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APOCAL. 18.2.It is fallen, it is fallen, Babylon.
THis Text is little in words, but great in con∣sequence; 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 Per∣son proclaiming: an Angell [verse 1.] euen Christ Iesus himselfe; as some conceiue (amongst whom I
may particularly name our profoundly learned So∣uereigne, in his iudicious and well composed Para∣phrase 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 fal∣len, Babylon: the place is considerable; for it is Baby∣lon, by qualitie, and name; also a great Citie by am∣plitude of place, and power. The ruine of it is mark∣able: 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 ingemina∣tion 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, mysti∣call Babylon (Rome; as an one you shall heare) is fore∣told by prophecie (and we haue seene it verified by
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 Scrip∣tures; 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 ra∣ther; it is fallen, it is fallen. We may Logically there∣fore make this partition of my Text: heere is the SVBIECT; Babylon: and heere is the PRAEDI∣CATE; 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 be∣fore Destruction; Pro. 16.18. Wherefore, in the pro∣secution 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.
THough I haue affirmed this Babylon to be Rome; yet I require not your suddaine beliefe, without a
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 di∣rect 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.
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 gene∣rall 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 vnder∣stood, according to the common, and vsuall tenour of this booke. That whole booke of the Reuelation of
Saint Iohn is spiritually to be vnderstood, by the iudge∣ment of Saint Hierome; Epist. 148. And hence it is, that Dionysius, sometimes Bishop of Alexandria, con∣fesseth of this obscure, and profound booke, that it cannot be vnderstood, according to the first, and obui∣ous sense thereof (as Eusebius relateth; Histor. Eccles. l. 7. c. 24.) but that there are deepe, and hidden my∣steries 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 be∣fore 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 Benia∣mites could sling stones at an haire breadth, and not fayle, Iudic. 20.16.
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 lear∣ned 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, vn∣to 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; where∣as 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 Homi∣lies 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 Bellar∣mine; 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 imme∣diately in this manner; Augustine, with many others, doth conceiue, that this Citie of Babylon is the generall Ci∣tie
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 re∣liefe. 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 ad∣uise men that conuerse in the Monuments of the anci∣ent 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 e∣steeme 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.
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, MAR∣CVS. 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 Antichri∣stian] Rome in succeeding ages.
But, to vnderstand yet more punctually the resolu∣tion 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 cer∣taine religious Ladies [Epist. 17.] he aduiseth Mar∣cella to flie out of that Babylon, and to repaire vnto Bethlehem. A passage verie rhetoricall, and full of in∣sinuation (rather then found, and substantiall) to breed in her tender heart an alienation from the Ci∣tie of Rome, as being that Babylon, whereof wee now intreate; though elsewhere hee seemeth wholly to free, and discharge Rome from the scandalous impu∣tation of this title, as belonging to ETHNICALL
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 blas∣phemie written in thy forehead. Vpon which pas∣sage, Marianus Victorius (a learned Babylonian) wri∣teth to this effect. Hierome imputeth this name of BA∣BYLON 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 pleasant∣ly 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, per∣swade themselues, that the scandall, and horrour of this name is past, and that condition of Rome is expi∣red, and so Rome is safe: whereas the imputation cleaueth fast vnto her, and her future ruine doth cer∣tainly 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 Chri∣stian]
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 pre∣cisely; 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 asserti∣on) or whether it bee the generall societie of the wic∣ked, as Saint Augustine doth, in an Allegoricall sense, somewhat wittily, but very improbably, di∣uine.
That this Babylon, in my Text, is the Citie of Rome, it appeareth euidently by many, and cleere cir∣cumstances 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 Na∣tions: 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 Commen∣tarie vpon the Reuelations, which beareth the name of Saint Ambrose, saith expresly vpon this place; hoc ma∣nifestum 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 ob∣tayne Souereigntie ouer the Princes of the Earth. SE∣CONDLY; in regard of her third situation vpon se∣uen 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
markeable note; whence the Grecians called her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines, in the same sense, septicollis; both agreeably heere with the Spirit of God.
Hence it is, that (a learned Iesuite) duly expen∣ding the concurrencie of these proper and indiui∣duall markes, doth ingenuously confesse; Omnia pro∣fecto, 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; Baby∣lon 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; whe∣ther 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 of the name of Babylon in this place is this; that Rome is Babylon, not one∣ly 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
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 Remon∣strances, 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 vp∣on the period, and consummation of the World; not that she shall then begin to be this Babylon (for this o∣pinion 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 e∣state) neere vnto the determination of the World. The truth hereof doth cleerely appeare by the conse∣quence of things, and connexion of euents in the se∣uenteenth, eighteenth, and nineteenth Chapters of this Booke. For the sinne of Rome, and her ruine (to∣gether with the causes, and Concomitancies thereof) being copiously expressed in the seuenteenth and eigh∣teenth Chapters, we find that, immediately thereup∣on (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 pro∣ceedings, draw this scandalous name, and dolefull va∣station
vpon this vnhappy place. Secondly; because we find [Chap. 17. v. 12.] that ten Kings (whether pre∣cisely 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 ra∣ther 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 a∣rose 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
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 destru∣ction of Rome, being yet to come, and not yet fulfil∣led, 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 Ba∣bylon) and her punishment is future; for she shall here∣after fall; as I shall cleerely demonstrate, in the suc∣ceeding 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 Prophe∣sie 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 iudge∣ment, 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.
SECONDLY; I make remonstrance of this po∣sition, 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 particu∣lar man, turning from his former sinnes, that hee shall surely liue, and not dye: yea, that all his former iniqui∣ties 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 merci∣full to one, and not vnto many? euen many thou∣sands? 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 Persecu∣tion vnder her ancient Emperours) since, in our opi∣nion, 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 ensu∣ing repentance hath cleered the score of her prece∣ding sins; how can it consist with Gods Truth, that, in regard of her sinnes, so long past, and so deepely re∣pented
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 la∣mentable 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 posi∣tion, 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 anci∣ent 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 suc∣ceeding 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
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 Eth∣nicall 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 Chri∣stian Rome (not Ethnicall Rome) by the furious incur∣sions, 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 Baby∣lon 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 ex∣piration 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 positi∣on, by the ingenious, and faire confession of two learned Babylonians themselues (they also being Ie∣suites of eminent qualitie, publike Readers in their Schooles) who, by diligent inquisition into the very Text of this Scripture, and carefull obseruation of the
circumstances thereof, oppose themselues against the common errour of their owne side, and cleerely de∣duce 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 conclu∣sion 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, A∣pocal. 14.8. Babylon, that great Citie, is fallen, hee pro∣ueth by sundry infallible circumstances of the Scrip∣ture [Apoc. 17.] that this Babylon is not the generall societie of wicked men, but a particular Citie; and, final∣ly, 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,
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 Catho∣like, 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 them∣selues 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. Wher∣fore [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 here∣after, 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,
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 here∣after 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 per∣haps will say, that I take vpon me to be a Prophet, and to foretell things to come; but (saith hee) I would in∣treate 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 Mar∣tyrs, 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 be∣ing 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 inge∣nious 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,
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 Citi∣zens with the former (though they be not of their bloud, and kindred) because they ioyne themselues vnto the for∣mer, and become as it were, one body, and one common∣wealth 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 an∣cient, 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 remem∣bred 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 particu∣larly of the Reuelation it selfe; and therefore Ribera began to grow warme in the conclusion of this dis∣course; 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
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.] name∣ly; By what meanes the Citie of Rome, neere the end of the Vorld, should attaine vnto so great a power, and a∣bundance 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 An∣tichrist, 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 go∣uernment, 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 vn∣derstanding 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 there∣in (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 Ie∣suite) 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 there∣of,
first at Conimbrica, then at Ebora (two Vniuersities of Portugall) who framed a more copious, and elabo∣rate Commentarie, vpon this sacred Booke of the Re∣uelation; 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. Af∣terwards [§. 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 qua∣litie of her sinnes, and manner of her ruine (confor∣mably 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 vo∣luminous Commentarie of Ludouicus ab Alcasar (a Iesuite of great esteeme in Spaine) which hee publi∣shed, vpon the yeare 1612. [many yeeres after that
the two other Commentaries, vpon the Reuelation, neere extant; for the latter, of Viegas, was commen∣ded 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 e∣specially, 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 ob∣tuse 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 one∣ly, 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 eter∣nall; 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
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 as∣sociates 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 for∣merly made in this behalfe.
Now therefore, leauing this graue, and tedious Ie∣suite, with his profuse, and foolish Booke, I reflect vp∣on 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 fol∣low 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 mispri∣sion 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.
[ 3] The third; They confesse, that Rome, in this con∣dition, shall persecute, and oppresse the faithfull pro∣fessours of Gods Truth.
[ 4] The fourth; They confesse, that Rome, in this con∣dition, shall haue great power, authoritie, and com∣mand 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 iudge∣ment 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 fol∣low 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 obe∣dience to the Pope, and not before; yet I will demon∣strate, that this goodly Song is not tuneable to the Text, but that it is a poore euasion, vpon a misera∣ble necessitie, which shall bee no Citie of refuge for the protection of their CHVRCH; howsoeuer being weather-beaten by the storme of the Text (af∣flicting
their hearts) they are driuen vnto this Har∣bour 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 cleer∣ly vpon the CHVRCH of Rome, as shee long hath beene, and now is, and (though declining in her glo∣rie) 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 in∣cantation) 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.
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 Baby∣lon 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 eui∣dently 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 Car∣dinals,
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 Cir∣cumference (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 subie∣ction to one head: in regard whereof, it is Ecclesia∣sticall Rome, rather then Ciuill; the Citie being swal∣lowed 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 Ba∣bylon, which the Reuelation doth assigne; as in the sequell of my Sermon, you shall very sensibly dis∣cerne.
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 weak∣ly prooue. And because this is a matter of especiall consequence, I resolue to sound the depth of this my∣sterie, and to lay it forth in liuely colours; as it shall
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 Scrip∣ture it selfe; Apocal. 18.13. For the Spirit of God, making a large enumeration of the Wares, and Mer∣chandize of this Babylon (a Spirituall Babylon, and, con∣sequently, spirituall Wares, vnder a spirituall Prince) concludeth it with the SOVLES of men; as the pro∣per, and pretended subiect of their negotiations; though, vnder, and by the pretense of spirituall things, this Papall Monarch doth exercise a tempo∣rall, and an earthly domination; as the principall scope of his subtile practises, and operations in the World. And because this point is exellently deliue∣red 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; name∣ly 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 sub∣scribe; 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 aduan∣ced; as to make men beleeue, that, through the pardons of
the Bishop of Rome, SOVLES might be cleerely deliue∣red 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 vp∣on 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 inter∣cluded for euer. Afterward [nu. 6.] he saith, that it is ma∣nifestly 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 im∣mediately 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.
Thus they hunt counter in the literal sense of tempo∣ral 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. Wor∣thington, 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 lat∣ter 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 com∣pare 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 Indulgen∣ces, of which I shall speake more anone. With which spirituall merchandise we may ioyne many other mat∣ters 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 Nati∣ons; 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 em∣ployments, 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;
11. 12. 13. 14. 15. 16. 17. 18. 19. 23; amplifying her mer∣chandize with rare varietie of phrase) of most com∣modious 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 Se∣cond 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 Ethni∣call estate; after her entertainment of Christian Re∣ligion; 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 (accor∣ding 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 mista∣ken 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 de∣stroy the Citie of Rome; and that, vntill the defection of Rome, from the Pope, vpon this very time, the
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 Nati∣ons, and shall haue a large Empire in the world, and there shall be the exercise of great traffique, and com∣merce, by the Merchants of the earth, and shee shall attaine vnto an immensitie of riches; may we not per∣ceiue, that this new, and extraordinary condition of Rome doth require a good sufficiencie of time to com∣passe, 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 (vo∣luntarily, or rather necessarily out of Rome; now be∣ginning, 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 rea∣son, 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 with∣out 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 connexi∣on; for as much as Rome, being Babylon, vnder the Pope [who is her Second Beast; as the euents, concur∣ring cleerely with the prediction, doe sufficiently de∣duce vnto our knowledge] hath therefore had not onely a spatious time, but a proper meanes also, to at∣chieue, and performe such strange designes; to com∣municate
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; co∣uered with the glorious veyle of APOSTOLI∣CALL 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 sub∣due, 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 suppo∣sed meanes, to produce such prodigious effects, and that within so little time, let any man, endued with rea∣sonable capacity, with ingenuity, and with conscience, consider aduisedly with himselfe; & he may perceiue,
that, as the Iewes, being conuinced out of the Old Testament, concerning Christ, haue certaine diuerti∣cles, 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 Baby∣lonian Merchandize, because they now change the coppie, and tenour of the very Text; which being Mysticall (as I noted before) and a Mysticall Baby∣lon 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, a∣gainst the generall purport of this Booke, and parti∣cular 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 vnder∣standings vnto an apprehension of much temporall
merchandize, which shall abound in Rome, for a few yeeres (or dayes rather) before her finall end; ac∣companied 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 Indulgen∣tiarum 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 execra∣ble merchandize. Did the ancient Church of God so beleeue, and teach? No; not for a thousand yeeres; Indulgences were then a relaxation only of Ecclesia∣sticall censures, inflicted vpon penitents, by the Church: and therefore Peter Lombard (the studious collector of the whole summe of Religion; who flou∣rished vpon the yeere 1172.) made no mention of this great mysterie of Papall Indulgences; which be∣gan 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 Bel∣larmine (treating last of all, concerning Indulgences, which gaue occasion of the publike, and iust discessi∣on 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 Coun∣cells, by Fathers, by Reasons framed out of the grounds of Scripture, and Religion) but, in a new, obscure, in∣tricate
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 Bellar∣mine to be a man of some conscience, and that hee wrote out of his perswasion; but now hee conceiued of him o∣therwise. But I proceed, and hasten vnto a conclusi∣on of this point. This Babylonian ware of Indulgen∣ces is that traffique of the Church of Rome, whereby shee keepeth her intimate correspondencie, and parti∣cipation 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 Merchan∣dize is the daughter of many false doctrines [Supere∣rogations: Merits, euen the hatefull, and dangerous merit of Condignitie: of an Ecclesiasticall treasure, ari∣sing 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 Purga∣torie; 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, wher∣by 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
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 redempti∣on 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 Lu∣ther began that course, which hath succeeded so hap∣pily 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, where∣by this merchandizing Babylon doth principally sub∣sist, 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 deuoti∣on? vnto which sundry Pardons are appendant, as being the meanes, and instuments of Papall benigni∣tie, thereby to dispense, and communicate Indulgen∣ces vnto poore, seduced soules; euen as certaine Fryers, receiuing temporall reliefe from their deuoted followers, pretend to communicate the merits of all
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 li∣berall 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 ap∣plaud 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 gra∣cious fauours kindly at his hands; whereby hee gai∣neth ground vpon them still, to keepe them more se∣curely 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
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 spe∣cially 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 de∣pendencie of the World vpon Babylon, and in this v∣niuersall 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, spe∣cially, in so little a time, as the Babylonians doe pre∣scribe? You haue heard the difficultie proposed late∣ly 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 recei∣ued
Idolatry from all Nations; as Leo (sometimes Bi∣shop 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 re∣ligious, the old Ethnicall Rome was, in bringing for∣reine Gods, and extraneous Idolatrie into her bo∣some, for the publike honour, and safetie of that blin∣ded 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 for∣mer, 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 I∣dolatries vnto the World: hauing a cup of gold in her hands, full of abomination, and filthinesse of her forni∣cation [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 in∣tensiué, 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
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 venerati∣on 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 there∣of. 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 Bellar∣mines 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 Chur∣ches power, is eternall life; and ratione medij; because the courses, whereby shee worketh, are spirituall
meanes; namely, such as are contained in the Word of God, conducing vnto this end. But yet this her spiritu∣all power excelleth not the temporall power of Prin∣ces 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 direct∣ly 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, vn∣der whom they liue.
2. The second giueth all spirituall power (not tem∣porall) 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 de∣pose 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
preparation of heart, to execute any Papall sentence of deposition, as far as they can, against their owne na∣turall Lords, and Souereigne Princes.
3. The third opinion (denying the second of these, as the second denieth the first) giueth a meere spiri∣tuall 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 Pe∣ron; which our most excellent Souereigne hath cleer∣ly refuted by his diuine, and learned Pen.
To conclude, now, the third proofe of my asserti∣on; you may perceiue that the large Dominion of Babylon (which the Iesuits truly find in Rome; but false∣ly conceiue it to be there within a very little time one∣ly, before her ruine) doth appertaine vnto the
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 perfor∣mance 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 gratu∣lation of the Saints, for the fall of Rome, cap. 19. and a briefe recapitulation, made of things past; cap. 20.)
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and so hee proceedeth immediately vnto the conclusi∣on 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 dis∣cerned. 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 Po∣tentates 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 eui∣dent 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 toge∣ther, at one time, in the Imperiall Seate. That this withholder was the Romane Emperour, the very tenour
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 be∣fore 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 there∣fore, 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 con∣ducted vs in the interpretation of this Babylon; that, by his prediction, wee might certainely vnderstand, that this name agreeth vnto the Papall, and Ecclesiasti∣call estate, succeeding vnto the Imperiall, in Rome.
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 ex∣alt 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 Em∣perour, being by the Pope, and true Papalls, reputed, and stiled no other, then Electus, or an incomplete probationer, till consecrated, and inaugurated, or ap∣prooued 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 immedi∣ately succeeded vnto the dissolued Empire, is Anti∣christian; 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 Em∣perour) 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,
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 en∣quire. First, because Antichrist, succeeding in the Ro∣mane Empire, was to sit in the Temple of God; so did not the Turk; but so doth the Pope, namely, in Ec∣clesia, or rather supra Ecclesiam. Secondly, because Antichrist should possesse Rome, as the Seat, and Cen∣ter 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, Po∣land, &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, ex∣empteth the Turke from the scandall, and infamous name of that Antichrist, which is here intended by Saint Paul. And therefore, whereas Feuardentius (fol∣lowing 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 dis∣gracefull manner; the opinion of Feuardentius is not onely false, but dangerous; and the authors, whom hee alledgeth, neuer thought, nor wrote any such matter. Fe∣uard. annot. in Irenaeum. l. 5. c. 30.
Since therefore the Pope is truely that man of sin,
who appeared, in his superlatiue power, vpon the de∣clination of the Romane Emperour (for thence wee inforce, by the verse words of Saint Paul, that Anti∣christ 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, where∣in 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 be∣halfe; 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 speci∣all 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
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; A∣pocal. 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 follow∣eth the persecution, raised by this Beast, against the Church of God. This Beast was certainely the Ro∣mane Empire; which, in the publike gouernment (by the Senate, and by the people) and in the priuate af∣terward (by one person) was still one, and the same Beast (hauing indeed ten hornes at the first; till, after∣ward, one little horne carried the sway, when it grew vnto great power) that reuelled in Babylon, and do∣mineered in the world; by whose Edicts, and Autho∣ritie, the Christians, so generally for many yeeres, suf∣fered cruell deaths, and horrible tortures, for the glo∣rious name of Iesus Christ.
When this Tragedie was ended, and that this first
Beast (though now growne more milde, and tamed by the knowledge of the true Faith) beganne after∣wards 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 trou∣blesome 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 ascensi∣on (as it were out of the earth) comming vp with the milde aspect of a Lamb; not suddenly aduancing him∣selfe (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, be∣cause, 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.
Marke now this passage well. It doth appeare, that the First Beast (viz. the Romane Empire in the ci∣uill 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 ob∣taine. 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 there∣of. 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
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 ob∣sequiously intertayned in the World. All this falleth cleerely, and irrefutably vpon the Pope, and vpon the Pope alone; as beeing the next great, and Soue∣reigne Potentate, arising vpon the decay of the Impe∣riall State.
Wherefore the most excellent Maiestie of our gra∣cious 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 com∣mands, &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
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 soue∣reigne 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 Ie∣suites 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 seuen∣teenth 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 de∣struction 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 An∣tichrist; and, consequently, the Pope (whom we pre∣sume 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
power; it was by the meanes of the ten Kings, who submitted a part of their dignitie vnto him; but, final∣ly, Babylon (wherein the Beast doth reigne) shall come vnto her ruine by these ten Kings; the same, not in per∣son, 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 there∣fore be the Beast in this seuenteeenth Chapter; who is the Antichrist, reigning in Babylon, with the subiecti∣on of his Kings; so that these three are all one indeed. For the Beast, Apoc. 17. beeing Antichrist, is there∣fore 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 se∣cond 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 Ec∣clesiasticall 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 Im∣periall Rome in her Ciuill state) hath great conformi∣tie, in power, and dominion, with this Beast, which
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 superio∣ritie, 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 persecu∣ting 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 vn∣to him, doth reigne powerfull, and shall continue in great honour, till these Kings (withdrawing their o∣bedience from the Beast) shall also consume his seate; which is the true, naturally, vnforced, and certaine in∣terpretation 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; ha∣uing as great authoritie, and power as the first; for so it is said; Apoc. 13.11, 12. I saw another Beast: and this
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 iudge∣ment (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 there∣in; 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 de∣stroyed 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; where∣in we shall behold the similitude betwixt the two Ba∣bylons; the Mother in East, and the Daughter in the
West; the literall, and the spirituall) and since the iu∣stice of God will punish Babylonian Rome, in her se∣cond, 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 be∣come 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 (where∣of 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 ti∣tle; 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 ar∣riued vnto the true, certaine, and indisputable know∣ledge 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
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 mysti∣call name belongeth truly, and properly vnto Eccle∣siasticall, 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 mor∣tally, yea immortally, hate them both.
And now, in this explication of Babylon I doe so securely, and confidently reappose, that I doe not e∣steeme 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 Anti∣christ, 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 Eccle∣siasticall, to be this Babylon in my Text; but I esteeme it to be so certaine, so cleere, so easie, and so fairely
deduced vnto the vnderstanding of euery ingeni∣ous 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 com∣miseration, 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 fol∣ly, their learning to ignorance, their studie to vanitie, their talent to losse, and their time to vnprofitable∣nesse 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.
THough the greatest difficultie, in my Text, bee now past (for that wee haue now a sufficient
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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 Ba∣bylon, 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 Idola∣try, 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; be∣cause Saint Iohn, in this Chapter (according to the vi∣sion, 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 Baby∣lon, not onely in the very wordes of the Prophet Esay
[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 de∣signe) 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 resem∣ble 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 Ba∣bylon, afterward in another estate (as the Iesuites con∣fesse) we must now enquire, what are the crimes of Rome (as she is Babylon in latter times) and how the
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 Pa∣pall Rome should be spirituall Babylon) and therefore, looking barely into the prophecie, could not com∣pare it with the effects of the time (as we may do; this being the true, and proper meanes to expound all ob∣scure 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 point, wherein this comparison doth stand, is IDOLATRIE; it being a peculiar in∣uention 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
in Ecclesiasticall Rome; which is thence commended, and commanded vnto the whole Church of God; and this Idolatrie I note specially in foure parti∣culars.
The FIRST particular instance of Romish Idola∣trie, is in their Sacramentall adoration; where a crea∣ture 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 ther∣of 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 concomi∣tancie, 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, repre∣sented in the sacrament, but yet it is ioyned, by sacra∣mentall vnion, with the signe thereof; as Irenaeus doth truly affirme; It is not now common bread, but the Eu∣charist, consisting of two things; an earthly, and an hea∣uenly; 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 na∣ture, of bread, and wine doe remaine in the Sacraments: vnto whom the learned Father, Theodoret, doth eui∣dently
subscribe; saying, That the mysticall Symbolls [of bread, and wine] goe not out of their proper na∣ture, 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 (ac∣cording to the iudgement of the ancient Church) there is, in the Sacrament of his bodie, true, and sub∣stantiall 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 com∣mon 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 sto∣macke,
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 vn∣derstanding, 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 sim∣ply 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 in∣struct 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
thus substantially in the Sacrament, where they adore it; I answere; that, in the iudgement of Saint Augu∣stine, 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 conse∣quently, this Popish worship, though it bee intentio∣nally 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 true∣ly 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 er∣rour was onely in the application of the worship vn∣to 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 mate∣riall; it was not formall.
I answere; that this Idolatrie is indeed purely ma∣teriall, in regard of the mistaken subiect (since Christ was then vpon the earth, and was capable of this di∣uine worship in his humane nature, wherein hee then
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 a∣gainst 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 (be∣cause 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 pre∣scribed vnto them, for any such presence) it leaueth them to be totally Idolatrous, both materially, and formally; pure IDOLATERS, without all possi∣bilitie of defence. Where are now the reconcilers of light, and darknesse, that can reconcile a Protestant
with a Papist in this high, and important Mysterie? wherein, if Papists erre, they erre as intolerable Idola∣ters, worshipping a breaden God: if Protestants erre, they are blasphemers, hereticks, and vnsufferable wret∣ches, to traduce the ordinance of Christ, & the practise of his Church. One of these two inferences must neces∣sarily 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 instan∣ces, which I will handle more succinctly, for that this is a capitall point; vnto which therefore I haue assig∣ned the first place in this dispute.
The SECOND instance, then, concerneth their a∣doration 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 I∣mage 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, contusi∣on 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 apprehen∣sion, there vniting them in one notice, and in one wor∣ship.
O subtilitie! which as the poore ignorant people can∣not reach vnto (seldome, or neuer practising according to this rule) so the more ancient Papists did not at∣taine vnto it, in former ages; when Images were re∣puted historicall resemblances, and Lay-mens Bookes, and then motiua obiecta; obiects, whose sight did ex∣cite, 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 (for∣sooth) 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 Epi∣phanius 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 Grego∣rie 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 Car∣rier (who seemed not therein to vnderstand the Pa∣pists, or not himselfe) pretendeth gloriously in his Let∣ter 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 E∣rasmus; 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
(contrary to Gods Word, to the iudgement of the ancient Fathers, to the opinion of many former Pa∣pists also) and their practise so wicked, that, in this o∣dious, and execrable Idolatry, you may see the old Ba∣bylon reuiued in the new; which, varying from the Scripture, from the Church (yea from her selfe) com∣meth 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 di∣stinctions: to which she may adde this; viz. There is a double Idolatry; Ethnicall, and Christian; or ra∣ther Antichristian: as wee shall yet more euidently discerne.
The THIRD instance concerneth their exorbi∣tant, and irregular adoration of the Pope. For how∣soeuer 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.
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 sub∣iection 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 pre∣sumptuous Titles I shal speak more in a more conueni∣ent 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 deli∣uerer 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 ne∣cessary Oath, made vnto their Subiects (as in the case of our King Henry the Third, whence ensued the pub∣like 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,
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 pe∣tra) vpon which Christ buildeth his Church, and they their faith. Doe you maruell, then, at the outra∣gious 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 ho∣nour 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 war∣rant 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
hee speaketh also of inferiour Magistrates; Psal. 82.1.) vnto which as he hath no proper right (by any war∣rant from God) so no mortall man (the greatest Soue∣reigne that is, or euer was; were he the onely Lord of all the World; as the Pope doth gladly beleeue of him∣selfe; 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 a∣non) 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, tram∣pleth vpon the Crownes of Kings, dispenseth against Gods Word, maketh that lawfull, which God made vnlawfull (in subiects to rise against their Soue∣reignes) 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 Scrip∣ture;
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 wor∣ship, rather then ciuill, and humane.
The Fourth, and last, instance concerneth their inuocation of Saints; which hath sundry ingre∣dients 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, tea∣ching (by precept, or by example) any other course of Prayer, vnto, or by any other Mediator (of Redemp∣tion, or Intercession: there being but one of both) then onely by Iesus Christ. As for the Old, though some
inconsiderate, and more dull Babylonians, did hereto∣fore produce sundry passages out of it, to prooue their inuocation of Saints, yet the latter, and more circum∣spect, haue vtterly forsaken that course, as implying a contradiction; because the soules of the ancient Fa∣thers, being then in limbo, and secluded from the vi∣sion 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 ex∣tant one precept, one example, one proofe directly, or indirectly, by any plaine assertion, or cleere deducti∣on, 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 writ∣ten 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 re∣quests, 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
them in the place, and office of God: and this appea∣reth 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; Mon∣stra te esse Matrem; Iure Matris impera: Shew thy selfe a Mother; command him, by the right of a Mo∣ther, &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 remem∣ber, 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 re∣sort (euen with the plaine neglect of Christ) by rea∣son of fabulous stories, and fond visions.
In things Corporall; for as particular Saints (in the simple dotage of these blind Babylonians) haue a par∣ticular 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
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 there∣fore 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 ten∣der 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 ne∣uer obtained remedie, but dyed, without any com∣passion, 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 cogita∣tions, & 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 confi∣dently inuocate the Saints in heauen; then may the Father make a petition vnto his Child-Saint, who, de∣ceasing after baptisme (wherein originall sinne is for∣giuen) before the commission of an actuall sinne, go∣eth certainely to heauen, and hath there the fruition of God; and, by vision in him, may be a petitioner
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 inten∣tion maketh a nullitie in the Sacrament, and conse∣quently 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 Me∣diatour, 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 au∣dience, 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 eui∣dence of Scripture, or consequence of reason. Let vs then put the case, as a thing possible (which is ve∣ry 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 peti∣tions in God) which need an immediate successe; the same prayers also, being often diuers (and sometimes contrary) in regard of the matters, which they con∣cerne. Now consider the absurditie of the Babyloni∣ans in this behalfe; that the blessed Virgin instantly heareth (or rather seeth) all their prayer; instantly presenteth them vnto God; instantly sendeth such a
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 know∣ledge of all things vnto a Saint, which, being in God, cannot, without communication of the God-head, bee deriued vnto any Creature. Therefore one∣ly 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 ge∣neration, and to the Holy Ghost in his procession. But since euery blessed soule remaineth in the conditi∣on of a creature, in substance (though glorious) in knowledge (though increased) therefore it hath a finite knowledge; for as the state of beatitude requi∣reth a great addition of knowledge, so the state of a creature requireth a determination of knowledge; whereas the Babylonians extend it infinitely, by the vi∣sion of God, in whom these soules see all things, as they suppose
This generall errour is ancient, and the speciall au∣thor 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 po∣sition. 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, de∣duced out of the same.
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 intellectual∣ly, by immediate intuition (without any vayle, or o∣ther 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 par∣ticipation of God, as a creature can receiue, and is ne∣cessary 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 visi∣on 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 omnisci∣encie 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
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 diuini∣tie) 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 in∣ference, 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
taught vs to poure out vnto his Father, yet many a∣mong 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 dispu∣tation was held in Scotland (& it is related immediate∣ly 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, prin∣cipaliter, 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 im∣pious, 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 him∣selfe 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 con∣formitie, 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,
and glorious Office of Christ his Mediatourship vnto any Saint; he, or she; though his owne Mother, (to∣wards whom though he bare a filiall respect, accor∣ding 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 special∣ly, 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 plea∣sed. 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 sancti∣fied 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 second∣ly; because, in this nature, hee suffered for me, with passions of bodie, and soule; hee died for me; he sa∣tisfied
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 in∣finite 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 Baby∣lonian 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) appen∣dant, in papers, vpon Tapistrie, or vpon the walls of their Chappels, and ascribed vnto her (vpon a Festi∣uall day, solemnely dedicated vnto her seruice) with this Motto; Intrate per me, enter in by mee [words peculiar, and meerely proper vnto Christ himselfe]
fairely written, in capitall Letters, and placed ouer the doore; to instruct all men thereby, that came in∣to 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 secunda∣riò, &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, there∣fore, vnto the second.
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
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 with∣out conformitie to his Apostolicall doctrine in these things; who teacheth all men to bee subiect vnto the King, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 pre∣cept? 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 fol∣lowed, 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 them∣selues, 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, aduance∣ment 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 Eng∣land) and refused to treate with him, when they dis∣couered
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 sen∣sible 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; shew∣ing thereby, that, as the Imperiall Crowne was vnder the Papall, and subiect vnto his Dominion (euen vn∣der his foot) so it is in the Popes great power, vpon his holy pleasure, to giue Kingdomes, and to take a∣way Kingdomes; to erect Kings, and to suppresse them againe; as if they were the Tennis balls, where∣with 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 Em∣presse and their sonne, by way of penance, in the
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 Apo∣stolicall 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 ri∣deth 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 a∣broad his Apostolicall benedictions vpon the people, with his sacred fingers. This pride may yet seeme to be humilitie in comparison of his glorious exaltation
in the Church of Saint Peter (for vnder his name passeth all this exorbitancie) where Monarchs, hum∣bling 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 puis∣sant 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 requi∣reth 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 do∣nation, 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 colou∣rable
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 King∣domes 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, Frederi∣cus 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 inheri∣tance in the Kingdome of Naples: both which King∣domes he bountifully bestowed vpon the said Char∣les: in like manner the Pope dealt with Iohn d' Al∣bret, King of Nauarre, and with our late renowned Queene Elizabeth, of blessed memory, and glorious name; though not with like euent) or else DIRECT∣LY, 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, a∣mongst the Parasites of the Court. For you must di∣stinguish, with Gerson, betwixt Aula, and Ecclesia; the Court, and the Church of Rome.
This Pride, in the head of the Church of Rome, des∣cendeth vnto the members. For as the Cardinalls
(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 be∣ing glad, and ambitious of the affection of these pur∣pled 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 man∣ner, or measure; and a body rather collected, and vni∣ted vnder the Pope, then vnder their owne Soue∣reignes; 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 domi∣nation ouer the whole Church: as first; that all spiri∣tuall power (of order, and iurisdiction) is deriued from his Apostolicall Seate; that hee can depriue, suspend, excommunicate such, as withstand his plea∣sure; that appellations may be made, and, in some ca∣ses, 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,
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 Fa∣ther, 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 exam∣ple; hee is a Vice-God (as in that inscription; Pau∣lo 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, A∣pocal. 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 Apostoli∣call
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 Lu∣douicus ab Alcasar, the Iesuite, in his dedicatorie E∣pistle, prefixed before his miserable exposition of this mysticall booke. Yet thou wast more wise, and cir∣cumspect, 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, challen∣ging 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 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 com∣mission 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
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 decaden∣cie, 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' Al∣bret (mentioned before) sententially deposed by the Pope, and a part of his Kingdome, thereupon, inua∣ded 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 in∣solent 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
was (if the Babylonians say true) that he should hold it, by fealtie, from the Church of Rome, and, for ac∣knowledgement 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 com∣manded, 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 obser∣uation, 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 pur∣pose; 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 vn∣to 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.
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But thou, Carerius, and thou, ô Paul; you lay vio∣lent 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 depositi∣on, vnder Christ] but it is not so: for God speaketh it precisely vnto his Prophet. You say, that there∣fore the Pope is placed ouer all Kingdomes, to excommu∣nicate 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 administra∣tion of our late Souereigne Queene ELIZABETH; twice deposed by these furious Beasts; first, by Pius the fifth, who bestowed her Kingdome, most liberal∣ly, 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
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 (com∣ming 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, there∣fore, 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
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that Babylonian Monarch (vendicating vnto him∣selfe all power, Spirituall in the Church, and Tempo∣rall in the world) deposed sententially from his royall Dignitie, and State; disposing the same, by his Apo∣stolike liberalitie, vnto Albertus, King of the Ro∣manes: but that Heroicall, and Magnanimous Prince preserued, and maintained both, to the great ignomi∣ny, 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 Phi∣lippus, 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, circum∣uented, oppressed by the spirituall Fathers of Baby∣lon? His sonne also, Conradus, suffered like outrages by the Father of the Romane thunderbolts, exciting the Lantgraue of Thuring against him, and persecu∣ting the royall family of Barbarossa, till it came, final∣ly, 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
must weare the Babylonian yoake, to their shame, or cast it off, to their danger; standing vpon the dread∣full tearmes of deposition, murther, and other disa∣strous 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 King∣domes, as donatiues of the Babylonian Seate.
I am wearied (and so perhaps are you) in the pro∣secution of this vnhappie argument; wherefore I will gather vp my sayles, and conclude this tedious Voy∣age 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 ap∣plause of the Citizens, diuested, and disseized the true Lord of his ancient right. For Leo, the lawfull Em∣perour of Rome, residing in Constantinople (as many of his Predecessours before him) was excommunica∣ted by Gregorie the Second (bearing the name, but
not hauing the disposition of the first) his subiects were released (by Apostolicall dispensation) from their Oath of Alleageance; and, vpon these procee∣dings, the Romanes (like wicked Traytours) submit∣ted 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 Ferdi∣nand, King of Arragon, and Elizabeth Queene of Castile, and vpon their heires for euer. Therefore Fran∣cis 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 King∣domes, setteth downe the Bull of Alexander the sixt (who, out of his Papall authoritie, and particular af∣fection to his Countrey, freely, and powerfully be∣stowed them vpon the said Princes, and their heires)
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 in∣finite effusion of bloud (humane, though not Chri∣stian) in these miserable Countreyes (whereof Benzo, an Italian, and Bartholomaeus à Casa, himselfe a Spa∣niard, doe so pittifully complaint) conuerted now (as you may perceiue) vnto Christian Religion, so power∣fully 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 An∣gell; 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, there∣fore 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
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 Soue∣reigne Lords; in her is the bloud of so many thou∣sand Christians, in their vnlawfull warres against o∣ther 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 sub∣iects; 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 begin∣ning from the end of this discourse.
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 Histo∣ries, doe sufficiently deduce vnto our knowledge; vn∣to which, for breuitie sake, I must now remit you; as
men expert, and skilfull, in the sacred Sriptures: it be∣ing a great part of your happinesse, that you haue Gods Word in your owne tongue (which many o∣ther Nations, though bearing the name of Christi∣ans, 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 in∣humane 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 in∣struments of crueltie are in their habitations: which Ia∣cob 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] a∣rise, 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 insolent∣ly 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 Pe∣ter,
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 expe∣rience) and, finally, to ruinate Christian Princes, that dare withstand their Antichristian pride?
Yet wonder not at the former Text (for that per∣haps 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 Bel∣larmine 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, he∣reticall, 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 textu∣all folly vnto the Diuines of the Reformed Church, in misapplying the Scriptures vnto their misguided
fancies. But now I proceed to make a sufficient re∣monstrance of bloudie crueltie in their mysticall Ba∣bylon, 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 Hen∣rie 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 damna∣ble 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 Soue∣reigne 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 ne∣cessitie vnto this State, to draw some bloud from such Priests, as rather obserued, and respected the Papall
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 gene∣rall, 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 chil∣dren; 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 reioy∣cing in their ruine. Apocal. 10.11. &c. France can yet speake more, which, in the end of the Reigne of Hen∣rie 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 prouocati∣on 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 Ie∣suites) was suborned to offer violence vpon the sa∣cred Maiestie of the Kings person; but could not per∣forme that Tragicall act, which Rauilliac did after∣wards effectuate with his most wicked hand. But I proceed.
Germany can speake more, then any other Nation; whose terrible warres (stirred, continued, and suppor∣ted by the meanes of Babylon) for many yeeres, in
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 facti∣on 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 per∣forme, with his owne temporall meanes to assist this warre, hee performed by the Spirituall Exchequer; dispensing his Indulgences thence, to further, and ad∣uance the same) consumed much treasure of the Chri∣stians, and more of their bloud? But you will say; it was an heroicall, and glorious act. I answer; looke vn∣to 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 sa∣cred Scripture; such was the practise of the ancient Church.
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 vn∣necessary, since the histories of sundry Nations are extant in this behalfe, and a great part of them is dili∣gently 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 power∣full 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 ouer∣tures
(ô miserably seduced France) the iniustice of thy proceedings, in the infelicitie of thy successe? Eue∣ry seuerall drop of the Hugonots bloud hath had a re∣surrection 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. Re∣member 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 fu∣ture, 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 gar∣ment of white blossomes, as in the moneth of May. Sundry were the coniectures vpon this signe, acccor∣ding to their seuerall inclinations; some supposing, that God gaue thereby a sufficient notice vnto the Ro∣mish 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 mo∣derate 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,
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 Trage∣dies in this kind.
And now, my natiue Countrie of England; remem∣ber thy bloud, which Babylon hath shed; and where∣with 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 ano∣ther, 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 tru∣ly vnto Moses; Thou art a bloudy husband vnto mee: for shee cut off onely the fore-skin of her child, to
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 commen∣deth in him, for an act of singular pietie, and deuotion vnto the Church, as preferring his spirituall Mo∣ther before his naturall Father. But by whose pen doth this incredible villany appeare? euen of Baro∣nius himselfe; a Babylonian flatterer, a sycophant, ex∣tolling 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
Popes also beare their names vntruly; Pius, yet wic∣ked; 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 insti∣gate 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 poy∣son, 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, vp∣on 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 Maie∣stie, in his learned, and accurate writings, published by himselfe, to iustifie the Oath of Alleagance (impug∣ned by Babylon) did worthily obiect vnto the Roma∣nists the approbation of this horrible treason by Six∣tus, in his Oration, pronounced vnto the Cardinalls, in his Consistorie, to this purpose; Bellarmine doth
confidently answere, that this Oration was neuer de∣liuered 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 de∣nied, 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; im∣pudencie vnto crueltie: what veritie then, what equi∣tie, 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 preiu∣dice, 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 excom∣munication, deposed our late gracious Queene, and now, in a solemne speech, commended the murther (by way of admiration) which Clement had per∣petrated 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 inge∣nuously
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, in∣deed, 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 Baby∣lon; where is thy shame, that darest thus admire, ap∣prooue, 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 ap∣peareth, by her doctrines tending to the effusion of
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 dete∣stable meanes; as you shall heare in my second Ser∣mon, 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 in∣cantations of Babylon, and that their liues, with their estates, stood (by vertue thereof) in perpetuall dan∣ger (for he may easily take away the life of another, that contemneth his owne; as many inchanted Ba∣bylonians 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 Por∣senna was certainly concluded vpon, by a number of Romanes, no lesse resolute vnto that action, then him∣selfe, and no lesse resolued to suffer any torment, then to aduenture vpon any perill, for that end, and pur∣pose; 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
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 per∣sons, &c.] were thereby inforced to submit them∣selues 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 oppo∣sition 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 be∣halfe of Gods truth, which was the reckoning of vertuous Hester, in the behalfe of her people; If I pe∣rish, 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 preserua∣tion, 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
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, con∣stant, 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 cru∣eltie 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 cru∣eltie increase their hope of our ruine. I say, then, vnto euery souldier of Iesus Christ in this spirituall war∣fare, as the Angell vnto Gedeon; The Lord is with thee, thou valiant man. Iudic. 6.12.
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
her type: for as Rome went before in Babylon, so Ba∣bylon 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, to∣gether with the increasing impietie of the Popes, they increased also in their impietie of manners. The Hi∣stories 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 an∣cient 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 Ba∣ronius lamenting the condition of the Church vnder
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 Apostoli∣call 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 begin∣ning, 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 Pa∣pists disagree vpon the number of these Popes) had such accusations produced, and verified by Oath, a∣gainst 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 fruit∣lesse paines in this behalfe, yea, disaduantagious also vnto mine owne cause? For now I pray you to ob∣serue diligently, with me, two passages in Bellarmine, very artificially framed; the one to preuent our be∣liefe;
the other, to peruert our iudgement. In prae∣fat. lib. de Summo Pont.
For first, being to treate of the impieties of his ho∣ly 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 Rea∣der into a suspition of all Histories; which he had ra∣ther 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 di∣minution: improbissimi, impijssimi, diabolissimi, &c. were fitter words for such monsters, whose villanies no tongue can speake with modestie, nor pen de∣scribe. But let vs proceed. Who were those parùm probi? He telleth you: Stephanus the sixt, Leo the fift, Christophorus the first, Sergius the third, Iohan∣nes 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 re∣cord concerning the liues, and actions of these Popes. If they be true? His desire was to denie all the accusa∣tions;
but, hauing not abilitie to disprooue the mat∣ters, he draweth the Histories into question, and bree∣deth 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 disclay∣ming 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 Pol∣lux 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 knot∣tie? 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:
so that the issue of my labour (in shewing their im∣pieties) 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 Lan∣guage; 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 dimi∣nishing 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 proui∣dence 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 de∣nie, 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 pa∣tience 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
shall heare of a cecidit [the punishment of Rome] in predicate of the same.
Meane while I conclude, by due, and true remon∣strances in the first, and second Inquisitions [two di∣stinct 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 de∣claring 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 neces∣sarily, 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 in∣tention 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 confu∣sion; as the name of the first doth originally import, and doth likewise ominate vnto the second.
NOw I come thirdly, and lastly, vnto such Obser∣uations (according to my promise, and proiect in the * 1.1 beginning of this Sermon) as doe kindly, and proper ensue vpon the precedent passages of my dis∣course;
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 sylla∣bles, 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 there∣of) 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 Mo∣narch, a certaine expugnation of the Antichristian Church. For though the learned Iesuite Ludouicus ab Alcasar, in his copious exposition of this Booke, doth
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 anci∣ent Idolatrie, vnto the Faith of Christ, and therefore concludeth his exposition of this Booke in these bra∣uing words; Maximâ sum voluptate perfusus, &c. I am filled with singular contentation, and ioy of heart, be∣cause, through the fauour of God, I haue now cleerely dis∣cerned, 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 Reli∣gion, 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 con∣fesse this point.
The truth is this (good Christian hearers) that though Ribera first, and Viegas after him, doe confi∣dently 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
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 Ri∣bera, 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 vn∣to 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 Re∣uelation, that no speciall and notable matter of pro∣pheticall prediction therein, doth interuene, or come betwixt the ruine of Babylon (which is described hi∣storically, 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 Ba∣bylon,
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 hap∣py condition of the Saints therein, &c.) it must neces∣sarily 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 conti∣nued 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 dili∣gence; admire what you vnderstand, and, what you vnderstand not, admire it the more; search it with in∣dustrie; enter into it with praier; despise not the opi∣nion of others; presume not vpon your owne; let not
the obscuritie of some things, yet vnknowne, make you neglect the vtilitie of so many things (and, parti∣cularly, 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, in∣fatuate 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 priui∣ledge 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 in∣tensiuè, in degree: now we know, who hee is, that ad∣uanceth himselfe ouer Kings, and Emperours; ouer States, and Crownes; ouer Church, and Common∣wealth, 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;
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 vn∣to 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 Spiri∣tuall 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] im∣porteth not onely her site, and place, but her so∣cietie, 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 con∣tempt; 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
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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 ad∣uersarie waxed pale, vpon the very name of Baby∣lon: 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 re∣turne vnto her selfe? Shee will not doe the one; therefore wee cannot doe the other.
To conclude this point; since the iniudicious auoy∣dance of one errour draweth vs into the danger of an∣other
(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, com∣pounded of their owne fancies, by Anabaptisticall furie, and Anarchicall paritie, through a misprision of things, vpon false, vnlearned, and dangerous princi∣ples; 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 contra∣rie course; as, to bring a crooked sticke vnto streight∣nesse, 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 an∣swere vnto him very well; that the Church of Eng∣land 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 o∣ther 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 indiscreet∣ly 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,
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 com∣plaine 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 expilati∣ons, and deepe exhaustions of her Treasure. After∣ward, 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 ver∣tue of their obedience vnto the Apostolicall Seat, not to contribute their Subsidies, and iust reliefe, vnto their Souereigne Lord, the King; directly, and cleer∣ly against the prescription of Saint Paul vnto all Christian subiects (though vnder vnbeleeuing Prin∣ces) 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
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 dis∣pleasure, 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 Babylo∣nian 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 pro∣fit; 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 expel∣led abuses out of the Temple; Iohn 2.15.) you haue a peaceable state of conscience toward God, in the
sweet libertie of his truth, vnder a gracious, and lear∣ned 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, metamorphi∣zeth men into beasts, intoxicating them with her ve∣nimous 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 there∣fore 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 enter∣tainment 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 neutra∣litie of Religion (setting vp the saile of their con∣science vnto the wind of time) incline strongly vnto Rome, or prostitute themselues wholy vnto her com∣munion; let them consider, that it is BABYLON (hated of God, and ordained to destruction) which
they embrace: and though they liue corporally in England, France, &c. that yet they liue spiri∣tually in her; that they are members of this Ci∣tie, and that therefore they must weare the liue∣rie 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 de∣cline 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 Scrip∣ture 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 Syna∣gogue, 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 indic∣ted at the Barre of the diuine iudgement.
SEVENTHLY; if Rome be Babylon, and we
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 re∣conciled together.
But I will discouer the impossibilitie of their deuise, by foure euident, and perspicuous Rea∣sons.
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 them∣selues (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.
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 definiti∣ons, resolutions, and modifications of the Prae∣dicate, in such a manner, as cannot consist with the truth of Gods Word, and euident princi∣ples 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 es∣sentiall 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 cer∣taine 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 who∣ly
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 Purgato∣rie, 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 Bellar∣mine teacheth; De Laicis cap. 19. §. Quintò) There is one, and but one rule of faith, whereby wee be∣leeue 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 vncertaine∣tie 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 mat∣ters of Religion, by the verdict of Gods Word,
and testimony of his Church) the onely suffra∣ges to define; the onely authoritie of doing, and proceeding after their owne pleasure; and, finally, an vnquestionable infallibilitie to ob∣lige vs vnto that, which they canonically re∣solue, and conclude. Where then is the meanes of reconciliation? If they could retrograde, and goe backe from any point, alreadie deter∣mined by them, or from this course of deter∣mination, 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 re∣iect it as impossible. Therefore when Cassander (as being a moderate Pontifician) entred vpon this designe, the rigid, and more seuere Babyloni∣ans (as namely Iohannes à Louanio) wrote vehe∣mently, and sharply against this attempt; whom Bellarmine [de Laicis cap. 19.] doth follow, in∣sisting 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 a∣greement 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, vn∣happy French King, Henrie the fourth; That hee would endeauour to reconcile the persons [Prote∣stants,
and Papists] but not their Religions; the first being a charitable office; the second an impos∣sible worke.
To conclude this obseruation, then; be not de∣ceiued 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 dif∣ferences, 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 Ba∣bylonians, 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 Eng∣land, 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
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 prouo∣king the diuine Maiestie, by her monstrous Idola∣tries, by her false doctrines, by her base superstiti∣ons, 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 vn∣to 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, can∣not comprehend it; or, out of a preiudice, will not discerne it; but, like men in a secure, and per∣nicious Lethargie, with heauie and drowsie spi∣rits, raise not vp their thoughts vnto a more acute penetration of so excellent, and so necessarie a point; for the prediction whereof, so long be∣fore, 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 good∣nesse.
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And I doe more earnestly presse all Di∣uines in this Church, vnto a serious, and diligent contemplation of this mysterie (now so reuealed vnto vs, which was concealed from our fathers) be∣cause 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 (foun∣ded 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, vn∣der the gouernment of the Pope) is the My∣sticall 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 Ba∣bylon into many hearts: whereof I could say something by the particular experience of my vn∣happy 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 per∣fect, and exact knowledge thereof; being a∣ble,
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 Vie∣gas) haue carryed vs securely, and firmely, be∣yond the speculation of Augustine, and some others (conceiuing this Babylon to bee the ge∣nerall 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 mer∣uaile, since Hierome by experience, saw that State past, but could not, by diuination, fore∣see 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 Ba∣bylonians) confesse it to bee Rome, in a new, second, and latter estate (after the entertain∣ment 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 difficul∣ties, to maintaine this their determination of the
point, that, till wee come vnto the perspicu∣ous, 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 Domi∣nion, 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 practi∣ses of the Romane Church; and such a correspondency with the world, which they saw in it, vpon the com∣munication of her Wares, and negotiation of her Mer∣chants with it, together with the dependencie of of States, and Churches vpon it) there is no meanes, in congruitie of reason, and in ordi∣narie 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 Anti∣christ; 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 copious∣ly 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) be∣hold, and discerne them there, where onely
they are to bee found; where onely, the Scrip∣ture doth assigne them; where onely, the palpa∣ble euents, and cleere ocurrences of the time discouer them; where onely reason, and her dis∣course, 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 A∣chan; for as hee tooke the Babylonish garment, and couered it in his Tent [Iosh. 7.21.] ex∣pecting a more conuenient time, to make some further vse thereof; so they lay vp Babylonian doctrines, and superstitions, in their hearts, ex∣pecting a time, to make more publike practise thereof; as opportunitie may giue them secu∣ritie 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, there∣fore vnitie, and peace, and concord should reigne in the Church of God (which shee la∣boureth 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
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 Ci∣tie; I am one of them that are peaceable, and faith∣full 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 re∣payred vnto her for defence thereof) hauing lost her Excellencie, and forfeited her Name (by a sorrowfull change of Glorious Rome, in∣to Impure Babylon) wee may therefore con∣sider, that the Grace of GOD is not tyed to any place, not fixed to any Citie, not bound vnto any Kingdome; but as hee gi∣ueth it freely, by his fauour, so hee taketh it away iustly for our sinnes. Hence it is (ac∣cording 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 Idola∣trie, 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,
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 be∣come drosse, thy wine is mixt with water: Esay 1. 21.] since Ierusalem was priuiledged with more Immunities, by Gods owne concession, and te∣stimonie, 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 pro∣bable opinion, and piously to bee beleeued. And though shee may bee burned in the time of Anti∣christ (saith hee) yet that shall not bee till the end of the World: yea, by their computation of Antichrists reigne, perhaps within a yeare,
or two before it, since Antichrist (reigning but three and an halfe) cannot presently subdue o∣ther parts of the World, and bring his power against this Citie.
But leauing Bellarmine, with his fellowes, in∣tangled in the bird-lime of their owne ab∣surdities, 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 in∣to the Sea of her perdition) nor at the mutati∣on 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 mar∣uell 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.
Therefore, while wee haue the light, let vs walke in it, and cast away the workes of dark∣nesse, 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.
Pag. 4.