Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	church_n	earth_n	militant_a	5,036	5	12.4963	5	true

Text snippets containing the quad

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

is forgiuen before the commission of an actuall sinne goeth certainely to heauen and hath there the fruition of God and by vision in him may be a petitioner for his Father who is a petitioner vnto him What is the impediment or defect what impeachment is there of this practise vnlesse they say either that the Father is not certaine of the intention of him or her that baptized his child and so the want of due intention maketh a nullitie in the Sacrament and consequently leaueth his child in the state of damnation ô pitifull doctrine yet such is theirs or else that so young a Saint deserued not the grace to bee a Mediatour to receiue petitions from vs in earth nor to present them with effect vnto God in heauen I haue spoken for the Babylonians what I can in this case if they can say more for themselues they shall haue audience when they please The Fourth point is that hereby they ascribe such an omnisciencie or knowledge of all things and that in an instant vnto the Saints whereof no creature though beatified is or may be capable by the euidence of Scripture or consequence of reason Let vs then put the case as a thing possible which is very probable also that in one indiuisible point of time a million yea many millions of suitors make their petitions vnto the blessed Virgin by prayers conceiued in the heart or vttered with the mouth for that is all one in effect since the Saints know our petitions in God which need an immediate successe the same prayers also being often diuers and sometimes contrary in regard of the matters which they concerne Now consider the absurditie of the Babylonians in this behalfe that the blessed Virgin instantly heareth or rather seeth all their prayer instantly presenteth them vnto God instantly sendeth such a varietie of helpes vnto her distressed suitors This is not to beatifie a soule but to deifie a creature to make it a God at the second hand to giue that knowledge of all things vnto a Saint which being in God cannot without communication of the God-head bee deriued vnto any Creature Therefore onely the Sonne of God and the Holy Ghost haue a knowledge of all things with the Father because the person of the Sonne is from the Father and the person of the Holy Ghost is from them both with the communication of Deitie to the Sonne in his generation and to the Holy Ghost in his procession But since euery blessed soule remaineth in the condition of a creature in substance though glorious in knowledge though increased therefore it hath a finite knowledge for as the state of beatitude requireth a great addition of knowledge so the state of a creature requireth a determination of knowledge whereas the Babylonians extend it infinitely by the vision of God in whom these soules see all things as they suppose This generall errour is ancient and the speciall author of it is venerable S. Gregory the Great but not so great that without any Scripture to iustifie this point we should subscribe vnto his assertion Yea but it is his faire conclusion inferred out of a true position How Vident videntem omnia the Saints see him that seeth all things What then Ergo vident omnia therefore they see all things It seemeth to bee an ingenious but it is no substantiall inference Let vs examine the position and then the conclusion deduced out of the same As concerning the position it is true The soules in heauen see God not sensibly with any corporeall eyes nor imaginarily in any fancie but intellectually by immediate intuition without any vayle or other meanes into the diuine Essence But how farre forth Not by totall comprehension of the Deitie which they behold for so the Sonne seeth the Father and the Holy Ghost seeth them both but by such a participation of God as a creature can receiue and is necessary vnto the blessednesse therof which consisteth in the fruition and in the vision of God The conclusion therefore of Gregory out of the said position is lame and cannot stand by the strength thereof since hee onely seeth all things in God who seeth God absolutely and fully by comprehension of the Deitie as Christ seeth his Father but so and in such a plenitude of vision no creature can see the Creator As for the soule of Christ that is of an higher knowledge because the humane nature hath the vision of God by vnion with God in the person of the Sonne So then the poore Babylonians are still in the case of Idolatry for they by this falsly conceiued omnisciencie in the Saints translate them or to speake in their owne language transubstantiate them into God Neither doth their deuice of Speculum that God is the looking glasse of the Saints in whom they see things as you heard before relieue them from the crime of Idolatrie for this conceit issueth from the former and is all one with it in effect and both are poore euasions For though God be a looking glasse vnto the Saints yet he is voluntarium a voluntary one to represent what he will in the freenesse of his pleasure not necessarium a necessary one to represent vnto the Saints all that which is in the compasse of his excellencie and knowledge for then why should they not as well foresee or rather see all future things as well as all present things in him Finally if they see all our prayers and so all other things in him by the very nature of their beatificall vision as the Babylonians doe fondly collect why then doe some of the ancients teach that the soules in heauen are informed by Angells executing a ministeriall office here in the earth of sundry occurrences that passe here in the militant Church Which opinion standing with good congruitie of reason according to the passages of Scripture and principles in diuinitie doth therefore necessarily conclude against the supposed omnisciencie of the soules knowing all things in God by the vision of his diuine Essence that they haue such a latitude of knowledge as the Babylonians doe conceiue but as you see without any sufficient testimony of Scripture or pregnant inference well deduced out of certaine and approoued grounds Now as you haue heard their Idolatry in sending vp emptie and vnfruitfull prayers vnto the Saints for they must conuert them into the nature and dignitie of God to make them vnderstand the thoughts of our hearts and the multitude of occurrences in this world so behold their Idolatry also in murmuring out their Pater noster vnto Saints yea before the Images of Saints to whom they direct that excellent and incomparable prayer which though Christ taught vs to poure out vnto his Father yet many among them present vnto the Saints Which practise of simple people in the Church of Rome I cannot say how farre the learned do maintaine I haue not read nor did I euer aske their opinion in this behalfe but I find that vpon

Councells by Fathers by Reasons framed out of the grounds of Scripture and Religion but in a new obscure intricate course of Positions Suppositions Conclusions vaine Opinions of darke and obscure Schoolemen c. which made the learned Doctor Raynolds say that till hee saw this Treatise of Indulgences hee tooke Bellarmine to be a man of some conscience and that hee wrote out of his perswasion but now hee conceiued of him otherwise But I proceed and hasten vnto a conclusion of this point This Babylonian ware of Indulgences is that traffique of the Church of Rome whereby shee keepeth her intimate correspondencie and participation with all her members tying thereby their consciences by a secret and strong obligation vnto the Pontificiall Seate it being also of singular vse in the manner of her proceedings For as this Merchandize is the daughter of many false doctrines Supererogations Merits euen the hatefull and dangerous merit of Condignitie of an Ecclesiasticall treasure arising out of the merits of Christ and also of the Saints the same being more then they were bound vnto and therefore being not rewarded vnto them in heauen may bee communicated to the poore soules in Purgatorie and the dispensation of this mysticall treasure is committed vnto the Pope by vertue of his keyes c. so it is the mother of many wicked practises for the aduantage of their Church as being the very bellowes which blow the fire of treason against the Persons and States of Princes This is the ware wherby Babylon bewitcheth not onely priuate men but great Kings for her Merchants are the great men of the earth Apocal. 18.3 Therefore infinite store of this Babylonian trumperie was transported vnto the poore Indians for the pretended benefit of their soules but for the intended benefit of a Princes worldly estate This is the ware which Leo the tenth so freely and bountifully dispensed for the redemption of soules out of the Purgatorian fire which keepeth warme the kitchin of his Holy-ship in the compassion of his charitable heart and fulnesse of his Papall power Said I freely Forgiue mee this wrong it was for the commoditie and reliefe of his sister Magdalen as Guicciardine a Popish Historian doth relate lib. 13. who had her Factors to distract and vent this Babylonish ware whence Magdalen the sister had the gaine but Leo the brother had the losse for vpon this occasion no lesse iust before God then acceptable to the Christian world Martin Luther began that course which hath succeeded so happily to the further discouery of Babylon and scandall of her wares for since that time her brocage hath suffered a great decay Finally this is that ware whereby this merchandizing Babylon doth principally subsist in honour authoritie riches and applause of the world inebriated with such incantations of her whorish cup and deluded with the vaine hope of these miserable helpes What should I speake of the Pedlery of Meddalls Beades Graines Holy Water Images certayne peculiar Churches Chappels and other places of blind deuotion vnto which sundry Pardons are appendant as being the meanes and instuments of Papall benignitie thereby to dispense and communicate Indulgences vnto poore seduced soules euen as certaine Fryers receiuing temporall reliefe from their deuoted followers pretend to communicate the merits of all the Saints of their owne order vnto them for their helpe and some Lay-men by wearing a Franciscans Girdle and vsing certaine Ceremonies according to the Rites of the Papall Church are made partakers of the merits of Saint Francis and of all the brethren of that religious Order All which and many more Wares come originally out of the Store-house of Rome To conclude then vnto these Indulgences some of them being for an hundred thousand yeeres so liberall is the holy Father I may adde other spirituall ware of Babylon as of Agnus Dei which is a ware of speciall vertue and force but chiefly of Dispensations which are sometimes the dissipations of diuine and humane right of naturall and morall bands as full of great presumption against the Lawes of God and Nature to tye some Princes in vnlawfull Mariages and to vntye many subiects from lawfull obedience as of singular art thereby to intangle Souereignes and subiects in the obedience of that predominant See and to keepe them vnder the captiuitie of the Triple Crowne Therefore the Pope doth greatly applaud his owne felicitie when Princes insnared with the loue or terrified with the greatnesse or oppressed by the power of this Apostaticall Seat will humbly sue vnto him for Dispensations or accept such gracious fauours kindly at his hands whereby hee gaineth ground vpon them still to keepe them more securely within the obedience of the Church which they shall not dare to offend without the perill of their liues and states And now since this Romish ware is Spirituall and of the Church and for soules not temporall not of the Citie and for this life I conclude the second proofe of my assertion namely that this Babylon in my Text is the Church of Rome or Papall Rome or Ecclesiasticall Rome wherein the greatest Monarch doth reigne next vnder the King of Heauen aboue all the Kings of the Earth as we know by their owne pretenses challenges doctrines and vsurpations in this behalfe And so I proceed vnto a new and the third proofe of my said assertion THIRDLY therefore I proue my assertion to be true because the whole World as the Iesuites say perhaps they meane the Romane World according to the phrase of Scripture Luc. 2.1 and the sense of the ancient Fathers or some great part thereof and specially in Europe shall bee vnder the gouernment of Rome and so she shall make a generall communication of her Idolatry vnto the same Now in this great dependencie of the World vpon Babylon and in this vniuersall reference of Nations vnto her how can this be verified of the Citie How should the Citie arriue vnto such a large Dominion in the World and specially in so little a time as the Babylonians doe prescribe You haue heard the difficultie proposed lately by Ribera himselfe and how hee resolueth it by a poore coniecture But the truth is cleere and easily seene where God doth open the eye namely that Rome had this generall Dominion once in and by her Imperiall State not onely vnder the Emperours succeeding Iulius Caesar but while the dignitie of Rome remayned in the Senate and the authoritie in the people During this Imperiall State Rome receiued Idolatry from all Nations as Leo sometimes Bishop of Rome doth speake Serm. 1. in Natal Petri Pauli and the ciuill Stories of Liuie Plutarch and others doe sufficiently declare how ambitious rather then zealous or how senselesse rather then religious the old Ethnicall Rome was in bringing forreine Gods and extraneous Idolatrie into her bosome for the publike honour and safetie of that blinded Citie Therefore Rome had once her Pantheon a Temple of all the Gods conuerted since into a Church of

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

this deepe point an egregious disputation was held in Scotland it is related immediately after the martyrdome of Adam Wallace in the Acts and Monuments of the Church published by Master Foxe where some profound Doctors of Babylon did substantially resolue that primariò formaliter principaliter vltimatè capiendo strictè this prayer may be said onely vnto God but secundariò materialiter minùs principaliter non vltimatè capiendo largè it may be said vnto Saints What is so absurd and impious which by distinctions may not be defended in the Church of Rome And why may not that prayer be directed by them vnto the Saints since Dominus being changed into Domina our Lord into our Lady the Psalmes of Dauid whereby hee comforted himselfe in the Lord his God are turned by the Papists into an inuocation of our Ladie And why may not both bee done by them who find such an exact conformitie betwixt our Sauiour Iesus Christ and their S. Francis that hee may also bee truely stiled Iesus Nazarenus Rex Iudaeorum Iesus of Nazareth King of the Iewes But since there is no end in the prosecution of their blasphemous absurdities in this kind I will conclude this last point of Romish Idolatry in their inuocation of Saints and finally obserue that it is an idolatrie also in them thus to transferre the peculiar sufficient and glorious Office of Christ his Mediatourship vnto any Saint he or she though his owne Mother towards whom though he bare a filiall respect according to humane nature yet you shall neuer finde in his acts or words any one passage or inclination which might seeme to intitle her vnto such exorbitant honour as the Babylonians assigne vnto her by a boundlesse and groundlesse superstition and specially since as necessitie did not compell them so no good reason could perswade them vnto this seruice Why because all and more is to be found in Christ then in any or in all the Saints in this behalfe For what doe wee or can wee desire in any intercessor Power with him of whom hee doth intreate any thing Affection to them for whom hee doth intreate and a sufficient Capacitie of hearing and receiuing their requests First then for Power with God haue all the Saints so much as he with the Father who testifieth of him This is my beloued Sonne in whom I am well pleased Matth. 3.17 Secondly for Affection vnto vs is any Saint more kind more louing more facill and gracious No none is like vnto him Why First because he tooke our whole nature not the person of one man and espoused it to his owne person it being truly indued with all naturall affections and sanctified with grace without any measure of the Spirit Therefore in this regard he is as neere vnto mee as any man nay neerer then all men And secondly because in this nature hee suffered for me with passions of bodie and soule hee died for me he satisfied Gods wrath for me and so bought mee for his owne therefore in this regard I am more deare vnto him then vnto his blessed Mother or vnto all the Saints that reigne with him in glorie Hence it is that He sendeth vs not vnto them but calleth vs vnto himselfe Come vnto me c. Matth. 11.28 Thirdly as for his Capacitie of hearing vs who can denie it to be infinite in him who being God is infinite in euery thing And as for his humane nature who can sufficiently iudge of the capacitie of it also in this behalf which by the grace of personal vnion with God and so by the glorie of extraordinarie vision in him hath such a Sea of knowledge as we are not able to comprehend in the litle shels of our vnderstanding Therefore as Saint Peter said to whom shall wee goe c. so I say to whom shall we rather goe then to him in whom all these things so happily concurre Why shall I giue his honour away vnto another and thereby take away my comfort from my selfe So shal I be an iniurious Idolater against his excellencie and my owne saluation as they are generally in the Babylonian Church where the most sweet inuitations and comfortable assurances of Christ vnto vs are applied vnto his Mother as Come you all vnto mee and suffer little children to come vnto me with other of like nature which diuine sentences I haue seene for my euidence is from mine owne vnhappie eies appendant in papers vpon Tapistrie or vpon the walls of their Chappels and ascribed vnto her vpon a Festiuall day solemnely dedicated vnto her seruice with this Motto Intrate per me enter in by mee words peculiar and meerely proper vnto Christ himselfe fairely written in capitall Letters and placed ouer the doore to instruct all men thereby that came into the Chappell that they must enter into the Church by the inuocation of her name and into Heauen by the mediation of her Praier Let them now distinguish againe with strictè and largè primariò and secundariò c. yet their consciences cannot escape the crime of Idolatry in this course which they esteeme to be verie deuout but we know it to be verie prophane And thus much concerning the first generall point of comparison which is in the matter of Idolatrie betwixt the old and the new Babylon I proceed therefore vnto the second The SECOND Comparison betwixt Literall Babylon and Papall Rome THe second point wherein this comparison doth stand is PRIDE a sinne of speciall note in the first Babylon the Ladie of Kingdomes Esay 47.5 but what is her end Desolation and ruine How and for what cause I will make the arrogancie of the proud to cease and I will cast downe the pride of Tyrants faith the Lord Esay 13.11 But heere the second Babylon exceedeth the first the daughter comming after the mother in the order of time goeth before her in the degree of pride Wee haue heard of the pride of Moab he is exceeding proud saith the Prophet Ieremie 48.29 So I may say of this Babylonian Beast his pride his arrogancie his fastuous carriage of himselfe toward the whole ciuill State and toward the whole Church is such as may argue him to be the successor of Tarquinius Superbus in whom the Regall authoritie of ancient Rome did expire rather then of Saint Peter whose succession and Apostolicall power he doth pretend but without conformitie to his Apostolicall doctrine in these things who teacheth all men to bee subiect vnto the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to him that excelleth or that is the chiefe or as the very word doth beare that ouer-haueth hauing indeed all others vnder him 1. Pet. 2.13 Did not Saint Peter include himselfe in this precept Then he was not syncere Or not his successors Then he was defectiue in this point But the truth is he was truly an humble person though of a feruent spirit and prescribeth that doctrine which hee followed and his successors embraced acknowledging their due

Church But why doe I repaire vnto more ancient times for proofe of their crueltie The sound whereof hath so lately passed the Seas from miserable France vnto happy England the secure and comfortable harbour of many distressed soules O France still cruell vnto thy selfe the bloud is yet warme in thy fields which the Cadmaean brethren thy vnfortunate children haue lately spilt in mutuall and intestine conflicts But by what incantation Of Babylon whose powerfull operation in the malignant and actiue spirits of the Ignatian sect hath so bewitched thee to sacrifice thy bloud vnto her Altars for in her God shall find it when the iustice of heauen shall heare the cry of the earth Hast thou not yet seene by sundry ouertures ô miserably seduced France the iniustice of thy proceedings in the infelicitie of thy successe Euery seuerall drop of the Hugonots bloud hath had a resurrection into so many new seuerall Hugonots which haue sprung and risen out of the same So truely is the bloud of Martyrs the seed of the Church Remember thy S. Bartholomew thy Sicilian vespers in that great and dreadfull massacre when in the verie instant and moment of the hottest persecution God gaue thee a present and prodigious signe of the future and strange euent For many are yet aliue in Paris who saw to their admiration that beyond the course of nature and aboue the iudgement of reason a white thorne tree in a certaine Churchyard of that populous Citie was suddenly cloathed with a garment of white blossomes as in the moneth of May. Sundry were the coniectures vpon this signe acccording to their seuerall inclinations some supposing that God gaue thereby a sufficient notice vnto the Romish Catholikes of the new glorie and flourishing estate of their Church others conceiuing that God did thereby minister a comfortable hope or rather a certaine assurance vnto the Protestants that when in humane iudgement they might seeme to bee vtterly destroied and brought to finall ruine yet God against and aboue the opinion of mortall men would restore them vnto a more happy condition then euer they did enioy before with an vnexpectable augmentation and rare increase Now saith Thuanus a more moderate Papist but yet no Hugonot if wee cast our eyes vpon the issue of this bloudie fact the successe may easily shew which interpretation was more true and proper in this behalfe Thus you haue heard the generall crueltie of Babylon in sundrie Nations but particularly in France the publike Theater of Tragedies in this kind And now my natiue Countrie of England remember thy bloud which Babylon hath shed and wherewith she is not yet satisfied that horse-leech hath not yet her fill The heate which is in the stomackes of some Babylonians breaketh out in the fire of their mouthes when they dare vomit vp the malice of their hearts and speake of fire and faggot while their owne neckes by power of the Lawes standing in force lye vnder the danger of the sword Babylon cannot put off her cruell nature such Mother such Children a Panther is not more cruell to a man then a true Babylonian vnto a sincere Christian O Lord if sinners may bee suitors for grace and fauour at thy mercifull hands deliuer not thy poore children into the power of Babylon againe THIRDLY the crueltie of Babylon appeareth in the destruction of her owne children when one Pope rising vp against another and a third against them both euery Peter betooke himselfe vnto his sword one excommunicating and deposing another with such a generall distraction of Europe that as our Country-man Tho. Walsingham doth relate two hundred thousand persons lost their liues in these bloudie contentions of the Antipopes so that the Church may more iustly say vnto the Pope Thou art a bloudy Father vnto mee then Zipporah could say truly vnto Moses Thou art a bloudy husband vnto mee for shee cut off onely the fore-skin of her child to saue the life of Moses but the Church lost many of her childrens liues to saue the glorie of the Pope whose bloud shed for and by Babylon must also bee found in her FOVRTHLY the crueltie of Babylon appeareth in her approbation of the most execrable treasons as namely in Henry the fifth the Emperour against his owne Father Henry the fourth which prodigious fact as Babylon did incense him vnto so she commendeth in him for an act of singular pietie and deuotion vnto the Church as preferring his spirituall Mother before his naturall Father But by whose pen doth this incredible villany appeare euen of Baronius himselfe a Babylonian flatterer a sycophant extolling that fact with praise vnto the heauens which the heauens blushed to see and the earth trembleth to remember But what testimony can France affoord vnto vs in this kind I spake before of Babylons exultation and ioy vpon the newes of that bloudie massacre Well Babylon thou hast thirsted after bloud as Tomyris said to Cyrus when shee threw his head into a vessell filled with bloud drinke thy fill of bloud by thy barbarous crueltie thou shalt one day drinke thy fill of bloud by the diuine vltion of the greatest Iudge now thou drinkest other mens then thou shalt drinke thine owne But I let passe this example though neuer to bee forgotten and I come to one in stead of all which requireth your best attention and due ponderation and that is the murther committed by Iames falsly sirnamed Clement as Polydore Virgil saith that many Popes also beare their names vntruly Pius yet wicked Clemens yet cruell c. as in Greeke the same word signifieth a bow and life whereupon Heraclitus said well A bow hath the name of life but the worke of death so had this Clement so haue many Popes vpon the person of Henry the third the French King of vnhappy condition and name also euen as that of Caius was in the family of the Caesars few of them came vnto a mature and peaceable end Now though I cannot certainely say that Babylon or some speciall agent for her did particularly instigate this Clement vnto that bloudie fact yet I may more truly say of him that hee was plenus Babylone full of Babylon in his heart and so for her sake was incited vnto that odious treason then Campian more rhetoricall in his flashes then substantiall in his proofes saith of Pultrot who killed the Duke of Guise with a shot that he was plenus Beza full of poyson drawne from the breast of Beza who neuer gaue counsell before nor approbation afterward vnto that act of Pultrot as Mariana the Iesuite hath approoued that execrable fact of Clement yea Sixtus Quintus himselfe gaue extraordinary applause thereunto vpon the first arriuall of that newes in Babylon Marke it well as a matter of speciall importance for sundry causes For whereas the Kings most excellent Maiestie in his learned and accurate writings published by himselfe to iustifie the Oath of Alleagance impugned by Babylon did worthily obiect vnto the Romanists the approbation