Antichrist therein Why because their hearts are hardned their vnderstandings are forestalled with preiudice the veile is ouer their eyes they walke in darknesse and will not see the light For such I will pray that God would open their hearts that they may entertaine his sauing Truth But for my selfe and others who haue bin in the like condition with mee whose eyes were blinded with the glorie of Babylon for as Zebul said vnto Gaal Iudic 9.36 the shadow of the Mountaynes seeme men vnto thee so the shadow of many things seemed a substance of verity vnto vs I will thanke God for that he hath opened our eyes to see this mysterie and misery of Babylon that she is fallen that she is gone into perdition that God hath destroyed her for euer Credo Domine O Lord I beleeue thy Word not my owne reason which I captiuate into the obedience of faith and therefore I pray with thine Apostles O Lord increase our faith Luke 17.5 that we may beleeue thy Word And thus much bee spoken concerning the first cause why the Fall of Babylon which is yet to come is expressed by a time alreadie past SECONDLY by this forme and tenour of speech God doth euidently declare vnto his Church the truth and certaintie of his promise in the destruction of Babylon that we may repose securely in this expectation of her ruine his dixit is a fecit it is spoken and it is done in regard of his infallible Word and constant promise And that wee may more cleerely vnderstand this point we must obserue a double kinde of Prophesie in the holy Scriptures The FIRST is a Prophesie of Commination as God did threaten the fall of Niniueh within fortie dayes but hee threatned her fall that she might not fall for the effect of such a Prophesie dependeth vpon our comportment and carriage thereupon toward God by Repentance and therefore it hath a condition implyed here though not expressed as sometimes it is Ieremie 18.7 8. vpon which the execution doth stay or go forth according as we performe or neglect the same So that this Prophesie is conditionall and not absolute it contayneth Gods sentence and not his Decree and therefore it is expressed in the future tense Nineueh shall fall In this case the Prophesie is changeable if we be changed and therefore God calleth vs to Repentance that we may escape his iudgements And though this kind of Prophesie be not now particularly directed against thy Countrey nor thy person as in the holy Scriptures it is often so directed against such a Nation such a Citie and such a man yet as the generall comminations of God against sinners doe include vs and will take hold vpon vs if wee returne not vnto God with the teares of true repentance so the particular examples of his comminations denounced and executed against some Cities and some persons doe by equall reason and a like cause appertaine vnto vs according to the rule and obseruation of our blessed Sauiour Except you amend your liues you shall likewise perish Luk. 13.3 5. When Nineueh is threatned by Ionah England is threatned when her ruine is declared by Nahum how can England be secure Pares culpâ cur impares poena why is she vnlike to Nineueh in punishment who is so like to her in sinne wee feare the destruction and not the sinne the effect and not the cause But it is the Lords Mercies that wee are not consumed The SECOND is a Prophesie of Predestination as I may call it depending indeed vpon our sinne but yet resolued by God as well as declared in which respect it is absolute and not conditionall once decreed and neuer reuoked concluded in Gods immutable counsell foreseene in his infallible prescience and it is rather pronounced then denounced by him Therefore it is expressed either in the time past as heere in my Text and Esay 21.9 or in the time present though the effect doe not yet appeare For wee may obserue that in the Prophesie of Ionah there being a commination against her at that time it is deliuered in the future tense Nineueh shall fall but in the Prophesie of Nahum there being now a resolution of God declared concerning her subuersion it is deliuered in the present tense the Horseman lifteth vp the bright Sword a multitude is slaine they stumble vpon their corpses Chap. 3.3 and then in the seuenth Verse Nineueh is destroyed So that in this kind of Prophesie these two tenses to wit the present and the preterperfect haue a coincident sense and purpose concerning an infallibilitie of the euent Whence it is that the Prophet Esay ioyneth them both together in the Passion of Christ and Mysterie of our Redemption saying of him that he is despised he is a man full of sorrowes he is brought as a sheepe vnto the slaughter Esay 53.3.7 as well as hee was oppressed he was afflicted c. Thus wee see by the conference of Scriptures that the fall of Babylon here certified vnto vs in the time past it is fallen doth truly import an ineuitable euent a sentence neuer to bee recalled proceeding from a decree neuer to bee changed because God hereby doth insinuate vnto our knowledge that shee would not bee renewed by repentance and that hee would not conferre that grace vpon her but leaue her to perish in the course of her owne sinnes And this truth is farther assured and amplified by al the circumstances preceding her ruine accompanying her ruine following her ruine in three seueral chapters 17.18.19 in such large and ample termes that the very Image of Babylon in all these things is effectually and liuely exhibited thereby vnto our eyes as a matter of present action rather then future accomplishment rather to be seene then to be beleeued Wherefore the promise of God being thus verified vnto vs in this forme and manner of speech let vs by the way make a little reflection vpon this point for our vse and obseruation as being of so great consequence for the benefit of Gods children and aduancement of his truth First then the fidelitie of Gods promise herein doth exclude and confute their errour who suppose that this is a prophecie of Commination onely and not of Resolution against Romish Babylon as though shee might turne from her sinnes and consequently God might turne from his wrath In which opinion S. Hierome himselfe was involued as it appeareth in his darke vncertaine and perplexed discourse touching Babylon and her ruine in the conclusion of his second book against Iovinian whose errors did then begin to possesse many in Rome and to intangle them in his snare composed artificially out of sundry passages of the Scripture Wherevpon S. Hierome maketh a patheticall Apostrophe vnto Rome in this manner I will speake vnto thee O Rome which by the confession of Christ hast blotted out of thy forehead the blasphemy written therein There the name Babylon is laid vpon Ethnicall Rome as if Rome were afterward to bee discharged
MYSTICAL BABYLON OR Papall Rome A Treatise vpon those words APOCAL 18.2 It is fallen it is fallen BABYLON c. In which the wicked and miserable condition of Rome as shee now is in her present Babylonian estate and as she shall be in her future ineuitable ruine is fully discouered And sundry Controuersiall points of Religion betwixt the Protestants and the Papists are briefly discussed By Theophilus Higgons Rector of the Parochiall Church of Hunton neere Maidstone in KENT PSAL. 119.126 It is time for thee LORD to lay to thine hand for they haue destroyed thy Law LONDON Printed by William Stansby for Matthew Lownes and William Barret 1624. TO THE RIGHT HONORABLE SIR HENRY MOVNTAGV Knight Baron of KIMBOLTON Viscount MAVNDEVILLE Lord President of his MAIESTIES most Honorable Priuie Counsaile Right noble and truly Christian LORD SInce I haue presumed to appeare thus in publique and to treate peculiarly of this subiect Mysticall Babylon rather then of any other and finally to recommend this Treatise vnto your fauourable patronage I stand therefore obliged to expresse my Motiues and Reasons in the two former points for the generall satisfaction of others and in the last for the particular of your Honorable Selfe As for the FIRST I am not mooued vpon any oblique respect to take vp the Sword of my Pen in this spirituall warfare I am not vexed with the ambition of preferment nor affectation of applause for I desire earnestly of God that the diuine sentence of Saint Paul may bee deeply grauen in my heart The World is crucified vnto me and I vnto the World Neither am I prouoked vnto this designe out of any spleene or vindictiue humour against the Church of Rome or any person therein and indeed I haue beene so farre from giuing them any speciall distaste that I haue obserued the tearmes of ciuill and morall respect towards some of them to my greater preiudice then I will either bragge or complaine of vnto the World But the true and proper causes are these First I am bound as a dutifull Sonne of my Mother-Church from whose sacred breasts I drew the first nutriment of my faith to succour and comfort her in her distressed estate while the little Foxes of Rome eate vp her Grapes and the wild Boare thereof seeketh to enter into the Vineyard of God And therefore since euery man indued with any facultie of writing should performe his seruice vnto the Church of God especially when and where the contagion of Heresie doth dilate it selfe as Saint Augustine doth grauely aduise I could not bee silent in so necessarie a time for as wee shall answere vnto God for our idle words so wee shall answere vnto him for our dangerous silence Secondly to make some satisfaction thereby vnto the Church of God which being vniustly wronged by my meanes doth iustly challenge this remedie of my paines that the hand which hath hurt her may somewhat helpe her and that as I haue made a wound so I may make a cure againe Thirdly to procure the sweete peace of my conscience towards God that I may heale the wound which I haue formerly made vnto my owne soule Christian Wisdome teaching me to powre some Oile into that to supple it which hath found so much Vineger to fret it and therefore I am resolued to neglect all troubles without that I may find this comfort within Fourthly to exempt hereby all scruple out of their hearts who desire to vnderstand the state and disposition of my conscience in the matter of Religion For as Saint Hierome being vehemently suspected of the infection of Origens errours did therefore diuert that suspition by cleere publication of his mind in writing That they who would not beleeue his tongue in his deniall might yet beleeue his Pen in his refutation thereof as hee doth ingeniously write in this behalfe so I find my selfe very deeply charged in the point of conscience and discretion to giue sufficient notice vnto all the sonnes of my Mother touching my Faith and Religion by some Treatise now to bee published vnto the World and to remayne I hope after my decease as a Record what I doe certainly beleeue concerning the doctrine of faith professed in this Church of England and oppugned by the Church of Rome SECONDLY therefore I haue made speciall election of this subiect concerning Rome and her ruine as being of greatest importance in it self and specially in these dayes For whereas the most vsuall subiects of disputation betwixt vs and the Papists are particular and therefore haue a particular issue of veritie or falshood therein this is of an higher nature of a larger extent and of a more generall effect for that it doth concerne not onely a part of her doctrine but the whole being of the Church of Rome it toucheth not a branch or two but the very root it selfe it reacheth not onely vnto a piece of her building but vnto the very foundation thereof And therefore this disputation viz. Whether and How the name of Babylon in the visions of Saint Iohn doth agree vnto Rome is of singular consequence thereby to confront the audacious insultations of her politike Agents to giue an Antidote against the poyson which they seeke to instill into many vnsetled hearts that so they who are fallen from the truth may bee happily reduced vnto it and they who are falling may be strongly confirmed in the same Now THIRDLY and lastly it remaineth most worthy Lord that I make true remonstrance of the causes which haue bred this confidence in mee to offer vp this little Treatise vpon the Altar of your Honourable fauour I speake not of your descent and extraction out of a Noble Family nor of your high degree of Honour nor of your speciall aduancement in the State for which respects many men apply themselues vnto the seruice and attendance of great persons but aboue all things I am comforted in your sincere and constant profession of the Truth which grace seemeth to be hereditarie in your House as being spectable in all the branches thereof Since therefore Greatnesse and Goodnesse haue mutuall coniunction in your Lordships person I cannot suppose that a Worke of this nature can want your acceptation nor the Author thereof your protection Whereof also I conceiue the greater hope because I haue knowne heretofore by the double testimonie of mine eyes and eares the gracious inclination of your Honour towards mee and that onely for the Truths sake and the Words sake as indeed I haue euer found them to be my most assured and certaine friends that haue affected mee in this regard But if I should need or seeke any externall or farther motiue to induce your Honour to vouchsafe your patronage vnto mee and vnto this Treatise I would not goe out of your owne Family though it must bee from the liuing to the dead but I would intreate it by the deare and precious memory of that religious learned most accomplished Prelate your famous Brother
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
by these Kings so it shall fall by these Kings This is vnderstood in the words of the Scripture Apoc. 18. No man buyeth her ware any more of her that is to say The traffique of the Whore and spirituall negotiations of her Beast by Pardons Dispensations and other fornications as they are called shall cease vpon her ruine made by these Princes of the earth Whereas then Bellarmine saith the Pope shall still continue Bishop of Rome I answere not by any Souereignety and Dominion which Bellarmine perhaps may pretend that Antichrist shall not permit him actually to exercise in that time but wee affirme by demonstration of the Scripture that the ten Kings shall depriue him of that power in the world which he formerly enioyed by their concession which shall then expire Notwithstanding if Sibylla doe truely prophesie of Rome that it being once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength and power as S. Hierome descanted vpon her name shall afterwards become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a street as Lactantius doth record Inst l. 7. c. 25. the Bishop of Rome may perhaps remaine then in the qualitie and place of an ordinarie Bishop but shall not bee receiued any more as vniuersall Pastour of the Church not as the Beast was before not with such latitude of power not insulting againe ouer States and Churches And if the prophecie of Hildegardis a sacred Virgin of great reputation vpon the yeere 1150. be of any force the Bishop of Rome shall bee reduced vnto the condition of other Bishops c. as I haue seene and read in a very faire and ancient Manuscript of parchment concerning the predictions of that religious person If therefore I may expresse a graue matter by a light example namely of Sir Thomas Moore who hauing resigned his office of the Lord Chancellour came himselfe vpon the next Sunday vnto the Pew of his Ladie in the Parish Church of Chelsey speaking vnto her in his facetious and wittie manner Madame will you goe My Lord is gone which were formerly the vsuall words of her gentleman Vsher when the Lord Chancellour departed out of the Church so may I say in this case when Babylon shall be wasted with fire and the Beast shal be despoyled of his power Our Lord the Pope is gone but yet the Bishop may still remaine And then Christians may reckon ab vrbe euersâ as Pagans did ab vrbe conditâ when the power honour and glory of Babylon and her Beast shall perish and bee extinguished by the concordable operation of these great and puissant Kings who therefore will continually suppresse it that it may neuer increase and gather strength againe The SECOND Branch concerning PAPISTS I Speake not now of ordinary Papists but chiefe Babylonian Papists that is to say such as haue a speciall vnion and coniunction with the Pope in those things which appertayne vnto the Mysticall impietie of this second Beast Wherefore the name of a Papist is taken either from Poperie which hee doth defend or from the Pope to whom he doth adhere In the first acception I esteeme him a Papist that leauing the Pope in the principall and essentiall points of the Papacie doth yet beleeue sundry errors defined resolued and maintayned in the Romish Church vnder the gouernment and administration of the Pope of which kinde of Poperie and sort of Papists I shall treate more particularly in the third Branch which doth immediately ensue But now in the second acception he is really and formally a Papist who is vnited vnto the Pope not in regard of the Popes person but in regard of his seat place and dignitie which he vsurpeth in Babylon and therefore doth especially beleeue and follow the Pope in such particular points as depend vpon his Papall Office as namely The Popes temporall Superioritie ouer all Princes as being the chiefe and in truth the onely Souereigne of the World which is the peculiar and intimate character of the Antichristian Beast or at the least if he haue not this temporall power ouer all Princes directly as their Lord yet indirectly as Pastour of the Church to depose and dethrone them which indirect authoritie doth yet inuest him with a pretended iurisdiction ouer all the World and is a more subtile insinuation of the Babylonian Beast and that he hath an infallible iudgement as Pope in the controuersies of Religion to bind the whole World vnto his definition vpon paine of Ecclesiasticall censure which opinion being greatly imbraced in their Church and daily increasing suffered much opposition by the Sorbonists and generally by the Church of France and that from this Papall seate all Christians haue the practice and benefit of Indulgences the peculiar Ware of Babylon that this Apostolicall and Supreame Seat hath power to dispense with Oathes and with Mariages in certaine degrees of consanguinitie and affinitie and that all Christians must haue recourse vnto her for Dispensations Absolutions c. that vnto this seat belong Appellations from all parts of the Christian World as vnto the highest Authoritie vpon Earth by which courses they exhaust much treasure of all Kingdomes and vexe the subiects with tedious and expensiue trauels that this Beast hath power to call generall Councels and to ratifie or nullifie their Decrees and other Babylonian doctrines belonging to the mysterie of the second Beast In this sense and acception of a Papist King Henry the Eighth in his iust necessary and conscionable discession from the Church of Rome vpon the point of his vnlawfull Mariage with the Ladie Katherine his Brothers Wife which by Papall Dispensation was contracted against the Word of God and Law of Nature especially as her case did stand was now no longer a Papist because he reiected the Pope in these Mysteries of the Papacie and in all points that had dependencie vpon his Seat Office and pretensed Authoritie in the Church Whence it is that this magnanimous Prince iustly prouoked but vniustly handled by the holy Father writeth vnto Charles the Fift and to all Christian States in these very words Orbis intelligat varias PAPISTARVM fraudes c. and againe ne Papa Regum authoritate ad extir pandas crescentis Euangelij radices c. abuti possit So that though this King remayned still a Papist in the first acception howbeit he made an happy entrance also to the purgation of sundry abuses in the Church as by taking away some superstitious Feasts some highly respected Images some much adored Relikes the Word of God was translated into the vulgar tongue and many other things were done in his time for the reformation of blind and ignorant stupiditie in the Church yet notwithstanding in the mayne and essentiall things which specially giue the true denomination of a Papist he is to be exempted cleerely from the crime and contagion of this Title And yet as Iehu did performe the Worke of God imposed vpon him for the ruine of Baal and that Idolatry but departed not from other sinnes of Ieroboam and
time and opportunitie of meanes such time and such meanes as cannot be found in this supposed pedling merchandizing Babylon For first if you consider the extent of time according to the common iudgement and generall conceit of these Babylonians themselues you may palpably discouer the vanitie of their surmise Vnderstand therefore and well obserue that in their opinion taken by them out of many Ancients and mistaken by them out of some passages of the Scripture the reigne of Antichrist is confined vnto the space of three yeeres and an halfe Againe consider that in their opinion Antichrist and his adherents shall destroy the Citie of Rome and that vntill the defection of Rome from the Pope vpon this very time the Pope shall retaine this Citie as the place of his Papall Seate as being affixed vnto the same See Bellarm. de Pont. l. 4. c. 4. Now therefore since Rome shall be Babylon againe communicating her Idolatry to all Kings and Nations and shall haue a large Empire in the world and there shall be the exercise of great traffique and commerce by the Merchants of the earth and shee shall attaine vnto an immensitie of riches may we not perceiue that this new and extraordinary condition of Rome doth require a good sufficiencie of time to compasse and effectuate such an admirable euent And yet forsooth Rome shall not fall from the Pope till vpon this very time so that after his departure voluntarily or rather necessarily out of Rome now beginning as they say to become a Babylon againe all these wonderfull effects must ensue in Rome and in the world and yet all this must be done within a very little time as you see against all probabilitie of reason and all possibilitie of things as you may easily discerne by comparing one part of their suggestions with another which are arena sine calce sand without lime as Caligula spake of the writings of Seneca supposed points without any coherence of semblable truth But in our apprehension of this Scripture all points haue a faire substantiall and orderly connexion for as much as Rome being Babylon vnder the Pope who is her Second Beast as the euents concurring cleerely with the prediction doe sufficiently deduce vnto our knowledge hath therefore had not onely a spatious time but a proper meanes also to atchieue and performe such strange designes to communicate IDOLATRY to the world and to obtaine an Empire in the world and to attaine great riches and state and finally to haue commerce with the world by her spirituall wares wherewith she doth intangle and insnare the world by her artificiall delusions couered with the glorious veyle of APOSTOLICALL termes Therefore secondly whereas an opportunitie of meanes is required in such a rare successe of things the Babylonians themselues are puzzeled to inuent some colourable deuice in this behalfe Whence it is as I noted before that Ribera in Apocal. 14. num 51. pondering deepely vpon this point saith I thinke that no mortall man can certainly know by what meanes Rome in the end of the world should come vnto such an incredible power c. Notwithstanding saith hee a man may in some sort coniecture out of the words of the Apostle Apocal. 17. where wee reade that the purpled Whore sitteth vpon a Beast hauing ten hornes in which are vnderstood ten Kings who shall subdue and diuide the whole world betwixt them In their time shall Antichrist reigne whence I doe suspect that Rome hauing cast out the Pope shal in a short time reuert vnto her ancient power so that shee shall haue those tenne Kings vnder her gouernement who a little after shall reigne in the whole earth And yet these forsooth are also the ten Kings that must finally destroy her with fire and sword What probabilitie is in this supposed meanes to produce such prodigious effects and that within so little time let any man endued with reasonable capacity with ingenuity and with conscience consider aduisedly with himselfe he may perceiue that as the Iewes being conuinced out of the Old Testament concerning Christ haue certaine diuerticles and poore euasions to escape the force of truth so here this Iesuite being conuinced out of the New touching Babylon and the condition of Rome masked in that name will not see his owne Antichrist who is truely the Second Beast to whom these ten Kings long agoe surrendered a great part of their Royall power whereby Rome aspired vnto such dignitie in the world and thence it is that Rome hath such a new Imperiall State vnder the Papall Crowne and by spirituall wares belonging to the shop of a spirituall Monarch hath traded so generally with many parts of the Christian world Fourthly wee may discerne the vaine conceit of their pretended Literall sense concerning this Babylonian Merchandize because they now change the coppie and tenour of the very Text which being Mysticall as I noted before and a Mysticall Babylon vnderstood therein they run suddenly from the Mysterie to the Letter from the Tree to the Barke taking all now in an open outward obuious sense against the generall purport of this Booke and particular of this place And yet I deny not but that Rome hath some vse of Merchants and merchandise in a Litterall sense to furnish her Idolatrous Temples her masking Masses and thereby to commend her spectable vanities vnto men of popular iudgement and of carnall hearts And thus much heere by the way to dissolue the knot wherewith the Iesuites would tye our vnderstandings vnto an apprehension of much temporall merchandize which shall abound in Rome for a few yeeres or dayes rather before her finall end accompanied with the very end of the world Now therefore I returne againe vnto a reueiw of the spirituall merchandize in Rome and particularly of INDVLGENCES which are dispensed from this Apostolicall Seate alone as Bellarmine saith in praefat lib. de Pont. Rom. Vnde habemus Indulgentiarum communicationem nisi ab hac sede Whence haue wee the communication of Indulgences but from this Seate alone What are these Indulgences A relaxation of temporall paines inflicted vpon soules in Purgatorie Oh the falshood of this execrable merchandize Did the ancient Church of God so beleeue and teach No not for a thousand yeeres Indulgences were then a relaxation only of Ecclesiasticall censures inflicted vpon penitents by the Church and therefore Peter Lombard the studious collector of the whole summe of Religion who flourished vpon the yeere 1172. made no mention of this great mysterie of Papall Indulgences which began a little after by the sophistications of darke and subtill Schoolemen Roffensis himselfe confessing that the vse and practise of them was lately receiued in the Church And therefore you may obserue that Bellarmine treating last of all concerning Indulgences which gaue occasion of the publike and iust discession of Protestants from the Church of Rome proceedeth not in this disputation as in the rest by that faire and ingenious method viz. by Scriptures by
all the Saints This former Dominion was lost this imperiall State was dissolued but behold a second Beast of whome I haue spoken much before but you shall heare more fully of him anon entring by little and little into and vpon the place of the former with a pretense of greater authoritie carried with a new forme and vnder another colour and in this Papall State Rome hath sent and communicated her Idolatries vnto the World hauing a cup of gold in her hands full of abomination and filthinesse of her fornication Apoc. 18.4 which she doth not now receiue from others as in her Ethnicall condition but others receiue it from her by her Papall incantations and by the venditation of her sacred power Hence it is that Babylon hath such dominion in the World extensiuè by such a large dilatation and intensiué by so strong an operation thereof Therefore Apocal. 13.11 the second beast appeared like a Lambe as the Pope entred vpon this dominion with a faire pretense of a Catholike Pastor a Successour of Saint Peter a Vicar of Christ c. and hee had two hornes which word horne signifieth power very frequently in the Scripture so that his two hornes are indeed two powers which this second Beast with his humble stile of Seruus seruorum Dei doth pretend whence Babylon hath gained so great authoritie and veneration in the World The first power which he did originally pretend was onely Spirituall the power of the KEYES and therefore the Pope doth arrogate all this power in the whole Church vnto himselfe and saith that from him it is deriued vnto the inferiour Pastors there of as the power of Order and the power of Iurisdiction which all Bishops and others in the Cleargie hold immediately or mediately from his Apostolicall feate as the true proper and onely fountaine thereof From hence all Dispensations doe flow to it all Appellations doe tend she hath all fulnesse of power from Christ others haue a part of it from her nay if we may beleeue her principall Doctors her Peter gaue their Pastorall authoritie vnto the other Apostles else Rome could not be the mother-Mother-church in Bellarmines iudgement de Rom. Pont. l. 1. c. 23. and therefore as all Ecclesiasticall power was deduced onely from S. Peter at the first so now it is deduced onely from his personall Successours in this Apostolicall seate Now vnto this Spirituall power in the Church they subiect all temporall power in the State as I will presently declare as being of greater excellencie and vertue And it is true indeed that the spirituall power of the Church excelleth the temporall in the State but how ratione finis because the end of the Churches power is eternall life and ratione medij because the courses whereby shee worketh are spirituall meanes namely such as are contained in the Word of God conducing vnto this end But yet this her spirituall power excelleth not the temporall power of Princes in dominion command sublimitie and glorie which are properly appendant to their Crownes The second power which Babylon doth challenge by her second Beast is Temporall which her Popes haue affected with many insinuations and sometimes with open vendication thereof and her neerest friends aduance it with the best art which wit and learning can minister in this behalfe And certainly this is the opinion which daily increaseth in Babylon and which they will indeuour to support with might and mayne though some more moderate Babylonians doe not yet giue way vnto this highest Antichristian course For I finde three seuerall Opinions in the Church of Rome vpon this point 1. The first giueth all temporall dominion directly vnto the Pope as the principall Souereigne of the World from whom all Princes dependently hold their Crownes These are true Babylonians indeed but all such are actuall Traytors against the dignitie and supreame honour of the Crownes of Princes vnder whom they liue 2. The second giueth all spirituall power not temporall to the Pope but yet indirectly drawing on a temporall power ouer Princes in ordine ad spiritualia in ordine ad Deum c. viz. that the Pope may depose an hereticall or an irregular Prince from his Crowne as hauing authoritie ouer him in this case to depriue him of his estate All such Babylonians are habituall Traytors disposed and alwayes resolued in preparation of heart to execute any Papall sentence of deposition as far as they can against their owne naturall Lords and Souereigne Princes 3. The third opinion denying the second of these as the second denieth the first giueth a meere spirituall authoritie vnto the Pope to excommunicate a Prince for his correction and saluation and to bring him to a penitent submission vnto God and his Church but without any such temporall effect as the second opinion doth inforce And hence it is that the Oath of Alleageance in this Kingdome so wisely deuised and necessarily enacted though it subuert and contradict the first and second Opinions yet it leaueth this last and third Opinion vntouched neither affirming nor denying it because all moderate Papists that treate of the Popes power as namely Doctor Barkley and the more milde Babylonians in England denying it in the first and second degree doe yet constantly affirme it in the third But these men find least grace in Babylon which is more delighted with the second Opinion and chiefly with the first and therefore we see that as the first groweth daily more strong in Rome so the second hath lately gotten more aduantage in France in the minoritie of the King by the subtile Oration of Cardinall Peron which our most excellent Souereigne hath cleerly refuted by his diuine and learned Pen. To conclude now the third proofe of my assertion you may perceiue that the large Dominion of Babylon which the Iesuits truly find in Rome but falsely conceiue it to be there within a very little time onely before her ruine doth appertaine vnto the 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
Christ saying This is my body and thereupon out of this perswasion of my heart doe giue diuine worship vnto the Body of Christ which I suppose to bee vayled in the figure of bread this is now no Idolatrie in mee if indeed the bread it selfe doe still remaine for in the act of my vnderstanding I worship not any bread but the body of Christ alone I answere thy false opinion doth not excuse thine Idolatrous act For if a misguided opinion could simply defend thee in this case then the Pagans were no Idolaters when some in rude ignorance worshipped stockes and stones supposing the Idoll to bee a very God or at the least they who were more acute and learned did conceiue that the Deitie did dwell and inhabite therein as Olympius a Philosopher did instruct the people Sozom. l. 7. c. 15. and therefore according to their perswasion they also committed not Idolatry in the prostitution of their bodies vnto Statues and Images which haue a powerfull force to inchant the mind Againe whereas some may perhaps imagine that if this bee an act of Idolatry in the Papists yet it is a materiall Idolatry rather then a formall because there is such a Christ and there is such a bodie to which diuine worship is due though this bodie be not thus substantially in the Sacrament where they adore it I answere that in the iudgement of Saint Augustine the Israelites did thus adore the golden calfe not taking it to bee God but that God was present in it yet their action was Idolatry and so is this in the Papists euen formall Idolatry because though there were a Deitie to be worshipped yet it was not to bee worshipped in this matter nor manner and so though there bee a bodie of Christ which is to bee worshipped yet it is not in this place not vnder these accidents vnder which and with which there is bread still and therefore no bodie of Christ and therefore not to bee worshipped there and consequently this Popish worship though it bee intentionally done to Christs body yet it is really done to the very bread since bread is there and the body is not there If any man reply and say When Christ himselfe conuersed herevpon the earth and might then truely receiue diuine adoration in his humane nature suppose that a stranger had worshipped Saint Iohn in stead of Christ was this Idolatry when onely the partie was mistaken Iohn for Christ and the errour was onely in the application of the worship vnto the particular subiect there being then a Christ to be worshipped thus though Iohn was not that Christ This was not Idolatry or if it were any it was materiall it was not formall I answere that this Idolatrie is indeed purely materiall in regard of the mistaken subiect since Christ was then vpon the earth and was capable of this diuine worship in his humane nature wherein hee then liued heere and wherein afterward he did suffer and die heere and this is not formall since there was such a Christ and was then so to bee worshipped in the carnall presence of his reall body But this supposed case differeth very much from the Popish adoration because Christs body is neuer really present in the Sacrament according to their fained conuersion of the bread into it there is no such presence taught by him there was none such beleeued by the ancient Church but he is corporally in Heauen he reigneth there he remayneth there and by locall motion hee shall from thence descend visibly at the last day Therefore since there is no such corporall presence of Christ as the Papists conceiue in the Sacrament but this is fiction of their owne a false opinion of their owne without the warrant of Christs word nay against the warrant of the same I conclude that their adoration of Christs body there which is not there is Idolatry cleere and grosse Idolatry materially because Christs body is not there but bread alone and formally because they haue not his word for their warrant that there is euer any such presence at all but they haue falsly foolishly blasphemously deuised this presence out of their owne braines and so adore the worke of their owne inuention which conceit being totally erroneous in matter which is not there present and in forme which was neuer prescribed vnto them for any such presence it leaueth them to be totally Idolatrous both materially and formally pure IDOLATERS without all possibilitie of defence Where are now the reconcilers of light and darknesse that can reconcile a Protestant with a Papist in this high and important Mysterie wherein if Papists erre they erre as intolerable Idolaters worshipping a breaden God if Protestants erre they are blasphemers hereticks and vnsufferable wretches to traduce the ordinance of Christ the practise of his Church One of these two inferences must necessarily ensue and which is truest I need not say where the conscience of euery auditour can ease mee of that paines Wherefore I proceed vnto the other instances which I will handle more succinctly for that this is a capitall point vnto which therefore I haue assigned the first place in this dispute The SECOND instance then concerneth their adoration of Images as they call them but Idols as they vse them vnto which they ascribe the very same worship which is due vnto the thing it selfe of dulia vnto the Image of Saint Peter of hyperdulia vnto the Image of the blessed Virgin of Latria vnto the Image of Christ or any representation of God So many and such adorations as they giue vnto the very things exhibited and remonstrated vnto them respectiuely in euery Image the very same no lesser nor other they giue vnto the Images thereof with the same reuerence of minde with the same gesture of bodie eleuation of eyes extension of hands contusion of the breast with genuflexion prostration and whatsoeuer act is due in their conceit distinctly vnto Peter Mary and Christ himselfe and their reason is because with one act of vnderstanding they assume the Image and the thing it selfe into their apprehension there vniting them in one notice and in one worship O subtilitie which as the poore ignorant people cannot reach vnto seldome or neuer practising according to this rule so the more ancient Papists did not attaine vnto it in former ages when Images were reputed historicall resemblances and Lay-mens Bookes and then motiua obiecta obiects whose sight did excite and stirre vp the minde vnto a contemplation of the things represented in the same But now these obseruations and courses cannot content them for by a relatiue worship of the Image terminated forsooth in the thing it selfe they are ascended vnto such a speculation by their wittie foolerie that Christ and his Image haue one and the same worship from a Papist in his soule and body Why then did Epiphanius deface an Image for feare of Idolatry if this bee none Why did Serenus Bishop of Massilia breake the Images
if this be not Idolatry Yea Gregorie himselfe disapprouing the fact of Serenus doth yet reprehend the popular adoration of Images in that time which certainly did not exceed if it did equall the Papisticall in our dayes And though Doctor Carrier who seemed not therein to vnderstand the Papists or not himselfe pretendeth gloriously in his Letter to the Kings most excellent Maiesty that the point of Images and the worship thereof is a small matter of none offence c. yet my eyes my heart do teach me otherwise and therefore notwithstanding all their sophisticall distinctions I must resolue with Erasmus It is more easie to take Images out of the Church then to define by what reasons they may stand therein Finally their doctrine in this point is so false contrary to Gods Word to the iudgement of the ancient Fathers to the opinion of many former Papists also and their practise so wicked that in this odious and execrable Idolatry you may see the old Babylon reuiued in the new which varying from the Scripture from the Church yea from her selfe commeth more neerely vnto the patterne of Babylon whose name she beareth and as you may easily see shee beareth it not in vaine but the daughter daily going forward in the courses of her Idolatry wil at the last excell her Mother notwithstanding all her distinctions to which she may adde this viz. There is a double Idolatry Ethnicall and Christian or rather Antichristian as wee shall yet more euidently discerne The THIRD instance concerneth their exorbitant and irregular adoration of the Pope For howsoeuer they delay the heate of the matter with the coole water of a moyst and emptie distinction as the oppressed Emperour Barbarossa spake vnder the feet of the insulting Pope non tibi sed Petro not to thee but vnto Peter I submit my selfe euen to this base conculcation to whom the Pope answered againe Et mihi Petro it is vnto Peter and also vnto me or else by some other euasion of ciuill religious and diuine worship or the like yet if wee consider with what opinion of his excellency which they attribute vnto this Babylonian Idoll they adore the Pope what Diuinitie in regard of his pretensed office they ascribe vnto his insolent person and lastly with what power and authoritie they inuest him we may well perceiue that this is Idolatry and not of the meanest degree Hence it is that immediately vpon his election so soone as euer he is now Sanctissimus the most holy Lord howsoeuer wicked before the Cardinalls come to their seruice of adoration for so is the very terme imposed vpon this solemne action and with most kisses of his sacred feet for he is greater then Kings who vouchsafe vs the kisses of their hands euery Cardinall doth performe his homage in signe of subiection vnto the new aspiring Potentate of the earth And because this action should better expresse their Idolatry in this point his new Holyship is aduanced vpon an Altar the place of the God of their Masse the Idoll of bread and as I haue vnderstood by the relation of others he is there or thence adored as the God of the Church the God of the World of which presumptuous Titles I shal speak more in a more conuenient place of my discourse And the truth is though this adoration may seeme too much yet it is the lesse to be admired in them if we consider that in the opinion of his Babylonian vassals he is a pardoner of sin and a deliuerer from paine that can by his Pontificial authority draw soules out of Purgatorie that can depose Kings that can dispose Kingdomes that can absolue subiects from the strong obligations of Oath and Nature that can absolue Princes from the bond of a iust and necessary Oath made vnto their Subiects as in the case of our King Henry the Third whence ensued the publike calamitie of this Kingdome that can dispense against the Scriptures that can define matters of faith as infallibly as the Scriptures yea saith Gregory de Valentia a Iesuite for who but a Iesuite were a fit Author for so strange a speech that cannot erre that must bee beleeued in his Pontificiall definitions Whether he vse diligence or not in vnderstanding and determining the point for wee beleeue that if hee will pastorally define any thing with purpose to bind the Church vnto his definition he shall not hee cannot erre therein So writeth the Iesuite in his Analysis fidei O sure anchor of their Religion the rocke their petra vpon which Christ buildeth his Church and they their faith Doe you maruell then at the outragious title ascribed vnto him by a Canonist the same being printed and re-printed and neuer corrected that this second Beast in Babylon should beare the the stile of Dominus noster Deus Papa Our Lord God the Pope And doe you maruell that whom they so extoll in dignitie more then all Kings they should so adore with worship no lesse then a God If this be not Idolatry what is Idolatry and what doth deserue that name The child humbleth himselfe vnto his Father the subiect vnto his Prince and this honour is due If you will call it adoration though the word be not receiued publiquely into such vse I will admit it because it is a ciuill action founded vpon the Word of God and warranted by the examples of his Saints in regard of a certaine diuine authoritie which by Gods holy ordinance doth shine in their persons But since the Pope assumeth this honour of an higher and different nature also without the warrant of Gods Word and against the rule of Gods Word with immoderate exaltation as Gerson spake of Popes in his time volunt adorari vt Dij they will be adored as Gods yea by Kings also who are the Gods of this earth by Gods owne approbation for so hee speaketh also of inferiour Magistrates Psal 82.1 vnto which as he hath no proper right by any warrant from God so no mortall man the greatest Souereigne that is or euer was were he the onely Lord of all the World as the Pope doth gladly beleeue of himselfe and there are sundry Babylonian Parasites that applaud his insolencie in this kind can haue right by Gods Word vnto the like I conclude therefore that this adoration of the Pope the God of Babylon is Idolatry and such as is not to bee found any where but in Rome where the Pope sitteth in the Temple of God lifting vp himselfe aboue all that is called God Saint Paul saith not that which Is God to wit in nature for so the Pope pretendeth a subiection vnto Christ but that which is called God to wit in title and office as Kings are most properly for aboue all such Gods this man of sinne doth exalt himselfe as you haue heard a little now but shall heare more anon howbeit also it is true that he exalteth himselfe aboue the God of Heauen and earth while he maketh the
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 â—â— 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