall mooue, and good discretion shall direct his Holyship in this case; which last opinion hath a daily growth in Babylon, amongst the Parasites of the Court. For you must distinguish, with Gerson, betwixt Aula, and Ecclesia; the Court, and the Church of Rome.

This Pride, in the head of the Church of Rome, descendeth vnto the members. For as the Cardinalls [Page] (who are the great regotiatours in the publike affaires of the world) are the cosins of mightie Kings (who salute them by that affable, and gracious name; as being glad, and ambitious of the affection of these purpled Fathers in the Apostolicall Court) so the whole bodie of the shaued Clergy pretendeth an exemption from the lawfull iurisdiction of their naturall Lords; as being subiects, secundum quid, after a certaine manner, or measure; and a body rather collected, and vnited vnder the Pope, then vnder their owne Souereignes; in whose Lands they receiued their first breath, and vnder whose protection, they enioy their liuelyhood, with the preseruation of their liues.

FOVRTHLY, this pride appeareth in his domination ouer the whole Church: as first; that all spirituall power (of order, and iurisdiction) is deriued from his Apostolicall Seate; that hee can depriue, suspend, excommunicate such, as withstand his pleasure; that appellations may be made, and, in some cases, must be made vnto him, from the sentences, and censures of Bishops, in all places of the world; that he may demand, and receiue a supply of monyes, and necessaries, for the vse, and benefit of his Apostolicall greatnesse; that hee is answerable to no power in the Church, or State; that hee may, by reseruations, and prouisions, bestow Ecclesiasticall benefices vpon whom hee will, in any part of the Christian world; that he is greater then all the Church, and is, in truth, and effect, the very Church: which being essentially, in the whole societie of Christians, is representatiuely in a lawfull Councell, and virtually in the Pope; so that, finally, the Church, their Mother, is the Pope, [Page] their Father; who is the Lord, the Head, the Guide, the Pastour, the Vniuersall Bishop of the Church. Which insolencies, and oppressions, in the Holy Father, made Gerson bitterly to complaine; That the Head of the Church was growen too heauy for the whole bodie thereof; and our learned Countrey-man, Bishop Grosthead, to pronounce, That the Church would neuer be freed from the yoake of her Aegyptian bondage, but by the dint, and edge of a bloudie sword.

FIFTHLY, and lastly, his pride appeareth in his great, and glorious titles; taken vp partly by himselfe, and partly ascribed vnto him by others, with gratefull appobation of the Apostolicall Seate. As for example; hee is a Vice-God (as in that inscription; Paulo Quinto Vice-deo: where the numerall letters, V. L. V. I. V. C. D. make vp the fatall number of 666. containing the mysterie of Antichrist his name, Apocal. 13.18.) but this is too little; therefore hee is plainly a God; nay that is too little also; he is our Lord God; as I shewed you once before; and yet sometimes,

Nec Deus es, nec homo, sed neuter es inter vtrumque; Thou, ô Souereigne of the World, art neither God, nor man (therefore Antichrist; for Christ is both) but art, betwixt both, neither the one, nor the other. Hee is Dominus dominorum, quoad potestatem; the Lord of Lords, in regard of his power; though Seruus seruorum quoad humilitatem (saith bald Baldus) the Seruant of Seruants (and be it so; but in the sense of Noah, in his malediction of Canaan; Genes. 9.25.) in regard of his meekenesse. O meeke, and humble Saint; whose ordinarie title hath beene his Holinesse, his Blessednesse; more compatible with his Apostolicall [Page] office, then his Maiestie; which is, indeed, the pleasing, and acceptable stile, vnto which their proud, and tyrannicall vsurpations doe aspire. And therefore this was well attibuted vnto Paulus the fifth, by Ludouicus ab Alcasar, the Iesuite, in his dedicatorie Epistle, prefixed before his miserable exposition of this mysticall booke. Yet thou wast more wise, and circumspect, ô noble, and victorious Iulius Caesar, that diddest refuse the title of a King: and thou wast more modest, ô Princely Augustus, that diddest reiect the title of a Lord. But behold, here is a greater then both; which accepteth all, alloweth all; as, indeed, challenging a great deale more. Let him then take one title more, to furnish vp his glorious stile; hee is Lucifer in his pride, ambition, and insultation ouer all States, Ciuill, & Ecclesiasticall, as the pretended Lord of both.

The THIRD Comparison betwixt Literall Babylon, and Papall Rome.

THe third point, wherein this comparison doth stand, is INIVRIOVS VIOLENCE against the Crowne Imperiall, and Estates of Souereigne Princes; in which tempestuous courses the Spirituall Babylon of Rome doth exceed the Literall in Chaldea; and the rather, because the later had a speciall commission in this behalfe, which the former doth vainely pretend, by lame deductions, and inferences, but cannot prooue directly by the testimonie of any Scripture.

The commission of Nebuchadnezzer was vnder the [Page] warrant of God himselfe, as being the executioner of his seuere Iustice; and therefore God affoordeth him the title of his Seruant, not onely for his expedition against Tyrus [Ezek. 29.18.] but against his owne people; Ierem. 25.9. Now our Babylonian Monarch, not by the authoritie of Gods Word, not by any cleere euidence of reason, founded vpon the same, not by any example of his predecessors (or of any other Bishop) in the more pure, and innocent state of the Church, but, out of his owne appetite, and desire of temporall power (which Christ gaue him not, which the ancient Popes challenged not, which they durst not pretend, nor could they execute, till the decadencie, and expiration of the Romane Monarchy, in these occidentall parts) hath often thrust the sickle of his forged authoritie, into the haruest of other mens Kingdomes.

Witnesse the distressed King of Nauarre, Iohn d' Albret (mentioned before) sententially deposed by the Pope, and a part of his Kingdome, thereupon, inuaded by his neighbour, the King of Spaine.

Witnesse my deare Countrey of England, in the time of that vnfortunate Prince, King Iohn; whose Kingdome was, by Papall authoritie, exposed vnto the furie of the French; the King himselfe, being compelled (like a silly man) to surrender his Crowne, vpon his knees, into the hands of an Apostolicall insolent Legate; and so, remaining, for the space of fiue daies, without a Crowne (committed now vnto the benignitie of the Church) hee receiued it againe, vpon such base, and ignoble termes, as it pleased my Lord, the Legate, to impose vpon him: one whereof [Page] was (if the Babylonians say true) that he should hold it, by fealtie, from the Church of Rome, and, for acknowledgement thereof, pay an annuall tribute vnto the Pope: so wise, and skilfull are these men to fish in troubled waters; being now, not fishers of men, but fishers of Kingdomes.

Witnesse England againe in the time of King Henry the eight; who, by a Papall processe of Paul the third, was depriued of his Kingdome, and his subiects commanded, by force, and armes, to eiect him out of the confines therof: the successe whereof was, for a time, troublesome to the King, but, in the end, inglorious to the Pope: the tenour of whose roaring Bull, and Capitoline thunderbolt, deserueth your speciall obseruation, for that hee exciteth the subiects of England, against their King, by a most impudent, and ignorant application of the Scripture; Wee, being placed (saith hee) in the Seate of Iustice, according to the prediction of the Prophet [Ierem. 1.10.] saying; Behold, I haue set thee ouer the Nations, and ouer the Kingdomes to plucke vp, and to roote out, and to destroy, and throw downe, &c. This is a Text, which sounded to his purpose; and therefore Carerius (de potest. Rom. Pont. l. 1. c. 3.) maketh this peruerse glosse vpon that text; The Prophet Ieremy speaketh this, in the person of Christ, vnto the Bishop of Rome; that if Kings bee wicked, hee may punish, and correct them. A terrible correction vnto a King, to be deposed from his Imperiall Crowne, by the Babylonian Beast, and to be exposed vnto the crueltie of his owne subiects. This is their art, and this is their pietie, in the exposition of the sacred Scriptures, to bring them vnto their owne fancies. [Page] [...] [Page] [...] [Page] But thou, Carerius, and thou, ô Paul; you lay violent hands vpon Christian Princes, and vpon Gods owne Word. You say, that this was spoken by the Prophet, in the person of Christ [that so you might bring his title, in this point, vnto the Pope, as being his Vicar, and so endued with this power of deposition, vnder Christ] but it is not so: for God speaketh it precisely vnto his Prophet. You say, that therefore the Pope is placed ouer all Kingdomes, to excommunicate Princes, to giue away their Kingdomes, &c. It is not so: but God giueth a commission to his Prophet, to denounce his iudgements against sundry Nations (as hee doth afterward) and to foretell their ruines; according to his propheticall, and pastorall office, that God did impose vpon him to this effect.

But I leaue these Babylonians, in their absurd, and presumptuous, interpretation of the Scriptures, and proceed vnto their tyrannicall actions. Witnesse then, here againe, my deare, and natiue Countrie, vnder the most happy, prosperous, and gracious administration of our late Souereigne Queene ELIZABETH; twice deposed by these furious Beasts; first, by Pius the fifth, who bestowed her Kingdome, most liberally, vpon the King of Spaine (to get it by Armes, if he could) and this Pontificall donation standeth in Azorius, the Iesuite, for one principall instance, and president of the Papall authoritie in this behalfe. By vertue (or rather vice) of his Bull, the subiects were absolued from their obedience; and thereupon some, taking vp Armes in the Northerne parts, came vnto alamentable, but a deserued end; whose bloud, being shed by the Iustice of England, will be iustly required [Page] of Babylon, the cruell Mother of her Children; and so shall the bloud of many Priests, and other Romish Catholikes, who dyed iustly for their transgression of the Statute, made against Romish Priests (comming into England) & all persons entertaining them; as culpable of highest treason. Why? for now the Popes Emissaries, the Priests, came with a resolution to maintaine his proceedings: and they, whom the Priests reconciled, were now spirituall members of that Church, which sought the perdition, and ruine of their Prince. Was it not now necessarie (and it was not done till now; vpon the thirteenth yeere of her reigne) to prouide the antidote of such seuere Lawes, against the poison of such vnnaturall Subiects? Secondly; she was deposed againe by Sixtus the fifth, vpon the time of the great inuasion, to be executed by that inuincible Armado from Spaine, in the yeere 1588. Neere vpon which time (by the negotiation of Parsons, the Iesuite) Allen was promoted vnto the dignitie of a Cardinall, for the better accommodation of all matters, in that execrable designe: who, therefore, wrote an Admonition to the Nobilitie of England; as full of fraud, falshood, and impossibilitie, in that, which he vndertooke to assure, as of malice, treason, and villany against the person of his Souereigne Ladie; who, finally, had the glorie in their shame, to the contempt of Babylon, and admiration of the world.

Witnesse France, in the tyrannicall, and proud fury of Boniface the eight (who came into his Apostolicall Seate, like a Fox, reigned in it like a Lyon, and dyed like a Dog) against Philip, sirnamed the Fayre, whom [Page] [...] [Page] [...] [Page] that Babylonian Monarch (vendicating vnto himselfe all power, Spirituall in the Church, and Temporall in the world) deposed sententially from his royall Dignitie, and State; disposing the same, by his Apostolike liberalitie, vnto Albertus, King of the Romanes: but that Heroicall, and Magnanimous Prince preserued, and maintained both, to the great ignominy, and contempt of the vsurping Beast.

Witnesse Germany, where Henry the fourth, by the Papall insolencie of Gregory the seuenth (a true, and euident Antichrist) was abandoned by his subiects, violently persecuted by Henry the fifth, his naturall, vnnaturall sonne; who, succeeding in that nominall Empire (the Pope being the reall Emperour) was afterwards, by the diuine vltion of God (though by the Apostolicall operation of the Pope) forsaken by his owne people; the Empire (such as it was) being collated vpon another. What should I say of Philippus, the Emperour (brother of the said Henry) and Otho, Duke of Saxony, erected, by Pontificiall meanes, against the said Philip? Who suffered both vnder the Babylonian Beast. What shall I say of Frederick the second (sonne of the said Philip) persecuted, circumuented, oppressed by the spirituall Fathers of Babylon? His sonne also, Conradus, suffered like outrages by the Father of the Romane thunderbolts, exciting the Lantgraue of Thuring against him, and persecuting the royall family of Barbarossa, till it came, finally, vnto that ruine, which the Babylonian Beast did long desire, in his heart, and, at the last, did effectuate by his meanes. And now, by the way, wee may here obserue the miserable condition of Princes, who [Page] must weare the Babylonian yoake, to their shame, or cast it off, to their danger; standing vpon the dreadfull tearmes of deposition, murther, and other disastrous calamities, when, one Prince being deposed by Papall furie, another Prince (rather out of desire of his Kingdome, then out of obedience to the Pope) is readie to inuade his Dominions; so that one of them is made the executioner of another, and all of them instruments of the Papall Tyranny; till, by this meanes, the Papal iurisdiction, ouer them all, groweth strong by prescription [Nos sanctorum, &c. being a better plea, for the Popes, in latter Ages, then it was in the time of Hildebrand, the Pope, who pretended the example of his predecessors, for the deposition of Princes] and so, in processe of time, all Princes (as the Popes doe cunningly affect) shall hold their Kingdomes, as donatiues of the Babylonian Seate.

I am wearied (and so perhaps are you) in the prosecution of this vnhappie argument; wherefore I will gather vp my sayles, and conclude this tedious Voyage with two remarkeable obseruations.

The first concerneth the Papall intrusion vpon the Citie of Rome it selfe, the centre of that Empire, whose circumference was so largely extended in the World; the proper, and peculiar seate of the First Beast (Apocal. 13.1.) till the Second Beast (Apocal. 13.11.) by his artificiall proiects, and the popular applause of the Citizens, diuested, and disseized the true Lord of his ancient right. For Leo, the lawfull Emperour of Rome, residing in Constantinople (as many of his Predecessours before him) was excommunicated by Gregorie the Second (bearing the name, but [Page] not hauing the disposition of the first) his subiects were released (by Apostolicall dispensation) from their Oath of Alleageance; and, vpon these proceedings, the Romanes (like wicked Traytours) submitted their Citie vnto the Pope (a more wicked Traytour then they) as vnto their Souereigne Lord; if that bee true, which the Iesuite Azorius doth affirme; Instit. Moral. part. 2. lib. 4. c. 20. Thus, the old Lord beeing vniustly depriued, a new Lord entred vniustly into his place.

The second concerneth the Papall intrusion vpon Infidels (for hee must goe out of the World, that will goe out of his reach) vpon whose estates also, and Kingdomes, this Babylonian Monarch stretcheth out the line of his Apostolicall power. Witnesse America (poore, distressed America) in the liberall donation of large, and ample Territories therein, vnto the Kings of Spaine. For he was a Pope (but a Catiline, a Iudas; the man of sinne, or rather of all sinnes) euen that execrable villaine, Alexander the sixt, who, out of his meere motion, and liberalitie (as the Beast roareth in his Bull, to that purpose) did bestow all the great, and mightie Kingdomes, in these parts, vpon Ferdinand, King of Arragon, and Elizabeth Queene of Castile, and vpon their heires for euer. Therefore Francis Lopez, in his generall Historie of the Westerne Indies, lib. 1. cap. 19. expressing the title, and interest of the said Princes in these rich, and spacious Kingdomes, setteth downe the Bull of Alexander the sixt (who, out of his Papall authoritie, and particular affection to his Countrey, freely, and powerfully bestowed them vpon the said Princes, and their heires) [Page] to this end, and purpose, That all men may vnderstand (saith hee) that the conquest, and conuersion of these Countreyes, which the Spaniards doe make, is by the authoritie, and donation of the great Vicar of Iesus Christ. Is this, then, the title, and right, which Spaine pretendeth to haue in this new, and other World? Is this the colour, and pretense for the cruell, and infinite effusion of bloud (humane, though not Christian) in these miserable Countreyes (whereof Benzo, an Italian, and Bartholomaeus à Casa, himselfe a Spaniard, doe so pittifully complaint) conuerted now (as you may perceiue) vnto Christian Religion, so powerfully by the Sword? Wherefore I may truly say, that euery drop of Indian bloud, shed in this discouery, and conquest, shall be required of Babylon; as truly guiltie of the same; according to the prediction of the Angell; In her was found the bloud of all them, that were slaine vpon the earth; namely, in the Dominions of Infidels, as, well as of the Prophets, and of the Saints, in the Christian World it selfe. Apocal. 18.24.

And now, because the diligent obseruation of this particular prepareth vs vnto a fourth Comparison, betwixt the Literall Babylon, and Papall Rome, therefore I pray you to cast your eyes backe, a little, vpon this passage of the Scripture, that so you may looke forward, the better, vnto the sequele of my speech. Well saith the Angell, that the bloud of ALL MEN, slaine vpon the earth, was found in Babylon: for, in her is the bloud of these Indians; in her is the bloud of her owne Pseudo-Catholikes, shed in England, by the Sword of Iustice; in her is the bloud of all them, that perish in, for, or by her designes: in her is the bloud [Page] of many Christians, shed for the truth of Gods Word, in so many Countreyes; in her is the bloud of many thousand persons, shed vpon the contentions of her Popes; in her is the bloud of so many people, taking armes, vpon her incantations, against their Souereigne Lords; in her is the bloud of so many thousand Christians, in their vnlawfull warres against other Princes, vpon her prouocations; in her is the bloud of many poore subiects, against whom she hath incited their owne Princes. Thus Rome began in the bloud of two brethren; it increased in the bloud of many neighbours; it was inlarged by the bloud of many Prouinces; it stood in the bloud of many subiects; it continued in the bloud of many people; first by Emperours; lastly, by Popes: and it shall end in the bloud of her selfe, and her followers, as you shall see more cleerely hereafter, when wee come vnto the second part of my Text. Meane while, I proceed vnto a new comparison, which fitly taketh its beginning from the end of this discourse.

The FOVRTH Comparison betwixt Literall Babylon, and Papall Rome.

THe fourth point, then, wherein this comparison doth stand, is CRVELTIE, bloudie crueltie, very spectable in that ancient Monarchie (the figure of the Papall) as the Scriptures themselues (in the two Prophets; Esay, and Ieremy) besides ciuill Histories, doe sufficiently deduce vnto our knowledge; vnto which, for breuitie sake, I must now remit you; as [Page] men expert, and skilfull, in the sacred Sriptures: it being a great part of your happinesse, that you haue Gods Word in your owne tongue (which many other Nations, though bearing the name of Christians, doe not enioy) to read it, and obserue it, for your instruction, and vnspeakable comfort. Well then; let vs leaue the first, and come vnto the second Babylon; which, in this point of barbarous, and inhumane crueltie, exceedeth all example of Ages past, and preuenteth the example of all that are to come, vnlesse it be in the persecutions, which she, perhaps, may yet raise against the Church of God: for the instruments of crueltie are in their habitations: which Iacob spake of his bloudie sonnes; and I may speake it of our more bloudie mother.

Her voice is the voice of bloud; Surge Petre [Paule quinte] Occide, &c. Arise, O Paul the fift in name [but Peter in Office: so is euery Pope; and therefore none taketh that name vpon him; when, in their entrance vpon the Papacie, they leaue their former Christian names, as comming vnto an Antichristian place] arise, and kill the Venetians (saith that flattering, false, cruell Baronius, their learned Cardinall) kill them with thy thunderbolts [which rarely kill any, but men of softer metall] despoile them of their Dominion, expose them vnto ruine, because they dare so insolently resist thy great, and mightie power.

Heere was a killing Text in deed; especially, by vertue of SAINT PETERS name, who knew well how to handle a Sword; and because hee cut off a seruants eare, why may not his successours cut off a Princes head? For what Text, if it touch Saint Peter, [Page] doth not animate, and confirme these Babylonian Monarchs, vnto Depositions, Assassinates, Poysons (though in their sacred Hoast it selfe; as Henry the sixt the Emperour knew very well by wofull experience) and, finally, to ruinate Christian Princes, that dare withstand their Antichristian pride?

Yet wonder not at the former Text (for that perhaps may beare some shew of bloud) but wonder at this; that, Pasce oues meas [Feede my Sheepe; saith Christ vnto Peter; Iohn 21.16.] should approue these killing courses in the Pope, these violent depositions of Princes, these rebellious insurrections of people. But it doth so: and in whose iudgement? euen of Bellarmine himselfe; De Rom. Pont. lib. 5. cap. 7. Who thence inferreth a certaine, and necessary power in the Pope, to depose two sorts of Princes; the one, hereticall, whom he compareth vnto cruell Wolues; the other, irregular, whom hee compareth vnto vnruly Rammes; and therefore (saith hee) since the Pope, is Pastour of the vniuersall Church, and hath an Office to feed the SHEEPE (that is to say, all faithfull Christians) hee must haue a power to restraine, and resist such WOLVES, and RAMMES, as trouble, and infest the flocke. So that, in conclusion, Pasce in Bellarmine, and Occide in Baronius (according to the new Grammer, and Diuinitie of Babylon) meet both in one centre of signification, and in one issue of sense. O skilfull Mercurialists, to draw bloud out of the veines of the holy Scripture. Yet these are the men, that opprobriously, and scornfully, obiect this textuall folly vnto the Diuines of the Reformed Church, in misapplying the Scriptures vnto their misguided [Page] fancies. But now I proceed to make a sufficient remonstrance of bloudie crueltie in their mysticall Babylon, by foure seuerall, and inuincible demonstrations thereof.

FIRST, then, the crueltie of Babylon appeareth, in raysing vp subiects against their naturall Lords, to the inualuable expense of Christian bloud. England can say some thing in this behalfe, not onely in the more ancient times (as of King Iohn; who, with his people, suffered much by the instinct, and operation of Rome) but in these latter times, both of King Henrie the Eighth (against whom some noble Persons conspired, and some meaner Subiects rebelled, by the procuration of Rome, to the losse of their bloud, which shall be found in her) and in the Halcyonian dayes of Queene Elizabeth (by insurrections in the North: by clancular, and secret Treasons of damnable Parricides: by hostile inuasions, resolued against England, and in part effected in Ireland; all depending vpon Babylon, and issuing from her designes; which instructed her Priests to seduce the people heere from their iust obedience; whence ensued the iust execution of both, by the necessary prouision of the Lawes) and in the happy Reigne of our most gracious Souereigne Lord, King Iames; who therefore enacted a speciall, and prudent Law (by consent of the Peeres, and People of this Kingdome) to try, thereby, the alleageance, and fidelitie of his subiects: which Oath finding so much opposition, and impugnation, from the Babylonian Monarch, did minister an ineuitable necessitie vnto this State, to draw some bloud from such Priests, as rather obserued, and respected the Papall [Page] Seate of Babylon, then the Royall Crowne of England. And this bloud, so iustly shed, will bee found, not in England, but in Babylon it selfe.

But France may speake much more, in that generall, and bloudie Massacre vnder Charles the Ninth, procured by Babylonian operations; and therefore, when the report thereof came vnto Rome, shee like a bloudie Whore (so the Scripture calleth her) applauded that Thracian, or rather Scythian crueltie of her children; sang her Te Deum, in publique gratulation of that horrible fact, disbursed her Indulgences, out of her spirituall Treasures, for the benefit of the cruell Murtherers; and so sent her gifts abroad, as reioycing in their ruine. Apocal. 10.11. &c. France can yet speake more, which, in the end of the Reigne of Henrie the Third, and beginning of the Reigne of Henrie the Fourth, opened the veines of her bodie, and let forth streames of her owne bloud, by the prouocation of Babylon, till it was stanched by the vnhappie submission of that great King vnto the Triple-crowne. Yet then also hee could not bee secure; for some principall Babylonians, supposing that the King confessed that with his mouth, which hee denied in his heart, Iohn Chastell (a young Disciple of old Iesuites) was suborned to offer violence vpon the sacred Maiestie of the Kings person; but could not performe that Tragicall act, which Rauilliac did afterwards effectuate with his most wicked hand. But I proceed.

Germany can speake more, then any other Nation; whose terrible warres (stirred, continued, and supported by the meanes of Babylon) for many yeeres, in [Page] the reigne of sundry Emperours, embrued the earth with copious effusion of Christian bloud; making it a true Adamah (an earth red with bloud) and giuing it her originall name againe. As for Italy, shee cannot be silent in this case, if she remember the bloudy faction of her Guelphs, and Gibelines, with sundry warres, raised vp by Papall furie, and sometimes managed by their owne persons; forgetting, that they, who take the sword, shall perish by the sword, Matth. 26.52.

What shall I say of the Holy Land it selfe, which in tedious, and expensiue warres (procured, enterprised by Papall motions; and what the Pope could not performe, with his owne temporall meanes to assist this warre, hee performed by the Spirituall Exchequer; dispensing his Indulgences thence, to further, and aduance the same) consumed much treasure of the Christians, and more of their bloud? But you will say; it was an heroicall, and glorious act. I answer; looke vnto the Popes designes, and intentions therin, with the issue of that glory. You will say; it was a pious, and a religious act. I answer; the pretence is more specious, then the enterprise is alwayes iust, in such a case. For it may be disputed; Whether, or how farre forth, it is lawfull for Christian Princes, vpon the pure, and sole title of Religion, to make such warres vpon the Turke; who, by the power of the sword, and by submission of the people, and by long possession, hath such an interest into those lands; the matter of faith, and religion, neither giuing vnto any Prince, nor taking from any, the proprietie of his temporall, and worldly state. Such is the doctrine of the sacred Scripture; such was the practise of the ancient Church.

[Page]SECONDLY, The crueltie of Babylon appeareth, in stirring vp persecution against the professours of Gods eternall, and inuincible truth; which no policie of man, no furie of diuells, can possibly extinguish; because it is founded vpon the true rock, Christ Iesus; and not vpon the pretensed rocke (or rather stocke) of the Apostaticall Seate in Babylon. Now if I should here make a particular account of her crueltie in this kind, against the persons of many Martyrs, it would exceed the proportion of one, or many Sermons. Or, if I would make it yet more generall, by a suruey of persecutions in many Countries, by sword, and by fire (which burning zeale yet lodgeth in their Scythian hearts) the relation would bee as tedious, as it is vnnecessary, since the histories of sundry Nations are extant in this behalfe, and a great part of them is diligently collected by the industrious pen of Master Fox in his Acts, and Monuments of the Church.

But why doe I repaire vnto more ancient times, for proofe of their crueltie? The sound whereof hath so lately passed the Seas from miserable France, vnto happy England; the secure, and comfortable harbour of many distressed soules. O France, still cruell vnto thy selfe: the bloud is yet warme in thy fields, which the Cadmaean brethren (thy vnfortunate children) haue lately spilt in mutuall, and intestine conflicts. But by what incantation? Of Babylon; whose powerfull operation in the malignant, and actiue spirits of the Ignatian sect, hath so bewitched thee, to sacrifice thy bloud vnto her Altars; for, in her, God shall find it, when the iustice of heauen shall heare the cry of the earth. Hast thou not yet seene, by sundry ouertures [Page] (ô miserably seduced France) the iniustice of thy proceedings, in the infelicitie of thy successe? Euery seuerall drop of the Hugonots bloud hath had a resurrection into so many new seuerall Hugonots, which haue sprung, and risen out of the same. So truely is the bloud of Martyrs the seed of the Church. Remember thy S. Bartholomew; thy Sicilian vespers, in that great, and dreadfull massacre; when, in the verie instant, and moment of the hottest persecution, God gaue thee a present, and prodigious signe of the future, and strange euent. For many are yet aliue in Paris, who saw, to their admiration, that, beyond the course of nature, and aboue the iudgement of reason, a white thorne tree, in a certaine Churchyard of that populous Citie, was suddenly cloathed with a garment of white blossomes, as in the moneth of May. Sundry were the coniectures vpon this signe, acccording to their seuerall inclinations; some supposing, that God gaue thereby a sufficient notice vnto the Romish Catholikes, of the new glorie, and flourishing estate of their Church; others conceiuing, that God did thereby minister a comfortable hope, or rather a certaine assurance, vnto the Protestants, that, when, in humane iudgement, they might seeme to bee vtterly destroied, and brought to finall ruine, yet God, against, and aboue the opinion of mortall men, would restore them vnto a more happy condition, then euer they did enioy before; with an vnexpectable augmentation, and rare increase. Now (saith Thuanus; a more moderate Papist; but yet no Hugonot) if wee cast our eyes vpon the issue of this bloudie fact, the successe may easily shew, which interpretation was more true, [Page] and proper in this behalfe. Thus you haue heard the generall crueltie of Babylon, in sundrie Nations; but particularly in France; the publike Theater of Tragedies in this kind.

And now, my natiue Countrie of England; remember thy bloud, which Babylon hath shed; and wherewith she is not yet satisfied; that horse-leech hath not yet her fill. The heate, which is in the stomackes of some Babylonians, breaketh out in the fire of their mouthes, when they dare vomit vp the malice of their hearts, and speake of fire and faggot, while their owne neckes (by power of the Lawes, standing in force) lye vnder the danger of the sword. Babylon cannot put off her cruell nature; such Mother, such Children; a Panther is not more cruell to a man, then a true Babylonian vnto a sincere Christian. O Lord; if sinners may bee suitors for grace, and fauour at thy mercifull hands, deliuer not thy poore children into the power of Babylon againe.

THIRDLY, the crueltie of Babylon appeareth in the destruction of her owne children; when, one Pope rising vp against another, and a third against them both, euery Peter betooke himselfe vnto his sword; one excommunicating, and deposing another, with such a generall distraction of Europe, that (as our Country-man, Tho. Walsingham, doth relate) two hundred thousand persons lost their liues in these bloudie contentions of the Antipopes; so that the Church may more iustly say vnto the Pope; Thou art a bloudy Father vnto mee, then Zipporah could say truly vnto Moses; Thou art a bloudy husband vnto mee: for shee cut off onely the fore-skin of her child, to [Page] saue the life of Moses; but the Church lost many of her childrens liues, to saue the glorie of the Pope; whose bloud shed for, and by Babylon, must also bee found in her.

FOVRTHLY, the crueltie of Babylon appeareth in her approbation of the most execrable treasons; as namely, in Henry the fifth (the Emperour) against his owne Father, Henry the fourth; which prodigious fact, as Babylon did incense him vnto, so she commendeth in him, for an act of singular pietie, and deuotion vnto the Church, as preferring his spirituall Mother before his naturall Father. But by whose pen doth this incredible villany appeare? euen of Baronius himselfe; a Babylonian flatterer, a sycophant, extolling that fact with praise vnto the heauens, which the heauens blushed to see, and the earth trembleth to remember.

But what testimony can France affoord vnto vs in this kind? I spake before of Babylons exultation, and ioy vpon the newes of that bloudie massacre. Well Babylon; thou hast thirsted after bloud (as Tomyris said to Cyrus, when shee threw his head into a vessell, filled with bloud) drinke thy fill of bloud, by thy barbarous crueltie; thou shalt, one day, drinke thy fill of bloud by the diuine vltion of the greatest Iudge; now thou drinkest other mens; then thou shalt drinke thine owne.

But I let passe this example (though neuer to bee forgotten) and I come to one (in stead of all) which requireth your best attention, and due ponderation; and that is, the murther committed by Iames (falsly sirnamed Clement; as Polydore Virgil saith, that many [Page] Popes also beare their names vntruly; Pius, yet wicked; Clemens, yet cruell, &c. as, in Greeke, the same word signifieth a bow, and life; whereupon Heraclitus said well; A bow hath the name of life, but the worke of death; so had this Clement; so haue many Popes) vpon the person of Henry the third, the French King, of vnhappy condition, and name also; euen as that of Caius was in the family of the Caesars; few of them came vnto a mature, and peaceable end.

Now, though I cannot certainely say, that Babylon, or some speciall agent for her, did particularly instigate this Clement vnto that bloudie fact, yet I may more truly say of him, that hee was plenus Babylone, full of Babylon in his heart (and so, for her sake, was incited vnto that odious treason) then Campian (more rhetoricall in his flashes, then substantiall in his proofes) saith of Pultrot, who killed the Duke of Guise with a shot, that he was plenus Beza; full of poyson, drawne from the breast of Beza; who neuer gaue counsell before, nor approbation afterward, vnto that act of Pultrot, as Mariana the Iesuite hath approoued that execrable fact of Clement: yea, Sixtus Quintus himselfe gaue extraordinary applause thereunto, vpon the first arriuall of that newes in Babylon. Marke it well, as a matter of speciall importance, for sundry causes. For whereas the Kings most excellent Maiestie, in his learned, and accurate writings, published by himselfe, to iustifie the Oath of Alleagance (impugned by Babylon) did worthily obiect vnto the Romanists the approbation of this horrible treason by Sixtus, in his Oration, pronounced vnto the Cardinalls, in his Consistorie, to this purpose; Bellarmine doth [Page] confidently answere, that this Oration was neuer deliuered by the Pope; that hee, liuing in Rome, heard no mention of it; that the Cardinalls, conuersing then in the Court, protested, that they neuer had any knowledge of the same; and so the point is vtterly denied, and must bee reputed for a deuice of such, as were the enemies of the Church.

O bloudie Citie; it is all full of lyes, saith Nahum the Prophet, of Nineuch, and I may now so speake of Rome: for here is lying added vnto murthering; impudencie vnto crueltie: what veritie then, what equitie, what conscience can you expect from her?

Note therefore, that amongst some Romish Priests, that tooke, and defended the Oath of Alleageance (though, for this cause, they haue beene censured, publikely in the Sermons of some Iesuites, by the name of Wolues; such as had no commission to teach, to absolue, to minister the Sacraments, &c. as hauing lost their whole authoritie, by taking this Oath, and perswading others to doe the like, to the high preiudice, and impugnation of S. Peters Seate, from whence it was deriued) there was one William Warmington, Chaplaine vnto Cardinall Allen, vpon the very time, that this panegyricall Oration proceeded from that vaine-glorious Pope; who, by his Pontificiall excommunication, deposed our late gracious Queene, and now, in a solemne speech, commended the murther (by way of admiration) which Clement had perpetrated vpon the sacred person of that vnhappy Prince.

This Warmington therefore, in a booke, published for the defence of the said Oath, doth freely, and ingenuously [Page] confesse, that, this Oration being vttered, in the Consistorie, by Sixtus, the Pope; his Lord, and Master (being then, and there present) was earnestly requested, by some of the Cardinalls, to recollect the speech of his Holinesse, and to commit the same to writing; which he (being a man of singular memorie) did accordingly performe, with the commendations, and thankes of the said Cardinalls; affirming, that, to their best remembrance, this coppie, presented vnto them by Cardinall Allen, did truely containe, word for word, the verie Oration, pronounced vnto them by his Holinesse; so that this was the originall, and Mother-coppie, whence so many transcripts were made, and issued forth into the publike view. And he saith further, that his speciall friend, Master William Rainolds [author of Caluino-Turcismus] remaining then in the Low Countries, and receiuing a transcript of the said coppie from him, conceiued the said speech to bee a certaine approbation of that fact; as, indeed, the forme, and matter thereof doe sufficiently euince.

O Bellarmine; where is thy conscience of the truth? O Sixtus; where is thy tender respect of Christian bloud? yea more, of Princes? and yet more, of the first borne, and eldest sonne of thy Church? O Babylon; where is thy shame, that darest thus admire, approoue, extoll (without one word, or syllable of dislike; that ingenuitie is not in thy whorish breast) such a murther, so wickedly executed, and vpon so great a Prince?

FIFTHLY, and lastly, the crueltie of Babylon appeareth, by her doctrines tending to the effusion of [Page] bloud. She can depose Kings from their States: shee can absolue Subiects from their Alleageance; she can bestow Kingdomes at her pleasure: shee can stirre vp hostile inuasions: shee can authorize secret murthers of Princes, by Daggers, Poysons, or any other detestable meanes; as you shall heare in my second Sermon, from Mariana, a Iesuite; as farre from the true nature of Iesus, as neere vnto his sacred name.

Hence it is, that many Emperours, and Princes, in ancient times, fearefully obseruing the powerfull incantations of Babylon, and that their liues, with their estates, stood (by vertue thereof) in perpetuall danger (for he may easily take away the life of another, that contemneth his owne; as many inchanted Babylonians doe) were therefore compelled, by humane feare, to entertaine that vnitie, and correspondencie with her, in outward tearmes, which they hated, and contemned in their inward thoughts. For as Porsenna, the ancient King of Hetruria, was induced to spare the life, and farther torment of Mutius (a confident, and glorious Romane; who offered priuate violence vnto his Royall person) when hee heard Mutius solemnely protesting; that the death of Porsenna was certainly concluded vpon, by a number of Romanes, no lesse resolute vnto that action, then himselfe, and no lesse resolued to suffer any torment, then to aduenture vpon any perill, for that end, and purpose; and thereupon Porsenna, desisting from his warres, made a peace with the Romanes, out of feare, and not of loue: so there haue beene sundry Princes, in former Ages, that perceiuing this vehement, and formidable inclination in the Romanists, to act any [Page] villanie, and to suffer any penaltie, so that they might attaine vnto their desired end [to subuert Kingdomes, to depose Kings, to lay violent hands vpon their persons, &c.] were thereby inforced to submit themselues vnto the Babylonian Monarch; rather choosing to liue vnder his tyrannie, then to die by his designes. Thus also euery man, that standeth in speciall opposition vnto Babylon (the Mother of Murthers) may truly say with Dauid; There is but a step betweene me, and death. 1. Sam. 20.3. Howbeit, that should bee the resolution of euery Christian Prince, in the behalfe of Gods truth, which was the reckoning of vertuous Hester, in the behalfe of her people; If I perish, I perish.

Yet feare not, O Religious Princes; it is Gods cause, which you maintaine; therefore hee will also maintaine you: he will defend the defenders of his Faith: hee hath a better guard of holy Angels about your Royall persons. The diffidence of his preseruation, in any ariseth from the imbecillitie of faith, not resting vpon his word, and promise. If the noble aspect of Scipio bred such an awfull reuerence in the hearts of theeues, and murtherers, that they did therefore rather admire his vertue, then seeke his life, when they came into his presence; doubt yee not, but that God will worke such an impression of feare in the hearts of Babylonian Traytors, that they shall not dare attempt, or (at the least) not effectuate any course of violence, and iniquitie, against your sacred Persons.

Finally, to conclude this point of Romish crueltie; let no faithfull, and sincerely affected Nazianzen an [Page] earnest Preacher, a zealous Writer, a well deseruing Prelate, or Minister in the Church) despaire of Gods protection, though a Murtherer dare vndertake to assaile him in any priuate manner, or secret place; as sometimes it fell out in the case of that learned, constant, and glorious Bishop; related by himselfe, in the description of his owne life. Be couragious, then, in the behalfe of Gods eternall truth: feare not the crueltie of Babylon; death is the debt of Nature, by the desert of sinne: to die for Gods cause, it is an act of glorie in this World, and it hath a reward in Heauen. Let thy tongue, therefore, speake; and thy pen write; and thy heart pray; let not our feare of Babylons crueltie increase their hope of our ruine. I say, then, vnto euery souldier of Iesus Christ in this spirituall warfare, as the Angell vnto Gedeon; The Lord is with thee, thou valiant man. Iudic. 6.12.

The FIFT Comparison betwixt Literall Babylon, and Papall Rome.

THe fift, and last point (which I now resolue to touch) in this comparison, is, IMPIETIE of life. As for the old Babylon, she was incurable in her sinfull courses. We would haue cured Babylon, but shee would not be cured; Ierem. 51.9. It followeth therefore; Her iudgement is come vp to Heauen. It came downe from Heauen also: for God stirred vp the spirit of Cyrus to execute his vengeance vpon the Ladie of Kingdomes, and the hammer of the World.

As for the new Babylon, shee answereth fully vnto [Page] her type: for as Rome went before in Babylon, so Babylon followeth afterward in Rome. I speake not now of the common people, nor of any Lay persons of more eminent qualitie; I come vnto the Cleargie it selfe; and not in the more ignoble sort, but in the higher degree of the Cardinalls; of whom as Caluin saith truly, that, Vnà cum suo capite sensim creuerunt [these principall members of the Romane Church grew vp by little, and little, into this amplitude of power, and dignitie, together with their head] so, together with the increasing impietie of the Popes, they increased also in their impietie of manners. The Histories are extant; their conditions are knowne; I leaue therefore the members, and come vnto their head himselfe; in comparison of whom the Monarchs of Literall Babylon may seeme to bee iust, and holy; as God testifieth of Ierusalem, that shee had iustified Samaria in all the abominations, which shee had done, Ezek. 16.

Doe you now expect of mee a Catalogue of their names, and a repetition of their crimes? Platina, the Writer of their liues (an Authour of their owne, that had experience of many matters in Babylon) can tell you that, which is no lesse odious for you to heare, then tedious for me to speake. But descend from ancient Writers vnto Baronius (though one of the most perfidious, and dissolute Historians, that euer tooke pen in hand) euen their owne Cardinall Baronius; and you shall see the tender hearted man, melting into teares, vpon the recordation of Papall impieties; and particularly of Iohn the Twelfth. You shall find Baronius lamenting the condition of the Church vnder [Page] such Heads, and wondering that such an impure, and wicked wretch should assume so gracious a name, as that is both by signification, and by the persons, that did sometimes beare the same. Wherevpon hee saith, that, in his opinion, the Pope did thereby intend to deceiue the World, which might suppose, that there was a man, sent from God, whose name was Iohn. So writeth he of that Boy-Pope; that egregious Varlet, who, by the meanes of a Whore, sate in the Whore of Babylon; as a fit Incumbent of that Apostolicall See.

Now if I would prosecute the Historie of those Popes alone, who did vntruly weare the garment of this name (which might seeme to couer the turpitude of their liues) it were more easie to finde a beginning, then an end of my discourse: for Babylon had many Iohns (besides a Ioane) but few of them good; and the last of that name (Iohn 21. or 23. for the Papists disagree vpon the number of these Popes) had such accusations produced, and verified by Oath, against him, for matters of doctrine, and of life, in the great Councell of Constance, vpon the yeare 1414. that, as the name of Tarquin was hatefull in Rome, so the name of Iohn became execrable in the Church; and no Pope delighted to take it vpon him, since the time of that Councell.

But why doe I, or rather why should I take fruitlesse paines in this behalfe, yea, disaduantagious also vnto mine owne cause? For now I pray you to obserue diligently, with me, two passages in Bellarmine, very artificially framed; the one to preuent our beliefe; [Page] the other, to peruert our iudgement. In praefat. lib. de Summo Pont.

For first, being to treate of the impieties of his holy Fathers (such, so prodigious, so innumerable, as perhaps no State of Pagans can parallel, much lesse of Christians; be they Princes, or bee they Prelates) marke how cunningly hee seeketh to bring his Reader into a suspition of all Histories; which he had rather accuse of falshood, then wee should accuse his Popes of impious, and wicked life. Thus therefore writeth the learned Cardinall; Quidam parùm probi Pontifices: &c. Some Popes, being of little honestie, did sometimes possesse, and gouerne the Apostolicall Seate. Parùm probi? Away with that tearme of diminution: improbissimi, impijssimi, diabolissimi, &c. were fitter words for such monsters, whose villanies no tongue can speake with modestie, nor pen describe. But let vs proceed. Who were those parùm probi? He telleth you: Stephanus the sixt, Leo the fift, Christophorus the first, Sergius the third, Iohannes the twelfth, Alexander the sixt. Then he addeth; alijque non pauci. Speake more plainly, Bellarmine, mince not the matter; say not, non pauci [not a few others] but a great multitude of Popes; for so there was, if their owne Historians may deserue our beliefe. But heere the Cardinall casteth in his doubt; Si vera sunt, que de eorum vita, & rebus gestis, apud historicos eorum temporum scripta leguntur: If (saith he) those things be true, which the Histories of those times record concerning the liues, and actions of these Popes. If they be true? His desire was to denie all the accusations; [Page] but, hauing not abilitie to disprooue the matters, he draweth the Histories into question, and breedeth a secret dubitation in the minde of his Reader. This is the first passage in Bellarmine: and he is more ingenuous, and modest in this case, then Baronius is often in the like; not only drawing an obscuritie, or some doubt vpon such Histories, as distaste his palate, and are against his purpose, but sometimes disclayming them, correcting them at his pleasure, forging others, without any apparant euidence; with many such indirect, and preposterous courses; which the Venetian Authours (while the controuersie depended betwixt their State, and Paul the fift) doe carefully note in that dishonest Authour; whom the Spaniards, the Benedictines, the said Venetians, and sundrie Romane Catholickes, vpon seuerall occasions (all tending to one crime of iniurious falsitie) doe brand most deeply in this behalfe. And thus hauing spoken some thing of these two Cardinall Brethren [the Castor, and Pollux of the Romane Church] I will end with him, with whom I did first begin.

His second passage, therefore, is of more excellent note. Hee would discredit the Histories, as false: hee could not: behold now a greater aduantage vnto his Church, if they be true. How can that bee? Is hee so skilfull a Workeman, that hee can make a Mercurie out of euery blocke; be it neuer so crooked, and knottie? He is: for marke his dilemma. If those Histories be false, then they make nothing against vs. If they bee true, yet they make very much for vs. How can this be? Because the wickednesse of the Persons doth prooue the sanctitie, and perpetuitie of their Seate: [Page] so that the issue of my labour (in shewing their impieties) would be the preiudice of my cause.

Heare therefore the Cardinall speaking in his owne words; Nihil est quòd haeretici, &c. It is to no purpose (saith he) for the heretickes to take so much paines, in searching out the vices of certaine Popes. Why so? For we confesse that they were not few. A good confession: though before we heard him speake in another Language; Si vera sunt; if those things were true. Well: now they are true: now he confesseth the accusation: but why? For hee hath inuented a new defence of the Seat by the old offences of the persons. Heare him, therefore, againe in his owne words; Tantum abest, &c. This is so farre (saith he) from obscuring, or diminishing the glorie of this Seate, that thereby it is rather exceedingly amplified, and increased; for that thereby we may perceiue, that it consisteth by the speciall prouidence of God. So he.

But I perceiue no such matter; howbeit I perceiue that nothing was so absurd, which some Philosopher would not maintaine: and nothing is so true, and forcible, which these Babylonians will not either denie, or elude. And farther I perceiue, that recitasse, confutasse est; to recite their opinions, is to refute their follies.

And lastly I perceiue, that as it is Gods singular patience to suffer these Monarchs of Babylon a while, so there is a time of wrath to come (and it cannot bee farre off) when the Whore must perish by fire, and her Beast must yeeld vnto the Sword. For as in this Sermon, you haue heard of a Babylon [the sinne of Rome] in the subiect of my Text, so, in the next, you [Page] shall heare of a cecidit [the punishment of Rome] in predicate of the same.

Meane while I conclude, by due, and true remonstrances in the first, and second Inquisitions [two distinct parts of my discourse; the one shewing, by good, and pregnant reasons, that Rome, in her present condition, is the Babylon in my Text; the other declaring the conformitie betwixt the Literall Babylon, and Papall Rome; and so expressing the congruitie of this title of Babylon, applied here vnto Rome] that since Rome doth imitate (nay much exceed) the sinnes of Babylon, therefore shee doth iustly, and must necessarily, beare her name; agreeing vnto it, in regard of the Church, and the Citie, as both are vnder one, and their common head, the Pope. This was the cleere intention of the Angell; this is the certaine exposition of this Scripture. Wherefore as Simeon, and Leui are called fratres in malo [Gen. 49.5.] brethren in euill, so Babylon, and Rome are sorores in malo, sisters in euill; like in condition, and in qualitie, to their owne confusion; as the name of the first doth originally import, and doth likewise ominate vnto the second.

Obseruations pertaining to Faith, and Manners, framed vpon the passages in the two former Inquisitions.

NOw I come thirdly, and lastly, vnto such Obseruations (according to my promise, and proiect in the Pag. 4. beginning of this Sermon) as doe kindly, and proper ensue vpon the precedent passages of my discourse; [Page] and they are ten: which I will prosecute with such conuenient breuitie, as the matter of each will particularly beare.

FIRST, then, as the Church of God doth stand specially indebted vnto him for this diuine Booke of the Reuelation, wherein wee may plainely discouer the prescience of God, in things to come, and the care of God in the administration of his Church, so, it being more darke vnto the ancient Fathers [so many syllables, so many mysteries therein] and breeding more admiration, then bringing vtilitie vnto them, by the great obscuritie thereof (so that the Pen-man of this sacred Booke might truly say, Scripsi, & non scripsi; I haue written, and not written, I haue reuealed, and yet concealed, the future condition of the Church) therefore, now wee stand bound vnto God in a new, and farther obligation, for that wee, in the successe of time, and euent of things, haue attained, in sundrie particulars of greatest consequence (and namely, in this mysterie of Babylon) vnto such a perspicuous, and infallible vnderstanding of this Booke; which is the Beniamin of Iesus Christ (the principall Author thereof) the Sonne of his right hand; the last borne, in the whole Issue of the Scripture, which hee begate vnto his Church; the conclusion of that Oracle, whence we deriue our Faith.

This Booke is, therefore, vnto vs, the apparant Seale of Gods prouidence, a strong bulwarke of our Faith, an incurable wound of the Babylonian Monarch, a certaine expugnation of the Antichristian Church. For though the learned Iesuite Ludouicus ab Alcasar, in his copious exposition of this Booke, doth [Page] so peruert the sense, and purpose of the Holy Ghost therein, by laying the name of Babylon vpon Rome in her Ethnicall estate alone, & pretending that this fall is only in a spirituall manner, by falling from her ancient Idolatrie, vnto the Faith of Christ, and therefore concludeth his exposition of this Booke in these brauing words; Maximâ sum voluptate perfusus, &c. I am filled with singular contentation, and ioy of heart, because, through the fauour of God, I haue now cleerely discerned, how glorious this Booke of the Reuelation is vnto the Romane Church; yet wee may contemne his folly, or rather commiserate his blindnesse in this case. But wee will leaue him vnto the censure of Ribera, so well discerning that this Babylon is Rome, in another estate, succeeding after the intertainment of Christian Religion, and that this fall is by a great, and finall ruine of that Idolatrous Citie, that hee pronounceth them to be worse then very fooles, that will not see, and confesse this point.

The truth is this (good Christian hearers) that though Ribera first, and Viegas after him, doe confidently deny, that Rome is Babylon now, or that the Church of Rome euer shall so bee, or that the Citie it selfe, while shee remaineth in subiection to the Pope, shall deserue that name, yet, by making such a plaine, and faire confession (which the very euidence of the Text, with the due coherence of all circumstances therein, did necessarily extort from their pens) that Rome is Babylon also in another, and [...] second estate; and that it shall bee so full of Idolatry at home, and communicate it abroad; and that shee shall haue great negotiation of Merchants; and that shee shall haue [Page] another Empire, largely patent, and greatly potent in the world; therefore not onely a strong suspition, but a manifest conuiction must fall ineuitably vpon Papall Rome (as wee haue deduced by many substantiall proofes, against the vaine, and poore surmises of Ribera, and Viegas to the contrarie) the true Babylon (of which I haue spoken heretofore) that shall come vnto the lamentable fall, whereof I shall speake hereafter.

This consequence Ludonicus ab Alcasar, either well perceiuing, or vehemently suspecting it to ensue vpon the said confession of his brethren, hath therefore cast a new myst vpon the matter, drawne a vayle before our eyes, contradicted their exposition, wrested the sacred Text vnto his foolish, and ridiculous fancie (as if the state of this Babylon, and her fall, were past) that so wee might not discerne the true Babylon, which is now present, nor her certaine fall, which is yet to come. But let mee here speake a word, or two (for I am to passe vnto other matters) touching this learned grando; Ludouicus ab Alcasar. If this Babylon be Rome, onely in her Ethnicall estate; and if Rome haue not any other fall, but only a mysticall fall; viz. by falling vnto Christian Religion from that estate (which estate hath now beene extinct, neere vpon the space of one thousand & three hundred yeres) and yet it appeareth, in the frame and tenour of the sacred Booke of the Reuelation, that no speciall and notable matter of propheticall prediction therein, doth interuene, or come betwixt the ruine of Babylon (which is described historically, Chapter 18. there being a prolepsis only, or briefe anticipation thereof, Chapter 14.8.) and the consummation of the world (for, after the fall of Babylon, [Page] Chapter 18. S. Iohn proceedeth, Chapter 19. to an applause of the Saints, for her destruction: then, Chapter 20. to a recapitulation of things past, with a declaration of the generall Iudgement, being then shortly to come: then, finally, Chapter 21. and 22. to a description of the heauenly Ierusalem, and the happy condition of the Saints therein, &c.) it must necessarily follow, that this voluminous Iesuite of Alcasar (this man of the Land of Nod) in the tohu, and bohu [the vanitie, and inanitie] of his large, and copious Commentarie vpon this diuine Booke, hath left open so wide a gap of one thousand & three hundred yeres (or neere vpon that space) alreadie past, besides that time, which is yet to come in the state of the Church, and of the world, without any sufficient matter, of Historicall prediction, to fill vp the same. And yet who doth not perceiue, by the beginning, and the ending of this Booke, that it doth, in the passages thereof, generally containe a perpetuall, and a continued Historie of the Church, in her whole decourse; euen, from the time of Saint Iohn, vnto the end of the world?

Farewell, then, gentle Ludouicus ab Alcasar, with your little wit, and lesse honestie: and so I returne (my benigne, and courteous Auditors) vnto you againe.

Reioyce you, therefore, in this inestimable Booke; embrace it with gratitude; conuerse in it with diligence; admire what you vnderstand, and, what you vnderstand not, admire it the more; search it with industrie; enter into it with praier; despise not the opinion of others; presume not vpon your owne; let not [Page] the obscuritie of some things, yet vnknowne, make you neglect the vtilitie of so many things (and, particularly, this mysterie of Babylon) alreadie knowne therein. Read it, reuerence it; repute it (as it is) the sacred Oracle of God, committed vnto his Church, to sustaine her patience, and to confirme her faith.

SECONDLY; wee haue great cause to commend Gods goodnesse, and to applaud our owne happinesse in the certaine, and cleere discouerie of Babylon in this diuine, and mysticall Booke. For as the Starre did lead the Wise-men to find out Bethlehem, where Christ was borne, so this Scripture doth guide, and conduct vs vnto the knowledge of Babylon, wherein Antichrist doth reigne. Rome shall not, therefore, infatuate vs with her glorious title of the Mother-Church; for now wee know her to bee the Mother of Fornications: shee shall not insult with the faire priuiledge of the Apostolicall Seate; for now wee know her to be an Apostaticall Synagogue: shee shall not beare vs downe with the supremacie of a Papall Head-ship; for now wee know, who is the Second Beast, intruding vpon the Seate, and Dominion of the former, with a larger challenge of power; extensiuè, in place, and intensiuè, in degree: now we know, who hee is, that aduanceth himselfe ouer Kings, and Emperours; ouer States, and Crownes; ouer Church, and Commonwealth, by his false Keyes, and pretensed Swords.

THIRDLY; whereas this Romish Babylon cryeth out vpon our separation from her Societie, wee are warranted, nay wee are commanded thereunto, by the voyce of God himselfe; Goe out of her my people; [Page] and the reason is not there taken only from her sinnes, in that shee is Babylon, but from her punishment also, in that shee shall fall; for so it followeth; that you bee not partakers in her sinnes, and that you receiue not of her plagues; of which I am to treate, when I come vnto the predicate of my Text.

Meane while you may obserue, that this Exodus, this departure out of Babylon, is Corporall (and not spirituall onely) unto sch, as haue Locall communion with her, and dwell within her walls: but it is Spirituall onely, and not corporall, vnto such, as, dwelling in England, France, &c. haue doctrinall communion with her; and are members, depending vpon her head: so that this word her [goe out of her] importeth not onely her site, and place, but her societie, and errours. Goe then specially out of these, ô you his people, whether within, or without her walls; whether you bee in Rome (where God hath some people, euen by the testimony of the Text) or whether in any other part of the world. And since shee casteth you out of her societie, desire it not; for it is vnto your owne danger; shee doth that for you, which God requireth you to doe for your selues.

And now let mee, in a few words, addresse my speech vnto rhetoricall Campian, insulting vpon the Protestants, with his termes of derision, and contempt; Audito nomine Ecclesiae hostis expalluit, saith hee: our aduersarie waxed pale, when hee heard the very name of the Church; as if the Protestant could produce no Catalogue of names, for any visible [Page] [...] [Page] [...] [Page] existencie, and lawfull succession of his Church; which Rome onely hath, and the Protestant hath not. How shallow, weake, malicious, and vnlearned a pretence this is (either against vs, or for themselues) it is now no conuenient time, nor proper occasion to dispute: I will attend both, as it shall please God, in his prouidence, to direct mee in this behalfe.

But vnto Campian I returne my answere, truely, fairely, and pertinently, by the verdict of my Text. Audito nomine Babylonis hostis expalluit; our aduersarie waxed pale, vpon the very name of Babylon: it troubled his wit; it vexed his heart; it is a terrour vnto his soule: for hee liueth in that, from which hee ought to flye, if hee haue any part in Gods people.

Now, as the cause of our separation from Rome is necessarie, in many respects, and is grounded here, vpon such a principle, as cannot bee denied, so wee need not depart from Rome, but because she is Babylon, and as she is Babylon, as she is departed from God, and from his truth (standing vpon his Word) and as she is departed from her selfe, as she was in the more pure, and ancient times, in which no Catalogue of names can bee produced, to iustifie any succession in those doctrines, wherein wee iustly dissent from them, and they vniustly from the Primitiue Church. O how gladly would we returne vnto Rome, if shee would returne vnto her selfe? Shee will not doe the one; therefore wee cannot doe the other.

To conclude this point; since the iniudicious auoydance of one errour draweth vs into the danger of another [Page] (Arrius was in opposition vnto Sabellius; and Eutyches vnto Nestorius; but all in errour) let men be well, and soundly aduised in their departure from this Babylon, lest they erect a new Babylon, compounded of their owne fancies, by Anabaptisticall furie, and Anarchicall paritie, through a misprision of things, vpon false, vnlearned, and dangerous principles; namely, that the way, to come neerest to the truth, is to goe farthest from the Pope: that the Church of Christ must stand in an vniuersall contrarietie vnto Rome: that the meanes, to bring things vnto a medietie, and proper state, is to runne into an opposite, and contrarie course; as, to bring a crooked sticke vnto streightnesse, you must wreathe, and force it the other, and the contrary way. Which instance being made to this purpose, by a learned man (standing in the tearmes of inconformitie to the Church of England) Master Hooker (that Oracle of Theologie) made answere vnto him very well; that the Church of England was alreadie come to her medietie, and setled estate; but, by this instance, it seemeth that the said learned man, with some others (running a way of extreame opposition) were yet to come vnto some other medietie, and condition, after they had thus bowed things vnto a contrarie course. And, to say the truth (vpon certaine experience) to auoyde the Scylla of one shipwracke, some men runne indiscreetly vpon the Charybdis of another; being so transported with intemperate Zeale, that, without Learning, Wisdome, or Conscience, they impute the name of Poperie vnto any thing, that they ignorantly distast, [Page] and cast the aspersion of a Papist vpon any person, that they maliciously disaffect. Such ciuill warres in the Church haue their end without triumph; of which point I shall speake more anon.

FOVRTHLY; great is the happinesse of our Church, and State, being deliuered from the yoake, and tyrannie of Babylon, which held them both in seruitude, and captiuitie, for many yeeres. For if any Land may iustly complaine, that cruell Lords haue had the dominion ouer them; ENGLAND might complaine of this indignitie, and did often complaine of it, with many, and bitter teares; and particularly in the Reigne of King Henrie the Third, whom (as Matthew Paris doth relate) the Babylonian Monarch stiled his Vassall, and England his Iade; for shee did beare his burthens of oppression, in sundry expilations, and deepe exhaustions of her Treasure. Afterward, in the reigne of his Sonne (King Edward the first) hee sent forth peremptory interdictions vnto all the Cleargie of this Land, requiring them vpon vertue of their obedience vnto the Apostolicall Seat, not to contribute their Subsidies, and iust reliefe, vnto their Souereigne Lord, the King; directly, and cleerly against the prescription of Saint Paul vnto all Christian subiects (though vnder vnbeleeuing Princes) instructing them to giue tribute, vnto whom they owe tribute, Rom. 13. O the rare Diuinitie of Babylon! The Cleargie of England must giue monies vnto the Pope, if hee require them; but not vnto the King, if he forbid them.

Vpon this occasion ensued a rebellious opposition [Page] in the Archbishop of Canterburie [Peckham by name] against his lawfull Souereigne; that victorious, and puissant King (as, indeed, the Pope seldome wanted a Prelate in that See, to concurre with him against the King) to the iust prouocation of his Royall displeasure, and no small inconuenience of the whole Cleargie in this Land.

But leauing temporall things (wherein this Iland suffered great calamitie, and vexation by the Babylonian Monarchs; drawing monies out of mens purses, and withdrawing their obedience from their naturall Lords, and Kings) I come vnto spirituall things, wherein your deliuerance, from Babylon, pertaineth vnto the soule, and ministreth vnto you matter of higher contemplation; as namely, that you are freed from dangerous errous of false doctrines; from the oppression of conscience, wherein the Pope did reigne, and tyrannize; from the vncomfortable, and ridiculous seruice of God in an vnknowne tongue; from prostitution of the bodie, and soule vnto stocks, and stones; from Idolatrous adoration of a breaden God; from the vexing feare of fained Purgatorie; from the vaine hope of Babylonian Pardons; and finally (in a word) from the vanitie of vncertaine traditions, with a number of superstitions, and fopperies, whose obseruation was with great difficultie and little profit; yea rather with singular detriment, vnto the glorie of God, and perfection of his Church. Which things being iustly cast out of this Church (as Christ expelled abuses out of the Temple; Iohn 2.15.) you haue a peaceable state of conscience toward God, in the [Page] sweet libertie of his truth, vnder a gracious, and learned Souereigne; a sincere Professour, and a constant Protectour of the same.

FIFTLY; they beare a speciall obligation to God for his singular mercie, whom hee hath drawne out of the societie of Babylon, and from the contagion of her cup; which, with Circaean intantations, metamorphizeth men into beasts, intoxicating them with her venimous dregges; till God, of his meere grace, seeking them, who had lost themselues, take away the veile of errour from their eyes, and make them vnderstand, from whence [Apoc. 2.5.] and to what, they are fallen. Though they wanted his preuenient grace, and therefore fell, yet they had his excitant grace, and therefore rose againe: and if they haue assistant grace, none are more humble in their minds, none are more carefull of their wayes, none are more gratefull vnto God, none are more seruiceable vnto the Church. Let not the elder brother repine at the reuersion and entertainment of the younger: why should man shew his enuie, where God doth shew his pittie? Acknowledge thy owne infirmitie in thy brothers fall: commend Gods grace in his restitution to his estate; the neerer he was to Hell, the neerer he may be to Heauen.

SIXTLY; whereas many, out of the insufficiencie of knowledge, or weaknesse of iudgement, or neutralitie of Religion (setting vp the saile of their conscience vnto the wind of time) incline strongly vnto Rome, or prostitute themselues wholy vnto her communion; let them consider, that it is BABYLON (hated of God, and ordained to destruction) which [Page] they embrace: and though they liue corporally in England, France, &c. that yet they liue spiritually in her; that they are members of this Citie, and that therefore they must weare the liuerie of her name; they are BABYLONIANS, in their true, and proper title. Let them, then, reiect the name of a PAPIST (the inuention, they say of LVTHER, but well accommodated, for many causes, vnto the vassals of the POPE) let them contemne the imposition of it (though they cannot auoid it) but yet they shall neuer decline this title, which the sacred Scripture it selfe, so anciently, so notably, so ineuitably doth fasten vpon them, to their outward shame, and inward griefe. Let them glorie in Rome, which the Scripture declareth to be Babylon, if it be any glorie to triumph in her, that, from exaltation (as the name of Rome doth signifie in the holy tongue) shall come to confusion; as the name of Babylon doth import: the name is changed (Rome into Babylon) the state is changed; glorie into shame. Know then, O vnhappie children of the Romane Synagogue, that you are Babylonians, carrying the name of your Mother, according to the verdict of Scripture, as well as Papists, carrying the name of your Father, according to the proofe of reason. So then we will speake with the Scripture, and not with Luther; you are Babylonians; this is your name; answere vnto it; for by it, you stand indicted at the Barre of the diuine iudgement.

SEVENTHLY; if Rome be Babylon, and we [Page]must goe out of it, why doe some men perswade you to goe vnto her, or, at the least, to meete her? As if the differences in Religion, betwixt you, and her, were not so materiall, but that you may relinquish your opinions; or else not so reall, but that you, and shee, by the aduise of some Modificators, and temperate men, might bee reconciled together.

But I will discouer the impossibilitie of their deuise, by foure euident, and perspicuous Reasons.

First; there are many points, which admit no reconciliation; especially such, as concerne the Subiect; namely, whether the thing, vpon which we dispute, simply bee, or bee not at all. As for example; the Papists dispute amongst themselues, whether Purgatorie bee in Hell; whether it haue a corporall fire; whether Deuills be the Tormentors; whether a soule bee in it for ten, or one hundred yeares, &c. but they dispute not, among themselues (by way of doubt) whether there bee a Purgatorie or not; for they differ onely about the Praedicata, or attributes, thereof, whereas they all agree concerning the Subiect; that there is an estate of soules in temporall paine. Now wee denie the Subiect it selfe; and therefore the question, proposed betwixt vs, and them is; Whether there be any PVRGATORIE or not? Which either is, or it is not; and so there is no reconciliation in the differences of this nature, betwixt vs, and them: for, betwixt est, and non est [it is; and it is not] there is no middle thing.

[Page]But if the question be de Praedicato, how this, or that agreeth vnto the subiect (as namely, what reall presence of Christs bodie is in the Sacrament) heere, perhaps, some reconciliation might haue beene deuised in this behalfe, had not they, in this (and so in many other points) excluded all meanes of reconciliation also, by their definitions, resolutions, and modifications of the Praedicate, in such a manner, as cannot consist with the truth of Gods Word, and euident principles of reason. As namely, they haue defined the reall presence to be by Transubstantiation of the Elements into the bodie and bloud of Christ, hauing an inuisible existencie vnder the formes of Bread and Wine. This modification, beeing thus concluded by them, and now reputed an essentiall Article of Faith, there is no meanes of reconciliation in this case also; nor in many other points, of like qualitie, and condition vnto this; for what communion hath light with darknesse?

Secondly; therefore, they haue, by certaine Councels (the infallible, and irreuocable Oracles of their Religion) so defined, and so resolued these, and many other things, that, if wee cannot come to them, in their points (in regard of certaine falshood, or of vncertaine truth in them) they cannot come to vs, in our points, in regard of their owne principles, from which, if they once depart, they renuerse, and ouerthrow the very foundation of all their faith, standing wholy [Page] vpon their late Councels, and Popes.

Whence it is, that they giue vs no leaue to speake dogmatically, and problematically of the meanest point in their Religion (as of Purgatorie, Indulgences, &c.) in such a manner, as that the point may haue a supposed truth, or that it may haue a possible falshood; but they bind vs to receiue it indisputably, as to be beleeued by necessitie, and vpon the certaine perill of saluation; and the reason is, because (as Bellarmine teacheth; De Laicis cap. 19. §. Quintò) There is one, and but one rule of faith, whereby wee beleeue all, and euery point of faith; namely, the Word of God, expounded by the Church; meaning their late Romane Church. Therefore it is all one danger, to deny all their Articles, or to deny but any one Article [Indulgences, or the like] resolued by a Councell, and so propounded by their Church; which, if shee had a certaintie of errour in one point, should haue an vncertainetie of truth in all. Where then is the meanes of reconciliation, or what reconciliation can you make, while they insist in this course? You must come wholy to them, for they will not come, in any one part, or parcell, vnto you; and that were not a reconciliation with Rome, but a submission vnto her.

Thirdly; the Babylonians haue assumed vnto themselues the onely power of calling Councells (the most proper meanes to determine all matters of Religion, by the verdict of Gods Word, [Page] and testimony of his Church) the onely suffrages to define; the onely authoritie of doing, and proceeding after their owne pleasure; and, finally, an vnquestionable infallibilitie to oblige vs vnto that, which they canonically resolue, and conclude. Where then is the meanes of reconciliation? If they could retrograde, and goe backe from any point, alreadie determined by them, or from this course of determination, it would bee as great a miracle vnto vs, as the retrocession, or going backe of the Sun, in the dyall of Ahaz.

Fourthly, and lastly, the Babylonians themselues defie this businesse of reconciliation; they scorne it as ridiculous; they detest it as odious; they reiect it as impossible. Therefore when Cassander (as being a moderate Pontifician) entred vpon this designe, the rigid, and more seuere Babylonians (as namely Iohannes à Louanio) wrote vehemently, and sharply against this attempt; whom Bellarmine [de Laicis cap. 19.] doth follow, insisting in the same steps. Whence it is, that Master Robert Parsons, the Iesuite, writeth, in his Treatise of Mitigation, precisely in this manner; Wee agree with the Protestants in this, that there can bee no agreement betwixt vs, and them, in Religion. Chap. 2. num. 5.

Wherefore I may well approoue the aduised, and iudicious answere of Beza vnto the late, vnhappy French King, Henrie the fourth; That hee would endeauour to reconcile the persons [Protestants, [Page] and Papists] but not their Religions; the first being a charitable office; the second an impossible worke.

To conclude this obseruation, then; be not deceiued by the pretenders of Reconciliation, who would intangle your mindes with this vnlearned, foolish, and erroneous proiect; as Vlphila, a Bishop of the Goths, did sometimes insnare the credulous, and ignorant people; assuring them, that the differences, betwixt the Catholikes, and the Arrians, did consist rather in the forme of words, then in the substance of matter; as Theodorit doth report; lib. 4. cap. 37.

Now as the Reconcilers of the two Religions doe iustly deserue your censure, so the secret Babylonians, that hold outward conformitie with England, and inward correspondencie with Rome, are to bee lamented, as well as detested; being no lesse dangerously affected in the state of their owne soules, then against the state of this Church. These are men, that stand like a needle in a dyall; North, and South: personally in England, affectionately in Rome: heterogeneous members of both, and neither Church: amphibia, creatures liuing in the two Elements of Sion, and Babylon: they speake both languages, of the Iewes, and Philistines: they comport themselues so wisely, that the present times may beare them, and the future receiue them: men more subtile for themselues, then sincere to any. It were to bee wished, that, as men belieue (if such men [Page] doe belieue any thing) so they would confesse: For with the heart wee belieue to righteousnesse, and with the mouth wee confesse to saluation.

EIGHTHLY; since Papall, or Ecclesiasticall Rome, is that Babylon, which Saint Iohn doth here propose, and exhibite in liuely colours vnto our view, I cannot, without indignation, or rather compassion, obserue, that this truth (being of such cleere euidence, and of so great consequence for the consolation of Gods Church, afflicted by her, and confusion of Babylon, triumphing in her pride, malice, and crueltie vpon vs: as also prouoking the diuine Maiestie, by her monstrous Idolatries, by her false doctrines, by her base superstitions, by her taking from the people the key of knowledge in the holy Scriptures, with many more absurd, and impious courses) should bee so little regarded by some (vngratefull therefore vnto God for this sacred Reuelation, made vnto his Church) or so much questioned by others: who either, out of negligence, search not into this truth; or, out of a puzzeled vnderstanding, cannot comprehend it; or, out of a preiudice, will not discerne it; but, like men in a secure, and pernicious Lethargie, with heauie and drowsie spirits, raise not vp their thoughts vnto a more acute penetration of so excellent, and so necessarie a point; for the prediction whereof, so long before, wee owe much vnto the prouidence of God, and for the discouery of it, now so long after, in these our dayes, wee owe much vnto his goodnesse. [Page] [...] [Page] [...] [Page] And I doe more earnestly presse all Diuines in this Church, vnto a serious, and diligent contemplation of this mysterie (now so reuealed vnto vs, which was concealed from our fathers) because they shall thereby inable themselues, with more sufficiencie of meanes, to confirme many in the truth; and to recall many from their errours; when they shall, by good discourse of reason (founded vpon the circumstances of this Scripture; comparing it with other Scriptures, and with the euents of time; the successe of things, in later Ages, concurring with the prediction in former) cleerely, and fairely perceiue that Rome (as now shee is, and long hath beene, vnder the gouernment of the Pope) is the Mysticall Babylon, the Mother of Whoredomes, the Seate of the Second Beast, the verie Synagogue, wherein Antichrist doth reigne. For defect of which certaine knowledge in the vnderstanding, and secret perswasion of the mind therein, a greater gap is left open for the entrance of Babylon into many hearts: whereof I could say something by the particular experience of my vnhappy selfe.

Since therefore, I doe so well apprehend the force, and efficacie of this truth (for which I giue most humble thankes vnto my benigne, and gracious Lord, and Sauiour Iesus Christ) I doe more willingly excite, and stirre vp my learned Brethren, to settle their iudgements vpon a perfect, and exact knowledge thereof; being able, [Page] and readie, by speciall demonstration, and strength of discourse, to explicate the same in particular manner, and forme, omni poscenti, to euerie one, that shall aske a reason of their assertion, and beliefe in this point; wherein now the Iesuites themselues (Ribera, and Viegas) haue carryed vs securely, and firmely, beyond the speculation of Augustine, and some others (conceiuing this Babylon to bee the generall societie of the wicked, and no particular place) and beyond the decision of Hierome; supposing it to bee Ethnicall Rome, and so to bee alreadie past; at which wee doe not meruaile, since Hierome by experience, saw that State past, but could not, by diuination, foresee this to come; namely, that the Pope should bee the Second Beast, and that Rome should bee Babylon vnder him; a matter not imaginable in those more happie times.

Therefore, though the said Iesuites, going beyond Augustine, confesse this Babylon to bee Rome, and, going beyond Hierome (yea beyond the most generall conceit of other Babylonians) confesse it to bee Rome, in a new, second, and latter estate (after the entertainment of Christian Religion therein) but deny it to bee so, in regard of the Church at all, or of the Citie, as it now is, and while shee shall so remaine vnder the Pope; yet wee see them so wrapped vp in sundrie inextricable difficulties, to maintaine this their determination of the [Page] point, that, till wee come vnto the perspicuous, and solid resolution thereof (by laying so great a power of Babylon, which they saw in it, vpon the Papall Souereignety; and so large a Dominion, which they saw in it, vpon the extension of his authoritie in the world; and so much Idolatry, which they saw in it, vpon the superstitious, & foolish practises of the Romane Church; and such a correspondency with the world, which they saw in it, vpon the communication of her Wares, and negotiation of her Merchants with it, together with the dependencie of of States, and Churches vpon it) there is no meanes, in congruitie of reason, and in ordinarie sense, to vntwine, and loose the doubts, which arise thereupon, and bind vp these men so fast; viz. How Rome, within the space of three yeeres, or therevpon (with which limits of time they circumscribe the reigne of Antichrist; out of a false, and erroneous opinion of the Ancients) should attaine vnto such a vast power, and so ample a Dominion in the world; with such grosse Idolatrie, diffused so copiously from thence, into the world; with such a subiection of Kingdomes, and Prouinces vnto it: which things, though they saw truely, and affirme constantly (by the certaine, and infallible euidence of the Text it selfe) yet they would not, or they could not (by reason of their forestalled conceit, which they haue of the holy Father, and of his Apostolicall State) behold, and discerne them there, where onely [Page] they are to bee found; where onely, the Scripture doth assigne them; where onely, the palpable euents, and cleere ocurrences of the time discouer them; where onely reason, and her discourse, doth bring them forth vnto sufficient notice.

Hee therefore, that now seeth not this truth, hath a shallow head; and hee, that, seeing it, will yet dissemble it, hath an hollow heart. Such men therefore I may truely compare vnto Achan; for as hee tooke the Babylonish garment, and couered it in his Tent [Iosh. 7.21.] expecting a more conuenient time, to make some further vse thereof; so they lay vp Babylonian doctrines, and superstitions, in their hearts, expecting a time, to make more publike practise thereof; as opportunitie may giue them securitie in this behalfe; men, therefore, that looke downeward vnto the changeable times in the earth, but not vpward, vnto immutable eternitie in heauen.

NINTHLY; since Rome is Babylon, therefore vnitie, and peace, and concord should reigne in the Church of God (which shee laboureth to vndermine with her policie, and to ruinate with her power) that all may conspire in a sacred expedition, to performe the word, and worke of God, against Babylon; the denne of that accursed Beast. For, if the diuersitie of tongues hindred the setting of Literall Babylon vp, the diuersitie of hearts will hinder the pulling of Spirituall Babylon downe. Let vs pray, then, for [Page]the peace of Ierusalem; let them prosper that loue it: let euery man endeauour to cure domesticke wounds, and make none; that euery honest heart may beare witnesse vnto it selfe, and say with the wise woman of Abel, in her Apologie for her Citie; I am one of them that are peaceable, and faithfull in Israel, 2. Sam. 20.19.

TENTHLY; and lastly, I conclude with a Morall obseruation vpon this point. Since Rome is degenerate from her ancient state, in purer times (when shee was a professour of the truth, and a protectour of them, that repayred vnto her for defence thereof) hauing lost her Excellencie, and forfeited her Name (by a sorrowfull change of Glorious Rome, into Impure Babylon) wee may therefore consider, that the Grace of GOD is not tyed to any place, not fixed to any Citie, not bound vnto any Kingdome; but as hee giueth it freely, by his fauour, so hee taketh it away iustly for our sinnes. Hence it is (according to the construction of this point, by Ribera, the Iesuite) that this Rome (now faithfull, in his opinion) may become, and shall become Babylon heereafter, in her Idolatrie, Dominion, Power, Riches, &c. (though indeed shee is now so, in all these things; neyther can it bee presumed, by any reason, that shee should become so within a little time, euen the space of two or three yeeres, as they ridiculously conceiue, but necessarily suppose, [Page] for their owne discharge) and that shee shall be a Cage of vncleane Birds, and that she shall truly deserue this name of Babylon, by the confluence of all Impieties, that shall then reigne therein. Which future (as he pretendeth, but present, as we see) estate of Rome, and change of her name, in the change of her condition, hee approoueth by the instance of Ierusalem (as I noted before) once a faithfull Citie, the place of Gods speciall delight, &c. yet afterwards a rebellious Citie, a Where, in her Idolatries, and sinnes: wherewith, afterward, she prouoked him vnto his fierce, and vindictiue wrath.

And indeed, well might this calamitie fall vpon Rome, if it fell vpon Ierusalem [How is the faithfull Citie become an harlot? thy siluer is become drosse, thy wine is mixt with water: Esay 1. 21.] since Ierusalem was priuiledged with more Immunities, by Gods owne concession, and testimonie, then euer was that fatall Citie of Rome; howbeit, vnder the Emperours, shee boasted of her eternitie, and, vnder the Popes, shee braggeth of Saint Peters Chaire, as beeing fastened vnmoueably vnto her sides; for so doth Bellarmine conceiue, and earnestly presse this point (de Rom. Pont. lib. 4. cap. 4.) as a most probable opinion, and piously to bee beleeued. And though shee may bee burned in the time of Antichrist (saith hee) yet that shall not bee till the end of the World: yea, by their computation of Antichrists reigne, perhaps within a yeare, [Page] or two before it, since Antichrist (reigning but three and an halfe) cannot presently subdue other parts of the World, and bring his power against this Citie.

But leauing Bellarmine, with his fellowes, intangled in the bird-lime of their owne absurdities, let vs not maruell at this mutation in Rome, which we now behold (the name of it being thus translated into Babylon, since the dignitie, and glorie, and lustre of her ancient vertues are now extinguished by the inundation of her sinnes, mentioned before, leading her into the Sea of her perdition) nor at the mutation of Ierusalem, of which you heard before (her name signifying, they shall see peace, but shee saw, and felt the miserie of warres, for her great and many sinnes) let vs, I say, not maruell at the one, or other, but let vs feare the like vnto our selues, if God leaue vs vnto our selues, to dye, and to perish in the course of our sinnes. Hee may take away the kingdome from vs, and giue it vnto another Nation: hee may remooue our Candlesticke, and place it in another Region: so may Albion (this white and faire Countrey of England, wherein wee dwell) loose her name, and be turned into a black, darke, and dismall Land; and then also God may be glorified in our destruction, as he hath beene glorified in our preseruation, and great felicitie; euen to the admiration of all Lands, and enuie of some, that haue complotted, but could not effect, our ruine.

[Page]Therefore, while wee haue the light, let vs walke in it, and cast away the workes of darknesse, that Gods truth may euer dwell in our Land; that, as wee haue receiued it from our Fathers in peace (though they left it vnto vs by their bloud) so wee may transmit the same vnto our Children, and bee euer readie also to seale it with our bloud; if God shall vouchsafe vs that double honour; to beleeue in his Sonne, and to suffer for his sake.

The end of the first Sermon.

THE SECOND SERMON. WHEREIN IS DISCVSSED the Second Part of this Text; Namely, the PREDICATE, expressing the punishment of ROME; It is fallen; it is fallen.

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AS Zarah first appeared in the birth, but, retyring himselfe, gaue way, and passage vnto Pharez, to come, before him, into the world [Gen. 38.29.] so the Punishment of Rome (being first here in order of place, but last in order of sense) hath resigned its prioritie vnto the Sinne of Rome, in the method, and disposition of the parts, which I haue followed in the pursuite, [Page] and discussion of my Text. Now therefore I come, from the Subject, to the Praedicate; from Babylon, to her fall; from the Sinne of Rome, to her Punishment; so confirmed, so ratified, and entayled therevnto, that no wit (though subtile) no learning (though great) no policie (though deepe) no Art (though curious) no strength (though mightie) shall bee able to diuert, nullifie, and preuent the same; as hereafter we shall in due place, most cleerely discouer and discerne.

As for the Subject, BABYLON; whether it bee Rome, or not; and in what estate; and for what causes; the serious, and diligent tractation thereof required a large extent of time, to speake sufficiently, and exactly thereof; to instruct the ignorant, to confute the aduersaries, to dissolue doubts, and to settle the conscience of euery intelligent, and indifferent hearer, in a very plaine, and certaine apprehension of the truth: for that was my desire; and, I hope, it is my successe. But now, being to treate of the Praedicate [IT IS FALLEN] which is so certaine to ensue, and so easie to vnderstand, I will speake thereof with such breuitie, as may not be obscure, and such length, as may not be tedious vnto you. And because method doth make the discourse more easie, and the memorie more firme (as well in the hearer, as in the speaker) 1 I will propose this order for my speech: First; I will speake of the time of this Punishment; why it is expressed in the preterperfect tense; it is fallen; as 2 if it were alreadie past. Secondly; of the Duplication; why it is set forth with this Ingemination: it is fallen, it is fallen; since it shall fall thus but once; with [Page] a finall, and irrecouerable ruine. Thirdly; of the qualitie,3 and condition of this ruine; how it is a fall, and what the Spirit of God doth intend thereby.

The FIRST point; concerning the Time, in the preterperfect tense; It is fallen.

THe word it selfe, according to the originall Text, being in the aorist, signifieth a fall in a time indeterminately, or vncertainly past; & is more aptly rendred, is fallen, then hath fallen; as (Ioh. 11.14.) our Sauiour saith of Lazarus; [...]; he is dead; as it is to be translated in that place: where (as in my Text) is imported an act, (which is past, and done) with a CONTINVANCE in that state. For Lazarus did die, and then continued in the state of the death: so here; Babylon IS FALLEN, and remaineth in the condition of her ruine: from whence shee shal not haue her resurrection to worldly glorie: (though Lazarus had his resurrection to temporall life) for shee shall fall, and neuer rise againe; as wee shall afterwards perceiue.

But now, as the blessed Virgin desired to vnderstand of the Angel; How shall this be? Luc. 1.34. that shee (being a Virgin) should yet conceiue a sonne; so, how can this be that Babylon, being in her Imperiall souereigntie, at the time of this Praediction (which yet, in the very letter, carrieth the forme of a relation, and report) and now being, after so many hundred yeeres, in her Papall eminencie standing then and not being fallen yet, shee should notwithstanding be here [Page] said, to bee alreadie fallen; as if that were then past, which is not yet come?

I frame my answere out of the learned disputation of Epiphanius, haeres. 79. where he doth well obserue, that Esay (the Euangelicall Prophet) foresaw some things, which were then to come, as if they had beene alreadie past; and that they are expressed rather in the manner of a Narration, then of a Prediction; and this was chiefly for two causes. First; to helpe the weakenesse of the Prophets faith; and, secondly, to declare, thereby, the firmenesse of Gods promise; in whose preuision, counsell, and purpose, the things were alreadie past vnto, and before him, though they were yet to bee fulfilled, in their act, and execution, vnto, and before men.

These two reasons hold due proportion, & iust correspondency in, & with our present case: where S. Iohn (the Euangelical Prophet of the new Testament) doth vnderstand, by reuelation of the Angel (or rather of Iesus Christ himselfe; as it is Apoc. 1.1.) that the proud and tyrannical Babylon is fallen; that God hath executed his fierce wrath vpon that vsurping Citie.

FIRST, then, God did, by this forme of speech, confirme the faith of his seruant then, and of vs now, that the length of time might not shake the constancie of his, and our faith, in expectation of this euent, but that, with patience, we might attend the certaine pleasure of God, though to bee fulfilled in an vncertaine time. So in the Prophet Esay: chap. 53. vers. 4.5. &c. Hee was despised: hee carried our sorrowes: he was wounded for our transgressions: hee was afflicted, &c. thus Esay wrote of the sacred Passion of our Lord [Page] Iesus Christ, which ensued neere vpon the space of eight hundred yeeres, after the time of this Prediction (or Narration rather: for so it is in the tenour of the words; which doe rather Historically relate, then Prophetically foretell) and thus the Prophet (and, with him, the faithfull Iewes) doth comfort himselfe, in the secure expectation of so great a blessing, in the solid stabilitie of this faith: in which, or rather by which, hee saw that with the eye of his soule, which he neuer saw with the eye of his bodie. The thing was infallible; but the time was not so reuealed vnto him (at least, hee neuer reuealed it vnto vs) as vnto Daniel, that excellent and glorious Prophet, Dan. 9.25. This example alone might suffice in this behalfe; but that we haue another, more answerable to our present purpose, as being the very type, and true figure thereof; Esay 21.9. Where the Prophet, by vision, doth vnderstand the ruine of Literall Babylon, expressed, and set downe in the very like forme of words; Babel is fallen: all the Images of her Gods hath hee broken vnto the ground. There God doth support the faith of Esay, and of his children; to whom hee doth so cleerely reueale (as if the act were absolutely past) the destruction of that potent, rich, and stately Citie; which was Gods Scourge to afflict his people, and his Hammer to ruinate the Citie of Gods delight, and Temple of his presence. In like manner, God doth, here in my Text, giue great consolation vnto S. Iohn, his seruant, and vnto vs, his brethren, in the seene (rather then foreseene) ruine of mysticall Babylon; which, in her Imperiall state, did, for certaine ages, with Heathenish crueltie persecute, [Page] [...] [Page] [...] [Page] spoile, murther Gods Saints, with copious effusion of their bloud, which was the Seed of his Church: and in her Papall state, hath for many Ages, with Antichristian furie, afflicted, tormented, killed many a member of Iesus Christ; which, for loue of his truth, and feare of his Name, could not, and would not participate in the Cup of her incantations, wherewith shee bewitcheth many Kings and Kingdomes in the World.

The point, then, which I here obserue, is this: that our faith maketh vs happie, and secure: our faith lifteth vs vp, aboue sense and reason: our faith is Iacobs staffe, whereby we passe ouer, and through the Iorden of this World: our faith is Manna, which feedeth vs in the Wildernesse of this World, and neuer ceaseth, till wee come into the Canaan of Heauen: then, and not before, her Commission doth expire. For as Barzillai conducted Dauid ouer Iorden, but went not with him to Ierusalem; so faith carrieth vs out of this miserable World, but goeth not with vs into the heauenly Kingdome, where the fruition of God, and vision of his essence, exclude the nature of beliefe.

Two things therefore (here by the way) are fit for our instruction, to know them, and for our meditation, to contemplate, and ruminate thereupon. FIRST; the excellencie of Faith in it selfe: it maketh vs secure in things to come, as if they were alreadie past; or, at the least, it maketh them present vnto vs, by bringing, and presenting them inwardly vnto our mindes. Wherein Faith differeth from Hope: for as Faith exceedeth Hope in the extent of the obiect (Hope looketh onely vpon things desirable, [Page] and good; Faith vpon all things, generally, that are reuealed by God) so where they meet in one obiect (the same thing being belieued by Faith, and desired by Hope; as life eternall &c.) they haue a different relation thereunto: for that is present vnto Faith, which is future vnto Hope: Hope carrieth vs vnto the things; Faith bringeth the things vnto vs. For as Dauids Worthies brake through the Host of their Enemies, and brought water out of the Well of Bethlehem vnto him, for which hee longed: so Faith ascendeth into all places bee they neuer so high; descendeth into them, be they neuer so deepe; flieth vnto them, be they neuer so remote; pierceth into them, bee they neuer so close, and bringeth vs the thing, which wee long for, by an effectuall, liuely and forcible demonstration thereof vnto the soule. Hope therefore doth comfortably attend; Faith doth infallibly assure: Hope sustayneth vs in the expectation; Faith putteth vs in the possession.

SECONDLY; the benefit of Faith vnto vs: it is the eye of a Christian soule, and (as Luther well obserued) the reason of a Christian man; Credo, Domine: I beleeue, O Lord; Marke 9.24. To which purpose well speaketh one of the Ancients; Fides credat, intelligentia non requirat: Let Faith beleeue, let not the Vnderstanding seeke: Nay, Credendo intelligimus, non intelligendo credimus: wee beleeue not, by vnderstanding; but we vnderstand by beleeuing. By this is Abraham iustified, Rom. 4.17. for aboue Hope (the hope of humane reason) he beleeued vnder Hope; the Hope of diuine Faith.

By this Saint Paul doth liue; I liue by Faith in the [Page]Sonne of God: Gal. 2.20. By this Saint Iohn conquereth all worldly things; this is the victorie, that ouercommeth the World; euen our Faith. 1. Iohn 5.4. To conclude, therefore, according to the subiect of my speech: Let Babylon extoll her selfe, and oppresse others; let her aduance her selfe, and deiect others: let her proceed in her Crueltie, Idolatry, and Pride, &c. Yet for all these things, God shall bring her to iudgement. I beleeue it; I am certaine of it; for hee assureth mee that she is alreadie fallen. Faint not then (O Religious, and Christian hearts) vnder her tyrānie; but comfort your selues in her assured, and infallible ruine; which God doth certifie, and Faith doth apprehend, and time shall manifest, at the last: but beleeue this; for, if you beleeue not, you shall not be established: Esay 7.9. Therefore I say vnto all my brethren, as Iehoshaphat vnto his subiects; Put your trust in the Lord your God; beleeue his Prophets, and you shall prosper. 2. Chron. 20.20.

Now, therefore, since Faith is of this excellencie in it selfe, and bringeth this benefit vnto vs (as that, by it, wee enioy things yet to come: by it wee behold things farre distant: by it wee are risen againe, before we be dead: by it we are ascended into Heauen, while wee are yet in the Earth: by it wee are happie, though we be yet in the vale of miserie) let vs make three vses of this incomparable gift of God.

First; to prayse God for this grace, and particularly in this subiect, whereof I now intreat: that as hee hath reuealed vnto vs the ruine of our capitall enemie [BABYLON] in his holy word, and by his owne sonne, so hee hath giuen vs an assurance of Faith to beleeue it confidently, and so strengthened our faith [Page] by the certaintie of the prediction, as if we had seene it alreadie fulfilled with our eyes. Therefore, against her power, and glorie, and dominion, and reputation, and all outward splendour, and, finally, the concurrencie of her friends, or slaues, to support her greatnesse, whereby she may seeme to subsist by a solid, and inconcussible foundation of her estate (the same being strengthened by the depth of policie, and adorned with all varietie of Learning; as Saint Gregorie himselfe did foresee, that the Ministers of Antichrist were the Locusts, Apocal. 9.7, 10. hauing Crownes on their heads, signifying literature, and knowledge: hauing also stings in their tayles, signifying power, and abilitie) I still oppose Gods purpose, reuealed in his Word, that cannot be frustrate, and my Faith, founded vpon his Word, which cannot be erroneous. For as Saint Augustine doth ingeniously, and grauely collect out of the Prophet Daniel, that the resurrection of the dead (so cleerely foretold by him) shall certainly be effectuated in due time, because other things, in that Prophet (so long before set downe in his Prophesie) haue had their reall, and actuall accomplishment, according to his prediction (which being true in the rest, cannot faile in this) so my Faith is established firmely here in this point, by diligent obseruation of all othet passages in this Booke (once very obscure, but now daily more, and more cleere) because other things being so notably discouered in their euent, and the predictions of this mysticall Scripture being made so apparant in the successe of time; I may not, I will not, I cannot doubt of the adimpletion of this particular, but that Romish Babylon shall finally come vnto her [Page] fatall ruine, as shee is alreadie fallen in Gods certaine Preuision, eternall Counsell, and immutable Decree.

Secondly; we ought to nourish this faith by all possible meanes; especially, by reading the holy Scriptures, and conferring one place thereof with another, which is a singular key to open vnto vs their sense, and meaning; according to the prescription of the two learned Fathers, Saint Hierome contra Pelag. lib. 1. c. 4. and August. de doctr. Christ. lib. 2. c. 9. & lib. 3. c. 26. So this particular; the collation, and comparison of the Scriptures (one part of the Reuelation with another: the predictions of Saint Paul with the Visions of Saint Iohn) together with the obseruation of manifold occurrences in the Ciuill and Ecclesiasticall state, from time to time, since the declination of the Empire, and corruption of the Church (as the Histories of each may sufficiently deduce vnto our knowledge) doth notably discouer this Babylonian Mysterie vnto vs, with the beginning, progresse and decadencie of her estate.

THIRDLY; since Faith is the speciall gift of God, who sanctifieth vnto vs the outward meanes to increase, and confirme the same, wee must humbly sue vnto God by deuout, and earnest Prayer, with the Kingly Prophet Dauid; Psal. 119.18. Open mine eyes, O Lord, that I may see the wonderfull things in thy Law. Otherwise, as the Iewes reade the old Testament, and yet cannot find Christ therein; so men may may reade the new, and cannot see see Antichrist therein. Why? because their hearts are hardned, their vnderstandings are forestalled with preiudice, the veile is ouer their [Page] eyes, they walke in darknesse, and will not see the light. For such I will pray that God would open their hearts, that they may entertaine his sauing Truth. But for my selfe, and others, who haue bin in the like condition with mee, (whose eyes were blinded with the glorie of Babylon; for as Zebul said vnto Gaal, Iudic. 9.36. the shadow of the Mountaynes seeme men vnto thee; so the shadow of many things seemed a substance of verity vnto vs) I will thanke God, for that he hath opened our eyes to see this mysterie, and misery of Babylon; that she is fallen, that she is gone into perdition, that God hath destroyed her for euer. Credo Domine: O Lord, I beleeue thy Word, not my owne reason; which I captiuate into the obedience of faith; and therefore I pray with thine Apostles; O Lord, increase our faith; (Luke 17.5.) that we may beleeue thy Word.

And thus much bee spoken concerning the first cause, why the Fall of Babylon, which is yet to come, is expressed by a time alreadie past.

SECONDLY; by this forme, and tenour of speech, God doth euidently declare vnto his Church the truth, and certaintie of his promise in the destruction of Babylon; that we may repose securely in this expectation of her ruine: his dixit is a fecit: it is spoken, and it is done, in regard of his infallible Word, and constant promise.

And that wee may more cleerely vnderstand this point, we must obserue a double kinde of Prophesie in the holy Scriptures. The FIRST is a Prophesie of Commination: as God did threaten the fall of Niniueh within fortie dayes; but hee threatned her fall, [Page] that she might not fall: for the effect of such a Prophesie dependeth vpon our comportment, and carriage thereupon toward God by Repentance; and therefore it hath a condition (implyed here, though not expressed; as sometimes it is, Ieremie 18.7, 8.) vpon which the execution doth stay, or go forth, according as we performe, or neglect the same. So that this Prophesie is conditionall, and not absolute: it contayneth Gods sentence, and not his Decree: and therefore it is expressed in the future tense; Nineueh shall fall. In this case the Prophesie is changeable, if we be changed; and therefore God calleth vs to Repentance, that we may escape his iudgements. And though this kind of Prophesie be not now particularly directed against thy Countrey, nor thy person (as, in the holy Scriptures, it is often so directed against such a Nation, such a Citie, and such a man) yet as the generall comminations of God against sinners doe include vs, and will take hold vpon vs, if wee returne not vnto God with the teares of true repentance; so the particular examples of his comminations, denounced, and executed against some Cities, and some persons, doe, by equall reason, and a like cause, appertaine vnto vs; according to the rule, and obseruation of our blessed Sauiour; Except you amend your liues, you shall likewise perish. Luk. 13.3, 5. When Nineueh is threatned by Ionah, England is threatned: when her ruine is declared by Nahum, how can England be secure? Pares culpâ, cur impares poena? why is she vnlike to Nineueh in punishment, who is so like to her in sinne? wee feare the destruction, and not the sinne: the effect, and not the cause. But it is the [Page]Lords Mercies that wee are not consumed.

The SECOND is a Prophesie of Predestination (as I may call it) depending indeed vpon our sinne, but yet resolued by God, as well as declared; in which respect it is absolute, and not conditionall, once decreed, and neuer reuoked: concluded in Gods immutable counsell; foreseene in his infallible prescience; and it is rather pronounced, then denounced by him. Therefore it is expressed, either in the time past (as heere in my Text, and Esay 21.9.) or in the time present, though the effect doe not yet appeare. For wee may obserue, that, in the Prophesie of Ionah, (there being a commination against her, at that time) it is deliuered in the future tense; Nineueh shall fall: but, in the Prophesie of Nahum (there being now a resolution of God, declared concerning her subuersion) it is deliuered in the present tense: the Horseman lifteth vp the bright Sword: a multitude is slaine: they stumble vpon their corpses. Chap. 3.3. and then, in the seuenth Verse; Nineueh is destroyed. So that, (in this kind of Prophesie) these two tenses, to wit, the present and the preterperfect, haue a coincident sense, and purpose, concerning an infallibilitie of the euent. Whence it is, that the Prophet Esay ioyneth them both together in the Passion of Christ, and Mysterie of our Redemption; saying of him, that he is despised; he is a man full of sorrowes; he is brought, as a sheepe vnto the slaughter; Esay 53.3.7. as well as, hee was oppressed; he was afflicted, &c.

Thus wee see, by the conference of Scriptures, that the fall of Babylon here, certified vnto vs in the time past [it is fallen] doth truly import an ineuitable [Page] euent; a sentence neuer to bee recalled; proceeding from a decree, neuer to bee changed; because God hereby doth insinuate vnto our knowledge, that shee would not bee renewed by repentance, and that hee would not conferre that grace vpon her, but leaue her to perish in the course of her owne sinnes.

And this truth is farther assured, and amplified, by al the circumstances, preceding her ruine; accompanying her ruine; following her ruine, in three seueral chapters; 17.18.19. in such large and ample termes, that the very Image of Babylon, in all these things, is effectually and liuely exhibited, thereby, vnto our eyes; as a matter of present action, rather then future accomplishment; rather to be seene, then to be beleeued.

Wherefore, the promise of God being thus verified vnto vs, in this forme, and manner of speech, let vs (by the way) make a little reflection vpon this point, for our vse and obseruation; as being of so great consequence, for the benefit of Gods children, and aduancement of his truth. First, then, the fidelitie of Gods promise herein doth exclude, and confute their errour, who suppose that this is a prophecie of Commination onely, and not of Resolution against Romish Babylon; as though shee might turne from her sinnes, and consequently, God might turne from his wrath. In which opinion S. Hierome himselfe was involued, as it appeareth, in his darke, vncertaine, and perplexed discourse, touching Babylon, and her ruine, in the conclusion of his second book against Iovinian; whose errors did then begin to possesse many in Rome, and to intangle them in his snare, composed artificially out of sundry passages of the Scripture. Wherevpon [Page] S. Hierome maketh a patheticall Apostrophe vnto Rome in this manner; I will speake vnto thee, O Rome, which by the confession of Christ, hast blotted out of thy forehead, the blasphemy written therein. There, the name Babylon is laid vpon Ethnicall Rome, as if Rome were afterward to bee discharged for euer of this scandall; which misprision, and errour I haue refuted in my former Sermon. But let vs proceed with S. Hierome, who addeth immediately, by way of acclamation; O potent Citie; O Lady-citie of the world; O Citie, commended by the voyce of the Apostle; interpret thine owne name: according to the Greekes, it is a name of FORTITVDE: according to the Hebrewes, it is a name of SVBLIMITIE; Keepe that, then, which thou art called: let vertue make thee high, let not pleasure make thee base. All this pertaineth to her honour, and exaltation; but then hee giueth his aduice vnto her presently, in the very next words; Thou mayest, by thy repentance, escape the malediction, which our Sauiour hath threatned vnto thee in his Reuelation. No, not so, S. Hierome, by your leaue: shee shall not escape: this is not a simple Commination against Rome, which may bee preuented, but a resolution, which must be fulfilled. And now to conclude this obseruation; I here discouer some perplexitie (as I said before) and vncertaintie, yea, perhaps, contradiction in this Rhetoricall passage of this learned Father. For since he doth confesse, that, howsoeuer Christian Rome had wiped away the infamie of her Ethnicall estate, and doth, notwithstanding, immediately affirme, that the Commination of Christ (specified here in my Text, and more largely discoursed in the residue of this [Page] Chapter) is yet in force against her, and that it is yet to be executed vpon her, if she, by repentance, shall not diuert and euacuate the same; one of these two things must necessarily here ensue: namely, that either shee will bee Babylon againe, in succeeding ages, and iustly deserue this ruine (and so S. Hierome, by the former words, doth not discharge Rome from the name of Babylon, for the time to come, but onely in that her present state) or else that God shall punish her in the time to come, for her sinnes alreadie past; which I doubt how it may stand with the Truth, and Iustice of God, as I haue more largely deduced in my former Sermon. And so leauing it vnto your iudicious censure, what you will determine of S. Hierome in this case (since this iudgement is laid vpon Rome, in the name of Babylon, and for her Babylonian sinnes) I end this obseruation with the confession of the learned Iesuites, as well as of some ancient Fathers, that Rome being Babylon, shall be certainly destroyed; howbeit, not by Antichrists power, as they conceiue, but for Antichrists pride, as we haue partly seene heretofore, and shall see more hereafter.

A Second vse, to be made of this point, is, for the consolation of Gods children: shee curseth them, shee excommunicateth them, shee deposeth Kings, shee disposeth Kingdomes, shee exposeth both to ruine, shee absolueth subiects from obedience, shee stirreth forraine powers against them, shee burneth, shee drowneth, shee spareth no meanes to extirpate them out of the world. Comfort now your selues in Gods promise; shee is fallen, with him: shee shall fall before vs: for Gods Word shall not fall. Againe, shee taketh [Page] vpon her to foretell our ruine, and destruction. Pererius, a learned Iesuite (but a blind Babylonian) in his exposition of Genes. 15.16. complaineth bitterly of the persecution of Catholikes in England, which (saith he, meaning England) though she remaine in the course of her sins, yet she enioyeth great felicitie; but he recollecteth himselfe with that speech of God vnto Abraham; the sinnes of the Amorites are not yet full; ENGLAND (saith hee) though full of sinne, hath not yet fulfilled the number of her sinnes: but, when they are come to their height, shee shall certainely perish: and, if any man thinke, that this time is not farre off, hee, in my opinion, is not farre from the truth. Now though wee are to learne something of our enemies (but more by the examples in sacred Scripture) that we may repent and change our liues, that so God may shew his mercie, and compassion towards vs, yet two things I obserue here; the one for their reproofe; the other for our comfort. The first is for their reproofe; for (as S. Augustine doth truely note) the Deuill, to gaine the reputation of Prescience, and Deitie, foretelleth such things, as hee is resolued to effect, and bring to passe, by his owne power, and meanes; if God giue permission vnto his desire: so the Ianizaries of Babylon, the progenie of Loiola (Frogges in the Reuelation, 16.13. as some haue ingeniously conceiued, for that a Iesuite is, ordinarily a politicke, and actiue Polypragmon; and so an Amphibion, that conuerseth in two elements of Ciuill, and Ecclesiasticall affaires; of the Church, and of the state) may seeme to bee Prophets in foretelling the ruine of my deare, and natiue Countrey, whereas they foretell that, which [Page] themselues do proiect, and labour to atchieue; and it had been effectuated long before this time, but that he hath had mercy vpon England, who will shew none to Babylon, and hath not left this other better world of Brittaine vnto their pernicious designes.

The second is for our comfort; they haue prophecies of our destruction; but written in their owne wicked, and treacherous hearts; and therefore I may say vnto such a Prophet, as Nehemiah vnto Sanballat; Neh. 6.8. It is not done [saith hee; it shall not bee done, say I] according to these words, that thou sayest; for thou fainest them of thine owne heart: Thy prophecies are vagabond lies, flying vp and downe in wandring papers of no weight, or value; but this our prophecie (or rather S. Iohns, or rather Christs by him) is registred in the sacred Scripture of infallible truth. So that wee may say securely (concerning the ruine of Babylon) with our (not their) S. Peter: 2.5.19. Wee haue a most sure word of a Prophet, to the which wee doe well, that wee take heed: for Babylon shall fall (since Gods Word cannot fall) the sentence is past, the execution is at hand.

And thus much of the first point, to bee obserued here in the second part of my Text; namely, the TIME of Romes punishment; which, being then, and yet to come, is expressed by the Angels proclamation, in the time alreadie past.

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The SECOND point, concerning the duplication of her punishment; It is fallen; and againe, it is fallen.

AS our blessed Sauiour sent forth his Disciples, two, and two; Luc. 10.1. so he setteth forth the notice of Babylons ruine, by a doubled voyce: And as the Law of the Decalogue was written twice by the finger of God; so the fall of Babylon is proclaimed twice by the mouth of Christ. The reasons whereof, with such circumstances, as deserue due ponderation in this case, I will examine with perspicuous breuitie, and so proceed to the maine substance of my Text.

The FIRST reason is that, which S. Ambrose vpon the Reuelations (or the Author of that Commentarie, which is graced with his name) doth assigne in this manner; Babylon is said twice to fall, because a great multitude fell from her communion, and entertained the Christian Faith; and because shee shall bee punished, in the last day, with eternall death. So he resolueth, that Babylon falleth twice, but he neuer came once neere vnto the truth of the point; for he seemeth either to speake of Babylon, as it is the mysticall Citie of sinne, and not as the particular Citie of Rome; or else he meaneth, that this fall doth signifie the fall of Rome from Paganisme vnto Christ; which, being a fall of singular felicitie, and ioy differeth much from the fall intended in this place; which is a fall of great miserie, sorrow, and feare; as you shall perceiue anon, when I come vnto the third part of [Page] my Sermon; where I am to treate directly of this point.

Therefore I come now vnto a SECOND exposition, which seemeth to be ingenious, but is not substantiall: namely, that Rome hath a double fall: the one in respect of Gods truth and grace, wherein shee sometimes stood, and from whence shee is long since fallen. But though shee bee so fallen, yet this fall is included in the subiect of my Text [BABYLON; which implyeth the condition of Rome in her sin] and not in the praedicate; IT IS FALLEN: which signifieth her estate in her punishment, so that the second fall of Rome is her extreme ruine, by the vindictiue Iustice of God. And indeed this the fall, here to bee vnderstood; for that (as I said before) the Angel speaketh here of the punishment, & not of the sin of Rome; and so this second fall ensueth vpon the first: for, because shee is Babylon (fallen from Gods truth) shee shall therefore haue another fall (expressed here by repetition) and perish by Gods iudgement.

THIRDLY, then, this Fall is heere repeated, to shew the certaintie of the euent, as written in the Booke of Gods immutable Decree: Pharaoh had two Dreames, which differed in forme, and resemblance, but agreed (and were one) in the sense thereof, and purpose of God; Gen. 41.32. &c. The ruine of Rome is here expressed by one word, twice vttered, but with the same meaning, and the same intention; that as the Dreame was doubled vnto Pharaoh, because the thing was established by God, so the subuersion of Rome is inculcated here in my Text vnto vs, because this thing is established by God, and shall bee performed [Page] infallibly in the due and appointed time. Therefore, as before, her fall was notified in the preterperfect tense [she is fallen] so here it is ratified in the duplication of the same word; it is fallen; it is fallen. For who could reasonably, and probably conceiue, according to the euidence, and appearance of things, in that time (or long after) that Rome, so glorious in the Empire, so venerable in the Church, so potent in Kingdomes, so rich in estate, so renowmed in fame, should come to this despicable, and deplorable end?

Thankes, therefore, be vnto our God, who, as hee can, and will humble her Pride, abase her Glorie, breake her Power, dissolue her Strength, and defeat her Policies, to her confusion, and the honour of his Name; so hee hath now so cleerely reuealed, and so certainly assured this Truth, and the certaintie thereof, vnto vs, for our comfort; that now we enuie not her greatnesse, because wee know her fall: wee feare not her malice, because wee see her miserie: wee regard not the insolent venditation of her supposed eternitie, because wee perceiue the dolefull expiration of her estate.

But here, by the way, wee may obserue, to our admiration; that many Babylonians should not yet discerne, and feare this extreame vastation, so certainly to fall vpon that miserable Citie; so constantly pronounced, so vehemently reiterated by the Angell vnto Saint Iohn; and that, being simply gulled with the false opinion of her Ethnicall estate (alreadie past) they should bee so blind, and obdurate, in the knowledge, and acknowledgement of so cleere, and so euident a truth.

[Page]Notwithstanding, when I reflect vpon the iudgements of God, inflicted vpon other people, I see, that, before their fatall destruction, they haue suffered an extraordinarie defect in humane policie, and ordinarie wisdome, (the iustice of God concurring with the merit of their sinnes) so that they could not carefully preuent an eminent, and imminent danger, nor wisely foresee the same. So the Lord himselfe doth giue his owne testimonie of the excecation of the Edomites (otherwise an ingenious, and circumspect Nation) in this manner: Is wisdome no more in Teman? Is counsell perished from their children? Is their wisdome vanished? Ieremie 49.7. And that this their excecation proceedeth from God, hee himselfe doth declare by the Prophet Obadiah; Verse 8. Shall not I, in that day, euen destroy the Wisemen out of Edom, and vnderstanding from the Mount of Esau? Whence it is, that they could not discerne a false friend from a true enemy; who vnder the pretensed termes of loue, and vnitie, did supplant, and vndermine their State. Therefore it is said in the Verse, immediately going before: the men, that were at peace with thee, haue deceiued thee: whereupon the Lord passeth his Diuine censure vpon Edom in these words; there is none vnderstanding in him. For as the Philistims put out Samsons eyes, and then made him grind for their vse, so GOD permitteth the secret, and malicious enemies of some Nation, to put out the eyes of their wisedome, by sugred delusions, and then make them to serue vnder the burthens, which they impose vpon them.

FOVRTHLY, and lastly; this duplication of Babylons fall, is to shew the conformitie betwixt the [Page] Old Testament, and the New, in this behalfe; and that one Spirit, in sundry Ages, did, in the like manner direct, and assist the Church. For thus wee reade (as I noted once before) in the Prophet Esay, Chap. 21. Verse 9. Babell is fallen, it is fallen. Thus the Antitype of new Babylon answereth to the type of the old; the Spirit to the Letter: the thing to the figure. For as the Seraphims cried one to another in the same words, holy, holy, &c. Esay 6.3. so the two Testaments haue mutuall consonancie of words in this point; to signifie thereby vnto vs, that, this being spoken once (nay rather twice) of Literall Babylon, and being fulfilled in her; it, beeing now spoken againe the second time of the Mysticall Babylon, shall be completed in her likewise; since, by the Historicall euidence of things, that are alreadie past, wee may securely repose in the Prophetical prediction of things, that are yet to come. It is still the same God that pronounceth it; the same Spirit that reuealeth it: the same Prouidence, that guideth all things to their certain, and determined euent.

Hence therefore we may deduce, for our instruction; that the presidents of the Old Testament should direct, and informe vs vnder the New, to trust in God, whose Truth is still the same; to loue God, whose Goodnesse is still the same; to feare God, whose Iustice is still the same; who, by the examples of his seueritie in the Old Testament, frameth vs vnto the reuerence of his Name, and obedience of his Will, in the New; as Saint Paul himselfe doth grauely, and diuinely teach vs; 1. Cor. 11.6. These are ensamples to vs; and againe, Verse 11. All these things came vnto them for ensamples, and were written [Page]to admonish vs. If, therefore, Babylon heare of a ruine, denounced by Esay, Let Rome feare her ruine reuealed by Saint Iohn. And let vs also conceiue (for it is a truth, and worthy by all meanes to be receiued) that as a generall destruction of my people in the Old Testament, is an admonition to any Kingdome or Nation in the New, so a particular destruction of any person there, is an example, and premonition vnto me, and to thee, and to euery one in his degree, qualitie, and place, to auoid the like sinne, by which the former perished, and fell, through the exemplarie iustice of God; esteeming his case to be a prediction of ours; as if our very names, and persons, were expressed in that Scripture, and in that example; as indeed it is, really, though not verbally; not in such apparant, and identicall tearmes, as the ruine of Mysticall Babylon heere is discouered in the ruine of Literall Babylon there.

And so much of the second point, which I proposed before in the distribution of my Text, and haue now explained in the orderly pursuit thereof.

The THIRD point, concerning the nature, and qualitie of this ruine; what this Fall of Babylon doth heere import.

NOw I am come vnto the substance of the matter: for the former points (concerning the time past, & the Duplication of the fal) are accidents, & circumstances of the Fal, whereof I now intreat, but yet such, so proper, and so effectuall, as that they bring [Page] an especiall light thereunto; and therefore I haue handled them before, as being accessorie helpes for vs, to vnderstand the principall point it selfe.

As for the word [Fall] it is plaine, and easie, but very significant, and Emphaticall in this place; it being a fall of speciall, and extraordinary note; as wee shall perceiue, in the third sense, and acception of the same.

FIRST, therefore; according to the primarie, and simple meaning of the Letter; it doth import a locall motion, whereby some thing of an higher place, or of a firme consistencie before, is lapsed into a lower (properly vpon the Earth) or so dissolued into pieces, that it doth not cohere, and stand in the former qualitie, and manner: as the house fell vpon Iobs children [Iob 1.19.] though by a violent meanes; and the walls of Iericho fell downe [as it Iosh. 6.20.] though by a miraculous meanes; signifying in a sense allegoricall, the fall of Impietie at the sound of Gods Word.

Though Babylon shall haue a fall, of a more markable nature (as anon you shall heare) yet this fall doth likewise appertaine vnto her, in her glorious Churches, in her sumptuous Monasteries, in other magnificall Palaces of his Holinesse, and his Cardinals (whom hee maketh Princes in all Lands; as some haue blasphemously applyed that Text: Psal. 45.16.) in the stately houses of the Citizens, and finally in her walls; the carkasse of that proud, and insolent Citie.

O that spatious, ancient, and venerable Church of Saint Peter: it was sometimes a Sanctuarie, and protection of the miserable, distressed Citizens of Rome [Page] (as Sozom. doth relate, lib, 9. c. 9. and Saint Augustine himselfe doth insinuate; De Ciuit. Dei, lib. 1. c. 1. & 4.) when the furious, and barbarous Gothes spoyled, and ransacked, the Citie, and made a cruell massacre of the people. But now it is defiled with Babylonian Merchandize:) and, when the Day of this vengeance doth come, it shall fall; it shall bee cast downe to the ground; it shall haue no Sanctuarie for its owne protection. That shall be verified in her, which was fulfilled in the desolation of the Temple; One stone shall not be left vpon another. And this is the first fall of Babylon in this place.

SECONDLY; this Word doth sometimes note the act of death; whence the name of a carkasse (in the Hebrew, Greeke, and Latine) is deriued in the seuerall originals; for that, by death, wee fall and cannot now stand) and wee fall into the earth; as the Centre of grauitie, to which all heauie things doe tend, and where they haue their rest.

Now death is either naturall, or violent. NATVRALL; as Psal. 82.7. You Princes shall fall like others: that is; you shall dye (as it is in the words, next going before) and as you had one Genesis by birth, so you shall haue one Exodus by death, with the poorest, and meanest of the people. Heere is something for our Humiliation; the strong, the rich, the mightie man shall fall, and fall into the earth; the mother, out of whose substance he is framed, and into which he shall be dissolued againe. What is my condition? I am a piece of clay, moulded into humane shape, what is my end? I must fall into the matter, and principle of my beginning, O that I could euer thinke of [Page] this fall into the earth, by my death; that I might neuer fall from Heauen by my sinnes.

This fall is no speciall iudgement vnto the Citizens of Babylon, which is a generall necessitie of all men in the World. But let vs obserue something for our Consolation, and then wee shall see more. For our fall by death is not without hope of a Resurrection, and that also vnto eternall glorie (for the resurrection of the dead is the confidence of Christians, as Tertullian speaketh) but the fall of Babylon (by the Sword, by fire, by extreame desolation) hath no hope of a ciuill resurrection, to arise, after her fall, vnto any splendour, or dignitie againe: and therefore I may say of her, as Iacob of his eldest sonne, the first-borne of his strength; thy dignitie is gone, Gen. 49.4.

The second kind of fall by death, is VIOLENT; and now we come neerer vnto the point. This kinde of fall is often remembred in the sacred Scriptures; but, out of many places, I will select a few, as Exod. 32.28. There fell of the people about three thousand men; when Moses handled the peoples cause, with God, by Prayer; but Gods cause, with the people, by Swords. And Psal. 36.12. They are fallen, that worke iniquitie.

This fall may well be applied vnto Babylon, because her ruine is not onely locall (for houses and walls) but personall, for the Inhabitants themselues (Clericall, and Laicall (who, dwelling within her precincts, shall fall by the extreame furie of the Sword, which shall deuoure their flesh, in the Day of the LORDS vengeance.

Tremble, therefore, O yee vnhappie Citizens, [Page] [...] [Page] [...] [Page] at the voice of the fatall ruine of that vnfortunate place; your knees may smite, the one against the other (as Balshazzars, Dan. 5.6.) with the extremitie of your iust feare, for that disastrous calamitie, which shall fall vpon you, or vpon your posteritie, and succession. Therefore depart out of her; it is Gods owne premonition vnto you; and they, that are his people, will depart out of her, either corporally, to saue their liues, or spiritually to saue their soules. And, as for you, that are yet immaculate, and not defiled with her contagion, heare not her inuitation, be not intangled with her voice. She cryeth; Venite; come vnto me, the mother of the faithfull: but Christ saith; Exite, goe out of her, my people, that you bee not partakers of her plague; for she is the Mother of Fornications. And so much of the second fall of Babylon, which hath now prepared vs vnto the third.

THIRDLY, then, this word doth signifie such a ruine, as is without recouery, with extreame vastitie, horrible miserie, vnspeakable desolation; which Babylon shall more sensibly feele, then we can truly declare; res superat fidem; the matter exceedeth beliefe: humane beliefe, that standeth vpon reason, but not Diuine, which is grounded vpon reuelation; as I shall haue speciall occasion to declare more fully, in my ensuing Discourse.

Meanewhile, to iustifie this last acception, and sense of this Word, according to the tenour of the holy Scriptures, I produce vnto you certaine instances, very agreeable to our purpose. For if wee speake of the persons, inhabiting in Babylon, then Dauid writeth [Page] aptly of such falling; Psal. 36.12. They [mine enemies] are cast downe [they are fallen; in the words immediatly before] and shall not be able to rise. But, if we speake of the place it selfe; Iericho is an example in this case Iosh. 6. The walls fell downe; man, and woman, young, and old, with all the cattle, were destroyed therein. And to fill vp the measure of the calamitie thereof, shee was to lie buried in the Tombe of her owne ruines; and a curse laid by Ioshua vpon the man, that should repaire, and reedifie the same. To conclude; the pitifull (but vnpitied) vastation of this Babylonian Citie, her dolefull fall (to follow the prescript euidence of my Text) is resembled in the iust affliction, which fell vpon the Citizens, and Citie of Sechem, which Abimelech destroyed, and sowed the place thereof with Salt; Iudic. 9.45.

Such shall bee (if any patterne can exemplifie her case) the fall; the fatall end, the wofull period of this great, and glorious Citie. It is finall; for I reade of none after it; it is singular; for I reade of none such before it.

For, to passe by the conflagration of Rome by the Gaules (when she was yet in the time of her minoritie, and youth) and to come to the state of her declination, in the time of Honorius, the Emperour, vpon the yeare of Christ 414. we find in the Ciuill and Ecclesiasticall Histories, that Alarichus, King of the Gothes, tooke the Citie of Rome (rather by Famine, then by the Sword, as Saint Hierome doth relate) burned some part thereof, slue the Citizens, despoyled them of an infinite abundance of riches; but (as I noted before) gaue them their liues, that could take Sanctuarie in the great and magnificent Church of [Page] Saint Peter. After his decease (which happened within a short time after this expilation of Rome) his kinsman Ataulphus returned vnto Rome with a mightie power, resoluing to put all the Citizens to the sword; to raze the Citie vnto the very foundations; to erect another in some commodious place, and to impose the name of Gothia vpon it: from which resolution he was diuerted by the humble supplications, and gentle perswasions of his deerely beloued wife Placidia, sister vnto Honorius: and so Rome did then escape that ruine, vnto which she is yet reserued, and which she shall certainly feele in the due appointed time.

Afterward, vpon the yeere 450. Gensericus, King of the Vandals, so sacked, and ransacked the Citie of Rome, that, for some time, it remained without any inhabitant to dwell therein. But much more grieuous, and fearefull was her desolation by Totilas, King of the Goths, vpon the yeere 547. a great part of the walls being cast downe, the houses burned, the Citizens killed; so that neither man, nor woman remained therein; as Bellarmine himselfe (out of Blondus) doth briefly recite C. de Pont. Rom. l. 4. c. 7.) but to a very poore, and simple purpose; as you shall heare anon in the passage of my discourse.

Meane while, descending neerer vnto our times, I smile at the fearefull apprehensions of Pope Alexander the sixth (vpon the yeere 1494.) when hee was troubled, and all Rome with him, at the militarie approach of Charles the eight of France; and therefore vpon a treatie of peace, hee accepted the Articles, imposed vpon him by the victorious Prince, for the time (but with a perfidious heart, as the sequell of things [Page] did discouer) who thereupon was receiued into Rome with tender demonstration of singular respect, and loue; otherwise, hee had certainly imitated the president of the conquering Gaules ancient times, and burnt the whore with fire; which worke did rather appertaine vnto his successours in the Crowne of France; as time, the mother of truth, shall one day reueale to fulfill that, which Truth, the Sonne of eternitie (Christ Iesus himselfe) doth here foretell.

But, leauing Rome in that passion of feare, let vs behold her in the passion of sense, vpon the yeere 1524. when the Imperiall Armie of Charles the fifth (marching vnder the conduct of the Duke of Burbon, who was fatally slaine before the walls of Babylon) first surprised the Suburbes, and then inuaded the Citie it selfe; in whom it is doubtfull (saith Guicciardine, lib. 18. which Historie well deserueth your reuiew) whether bare more rule; the humour of crueltie to kill, or the appetite of lust to deflower, or the rage of auarice to spoile. What honour, and reuerence did these Catholike Souldiers performe then vnto the holy Father, and his worthy Prelates? As for him, hee was made a prisoner in his owne Castle, and redeemed himselfe from farther dangers at a great proportion of monyes, and remained in custodie, vntill it pleased the Emperour, out of his speciall grace, to release him againe. As for them; many of them were set vpon Asses, and leane Moyles, with great dignitie, and contempt, hauing their faces reuersed to the crowpe of the beasts; and so, being apparrelled with the habites, and markes of their dignitie, were made a spectacle of derision in the publike view; while some other Cardinalls being [Page] naked, and soled along with buffets and bastinadoes, redeemed their liues with deepe exhaustion of their plate, and treasure.

Now, if in these calamities of Rome, which are the praeludia, and, as it were, the figures of her future destruction, wee see such furious actions of hostilitie against her, not onely by barbarous enemies, but by them, who carrie the names, and titles of Christian, and of Catholike, by particular stile, what incomparable crueltie will so many seuerall Nations exercise against her, with implacable hatred vnder the Ensignes of so many seuerall Princes, enraged against her, for her violation of their Crownes, & stirred vp by the speciall iudgement of God? O vnexemplifyable fall; I want termes to expresse it. And therefore as the Painter, being to represent, by a liuely Image, the behauiour of the father of Iphigenia (lamenting, and bewayling her pitifull death) drew a veile before his face; that being a more proper signification of his griefe, which could not be expressed in any shape, or colour, so I will in silence admire, (and I would condole it also, but that I find the Saints reioyce thereat: Cap. 19. 1. 2, 3.) this fall, (I say) of Rome; and thus by silence, as wanting all words, I shall speake more, that if I could deliuer the nature of it in many.

Thus now, at the last, I haue made an interpretation of this fall; comparing it with other falls, which were some shadowes of it; Rome being her owne type herein. Howbeit as the Prophet [Esay 9.1.] calleth it a light affliction of some Tribes of Israel, by Tiglah Piesar, in comparison of the greater captiuitie afterward, vnder Shalmaneser, so the former fals of Rome [Page] were light in comparison of this fall; nay rather they were concussions, and shakes, this onely is the fall, and ruine thereof.

Consider therefore the very words of the Text, wherewith I will finish this part of my Discourse; Chap. 18. It is become an habitation of Deuils; reward her, as she hath rewarded you; fill her the Cup double: her plagues shall come in one day; death, sorrow, and famine; shee shall be burnt with fire: no man buyeth her ware any more: her Merchants shall howle and cry, &c. Then Chapter 19.3. her smoake rose vp for euermore. And so much of the fall; namely, for the manner and qualitie of the same. Whereby you may perceiue the simple subtiltie of some learned Papists, who suppose this fall of Rome to bee meerely spirituall (in falling from Ethnicall Idolatry vnto Christian Religion) and not a materiall fall, by outward ruine; as Ludouicus ab Alcasar doth vainly dreame; standing in a foolish opposition heerein vnto the iudicious resolution of Viegas, and Ribera; his more ingenious, and exact compeeres.

Now, for conclusion of this whole matter, I must take notice of foure Questions, which are appendant, and belonging vnto this fall; by faire discussion wherof, I shall exempt, and take out of your minds, certayne Doubts, which may arise (and perhaps are alreadie risen) in your apprehension of this fall.

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The FIRST Question.

FIrst, therefore, if you desire to vnderstand, by whose meanes, and operation, Babylon shall thus fall, and who shall bee the instruments of Gods vindictiue Iustice in this behalfe; I answere, from the sacred Oracle of God himselfe; that it shall bee executed by the vniforme, and powerfull concurrencie of many Kings, and States; concerning whom three things are markeably deliuered in this Propheticall Word of God.

First; there is obserued their beginning, and exaltation; Apoc. 17.12. The tenne hornes, [to wit, of the Beast: Verse 3. which is the second Beast in Babylon, succeeding in the place of the first: Apoc. 13.11.] are ten Kings, which yet haue not receiued a Kingdome to wit, in the time of Saint Iohn] but shall receiue power, as Kings, at one houre with the Beast. For, as the seuerall Dominions of the Kings, and States in Europe, were members of the great and mightie bodie of the Romane Empire, which was dissolued afterward into these parts, of which it was formerly compounded, and made; so these Kings, and States, arose neere vpon the same time, which is here called one houre; not in an exact measure of time, but in a conuenient propinquitie, and neernesse of time, according to the phrase of holy Writ; wherein the word houre is taken in this sense; as 1. Thes. 2.17. Wee were kept from you, [...], for an houre: and Philem. 15. Onesimus departed from Philemon his Master, [...], for an houre: and Saint Iohn 1.2.18. Little children; it is [...], the last houre, &c. It followeth; [Page] that they receiued this power at one houre with the Beast; beause as the Imperiall dignitie, and glory did decay, by fraction, & partition of the potent Empire, so the second Beast in Babylon, [the Papall State] beganne to aduance it selfe, and to succeed, by a pretense of Ecclesiasticall Supremacie, in the place of the former Beast [the State Imperial] as he began to decrease; according to the prediction of S. Paul; which I haue touched before in the precedent Sermon, vnto which, I must therefore, remit you for the more cleere vnderstanding of this point. But now you may see, what these Kings are; whence, when, with whome, and from whom, they tooke their Royall dignitie, and power.

Secondly, there is obserued the subiection, and submission of their power vnto this second Beast, whose Ecclesiasticall glorie, and estimation, did insnare the ciuill Dominion of these Kings: for so it followeth, Verse 13. They shall giue their power; and authoritie vnto the Beast; vpon which he cunningly intruded, by faire pretenses of his succession vnto the Prince of the Apostles, and of his immediate function vnder Iesus Christ; whose name hee abused to the corruption, and suppression of his Euangelicall Truth. Thus these Kings became his instruments also, to serue his turne, in the oppugnation of Christs Doctrine, and in the persecution of his members, as the prediction, in the fourteenth Verse, doth truly beare, and the euent of things doth notably declare. And now they were made the hornes of this second Beast, that is to say, his strength and corroboration (as this word horne doth often signifie, in the Scriptures; but more [Page] specially in the Booke of Psalmes, as in the Prophecies of Daniel) whereby hee should subsist in power, honour, and command: for all these things shall decay in the Beast, when these Kings shall withdraw their obedience from him, and resume their owne power; which as they did fondly submit vnto him, so hee doth proudly vendicate vnto himselfe; for so hee was foretold by Saint Paul, that he should lift vp himselfe aboue all, that is called God.

Thirdly; there ensueth their action of hostilitie, and enterprize of warre against Babylon, wherein this Beast doth reigne; for so it is written; Verse 16. The ten hornes, which thou sawest vpon the Beast, are they, that shall hate the Whore [what? are they like Amnon, whose loue to Tamar turned into hatred?] and shall make her desolate, and naked, and shall eate her flesh, and burne her with fire; the old punishment, which in the Law of Nature, was inflicted vpon Whores, Genes. 38.24. Here is a strange Metamorphosis; Friends changed into Enemies; setters vp into pullers downe, Defenders into Expugnators; Babylons louers into her haters; the strength of the Beast into his ruine. This is the Lords doing (as you shall heare anon) and it is meruailous in our eyes.

Meanewhile, I cannot passe forward, vnto the discussion of other points, without a serious consideration of this; namely, that these Kings, thus submitting their Royall power vnto the Beast (partly to take a Crowne by his donation; partly to hold it ratified by his confirmation: partly to hold it) vpon tearmes of fealtie to him; partly to acknowledge all their Dominion to be deriued from his plenitude of power; partly [Page] to suffer him to execute forreigne iurisdiction in their Realmes; partly to stand in awe of his sentententiall deposition; partly to suffer an expilation of the goods, and reuenues of their subiects, issuing forth of their Kingdomes, to the supportation of Babylon; partly to permit their Clericall subiects to be exempted from their Regall authoritie; and many other courses, whereby the proud vsurping Beast doth either closely, like a Fox, insinuate into their Crownes, or violently like a Lion, insult vpon the same; by their owne folly, tendernesse, and ignorance in the beginning; that so Gods Word might be fulfilled herein) I say, I cannot neglect the obseruation of this point; that now these Kings (not the same in person, but in succession) should beginne to bee wise, to vnderstand his tyrannie, to see their owne miserie, and to reuenge these wrongs with fire, and with sword, without compassion, and without remorse. Leo; a Bishop of Rome, but in more happy times (yet one, that, in some things prepared a way for the aduancement of this second Beast; which, from a Pygmie became an Hercules, and by seuerall augmentations, grew vp more, and more, from small beginnings, vnto the full proportion of his greatnesse, wherein he stood long, but now beginneth to fall) thou, O blessed Leo, by the venerable authoritie of thy graue, and gracious person, by thy perswasiue Eloquence, and gentle intreates, diddest once diuert the hostile inuasion of Attila (King of the Hunnes) from Rome (not then Babylon) and thou wast a Sauiour vnto her (as many of the Iudges in ancient Israel were called) not by a Sword, but by thy word, full of power, and efficacie in thy religious [Page] mouth. But now this Spirit, this excellencie shall not bee in thy successours, when the fatall houre of her last desolation, and fall, is come; for the wrath of these Kings shall bee specially incensed against this Beast; a Lyon indeed, not in heroicall fortitude, and Christian magnanimitie, but in crueltie, oppression, insultation; stirring vp these Kings vnto this furie, which no perswasion, no eloquence, no policie can appease.

And now, to conclude this point; I find two obseruations, that attend this last passage of my discourse. The FIRST concerneth a dogmaticall errour, and false opinion, preuailing very much in the Synagogue of Rome; to wit, that Antichrist shall destroy Rome: which false opinion by misinterpretation arose out of the true doctrine of S. Paul, viz. That Antichrist shall not be disclosed, vntill the Romane Emperor were taken out of the way; which then withheld, and so kept downe all other power, that Antichrist could not exalt himselfe. Hence the ancient Fathers (as namely S. Hierome; epist. 151. quaest. 11. and, long before him, Tertull. in apologetic. cap. 32. whose iudgement also S. Augustine doth follow, de Ciuit. Dei, l. 20. c. 23. but vpon another ground, taken, and mistaken out of the Prophet Daniel) doe very truly deduce, and inferre, that the Romane Empire shall not bee destroyed, vntill the comming of Antichrist; and therefore they seemed reasonably to suppose also, that it shall bee destroyed by him; and so, consequently, that Rome it selfe shall suffer her finall ruine by his power, and by his meanes. Which erroneous deduction seemeth to haue had a generall applause in the ancient times of [Page] the Church; as wee may see by the testimonie of Lactantius, who liued in the time of Constantine the Great, vpon the yeere 320. Thus therefore hee writeth; Institut. diuin. l. 7. c. 25. That the end of the world will not come, till the destruction of Rome: and that the abominable Tyrant [Antichrist] shall performe that worke. But as Lactantius, with many other Christians, was infected with sundry false appehensions (as, in this very Chapter, That the world should stand but two hundred yeres after their time; and else where; That Christ should reigne a thousand yeeres on the earth, &c.) so, in this particular conceit, he, and others, digressed apparantly from the truth, as wanting the cleere euidence of times, and the successe of things, to helpe them in the right interpretation of the Scriptures, in this propheticall kind.

It is then a very certaine, and pregnant truth, which Tertullian, Augustine, Hierome, Chrysostome, and others did conceiue, that the Romane Empire should stand, till the reuelation of Antichrist (according to the prediction of S. Paul.) And againe, it is true, in a great part, that Antichrist hath destroyed it; for the Popes were a speciall meanes to exclude the Emperour out of Italy, and Rome (which they haue inuaded) and, erecting a new Empire in the Kings of France, and after in Germanie, they finally made this Nominall Emperour, of Rome, a Reall slaue of Babylon; though sometimes with great reluctation, and opposition of the Emperours, as he was able to resist; whom therefore the Popes did gladly suffer to bee depriued of their rights in Italy; the same being a Countrie, specially accommodated for the aduantage, and securitie of his [Page] greatnesse, because there are sundry formes of gouernments, and many particular states therein: In regard whereof, as one hath a diligent eye to obserue, and hinder the increase, and inlargement of another, so, if any of them oppose his Holinesse, hee is readie, with his thunderbolts, to shake that State in pieces, and to raise vp other Princes there, to make an execution of his sentence. And because he doth pretend some particular interest in the goodly, and rich Kingdome of Naples, he therefore installed the Kings thereof, with this caution and reseruation, That they should neuer take the Empire vpon them; fearing, thereupon, the potencie of so neere a neighbour, as being preiudiciall vnto his triple Crowne. This was a matter of speciall exception, taken against Charles the fifth, in his election vnto the Imperiall State; though not pursued, because there was no remedie against so mightie a Prince; who, as hee seemed to accept the Empire, against the ancient prouision of the Popes, so he seemed vnmannerly to resigne the same vnto Ferdinand, his brother, and to establish him therein, without the notice, and approbation of the holy Father. Thus farre, then, we agree with the iudgement of antiquitie, touching the Romane Emperour, and Antichrist, because it agreeth very well with the prediction of Saint Paul. But the predictions of Saint Iohn doe sufficiently refute the last opinion (which seemeth to be inferred out of the former, by an emptie, and barren speculation) to wit, that the Citie of Rome shall bee destroyed by Antichrist, and his associats; as Lactantius lib. 7. c. 16. doth erroniously conceiue. For the Second Beast in Rome is Antichrist himselfe, to whom the ten [Page] Kings gaue their power; and Babylon shall be destroyed, not by this Second Beast, but for this Second Beast; the ten Kings not being now his helpers, and assistants in this subuersion of Babylon, but his enemies, & assailants, to ruinate Babylon, (wherin he reigneth) because of his abominable comportment therein; as the context of the Scripture it selfe doth infallibly demonstrate, and conclude. And therefore, as in many other points, concerning Babylon, and Antichrist, the ancient Christians were much deceiued; so particularly in this, namely, to imagine, that he should destroy Rome, who is the Man (or rather the Beast) that beareth rule therein, as in the very Seate, and Center of his Dominion.

The SECOND obseruation, which from thence I frame, and tender vnto your religious hearts, is a Morall truth; namely, that God doth often punish our sinnes, by such meanes, and instruments, as were seruiceable vnto vs therein, to the accomplishment of our desires. So wee read, Ezek. 16.37.39. &c. that whereas the Iewes committed spirituall fornication with the Idols of Aegypt, and Assyria, and reapposed more in the helpe of the Aegyptians, and Assyrians sometimes, then in the protection of God; therefore he threatneth to giue them into their hands; who, being instruments of their sinnes against him, should bee also instruments of his iudgements against them. Sundry are the examples in this kind, which I cannot now produce: but leauing the ponderation of this point vnto your owne hearts, I aduise you, in the tender feare of God, so to please him in all your wayes, that not onely all men, but all his creatures may bee [Page] disposed, and inclined by him to our incolunitie, and preseruation. So saith the Wiseman: When the wayes of a man please the Lord, hee will also make his enemies at peace with him, Prou. 16.7. To this purpose spake Eliphaz, in Iob. 5.23. The stones of the field shall bee in league with thee, and the beasts of the field shall be at peace with thee; But if wee sinne impenitently against him, euery creature in heauen and earth, is readie prest by his instinct, and motion, to reuenge the iniurie done vnto him, who is the Creator of heauen and earth. And so much concerning the first question; I come therefore vnto the second.

The SECOND Question.

SECONDLY; if you require of me, what are the causes, for which these ten Kings shall take vp their Armes against Babylon; I answere (partly out of the euidence of the Scripture, and partly out of the demonstration of reason) that three principall causes concurre in this behalfe.

The FIRST is a meritorious cause, by congruitie, and condignitie (as they vse to speake of the merit of their workes) in regard of her sinnes (which I haue touched heretofore, in the comparisons betwixt the Misticall, and the Literall Babylon) which, being a burthen vnto the earth, cry for vengeance vnto heauen. And now here is a collection of her sinnes; the old, and the new come into one reckoning, and account. They were past in act, but remained in guilt; wherefore it is said, Apoc. 18.5. Her sins are come vp vnto[Page]heauen, and God hath remembred her iniquities; for though hee alwayes remembred them in his prouidence, and knowledge, yet now hee declareth his remembrance by the execution of his Iustice.

Thus we perceiue, that God hath a time, to permit sinnes, and a time to punish sinnes (the former, and the latter sinnes together) of any state, or of any person, when our repentance bindeth not vp the hands of his iustice, but our continuance, addition, and renouation of sinne, draw the sword out of the scabbard, and compell him vnto the manifestation of his wrath; as it is here in the fall of Babylon; whose sins are bound vp together, in this great, and fearefull iudgement.

But since she will make no benefit of this instruction (as being obdurate in the course of her sinnes, and prepared for destruction) let vs obserue it (brethren) for our owne vse, since wee know the iust seueritie of God, which leadeth vs vnto speedie repentance; least he arraigne vs at the barre of his Iustice, for our ancient & for our latter sins. This obseruation pertaineth, first, vnto a Kingdome, and State; hee doth not forger her sins, though he remember them not presently in iudgement. After many hundred yeeres, he called Amalek vnto an account; I remember (saith he vnto Saul) what Amalek did vnto Israel; how they laid wait for them in the way, as they came vp out of Egypt; therefore he sent Saul vpon an expedition against the Amalekites, to destroy them from the face of the earth. O that my natiue Countrey would take notice of this at the heart, and not adde sin vnto sin, new vnto the old; prouoking God vnto great indignation against her. But two things comfort me here: the one; that God [Page] will spare the Land, because hee hath many faithfull seruants therein, that mourne for the sins of England; and that (as Eliphaz speaketh in Iob 22.30.) the innocent shall deliuer the Iland. For it is not the Sea, that can defend vs from inuasion; it is not any Castle, that can saue vs from the enemy (and sin within the Land, is of greater force to destroy it, then any foe without) but some righteous men are in the Iland, and God doth spare it for their sake. The other is, that (according to Dauids option, and choyce) wee shall rather fall into the hands of the Lord, then of men, for the punishment and castigation of this Land.

This obseruation pertaineth, secondly, vnto the Church; which, falling in her inward puritie, cannot stand long (as Gregorie noted) in her outward glory, If wee haue not a place in the conscience of men (by our effectuall doctrine, and our exemplarie life) that wee haue a mansion in their very hearts, then the Law, our Gouernment, our Temporalties, all outward prouision for the Ministers of the Church, shall make them but a weake consistencie, and a feeble station in the world. Let not our sins preuaile against vs, to prouoke God, and we shall not feare the complotments of any mortall man, whose breath is in his nostrills.

This obseruation pertaineth, thirdly, vnto euery particular person, of whatsoeuer qualitie, or condition; rich, or poore, high, or low. For, for if thou addest the sins of thy age, vnto the sins of thy youth, (for which Dauid intreateth pardon of God; Psalm. 25.7.) and makest an accumulation of thine iniquities, of latter vnto former, without remorse of thy [Page] conscience, and feare of Gods displeasure, saying; I shall haue peace, although I walke according to the stubbornenesse of mine owne heart, thus adding drunkennesse to thirst; know then, that the Lord will not be mercifull vnto thee, but then the wrath of the Lord, and his iealousie, shall smoake against thee, and euery curse, that is written in his booke, shall light vpon thee, and the Lord shall put out thy name from vnder heauen. Deut. 29.19, 20. yea out of heauen also: that is; hee shall declare, that thy name was neuer written there; according to that in the Psalme; Let them be put out of the booke of life. Psa. 69.28. And so much concerning the first cause, why these ten Kings assemble against Babylon, to worke her fall.

The SECOND is an efficient cause; and that is, God by his iustice; his iustice being prouoked by her sins; according to that of the Prophet Esay 42.24. Who gaue Iacob to the spoile, and Israel to the robbers? Did not the Lord, because wee haue sinned against him?

Thus we haue a connexion of the first, and second cause, in this one sentence, which meete in Babylons case. For first, wee heare of the meritorious cause of her fall, Apoc. 17.2. The Kings of the earth haue committed fornication with her, and the Inhabitants of the earth are drunken with the wine of her fornication; to wit, in her Ecclesiasticall State. Then, secondly, we heare of the efficient cause of her fall: v. 17. God hath put in the hearts of the ten Kings to fulfill his will, and to doe with one consent, for to giue their Kingdome vnto the Beast: How long? Vntill the words of God bee fulfilled. What then? They shall hate the whore, and make her desolate, and naked, and burne her with fire. Vpon what motion? From God; as the Text doth plainly [Page] beare. And therefore our most learned, and prudent Souereigne doth truly and aptly obserue in this place; The hearts of the greatest Kings, as well, as of the smallest subiects, are in the hands of the Lord, to make them his instruments, and to turne them, as it shall please him to employ them. Here then I note three things.

FIRST: though Kings may bee carried by their proper motion of malice, or auarice, or of some other affection, in their warres against some people, and in bringing them to ruine; yet therein we may obserue, and must confesse, that it is digitus Dei, Gods finger, or rather Gods hand in this worke. So Nebuchadnezzar himselfe (a cruell, proud, insolent Prince) in his warres, did so performe the will, and purpose of God therein, that God himselfe giueth him the title of his seruant, and commendeth his seruice done vnto him, not only against his enemies (a people that knew not his Lawes) as it is Ezekiel 29.18. but also against his owne people; Ieremy 25.9. And so in his sacred expugnation of Babylon, these Kings are Gods seruants; they doe their worke from him; and hee doth his worke by them. Therefore Saint Ambrose (or whosoeuer is the Author of that Commentarie vpon the Reuelation) doth ingeniously deliuer his iudgement vpon the words of my Text [Babylon is fallen: it being here the voyce of God to declare it; & the hand of God to effect it] that, in this case, dixisse Dei, fecisse est: dixit enim cecidisse Babylonem, quia ipse fecit, vt caderet. The speech of God is the worke of God: for hee said, that Babylon is fallen, because he brought it to passe, that Babylon should fall.

SECONDLY; we may heere consider, that, as [Page] there is mercie in God to receiue vs vnto grace, so there is Iustice in him to punish our sinnes. Marci [...] knew not this; but, because of different operations, proceeding from God, hee made a diuersitie of Gods; one good, another iust, or rather cruell; one the maker of the body, another of the soule; one, whom he would loue; another, whom he would feare; one in the Law, another in the Gospell. But wee know one God alone; onely good, onely wise, onely gracious; whose mercie is free, and proceedeth from himselfe; whose iustice is right, and is prouoked by vs: for as wee haue malum culpae, to offend him, so hee hath malum poenae to afflict vs. Amos 3.6. Esay 45.7.

THIRDLY, and lastly; though Reason may seeme to perswade vs (as it perswadeth Babylon her selfe) that she is so strengthened by the confederacy of Princes (as, in many dangers, shee hath not neglected the tearmes of prudencie in this behalfe) by the amitie of her Friends, by the diligence of her Negotiators, by the policie of her Counsellours, by the art of her Learning, by the abundance of her Riches, and, finally, by a generall confluence of all outward meanes, for the supportation of her Estate, that shee shall neuer fall (for so she saith in her heart; I sit being a Queene, and am no Widdow, and shall see no mourning; Apoc. 18.7.) yet Faith assureth me, that her owne Friends, her owne Vp-holders (her hornes) these ten Kings, her old Louers, shall bring her downe to the Earth; to fall so low, that shee can fall no lower; I meane not in place, and situation, but in condition, and estate. Now; if Rome aske; or if my owne reason [Page] demand of me; how can this be? I answere; God hath said it, and hee will doe it; I haue heard his Word, and now I doe expect his Worke. Away then with quomodo (how can this, or how can that bee?) when God speaketh, and God assureth vs, and God reuealeth his Will vnto vs. This Word commeth in with incredulitie, and want of faith; as the diuine Preacher Saint Chrysostome doth excellently note vpon the question of the Iewes; Iohn 6.52. How can this man giue vs his flesh to eate? Therefore I rest vpon the truth of God; that is it, which I beleeue, and I am no farther scrupulous, in regard of many improbabilities, and difficulties, which reason suggesteth, and presenteth vnto me in this point. If I haue (as now I haue) Gods Word, that this Worke shall be performed, I am not curious to inquire of the manner, and meanes, how hee will bring the same to passe. And so much concerning the second cause of the fall of Babylon, by the cooperation of these Kings.

The THIRD is an excitant cause; inward, in respect of the iust wrath of these Kings; but outward, in respect of the prouocation thereof, by the indignities, and iniuries of Babylon, against the Potentates of the Earth. Now, as in the first, and second causes, I had the plaine testimonie of Scripture; so heere, in this third, I haue the certaine assurance of strong reason to confirme, and settle my iudgement therein; for now I beginne to discouer some impulsiue cause, arising from Babylon, that stirreth vp these Kings vnto the execution of Gods Worke.

First, therefore, Babylon hath treasonable doctrines [Page] against the state, and dignitie of Kings (though they were the hornes, and strength of the second Beast therein) as namely; to depose Kings from their royall seates; yea, to take away the faire Titles, wherewith she had inuested them before; as this Beast had once taken vpon him to depriue Francis, the French King, of his Title of the most Christian King, and to translate it vnto Henry the Eighth of England (as Guicciardine, their owne Historian, doth record) though afterward, with greater furie and indignation, hee proceeded against the same Henry, who had beene a principall horne, to corroborate, and confirme the Maiestie of the Triple Crowne. Againe, this Babylon exposeth the persons of Princes vnto priuate violences, and publike impugnation by their owne subiects, as well as their States, vnto the Rapine, and Inuasion, of forreigne power. Lastly; this Babylon doth aduance her Beast aboue all ciuil Lords, and Souereignes; not onely by an indirect authoritie ouer them, in case of Heresie, and for spirituall ends (to which opinion onely, and no farther a multitude of Babylonians doe incline, though with the peremptorie censure of the Beast himselfe, and violent oppugnation of his chiefe Adherents, in that behalfe) but by a direct, and superiour authoritie ouer them, as Lord of Lords, and King of Kings. So Boniface the Eighth, intruded vpon the Crowne of France, but found the strong opposition of Philippus Pulcher, to his great disgrace. So Sixtus the Fift, (that subtile, and insolent Beast) disdayned the Workes of their Learned Bellarmine himselfe, because he did not attribute this direct Omnipotencie vnto the Pope (as a true, and lawfull Superiour [Page] of all Kings) and therefore did conceiue a purpose to suppresse, and extinguish his Writings, that seemed to limit, and circumscribe, the transcendencie of his power; as D. Barkley (a Pontifician in other points) doth relate in his very impugnation of Bellarmines opinion; that being also false, scandalous, and dangerous vnto the state of Christian Princes, and, in some respects, more absurd, then the other, which Bellarmine did before reiect; though, in his Reply vnto D. Barkley, hee seemeth to incline (like a Cardinall now) vnto the challenge of his holy Father Sixtus, and from an indirect power, groweth toward a direct; which doctrine passeth freely amongst the Canonists; is much imbraced by the Iesuites; is diligently furthered by the Popes; and doth daily gather strength in Babylon. No maruell then, if, as the proportion of Hercules his bodie was collected by the quantitie of his foot; so, by these foote-steps of Antichristianity, Christian Princes doe now beginne to discerne, and discouer the second Beast himselfe; and to be excited iustly vnto the ruine, and perdition of his estate.

Secondly; Babylon hath treasonable practises against the liues and states of Princes; and these same issuing also out of her very doctrines, by a powerfull incantation of bewitched soules; as namely out of Purgatorie, Indulgences, Merit, Satisfaction, and the like; besides a blind, and vnquestionable obedience, whereby many stand more specially deuoted, and also obliged vnto this Beast.

Now therefore, though it bee so, that Christian Princes should be more iealous of Gods honour, then their owne state; of his glorie, then their owne safetie; [Page] of his truth, then their owne liues; (and certainly, for these causes, God shall raise them vp, vnto this sacred expedition, against Babylon, and her Beast) yet now their own cause shall incite them forward to the same; their state, safetie, and liues, being in danger, by the basest Vassall of this Purpled Whore. For if his Holyship may iustly depose a Prince, from his Royall Seat, by a Papall sentence, and if execution thereof cannot otherwise proceed; then that may well follow, which Mariana (a learned, but a wicked Iesuite) doth prescribe in this case; namely, that such a Prince may bee lawfully empoysoned [if it were in their very Sacrament it selfe, Papists know the practice of this villany] or, by some clandestine, and secret meanes, depriued of his life. And the truth is, that, if the generall, and current doctrine of Babylon (for deposition of Princes) bee sound and substantiall; then such practises (and specially for defect of some other course, to put the Papall sentence in execution) are by the verdict of good reason, and by faire consequence of that doctrine, to bee maintayned, and to bee performed; which horrible, and damnable impietie, is conuinced by the testimonie of Gods Word, by the pietie of the ancient Church, and by the iudgement of sundrie Papists themselues; not so deeply, and dangerously infected with the leauen of Babylon, in this point, and therefore lesse neere, and deare vnto the Triple-crowned Beast.

And thus you haue a decision of the second point; namely the causes (with the seuerall branches thereof) why these ten Kings shall conspire in this action, [Page] for the fall of Babylon; and therefore I will now proceed vnto the third.

The THIRD Question.

THIRDLY, then, if you require of me; when the ten Kings (these glorious starres in the firmament of the World) shall meete in this coniunction, which shall be so fatall vnto Rome; I answere; it is a curiositie to enquire the time, and temeritie to define it. For who can looke, without his perill, into the Arke of the Diuine prouidence? Wherefore, in an vncertaine point, I will follow the greatest certaintie, which the Scripture itselfe, and my best obseruation, will direct mee vnto in so doubtfull a case. The points, which I tender vnto your consideration, are foure.

FIRST; this fall of Rome (described Chap. 18.) is not long before the period, and conclusion of the World; for (as I noted in my former Sermon) the Saints reioyce for her ruine, Chap. 19. then, Chap. 20. there is a recapitulation of things past in the state of the Church, with a description of the generall Iudgement: then, in the two last Chapters, ensueth a description of celestiall Hierusalem, and the happie condition of the Triumphant Church; the state of the Militant being now consummate, and ended (as it seemeth) in, or vpon, the fall of Babylon; as being one of the last glorious, and obseruable Acts, preceding the generall Resurrection of the dead. Howbeit I cannot [Page] determinately affirme with Lactant. lib. 7. cap. 25. that the World shall receiue her end immediately vpon this vastation of Rome; which, (as he falsly supposed) should be performed by the great Antichrist; and consequently, according to his account, and the generall opinion of the Ancients, the World cannot stand longer, then the space of three yeares, or therevpon, after the fall of Rome; since he, and they, did generally conceiue, that the Reigne of Antichrist was confined within the compasse of three yeeres, and an halfe. But as their speculations in this kinde had no sufficient ground, and the very courses of times, with the successe of things therein (besides the more cleere, and certaine exposition of Propheticall Scriptures in this later Age) doe foundly conuince the same; so they inferre with them this palpable absurditie, that, they, who see this extinction, and ruine of Babylon, shall haue an infallible knowledge, that the World shall determine, and end within the space of such a time (the fire, in Romes destruction, giuing them this light) which consequence as it is euident, vpon their ground, so it needeth no refutation; since it implyeth sundry points of markeable errour, which I leaue vnto your prudent censure.

SECONDLY; her fall attendeth the complement, and full number of her sinnes; according to a semblable case, Gen. 15.16. When the sinnes of the Amorites are full, &c. when the latter times of Rome haue filled vp the measure of her iniquities; when this Haruest is ripe, then commeth the Sickle of Gods vengeance: or (to follow the very words of GODS Spirit) this fall shall come vnto Rome, when the words [Page]of God are fulfilled (Apoc. 17.17.) concerning her tyrannie, pride, and insolencie; which must haue their due course, before her fatall end.

THIRDLY, then, we may reasonably conclude, that the time of her fall is neere at hand; for what can future Rome adde vnto the sinnes of the former? —eadem facient, cupient (que) minores, (as the ingenious Poet spake of Imperiall Rome, vpon fifteen hundred yeeres agoe) they, that come after, shall desire, and doe the same things with them, that went before. What Tyrannie, what Oppression, what Persecution, what Antichristian Pride, what Insolencie against Princes, what Delusions, what Impostures can wee expect from Rome hereafter, which wee haue not already found?

FOVRTHLY, and lastly; wee may obserue, that, as the mysticall condition of this Babylonian Rome is, by cleere remonstrance (made by learned, and iudicious men) notoriously discouered vnto all the World, so the hornes of the Papall Beast haue begun to fall from his head; his power being thereby much abated, and neuer likely to bee recouered againe; but one horne, after another, shall be plucked off. Wherefore, as I may certainly conclude, that the Turke shall not destroy the states, and dignities of these ten Kings, (whatsoeuer Zanchius, a learned, and profound Diuine, did conceiue to the contrary; for which he suffered some opposition, as, in the second part of his Miscellanea, it may appeare; and whatsoeuer Melancthon himselfe deliuered in his publike Lectures; that all Germanie should bee possessed by the Turke) and my reason is grounded vpon the Scripture; shewing, [Page] that the ten Kings, which arose with the second Beast in Rome, shall destroy Rome at the last (and therefore if the Turke obtaine their Kingdomes, it must be after the fal of the Rome, which they must first ruinate) so I may very reasonably, and probably affirme, that the Kings, which are alreadie fallen from the Beast [the Pope] shall neuer returne vnto him againe, to giue their power, a second time, vnto him, and to submit their Royall States vnto the Papall Crowne.

But if Babylon should aduance her selfe in England againe (which wee haue no cause to feare, nor Papists reason to hope) yet that shall not hinder the accomplishment of this worke: for Babylon must fall; it is decreed by GOD; it shall bee performed by these Kings.

Notwithstanding; since Babylon is full of malice, and indignation, playing, first, the Foxe, to enter into the Lords Vineyard, that shee might be a Lyon, afterwards, to kill the Keepers thereof; let vs not be secure in obseruing her courses, nor fearefull to sustaine her conflict. Let vs be prepared for that, which may not, perhaps, be prepared for vs; Wee must not bee wanting to Martyrdome, though it may bee wanting vnto vs: ne desit animus Martyrio, saith Saint Cyprian; Let vs not want a mind to die for the truth of Christ; hee may be an habituall Martyr euer, that is an actuall neuer; in preparation of mind, not in passion of bodie; in will, and not in worke: as Saint Bernard speaketh of Saint Iohn the Euangelist, that hee was a Martyr in will, though not in worke; whereas the Innocents were Martyrs in worke, but not in will; and [Page] Saint Stephen in both. But here let no man deceiue himselfe with a sudden apprehension of Martyrdome, as a matter of little difficultie to vndergo; but let him consider rather, that multi ante persecutionem Leones, in persecutione cerui; many are Lyons in the time of peace, but Harts in the time of persecution (as one of the Ancients spake, by experience of those times) that many, who speake gloriously of their resolution, appeare cowards in their performance (as the historie of Doctor Pendleton, and Master Sanders may testifie) and finally, that they, whom God calleth vnto so great a worke, shall bee prepared by him with gifts, conuenient for that purpose. Therfore Saint Ambrose (writing vnto his sister Marcella; Epist. 44.) saith modestly of himselfe; because God knew me to be weake, hee hath not yet giuen the Deuill power ouer my bodie. And though I should desire martyrdome, and offer my selfe vnto it, perhaps he doth iudge mee yet to be vnable for so great a strife, and therefore doth exercise mee with other labours, and diuers afflictions; but hath not tried mee in this kind. O the rare humilitie of such an excellent spirit! Let vs, then, by his example, bee willing, not boasting; readie, not desirous, to dye for the cause of God, if Babylon should yet againe try vs in the fire of her persecution, before shee come to the fire of her owne ruine. And so much of the third point; namely, the time; when Babylon shall be destroyed by these Kings.

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The FOVRTH Question.

THe FOVRTH, and last question concerneth the state of the Pope, of Papists, and of Poperie, vpon this fall of Babylon; whether hee, and they, and it, shall come vnto a finall extirpation with Babylon; or what may bee conceiued, probably, of each, in the discourse of iudgement, and reason, by deduction out of the sacred Scripture it selfe. This question, then, hath three seuerall branches, as you heare, and therefore I will treate of them all in order, as it shall please God to assist mee with the celestiall illumination of his blessed Spirit.

The FIRST Branch of the fourth Question; concerning the POPE.

WE doe not now enquire concerning the Person of the Pope (whether a Iohn, as many were, or a Iohne, as one was supposed to be) but concerning the State, place, office, and dignitie of the Pope, and as hee is the Second Beast in Babylon; inuading there the Imperiall Seat, and, by another forme, or colour of gouernment, vsurping the Imperiall power; as the ancient Fathers doe vsually speake of Antichrist (according to the tenour of the Scripture it selfe, in this behalfe) and as the experience of latter ages doth really verifie, and exhibite the truth of their iudgement herein, vnto our eyes.

I answere then; that as Bellarmine doth vainely flatter himselfe (lib. 4. de Pont. Rom. cap. 4.) concerning [Page] the time of this ruine of Babylon (namely, that it shall not be vntill the end of the world, and in the time of their chimericall, and imagined Antichrist, whose reigne, enduring three yeeres, and an halfe, is ended by the second comming of our Lord Iesus Christ, as they simply pretend) so hee doth delude himselfe, and others, when he saith, that, in the time, and after the time of her ruine, the Pope shall bee called, and indeed shall be, Romanus Pontifex, the Bishop of Rome. For the truth is apparant, by the tenour of the sacred Booke of the Reuelation, that the Papall Beast is the cause of the expedition, made by the tenne Kings against Babylon; that this warre, made vpon Babylon, is in regard of the pride, oppression, and other sinnes in Babylon, as shee is borne vp, and supported by the second Beast; whose Dominion was aduanced by their submission vnto him, and shall bee suppressed by their concurrencie against him. It is not, then, a quarrell against the Citizens, or the edifices of Rome, but against her vsurpations, exercised by the Triple-crowned Beast therein. Neither had these Kings performed their designe, if, when they burnt the Citie of Rome, the Beast should still remaine. Therefore, as Babylon it selfe shall fall, so the power of her Beast shall be destroyed by these Kings, as being coupled, and commixed with the same. For as the ruine of Literall Babylon was accompanied with the ruine of the Chaldaean Empire, so the fall of Mysticall Babylon shall bee accompanied with the fall of her Beast; whom these Kings will now permit no more to tyrannize, with Papall dominion, in the Ciuill, or Ecclesiasticall State; for as the power of the Beast standeth by these Kings, [Page] so it shall fall by these Kings. This is vnderstood in the words of the Scripture; Apoc. 18. No man buyeth her ware any more of her; that is to say; The traffique of the Whore, and spirituall negotiations of her Beast (by Pardons, Dispensations, and other fornications, as they are called) shall cease vpon her ruine, made by these Princes of the earth. Whereas, then, Bellarmine saith, the Pope shall still continue Bishop of Rome; I answere; not by any Souereignety, and Dominion; which Bellarmine perhaps may pretend, that Antichrist shall not permit him actually to exercise in that time; but wee affirme, by demonstration of the Scripture, that the ten Kings shall depriue him of that power in the world, which he formerly enioyed by their concession; which shall then expire. Notwithstanding, if Sibylla doe truely prophesie of Rome, that it [being once [...]; strength, and power, as S. Hierome descanted vpon her name] shall afterwards become [...], a street, (as Lactantius doth record; Inst. l. 7. c. 25.) the Bishop of Rome may, perhaps, remaine then in the qualitie, and place of an ordinarie Bishop; but shall not bee receiued any more, as vniuersall Pastour of the Church; not as the Beast was before; not with such latitude of power; not insulting againe ouer States, and Churches. And, if the prophecie of Hildegardis (a sacred Virgin, of great reputation, vpon the yeere 1150.) be of any force, the Bishop of Rome shall bee reduced vnto the condition of other Bishops, &c. as I haue seene, and read in a very faire, and ancient Manuscript of parchment, concerning the predictions of that religious person. If therefore I may expresse a graue matter by a light example [Page] (namely of Sir Thomas Moore; who, hauing resigned his office of the Lord Chancellour, came himselfe, vpon the next Sunday, vnto the Pew of his Ladie, in the Parish Church of Chelsey; speaking vnto her in his facetious, and wittie manner; Madame; will you goe? My Lord is gone; which were formerly the vsuall words of her gentleman Vsher; when the Lord Chancellour departed out of the Church) so may I say in this case; when Babylon shall be wasted with fire, and the Beast shal be despoyled of his power; Our Lord the Pope is gone; but yet the Bishop may still remaine. And then Christians may reckon ab vrbe euersâ, as Pagans did, ab vrbe conditâ; when the power, honour, and glory of Babylon, and her Beast, shall perish, and bee extinguished, by the concordable operation of these great, and puissant Kings; who therefore will continually suppresse it, that it may neuer increase, and gather strength againe.

The SECOND Branch; concerning PAPISTS.

I Speake not now of ordinary Papists, but chiefe Babylonian Papists; that is to say, such, as haue a speciall vnion, and coniunction with the Pope, in those things, which appertayne vnto the Mysticall impietie of this second Beast. Wherefore the name of a Papist is taken either from Poperie, which hee doth defend, or from the Pope, to whom he doth adhere.

In the first acception; I esteeme him a Papist, that, leauing the Pope in the principall, and essentiall [Page] points of the Papacie, doth yet beleeue sundry errors, defined, resolued, and maintayned in the Romish Church, vnder the gouernment, and administration of the Pope; of which kinde of Poperie, and sort of Papists, I shall treate more particularly in the third Branch, which doth immediately ensue.

But now (in the second acception) he is really, and formally a Papist, who is vnited vnto the Pope, not in regard of the Popes person, but in regard of his seat, place, and dignitie, which he vsurpeth in Babylon; and therefore doth especially beleeue, and follow the Pope in such particular points, as depend vpon his Papall Office; as namely; The Popes temporall Superioritie ouer all Princes, as being the chiefe, and, in truth, the onely Souereigne of the World (which is the peculiar, and intimate character of the Antichristian Beast) or, at the least, if he haue not this temporall power ouer all Princes directly, as their Lord, yet indirectly, as Pastour of the Church, to depose, and dethrone them, (which indirect authoritie doth yet inuest him with a pretended iurisdiction ouer all the World; and is a more subtile insinuation of the Babylonian Beast) and that he hath an infallible iudgement, as Pope, in the controuersies of Religion, to bind the whole World vnto his definition, vpon paine of Ecclesiasticall censure (which opinion, being greatly imbraced in their Church, and daily increasing, suffered much opposition by the Sorbonists, and generally by the Church of France) and that, from this Papall seate, all Christians haue the practice, and benefit of Indulgences (the peculiar Ware of Babylon) that this Apostolicall, and Supreame Seat hath power to dispense with Oathes, and[Page] [...][Page] [...][Page]with Mariages in certaine degrees of consanguinitie, and affinitie, and that all Christians must haue recourse vnto her for Dispensations, Absolutions, &c. that, vnto this seat belong Appellations, from all parts of the Christian World, as vnto the highest Authoritie vpon Earth (by which courses they exhaust much treasure of all Kingdomes, and vexe the subiects with tedious, and expensiue trauels) that this Beast hath power to call generall Councels, and to ratifie, or nullifie their Decrees; and other Babylonian doctrines, belonging to the mysterie of the second Beast. In this sense, and acception of a Papist, King Henry the Eighth, in his iust, necessary, and conscionable discession from the Church of Rome, vpon the point of his vnlawfull Mariage with the Ladie Katherine, his Brothers Wife (which, by Papall Dispensation, was contracted against the Word of God, and Law of Nature; especially as her case did stand) was now no longer a Papist; because he reiected the Pope in these Mysteries of the Papacie, and in all points, that had dependencie vpon his Seat, Office, and pretensed Authoritie in the Church. Whence it is, that this magnanimous Prince (iustly prouoked, but vniustly handled by the holy Father) writeth vnto Charles the Fift, and to all Christian States, in these very words; Orbis intelligat varias PAPISTARVM fraudes, &c. and againe; ne Papa Regum authoritate ad extir pandas crescentis Euangelij radices, &c. abuti possit. So that, though this King remayned still a Papist in the first acception (howbeit he made an happy entrance also to the purgation of sundry abuses in the Church; as by taking away some superstitious Feasts, some highly respected Images, [Page] some much adored Relikes; the Word of God was translated into the vulgar tongue; and many other things were done in his time, for the reformation of blind, and ignorant stupiditie in the Church) yet notwithstanding, in the mayne, and essentiall things, which specially giue the true denomination of a Papist, he is to be exempted cleerely from the crime, and contagion of this Title. And yet as Iehu did performe the Worke of God, imposed vpon him, for the ruine of Baal, and that Idolatry, but departed not from other sinnes of Ieroboam, and the Kings of Israel, so this excellent Prince destroyed the Baal of Rome, and his power, within the confines of this Kingdome, but, in many other things, hee still followed the doctrines of Rome: but yet so, as he conceiued them (though vntruly) to bee built vpon the Word of God, and conformable to the iudgement of the ancient Church.

I answere therefore, FIRST; that, when these ten Kings shall take vp their Armes against Babylon, many Papists [of the second, and worst degree, and acception] shall firmely combine with the Pope [the second Beast] and shall seeke his defence, against the incursion of these mightie Kings: such Papists, I meane, as specially the Iesuites are, and the Canonists, and all such, as adore this Beast for his supposed excellencie, and glorie; so that, by the opposition of their owne force, and by their excitation of their Adherents, they shall make all possible (but yet a vaine) resistance against this generall enterprise of these potent Kings; because they loue, reuerence, defend with writing, propugne with their power, and (aboue all [Page] other Papists) maintayne, to their vttermost, this second Beast in Babylon; as their dearest Lord, and highest Potentate of the Earth; to whom (as they say) all men must be subiect, vpon the necessitie of their saluation.

SECONDLY, therefore; I inferre, that, since the Beast himselfe shall fall with his Babylon (as being a fall not only of one particular place, but of some great power) these Papists also, concurring in his defence, and opposition of these Kings, shall certainely come vnto a finall ruine. For as these Kings shall bring the Beast vnto desolation, so they will not suffer such to liue, as shall, by doctrine, iustifie, and magnifie the power of this Beast (which they hate, and will destroy) or; by politike meanes, seeke his aduancement, or, by forcible contradiction, procure his supportation, and defence, against their inuincible armes, which, by Gods owne warrant, they shall take vp against Babylon, and against the Antichristian vassals, that admire the glorie, and follow the poyson of the second Beast therein.

As for other Papists (of inferiour note, and not of this marke, or stampe) I will deliuer my iudgement in the third Branch; vnto which, therefore, I addresse my speech.

The THIRD Branch; concerning POPERY.

THough this word [Popery] seemeth to include all erroneous doctrines in the Papal Church (which are many in number, and not reconciliable with the [Page] truth of Gods Word) yet we must distinguish heere, as wee haue before; for that such points, as depend vpon the Popes pretended office, and beare speciall reference thereunto (as namely they are, for which some Papists haue their principall denomination, as I did obserue in the second branch) are truly, and really Popish, not in regard of the person of this, or that Pope (as Heresies doe most generally carrie the name of their inuentor; and, in this case also, it were not hard to shew, that some Popish doctrines had either their beginning, or else their principall corroboration from certaine Popes, and might therefore well be stamped with their names) but in regard of the Papall See, office, dignitie, and vsurped superioritie of this second Beast; and therefore such points of their doctrine, and practise, issuing from the Pope, as he is Pope (and not as he is this, or that particular person) and being a part of the Mysterie of Iniquitie (which Saint Paul did foresee) are Popish, and Poperie, and therefore this kind of Poperie (connexed to the Papall Seate and Office) will haue a certaine end, and determination, with the fall of the Pope; this second Beast; whose ruine is implied in the fall of Rome it selfe. And therefore we may heere, not impertinently, obserue, that, in the points of Popery, all are not of one, and equall degree; but such doe specially beare the marke, and cognisance of Antichristianitie, as do more highly aduance this beast in his pretended authoritie ouer all Kings, and ciuill States, ouer all Churches, and Ecclesiasticall persons; in, and ouer the consciences of men (in which he setteth vp his Dominion, to reigne therein) and finally, whereby hee doth most neerely [Page] oblige, and tye men vnto him, by the glorious ostentation of his great, and sacred power.

Secondly, there are other points of Poperie, not vniustly so called; as being defined by Papall Councels (whose infallible Decrees depend vpon the Popes assent) as being parts of that corrupt bodie of erroneous doctrine, which is taught in his Synagogue, sustayned by his authoritie, defended by his Writers, propugned by secular Princes (as seruants of the Pope; though stiled by more honourable names) finally, such as tend to the confirmation of the Pope, and that Babylonian Church, in which the mysterie of iniquitie (beginning long agoe) hath now fully declared it selfe, in so great an Apostasie, and defection from the truth. And if you require a speciall catalogue of these Popish errours, they are (for the greatest part) comprised in the twelue Articles of the new Creed, framed, and proposed by Pope Sixtus quartus [in Bulla, super forma iuramenti professionis fidei] which containe the principall errours of the Papall Beast, and of the Papists, miserably seduced therein from the integritie of Gods Word, and extreamely different from the Catholike sense of the more pure, and ancient Church.

I answere therefore; when God shall deliuer his Church from the Aegyptian bondage, which it suffereth vnder this Babylonian Beast, that, in due probabilitie of reason, if not all, yet many of these more grosse, absurd, and enormious errours (now predominant in the Church of Rome) shall be corrected by the more sound, and Christian iudgement, euen of those, who liue in the outward communion of the [Page] Romish Church (for there neuer wanted some more Religious spirits, that did dislike, oppose, and seeke to redresse the growing, and growne errours therein) and that Christian Princes shall willingly concurre to the reformation of Popish errours, when a more free, and indifferent course shall be opened for a generall Councell (then can be yet obtained, while this Babylonian Beast doth reigne) to treate, dispute, and conclude vpon things, which appertaine vnto the peace, and puritie of the Church.

To conclude this passage therefore, I shall intreat your prudent, and iudicious consideration of three markable points, which I now tender, and present vnto your religious hearts.

The FIRST; that the Church of Rome (as it standeth at this day) offending rather in additions vnto Gods truth (in regard whereof they foolishly call ours a Negatiue Religion; which doth truly deny, and iustly impugne their additions) then in subtractions from the same (though they erre also in this kind; taking lawfull authoritie from the ciuill Magistrate; taking halfe the Communion from the Laitie; taking away the Word of God from the people, by concealing it in an vnknowne tongue, &c. and so in other things; against which, therefore, our doctrine is affirmatiue, in opposition of their errours) I say, that the Church of Rome doth hold, and teach the fundamentall points of Christian Religion, positiuely, in the Articles of the Creed (though it haue some doctrines, that, by force of consequence, may seeme to contradict the same) and that this Church of Rome doth well, and soundly conceiue of many great, and principall points (as [Page] namely, of the two Natures, and one Person of Christ; as learned Zanchius himselfe doth confesse; de Incarnat. lib. 2. cap. 9. and elsewhere) but it doth erre chiefly, and dangerously, in the Office of our Sauiour Iesus Christ, by destroying the merit of his Passion, and by false application thereof; not onely by the meanes of Holy water, and other Babylonian inuentions, but by such meanes, as are contrarie, and repugnant thereunto; as namely, by the paines of Purgatorie; where our Satisfaction concurreth with his, and his is applied by ours; as the Booke of Cardinall Peron, passing vnder the name of Master Henry Constable, doth blasphemously teach. Finally then; her many truths cannot iustifie her prodigious errours; her many errours cannot infringe her certaine truths: but the truths therein cannot so securely saue, as the errours therein will greatly endanger the soule of any Babylonian captiue, inthralled, and insnared with the perill of truly Popish errours.

The SECOND point, therefore, is this; that all particularities, which beare the name of Poperie, in the censure, and iudgement of some men, are not so in truth; but are so esteemed by reason of their ignorance, and precipitation, and for want of experience in the Monuments of venerable antiquitie; as being carried with the affection of Aëtius, who (as Socrates doth report; l. 2. c. 28.) conuersed not in the Bookes of ancient Writers, but reiected such, as were of greatest reputation in the Church; following the sophisticall conclusions of his owne captious braine. Hence it is, that the intemperate Anabaptists condemne the baptisme of Children, as the inuention of a Pope. [Page] Hence it is, that the pestilent Trinitarians profanely teach, that the doctrine of the Trinitie is the fable of a Pope, and that therfore this popish mysterie is aptly signified in the triple Crowne. Hence it is, that the certaine, and indubious distinction of a Bishop, and a Presbyter (the first hauing a paternall superioritie ouer the second, in the administration of the Church) is, by some Aërian spirits, branded with the note of a Popish Hierarchy; as being ignorant in the perpetuall gouernment of the Church, or presumptuous against all ages, and all succession in the same. Hence it is, that the few, innocent, conuenient Ceremonies in this Church (issuing from the practise of the reuerend, learned, and holy Fathers) are scandalized with the contemptuous name of Popery. But by whom? By men commonly of vnlearned hearts, strong passions, and weake iudgements; so that (as I obserued before) whatsoeuer thing they dislike, it is Popery; and, whatsoeuer person they distast, hee is Popish in their poore conceits. Much like, though not in hereticall opinion, yet in simple carriage, vnto the followers of Artemon, who taught that Christ was a pure Man, without any diuine Nature; and pretended that this true, and ancient doctrine was first corrupted by Zepherine, a Bishop of Rome, as Eusebius doth relate l. 5. c. 25. So ancient is this course. To end this point therfore; I wish all men, of ingenious mindes, to conceiue wisely of Popery, what is so to bee esteemed; and all men of religious hearts, to detest it with a good conscience, grounded vpon a sufficient knowledge.

The THIRD, and last point is this; that wee [Page] cannot probably conceiue, by any deduction of reason in humane discourse, that all, and singular Articles of Popery (which are, indeed, erroneous, and may therefore iustly deserue that name) shall euer be totally, and fully purged out of the Church of God (after the ruine of Babylon) but that there will be variable, & contrarie iudgements of learned men in some matters (truly deseruing reformation) vntill the finall dissolution of this present world; so that, in this case, wee must beare what we cannot amend; and rather enioy our solid vnitie in things of greater importance, then, vpon euery difference in things of lesser moment, make a peruerse distraction in the Church of God, and an vnhappy rent in the seamelesse coate of Iesus Christ, our Lord; remembring, to tolerate that for vnitie, which yet wee hate in equitie; as Saint Augustine doth diuinely speake.

And thus much concerning the Praedicate in my Text; the FALL of Babylon, discouered in this my second Sermon. I should now entertaine you with some obseruations in the conclusion of this, as I did in the end of the first; had I not, in the perpetual course of this Sermon, (vpon incident passages) taken some occasion, by the way, to make application of the seuerall points vnto your hearts; to shew you the prouidence of God in his ordination of this fall; his loue of his Church in his prediction of this fall; his vengeance against sinne, in his operation of this fall: our comfort in knowing this fall; our patience in attending this fall: our instruction to preuent our owne fall by his Iustice (which will ensue vpon our fall from his Truth, and Grace) an aduertisement to Papists [Page] to leaue their Locall communion with Babylon (if they dwell within her walls) or Spirituall communion, if they be deuoted vnto her Beast; since both must goe into perdition; and therefore, finally, here is an admonition vnto such, as decline from the comfortable truth of Gods Word, vnto the darke superstition of Babylonian errours, to consider well, and seriously in their hearts; I goe to BABYLON; which shall bee burnt: I submit my selfe to that BEAST, which shall be destroyed: What feare, what suspition, what terrours will then possesse thy soule? what securitie hast thou in such dangers? what comfort in such frights? what happinesse hast thou, when thy Mother Church of Rome, and thy Father-Pope therein, shall come to so great a ruine? Canst thou be innocent, when they are guiltie? Hast thou no sinne, when they are punished? Canst thou stand, when they fall? O consider this, yee that forget God, lest he take you away, and there be none to deliuer you.

But since these particulars are touched more exactly before, therefore I will conclude this Sermon (and so my whole Text) by stirring vp all degrees, and conditions of men, vnto the performance of Gods designe; that, what we yet heare in Verbo, prophecied in Gods Word [It is fallen, it is fallen, Babylon, &c.] wee may once see in Opere; fulfilled also in Worke.

FIRST, then, I begin with them, who are the peculiar instruments of Gods Iustice in this behalfe; the ten Kings, as the Scripture it selfe doth speake. O Noble, and Heroicall Princes, Gods Vice-gerents (armed with his power, and sacred with his owne name) [Page] you haue the speciall place in this warfare; God hath prest you vnto this seruice, and not onely warranted, but required you vnto it. You are sent against Rome (as Saul against Amalek) to destroy it with fire, and sword. It is no voyage vnto the holy Land (where Christ did suffer for our sinnes) but to impure Babylon; in which as it may be truly said also, that Christ himselfe did die, in sundry respects (but then shee was in her Ethnicall state) so, in it, Christ doth still suffer, in regard of his Truth, there oppressed; in regard of Antichrist, there aduanced; in regard of the Faithfull, by him persecuted; for it is done vsually through the operation of this Second Beast, abusing the authoritie of Kings, and Princes, to this wicked purpose. There hee sitteth, that trampleth vpon your Crownes, and Scepters; there hee sitteth, that deposeth you from your States; there hee sitteth, that absolueth your subiects from the two indissoluble bonds, of Oath, and Nature; there he sitteth, that disposeth your Kingdomes, at his pleasure, that exciteth your owne people against you (by the curses of his Excommunications, that stirreth vp your friends, and neighbours) to make warre vpon your hereditary lands. Now the time is come [it is past with God] it is now at hand, that you may, you must, you shall take vp a temporall against his spirituall Sword; diuest him of his pretended power, expose him vnto scandall, ignominy, ruine, extreame desolation; reward her [or him; it is all one in effect; the one doth imply the other] euen as shee hath rewarded you, and giue her double, according to her workes; and, in the cup, that she hath filled to you, fill her the double; as it is: Apocal. 19.6.

[Page]Now if you require of me the names of these ten Kings (I meane not the names of their Persons, but of their States) I cannot, I dare not deale so punctually in this case, as some, who presume, by particular commemoration of their ten Kingdomes, to muster vp the names of these ten Kings, that shall effectuate this great, and glorious worke. It may bee a question (and so it is with mee) whether this number of ten may bee taken in that distinct, and precise accompt; or whether it be not a certaine, for an vncertaine number, as the Scripture doth vsually speake; or rather, whether, in these numbers of speciall perfection (the Septenary, the Decenary, the Centenary, the Millenary) a whole, and vniuersall companie is to be vnderstood, or not. And I doe the rather so conceiue it to be vnderstood, because Saint Augustine himselfe hath framed this opinion in my breast. For this learned Father, treating of the persecution by Antichrist, and the consummation of the World (ensuing presently therevpon) supposeth, that (in the Prophecie of Daniel, chap. 7.8.) the little horne, arising amongst the ten hornes of the fourth Beast (which certainly is the Romane Empire) and plucking away three of the former ten hornes, is ANTICHRIST; who, as Lactantius said before Saint Augustines dayes (out of the common errour of those times) shall subdue three of these ten Kings (for so the ten hornes are interpreted, Vers. 24.) and conioyne his power with the other seuen, to destroy the Romane Empire, and to [Page] [...][Page] [...][Page]sacke the Citie of Rome. Inst. lib. 7. cap. 16. Which errour was so pregnant in the time of reuerend, and constant Athanasius, that, therefore, he thence inforceth a probability against Constantius (the wicked Arrian persecuting Emperour) to bee the ANTICHRIST; as hauing sundry markes of him; and, in particular, hauing subdued three Kings; Britannio, Gallus, and Magnentius, who striued with him for the Imperiall Crowne. Athanas. in Epist. and solitar. vitam agentes. Now though in this point, they were all inuolued, and wrapped in a misprision of that Scripture (for that little horne is not Antichrist, as they were perswaded; nor the Turke, as some more lately haue imagined; but Iulius Caesar, and his successors, who translated the Empire of Rome, from the publike state, vnto a particular person) yet Saint Augustine proceedeth with better aduice, when he commeth vnto a reuiew of those ten Kings in the Prophecie of Daniel (who yet are not the same, as you may very easily obserue, with our ten Kings, in the Reuelation of Saint Iohn) and therefore hee writeth in this manner; Vererime sanè fateor, &c. I confesse that I am in feare, least perhaps we bee deceiued in the ten Kings, whom Antichrist seemeth to find, as ten persons; and so he may come before we be aware, there being not then so many Kings in the Romane World. For what, if, by this number of TEN, the whole company of Kings be signified, after whom hee is to come? as by the Millenarie, Centenarie, and Septenarie numbers, the vniuersitie [Page]of things is often imported in the Scripture. So Saint Augustine; De Ciuit. Dei, lib. 20. cap. 23.

By this his prudent, and remarkeable obseruation (fitly to bee applied vnto my present purpose) I may very reasonably collect, that a great, and generall number of Kings (whose states were sometimes members of the Romane Empire; whereof they haue inuaded a part, by their particular Dominions, but Antichrist the whole, by his supreame power) shall arise, in a confederacie, and expedition, to burne the Whore [Babylon] and to subdue the Beast [the Pope] and so to accomplish that Royall worke, vnto which God hath alreadie consecrated them in his holy Word.

SECONDLY; I direct my speech vnto you, my Fathers, and Brethren, of the sacred Tribe of Leui; you, who beare the siluer Trumpets, and blow the alarme; you, that take vp your spirituall armes (for the weapons of our warfare are not carnall; but yet mightie through God; 2. Cor. 10.4.) against this odious Whore, and execrable Beast: fight against them with a learned tongue: that is not enough; fight also with your aduised Pen: it conquereth more, then Alexanders Sword. O detestable silence in so necessarie a cause; hatefull modestie, in so needfull an enterprize; cursed feare, in so iust a quarrell; which is Gods in Heauen, and so many Kings in earth. Thou callest others to fight, and sittest thou still? and in so needfull a time? Remember that of the Poet; ‘ [...]:’

A good, and faithfull Minister will bee writing [Page] with his hand, aduising with his head, & fighting with his tongue. Let Rome vnderstand her sinne; that she is BABYLON [one word, but a stinging word; it compriseth all iniquities] and let her know her ruine [that she IS FALLEN] to come in act, but past in his preuision, who hath confirmed it by his decree. Tell these Kings, that, if they be now auerse from this worke, yet God shall incline, and bow their hearts vnto it, as Alarich [...] was inwardly vrged, and compelled to take Armes against Rome. Sozom. lib. 9. c. 6. Tell the whole world, that though it seeme a difficult worke, yet it is Gods worke, vnto whom nothing is impossible; and that it is reuealed in his Word, in which nothing can faile; therefore Babylon must fall, and fall thus; for his Word cannot fall, who giueth vs certaine assurance of this infallible successe.

THIRDLY; I speake vnto you; noble in descent, great in dignitie, rich in goods; Starres of greater light in the firmament of the State (but borrowed from the primigeniall, and originall light of the Sunne therein; the glorious Souereigne thereof) you that by proper valour, can performe much your selues, and, by speciall example, may prouoke others: if God shall call you vnto this employment, attend your Princes, goe with their persons (or go vpon their commands; for I know not, whether they shall goe, personally, to this war, or not; certaine I am, that they shall go in their power, in theis people, in their treasure) set forward this great designe: it is not to accompany Caesar, to conquer [Page] Prouinces for the glory of Rome; nor Alexander, to subdue the Persian Monarch; it is no such politicke attempt for humane ends; but it is the worke of heauen, and earth, conspiring in her destruction, who inslaueth you with her tyrranny, poysoneth you with her heresie, defileth Gods name with blasphemy, conculcateth all royall dignitie with her pride, murdereth Gods Saints with her crueltie; worke therefore her ruine, that seeketh yours.

FOVRTHLY; I speake vnto you, who are Subiects of an inferiour degree; I doubt not, but (in regard of your Christian pietie, and zeale) I may say of you, as Deborah of her magnanimous people, Praise the Lord, for the auenging of Israel, and for the people, that offered themselues willingly. Iudic. 5.2. Many Volones shal then appear to offer themselues in this sacred expedition. There is no necessitie of disputation, in this case, whether, in such a war (so iust, and lawfull) voluntary, or mercenary warfare may be approued, or not. And you, that are pressed vnto this warre, by your rightfull Princes, shall not be troubled with that scruple (which so much vexeth the Schooles) how farre, in what causes, with what limitations, a Souldier may fight, vpon the commandement of his Prince (since the authoritie of vndertaking warre is in the King; the ministry of executing it is in the Subiects; as S. Augustine writeth; contra Faustum l. 22. c. 75.) for you see, that the proclamation, and ordination of this warre is from the vnquestionable authoritie of God himselfe; and therfore as you shall serue your [Page] Souereignes, so they shall serue God therein. This warre, therefore, is honourable, religious, necessary, and to be preferred before a base, cowardly, and profane peace. If Iehoram speake of peace, yet Iehu will heare of none, because hee is the minister of Gods Iustice. Pax ab illis, non cum illis, saith S. Bernard of wicked persons; so I say here; haue peace from Babylon, in not medling with her societie; you can haue no peace with her, in treating with her vpon sweet, and amicable termes.

FIFTHLY, and lastly; I end with that, which is the beginning of euery successefull enterprise; Prayer. Souereignes must pray with Moses, while their Subiects fight with Amalek. Constantine the Great attributed his victories vnto the force of prayer; and therefore hee had a Tabernacle in his Campe, framed according to the modell of a Church. Theodosius conquered a puissant enemy (Maximus, in name, and power) by the preuayling vertue of prayer. Let prayer also arme the Souldiers of this warre; it is more defensiue, then any Shield, and more offensiue, then any Sword. And you, that go not forth with them in person, to fight against Babylon, yet fight also by your praiers, for their safetie, and successe. Hee, that hath not an hand able to fight, nor a tongue learned to preach, may yet haue an heart well affected to pray. Pray then, pray all, for the peace of Ierusalem, and the ruine of Babylon; cry with one voyce, and cry still, cadat, cadat, [let it fall] till wee heare, actually, cecidit, cecidit, it is fallen.

And though God doth more respect, herein, the [Page] goodnesse of the cause, then of our persons, in the issue of this warre, yet let vs be armed with pietie, vertue, grace; that we may be more fit, and proper instruments for his purpose; according to Gods owne precept; Deut. 23.9. When thou goest out with the hoast against thine enemies, keepe thee then from all wickednesse. So shall our warres prosper abroad, & peace continue at home, with the aduancement of Gods truth, both there, and heere; which the Lord of all mercies conserue vnto vs, and vnto our posteritie after vs, euen till the glorious appearance of our Lord Iesus Christ; Amen.

FINIS.

A Correction of the Errata.

In the FIRST Sermon.

PAge * 10. Line 28. put out third p. 11. l. 2. Read [...]. p. 11. l. 8. read vnto for vpon. p. 15. l. 21. read excecation, p. 24. l. 12. mere for nere. p. 25. l. 10. and I doubt. * p. 29. l. 2. put out foure. p. 31. l. 22. read dis [...]sions. * p. 33. l. 2. it being. * p. 45. l. 4. read time of Antichrist, woording to the common doctrine of Babylon; when.* p. 49. l. 26. read vnto Mahomet, and the Turke.* p. 5 [...]. l. 17. read Apocal. 13.1.* p. 55. l. 6. read fourth in stead of third p. 57. l. 15. powerfully. l. 18. naturall. * p. 73. l. 5. put out most. * p. 83. l. 19▪ read they haue not such. p. l. 91. l. 8. which for with.* p. 127. 29. and in a second.

In the SECOND Sermon.

Page 10. Line 11. Read: So in this. p. 19. l. 24. as it is the. p. 20. l. 14. this is the fall.* p. 24. l. 5. any people▪* p. 31. l. 28. indignitie.* p. 32. l. 25. read then, in stead of that. p. 36. l. 1. and in stead of as. p. 38. l. 28. some of them, in stead of they. *p. 39. l. 29. they were, for he was.* p. 48. l. 10. his flesh. * p. 50. l. 18. footesteps for stoolesteps.

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Information about this book

Title statement

Mystical babylon, or Papall Rome A treatise vpon those words, Apocal. 18.2. It is fallen, it is fallen Babylon, &c. In which the wicked, and miserable condition of Rome, as shee now is in her present Babylonian estate, and as she shall be in her future ineuitable ruine, is fully discouered: and sundry controuersiall points of religion, betwixt the Protestants, and the Papists, are briefly discussed. By Theophilus Higgons, rector of the parochiall Church of Hunton, neere Maidstone in Kent.

Higgons, Theophilus, 1578?-1659.

Edition statement

1624

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2009-10 (EEBO-TCP Phase 1).

ID [DLPS]

A03335

ID [STC]

STC 13455

ID [STC]

ESTC S118140

ID [EEBO-CITATION]

99853349

ID [PROQUEST]

99853349

ID [VID]

18730

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A03335)

Transcribed from: (Early English Books Online ; image set 18730)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1207:16)

Source

— Mystical babylon, or Papall Rome A treatise vpon those words, Apocal. 18.2. It is fallen, it is fallen Babylon, &c. In which the wicked, and miserable condition of Rome, as shee now is in her present Babylonian estate, and as she shall be in her future ineuitable ruine, is fully discouered: and sundry controuersiall points of religion, betwixt the Protestants, and the Papists, are briefly discussed. By Theophilus Higgons, rector of the parochiall Church of Hunton, neere Maidstone in Kent., Higgons, Theophilus, 1578?-1659..

Extent

[14], 151, [1], 79, [1] p.

Printed by William Stansby, for Matthew Lownes and William Barret,. London :: 1624.. (In 2 parts; 2nd part has separate pagination.) (Reproduction of the original in British Library.)

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