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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03335	Mystical babylon, or Papall Rome A treatise vpon those words, Apocal. 18.2. It is fallen, it is fallen Babylon, &c. In which the wicked, and miserable condition of Rome, as shee now is in her present Babylonian estate, and as she shall be in her future ineuitable ruine, is fully discouered: and sundry controuersiall points of religion, betwixt the Protestants, and the Papists, are briefly discussed. By Theophilus Higgons, rector of the parochiall Church of Hunton, neere Maidstone in Kent.	Higgons, Theophilus, 1578?-1659.	1624 (1624)	STC 13455; ESTC S118140	129,351	289

which wee haue not already found FOVRTHLY and lastly wee may obserue that as the mysticall condition of this Babylonian Rome is by cleere remonstrance made by learned and iudicious men notoriously discouered vnto all the World so the hornes of the Papall Beast haue begun to fall from his head his power being thereby much abated and neuer likely to bee recouered againe but one horne after another shall be plucked off Wherefore as I may certainly conclude that the Turke shall not destroy the states and dignities of these ten Kings whatsoeuer Zanchius a learned and profound Diuine did conceiue to the contrary for which he suffered some opposition as in the second part of his Miscellanea it may appeare and whatsoeuer Melancthon himselfe deliuered in his publike Lectures that all Germanie should bee possessed by the Turke and my reason is grounded vpon the Scripture shewing that the ten Kings which arose with the second Beast in Rome shall destroy Rome at the last and therefore if the Turke obtaine their Kingdomes it must be after the fal of the Rome which they must first ruinate so I may very reasonably and probably affirme that the Kings which are alreadie fallen from the Beast the Pope shall neuer returne vnto him againe to giue their power a second time vnto him and to submit their Royall States vnto the Papall Crowne But if Babylon should aduance her selfe in England againe which wee haue no cause to feare nor Papists reason to hope yet that shall not hinder the accomplishment of this worke for Babylon must fall it is decreed by GOD it shall bee performed by these Kings Notwithstanding since Babylon is full of malice and indignation playing first the Foxe to enter into the Lords Vineyard that shee might be a Lyon afterwards to kill the Keepers thereof let vs not be secure in obseruing her courses nor fearefull to sustaine her conflict Let vs be prepared for that which may not perhaps be prepared for vs Wee must not bee wanting to Martyrdome though it may bee wanting vnto vs ne desit animus Martyrio saith Saint Cyprian Let vs not want a mind to die for the truth of Christ hee may be an habituall Martyr euer that is an actuall neuer in preparation of mind not in passion of bodie in will and not in worke as Saint Bernard speaketh of Saint Iohn the Euangelist that hee was a Martyr in will though not in worke whereas the Innocents were Martyrs in worke but not in will and Saint Stephen in both But here let no man deceiue himselfe with a sudden apprehension of Martyrdome as a matter of little difficultie to vndergo but let him consider rather that multi ante persecutionem Leones in persecutione cerui many are Lyons in the time of peace but Harts in the time of persecution as one of the Ancients spake by experience of those times that many who speake gloriously of their resolution appeare cowards in their performance as the historie of Doctor Pendleton and Master Sanders may testifie and finally that they whom God calleth vnto so great a worke shall bee prepared by him with gifts conuenient for that purpose Therfore Saint Ambrose writing vnto his sister Marcella Epist 44. saith modestly of himselfe because God knew me to be weake hee hath not yet giuen the Deuill power ouer my bodie And though I should desire martyrdome and offer my selfe vnto it perhaps he doth iudge mee yet to be vnable for so great a strife and therefore doth exercise mee with other labours and diuers afflictions but hath not tried mee in this kind O the rare humilitie of such an excellent spirit Let vs then by his example bee willing not boasting readie not desirous to dye for the cause of God if Babylon should yet againe try vs in the fire of her persecution before shee come to the fire of her owne ruine And so much of the third point namely the time when Babylon shall be destroyed by these Kings The FOVRTH Question THe FOVRTH and last question concerneth the state of the Pope of Papists and of Poperie vpon this fall of Babylon whether hee and they and it shall come vnto a finall extirpation with Babylon or what may bee conceiued probably of each in the discourse of iudgement and reason by deduction out of the sacred Scripture it selfe This question then hath three seuerall branches as you heare and therefore I will treate of them all in order as it shall please God to assist mee with the celestiall illumination of his blessed Spirit The FIRST Branch of the fourth Question concerning the POPE WE doe not now enquire concerning the Person of the Pope whether a Iohn as many were or a Iohne as one was supposed to be but concerning the State place office and dignitie of the Pope and as hee is the Second Beast in Babylon inuading there the Imperiall Seat and by another forme or colour of gouernment vsurping the Imperiall power as the ancient Fathers doe vsually speake of Antichrist according to the tenour of the Scripture it selfe in this behalfe and as the experience of latter ages doth really verifie and exhibite the truth of their iudgement herein vnto our eyes I answere then that as Bellarmine doth vainely flatter himselfe lib. 4. de Pont. Rom. cap. 4. concerning the time of this ruine of Babylon namely that it shall not be vntill the end of the world and in the time of their chimericall and imagined Antichrist whose reigne enduring three yeeres and an halfe is ended by the second comming of our Lord Iesus Christ as they simply pretend so hee doth delude himselfe and others when he saith that in the time and after the time of her ruine the Pope shall bee called and indeed shall be Romanus Pontifex the Bishop of Rome For the truth is apparant by the tenour of the sacred Booke of the Reuelation that the Papall Beast is the cause of the expedition made by the tenne Kings against Babylon that this warre made vpon Babylon is in regard of the pride oppression and other sinnes in Babylon as shee is borne vp and supported by the second Beast whose Dominion was aduanced by their submission vnto him and shall bee suppressed by their concurrencie against him It is not then a quarrell against the Citizens or the edifices of Rome but against her vsurpations exercised by the Triple-crowned Beast therein Neither had these Kings performed their designe if when they burnt the Citie of Rome the Beast should still remaine Therefore as Babylon it selfe shall fall so the power of her Beast shall be destroyed by these Kings as being coupled and commixed with the same For as the ruine of Literall Babylon was accompanied with the ruine of the Chaldaean Empire so the fall of Mysticall Babylon shall bee accompanied with the fall of her Beast whom these Kings will now permit no more to tyrannize with Papall dominion in the Ciuill or Ecclesiasticall State for as the power of the Beast standeth

of this horrible treason by Sixtus in his Oration pronounced vnto the Cardinalls in his Consistorie to this purpose Bellarmine doth confidently answere that this Oration was neuer deliuered by the Pope that hee liuing in Rome heard no mention of it that the Cardinalls conuersing then in the Court protested that they neuer had any knowledge of the same and so the point is vtterly denied and must bee reputed for a deuice of such as were the enemies of the Church O bloudie Citie it is all full of lyes saith Nahum the Prophet of Nineuch and I may now so speake of Rome for here is lying added vnto murthering impudencie vnto crueltie what veritie then what equitie what conscience can you expect from her Note therefore that amongst some Romish Priests that tooke and defended the Oath of Alleageance though for this cause they haue beene censured publikely in the Sermons of some Iesuites by the name of Wolues such as had no commission to teach to absolue to minister the Sacraments c. as hauing lost their whole authoritie by taking this Oath and perswading others to doe the like to the high preiudice and impugnation of S. Peters Seate from whence it was deriued there was one William Warmington Chaplaine vnto Cardinall Allen vpon the very time that this panegyricall Oration proceeded from that vaine-glorious Pope who by his Pontificiall excommunication deposed our late gracious Queene and now in a solemne speech commended the murther by way of admiration which Clement had perpetrated vpon the sacred person of that vnhappy Prince This Warmington therefore in a booke published for the defence of the said Oath doth freely and ingenuously confesse that this Oration being vttered in the Consistorie by Sixtus the Pope his Lord and Master being then and there present was earnestly requested by some of the Cardinalls to recollect the speech of his Holinesse and to commit the same to writing which he being a man of singular memorie did accordingly performe with the commendations and thankes of the said Cardinalls affirming that to their best remembrance this coppie presented vnto them by Cardinall Allen did truely containe word for word the verie Oration pronounced vnto them by his Holinesse so that this was the originall and Mother-coppie whence so many transcripts were made and issued forth into the publike view And he saith further that his speciall friend Master William Rainolds author of Caluino-Turcismus remaining then in the Low Countries and receiuing a transcript of the said coppie from him conceiued the said speech to bee a certaine approbation of that fact as indeed the forme and matter thereof doe sufficiently euince O Bellarmine where is thy conscience of the truth O Sixtus where is thy tender respect of Christian bloud yea more of Princes and yet more of the first borne and eldest sonne of thy Church O Babylon where is thy shame that darest thus admire approoue extoll without one word or syllable of dislike that ingenuitie is not in thy whorish breast such a murther so wickedly executed and vpon so great a Prince FIFTHLY and lastly the crueltie of Babylon appeareth by her doctrines tending to the effusion of bloud She can depose Kings from their States shee can absolue Subiects from their Alleageance she can bestow Kingdomes at her pleasure shee can stirre vp hostile inuasions shee can authorize secret murthers of Princes by Daggers Poysons or any other detestable meanes as you shall heare in my second Sermon from Mariana a Iesuite as farre from the true nature of Iesus as neere vnto his sacred name Hence it is that many Emperours and Princes in ancient times fearefully obseruing the powerfull incantations of Babylon and that their liues with their estates stood by vertue thereof in perpetuall danger for he may easily take away the life of another that contemneth his owne as many inchanted Babylonians doe were therefore compelled by humane feare to entertaine that vnitie and correspondencie with her in outward tearmes which they hated and contemned in their inward thoughts For as Porsenna the ancient King of Hetruria was induced to spare the life and farther torment of Mutius a confident and glorious Romane who offered priuate violence vnto his Royall person when hee heard Mutius solemnely protesting that the death of Porsenna was certainly concluded vpon by a number of Romanes no lesse resolute vnto that action then himselfe and no lesse resolued to suffer any torment then to aduenture vpon any perill for that end and purpose and thereupon Porsenna desisting from his warres made a peace with the Romanes out of feare and not of loue so there haue beene sundry Princes in former Ages that perceiuing this vehement and formidable inclination in the Romanists to act any villanie and to suffer any penaltie so that they might attaine vnto their desired end to subuert Kingdomes to depose Kings to lay violent hands vpon their persons c. were thereby inforced to submit themselues vnto the Babylonian Monarch rather choosing to liue vnder his tyrannie then to die by his designes Thus also euery man that standeth in speciall opposition vnto Babylon the Mother of Murthers may truly say with Dauid There is but a step betweene me and death 1. Sam. 20.3 Howbeit that should bee the resolution of euery Christian Prince in the behalfe of Gods truth which was the reckoning of vertuous Hester in the behalfe of her people If I perish I perish Yet feare not O Religious Princes it is Gods cause which you maintaine therefore hee will also maintaine you he will defend the defenders of his Faith hee hath a better guard of holy Angels about your Royall persons The diffidence of his preseruation in any ariseth from the imbecillitie of faith not resting vpon his word and promise If the noble aspect of Scipio bred such an awfull reuerence in the hearts of theeues and murtherers that they did therefore rather admire his vertue then seeke his life when they came into his presence doubt yee not but that God will worke such an impression of feare in the hearts of Babylonian Traytors that they shall not dare attempt or at the least not effectuate any course of violence and iniquitie against your sacred Persons Finally to conclude this point of Romish crueltie let no faithfull and sincerely affected Nazianzen an earnest Preacher a zealous Writer a well deseruing Prelate or Minister in the Church despaire of Gods protection though a Murtherer dare vndertake to assaile him in any priuate manner or secret place as sometimes it fell out in the case of that learned constant and glorious Bishop related by himselfe in the description of his owne life Be couragious then in the behalfe of Gods eternall truth feare not the crueltie of Babylon death is the debt of Nature by the desert of sinne to die for Gods cause it is an act of glorie in this World and it hath a reward in Heauen Let thy tongue therefore speake and thy pen write and thy heart pray let

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 impieties would be the preiudice of my cause Heare therefore the Cardinall speaking in his owne words Nihil est quòd haeretici c. It is to no purpose saith he for the heretickes to take so much paines in searching out the vices of certaine Popes Why so For we confesse that they were not few A good confession though before we heard him speake in another Language Si vera sunt if those things were true Well now they are true now he confesseth the accusation but why For hee hath inuented a new defence of the Seat by the old offences of the persons Heare him therefore againe in his owne words Tantum abest c. This is so farre saith he from obscuring or diminishing the glorie of this Seate that thereby it is rather exceedingly amplified and increased for that thereby we may perceiue that it consisteth by the speciall prouidence of God So he But I perceiue no such matter howbeit I perceiue that nothing was so absurd which some Philosopher would not maintaine and nothing is so true and forcible which these Babylonians will not either denie or elude And farther I perceiue that recitasse confutasse est to recite their opinions is to refute their follies And lastly I perceiue that as it is Gods singular patience to suffer these Monarchs of Babylon a while so there is a time of wrath to come and it cannot bee farre off when the Whore must perish by fire and her Beast must yeeld vnto the Sword For as in this Sermon you haue heard of a Babylon the sinne of Rome in the subiect of my Text so in the next you shall heare of a cecidit the punishment of Rome in predicate of the same Meane while I conclude by due and true remonstrances in the first and second Inquisitions two distinct parts of my discourse the one shewing by good and pregnant reasons that Rome in her present condition is the Babylon in my Text the other declaring the conformitie betwixt the Literall Babylon and Papall Rome and so expressing the congruitie of this title of Babylon applied here vnto Rome that since Rome doth imitate nay much exceed the sinnes of Babylon therefore shee doth iustly and must necessarily beare her name agreeing vnto it in regard of the Church and the Citie as both are vnder one and their common head the Pope This was the cleere intention of the Angell this is the certaine exposition of this Scripture Wherefore as Simeon and Leui are called fratres in malo Gen. 49.5 brethren in euill so Babylon and Rome are sorores in malo sisters in euill like in condition and in qualitie to their owne confusion as the name of the first doth originally import and doth likewise ominate vnto the second Obseruations pertaining to Faith and Manners framed vpon the passages in the two former Inquisitions NOw I come thirdly and lastly vnto such Obseruations according to my promise and proiect in the beginning of this Sermon as doe kindly and proper ensue vpon the precedent passages of my discourse and they are ten which I will prosecute with such conuenient breuitie as the matter of each will particularly beare FIRST then as the Church of God doth stand specially indebted vnto him for this diuine Booke of the Reuelation wherein wee may plainely discouer the prescience of God in things to come and the care of God in the administration of his Church so it being more darke vnto the ancient Fathers so many syllables so many mysteries therein and breeding more admiration then bringing vtilitie vnto them by the great obscuritie thereof so that the Pen-man of this sacred Booke might truly say Scripsi non scripsi I haue written and not written I haue reuealed and yet concealed the future condition of the Church therefore now wee stand bound vnto God in a new and farther obligation for that wee in the successe of time and euent of things haue attained in sundrie particulars of greatest consequence and namely in this mysterie of Babylon vnto such a perspicuous and infallible vnderstanding of this Booke which is the Beniamin of Iesus Christ the principall Author thereof the Sonne of his right hand the last borne in the whole Issue of the Scripture which hee begate vnto his Church the conclusion of that Oracle whence we deriue our Faith This Booke is therefore vnto vs the apparant Seale of Gods prouidence a strong bulwarke of our Faith an incurable wound of the Babylonian Monarch a certaine expugnation of the Antichristian Church For though the learned Iesuite Ludouicus ab Alcasar in his copious exposition of this Booke doth so peruert the sense and purpose of the Holy Ghost therein by laying the name of Babylon vpon Rome in her Ethnicall estate alone pretending that this fall is only in a spirituall manner by falling from her ancient Idolatrie vnto the Faith of Christ and therefore concludeth his exposition of this Booke in these brauing words Maximâ sum voluptate perfusus c. I am filled with singular contentation and ioy of heart because through the fauour of God I haue now cleerely discerned how glorious this Booke of the Reuelation is vnto the Romane Church yet wee may contemne his folly or rather commiserate his blindnesse in this case But wee will leaue him vnto the censure of Ribera so well discerning that this Babylon is Rome in another estate succeeding after the intertainment of Christian Religion and that this fall is by a great and finall ruine of that Idolatrous Citie that hee pronounceth them to be worse then very fooles that will not see and confesse this point The truth is this good Christian hearers that though Ribera first and Viegas after him doe confidently deny that Rome is Babylon now or that the Church of Rome euer shall so bee or that the Citie it selfe while shee remaineth in subiection to the Pope shall deserue that name yet by making such a plaine and faire confession which the very euidence of the Text with the due coherence of all circumstances therein did necessarily extort from their pens that Rome is Babylon also in another and ●● second estate and that it shall bee so full of Idolatry at home and communicate it abroad and that shee shall haue great negotiation of Merchants and that shee shall haue another Empire largely patent and greatly potent in the world therefore not onely a strong suspition but a manifest conuiction must fall ineuitably vpon Papall Rome as wee haue deduced by many substantiall proofes against the vaine and poore surmises of Ribera and Viegas to the contrarie the true Babylon of which I haue spoken heretofore that shall come vnto the lamentable fall whereof I shall speake

causes vnto the vassals of the POPE let them contemne the imposition of it though they cannot auoid it but yet they shall neuer decline this title which the sacred Scripture it selfe so anciently so notably so ineuitably doth fasten vpon them to their outward shame and inward griefe Let them glorie in Rome which the Scripture declareth to be Babylon if it be any glorie to triumph in her that from exaltation as the name of Rome doth signifie in the holy tongue shall come to confusion as the name of Babylon doth import the name is changed Rome into Babylon the state is changed glorie into shame Know then O vnhappie children of the Romane Synagogue that you are Babylonians carrying the name of your Mother according to the verdict of Scripture as well as Papists carrying the name of your Father according to the proofe of reason So then we will speake with the Scripture and not with Luther you are Babylonians this is your name answere vnto it for by it you stand indicted at the Barre of the diuine iudgement SEVENTHLY if Rome be Babylon and we must goe out of it why doe some men perswade you to goe vnto her or at the least to meete her As if the differences in Religion betwixt you and her were not so materiall but that you may relinquish your opinions or else not so reall but that you and shee by the aduise of some Modificators and temperate men might bee reconciled together But I will discouer the impossibilitie of their deuise by foure euident and perspicuous Reasons First there are many points which admit no reconciliation especially such as concerne the Subiect namely whether the thing vpon which we dispute simply bee or bee not at all As for example the Papists dispute amongst themselues whether Purgatorie bee in Hell whether it haue a corporall fire whether Deuills be the Tormentors whether a soule bee in it for ten or one hundred yeares c. but they dispute not among themselues by way of doubt whether there bee a Purgatorie or not for they differ onely about the Praedicata or attributes thereof whereas they all agree concerning the Subiect that there is an estate of soules in temporall paine Now wee denie the Subiect it selfe and therefore the question proposed betwixt vs and them is Whether there be any PVRGATORIE or not Which either is or it is not and so there is no reconciliation in the differences of this nature betwixt vs and them for betwixt est and non est it is and it is not there is no middle thing But if the question be de Praedicato how this or that agreeth vnto the subiect as namely what reall presence of Christs bodie is in the Sacrament heere perhaps some reconciliation might haue beene deuised in this behalfe had not they in this and so in many other points excluded all meanes of reconciliation also by their definitions resolutions and modifications of the Praedicate in such a manner as cannot consist with the truth of Gods Word and euident principles of reason As namely they haue defined the reall presence to be by Transubstantiation of the Elements into the bodie and bloud of Christ hauing an inuisible existencie vnder the formes of Bread and Wine This modification beeing thus concluded by them and now reputed an essentiall Article of Faith there is no meanes of reconciliation in this case also nor in many other points of like qualitie and condition vnto this for what communion hath light with darknesse Secondly therefore they haue by certaine Councels the infallible and irreuocable Oracles of their Religion so defined and so resolued these and many other things that if wee cannot come to them in their points in regard of certaine falshood or of vncertaine truth in them they cannot come to vs in our points in regard of their owne principles from which if they once depart they renuerse and ouerthrow the very foundation of all their faith standing wholy vpon their late Councels and Popes Whence it is that they giue vs no leaue to speake dogmatically and problematically of the meanest point in their Religion as of Purgatorie Indulgences c. in such a manner as that the point may haue a supposed truth or that it may haue a possible falshood but they bind vs to receiue it indisputably as to be beleeued by necessitie and vpon the certaine perill of saluation and the reason is because as Bellarmine teacheth De Laicis cap. 19. § Quintò There is one and but one rule of faith whereby wee beleeue all and euery point of faith namely the Word of God expounded by the Church meaning their late Romane Church Therefore it is all one danger to deny all their Articles or to deny but any one Article Indulgences or the like resolued by a Councell and so propounded by their Church which if shee had a certaintie of errour in one point should haue an vncertainetie of truth in all Where then is the meanes of reconciliation or what reconciliation can you make while they insist in this course You must come wholy to them for they will not come in any one part or parcell vnto you and that were not a reconciliation with Rome but a submission vnto her Thirdly the Babylonians haue assumed vnto themselues the onely power of calling Councells the most proper meanes to determine all matters of Religion by the verdict of Gods Word and testimony of his Church the onely suffrages to define the onely authoritie of doing and proceeding after their owne pleasure and finally an vnquestionable infallibilitie to oblige vs vnto that which they canonically resolue and conclude Where then is the meanes of reconciliation If they could retrograde and goe backe from any point alreadie determined by them or from this course of determination it would bee as great a miracle vnto vs as the retrocession or going backe of the Sun in the dyall of Ahaz Fourthly and lastly the Babylonians themselues defie this businesse of reconciliation they scorne it as ridiculous they detest it as odious they reiect it as impossible Therefore when Cassander as being a moderate Pontifician entred vpon this designe the rigid and more seuere Babylonians as namely Iohannes à Louanio wrote vehemently and sharply against this attempt whom Bellarmine de Laicis cap. 19. doth follow insisting in the same steps Whence it is that Master Robert Parsons the Iesuite writeth in his Treatise of Mitigation precisely in this manner Wee agree with the Protestants in this that there can bee no agreement betwixt vs and them in Religion Chap. 2. num 5. Wherefore I may well approoue the aduised and iudicious answere of Beza vnto the late vnhappy French King Henrie the fourth That hee would endeauour to reconcile the persons Protestants and Papists but not their Religions the first being a charitable office the second an impossible worke To conclude this obseruation then be not deceiued by the pretenders of Reconciliation who would intangle your mindes with