MYSTICAL BABYLON, OR Papal Rome.  
A Treatise upon those words, APOCAL. 18.2. It is fallen, it is fallen BABYLON, etc.  
In which the wicked, and miserable condition of Rome, as she now is in her present Babylonian estate, and as she shall be in her future inevitable ruin, is fully discovered:  
And sundry Controversiall points of Religion, betwixt the Protestants, and the Papists, are briefly discussed.  
By Theophilus higgon's, Rector of the Parochial Church of Hunton, near Maidstone in KENT.  PSAL. 119.126. 
It is time for thee, LORD, to lay to thine hand; for they have destroyed thy Law.  
LONDON, Printed by William Stansby, for Matthew Lownes and William Barret. 1624.   

TO THE RIGHT HONOURABLE SIR HENRY MOUNTAGV, Knight, Baron of KIMBOLTON, Viscount MAUNDEVILLE, Lord Precedent of his MAJESTY'S most Honourable Privy Counsel.  
Right noble, and truly Christian LORD;  
SInce I have presumed to appear thus in public, and to treat peculiarly of this subject [Mystical Babylon] rather then of any other, and, finally, to recommend this Treatise unto your favourable patronage; I stand therefore obliged to express my Motives, and Reasons, in the two former points, for the general satisfaction of others; and, in the last, for the particular of your Honourable Self.  
As for the FIRST; I am not moved, upon any oblique respect, to take up the Sword of my Pen, in this spiritual warfare: I am not vexed with the ambition of preferment, nor affectation of applause; for I desire earnestly of God, that the divine sentence of Saint Paul may be deeply graven in my heart; The World is crucified unto me, and I unto the World.  
Neither am I provoked unto this design out of any spleen, or vindictive humour against the Church of Rome, or any person therein: and indeed I have been so far from giving them any special distaste, that I have observed the terms of civil, and moral respect towards some of them, to my greater prejudice, than I will either brag, or complain of, unto the World.  
But the true, and proper causes are these. First; I am bound, as a dutiful Son 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 eat up her Grapes, and the wild Boar thereof seeketh to enter into the Vineyard of God. And therefore, since every man (endued with any faculty of writing) should perform his service unto the Church of God, especially, when, and where, the contagion of Heresy doth dilate itself (as Saint Augustine doth gravely advise) I could not be silent in so necessary a time: for as we shall answer unto God for our idle words, so we shall answer unto him for our dangerous silence.  
Secondly; to make some satisfaction, thereby, unto the Church of God; which, being unjustly wronged by my means, doth justly challenge this remedy of my pains; that the hand, which hath hurt her, may somewhat help her; and that, as I have made a wound, so I may make a cure again.  
Thirdly; to procure the sweet peace of my conscience towards God, that I may heal the wound, which I have formerly made unto my own soul; Christian Wisdom teaching me to pour some Oil into that, to supple it, which hath found so much Vinegar to fret it; and therefore I am resolved 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 understand the state, and disposition of my conscience in the matter of Religion. For as Saint Hierome, being vehemently suspected of the infection of Origens' errors, did therefore divert that suspicion, by clear publication of his mind in writing, That they, who would not believe his tongue, in his denial, might yet believe his Pen, in his refutation thereof (as he doth ingeniously write in this behalf) so I find myself very deeply charged, in the point of conscience, and discretion, to give sufficient notice unto all the sons of my Mother (touching my Faith, and Religion) by some Treatise, now to be published unto the World, and to remain) I hope) after my decease, as a Record, what I do certainly believe, concerning the doctrine of faith professed in this Church of England, and oppugned by the Church of Rome.  
SECONDLY, therefore, I have made special election of this subject (concerning Rome, and her ruin) as being of greatest importance in itself, and specially in these days. For whereas the most usual subjects of disputation, betwixt us, and the Papists, are particular, and therefore have a particular issue of verity, or falsehood therein; this is of an higher nature, of a larger extent, and of a more general effect; for that it doth concern not only 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 itself; it reacheth not only unto a piece of her building, but unto the very foundation thereof. And therefore this disputation (viz. Whether, and How the name of Babylon, in the visions of Saint john, doth agree unto Rome) is of singular consequence; thereby to confront the audacious insultations of her politic Agents; to give an Antidote against the poison, which they seek to instill into many unsettled hearts: that so, they, who are fallen from the truth, may be happily reduced unto 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 have bred this confidence in me to offer up this little Treatise, upon the Altar of your Honourable favour. I speak not of your descent, and extraction out of a Noble Family, nor of your high degree of Honour, nor of your special advancement in the State (for which respects, many men apply themselves unto the service, and attendance of great persons) but, above all things, I am comforted in your sincere, and constant profession of the Truth; which grace seemeth to be hereditary in your House, as being spectable in all the branches thereof.  
Since therefore Greatness, and Goodness have mutual conjunction in your Lordship's person, I cannot suppose, that a Work of this nature can want your acceptation, nor the Author thereof your protection. Whereof also I conceive the greater hope, because I have known heretofore (by the double testimony of mine eyes, and ears) the gracious inclination of your Honour towards me; and that only for the Truth's sake, and the Words sake: as, indeed, I have ever found them to be my most assured, and certain friends, that have affected me in this regard.  
But if I should need, or seek any external, or farther motive, to induce your Honour to vouchsafe your patronage unto me, and unto this Treatise, I would not go out of your own Family (though it must be from the living to the dead) but I would entreat it by the dear, and precious memory of that religious, learned, & most accomplished Prelate, your famous Brother, JAMES (lately Lord Bishop of Winton) whose kind entertainment of me in private, and favourable testimony of me in public, were more sufficient arguments of his love, then of my desert. For I may truly say, by the certain experience of sundry occurrents in my life, that I have tasted a little of God's deserved wrath, but a great deal more of his undeserved grace: whereof I account this no small part, that he hath given me so much interest in the good opinion, and affection of sundry persons of eminent quality, and particularly of your Honourable Self; whom I beseech the Lord of all mercies to bless in your own Person, and in your noble Posterity, with the temporal blessings of this life, and the eternal of the life to come, through jesus Christ our Lord; in whom I am, and will ever remain  
Your Honour's most humble, and truly devoted Servant, THEOPHILUS higgon's. London. jan. 27. 1623.   

THE PREFACE OF THE AUTHOR UNTO THE CRHISTIAN READER.  
COurteous, and ingenuous Reader; Since no man can enter well into the rooms of any Treatise, but by the door of a Preface, therefore I commend these ensuing Observations unto thee, to prepare thee, the better thereby, unto the reading of this Discourse.  
First; though sundry Expositions are extant upon this part of Scripture (as likewise upon the whole Book of the sacred Revelation) and certain Sermons have been preached upon it, and then commended unto the Press, yet I confess, that (opening my heart unto God by prayer, to illustrate my understanding with a true, and sufficient knowledge thereof) I followed chiefly such general notions touching the same, as were laid up formerly in my mind; and willingly sequestered from me the help of other men's labours in this kind (excepting such as I shall presently name) lest I should build upon another man's foundation, and so drown the discourse of my understanding in the conceits of other learned men, with whom I had a resolution not to consult, before I had finished the impression of this Treatise. Mistake not my meaning, and purpose, good Reader; for I do not intend hereby to arrogate any thing unto myself above other men (since I am conscious of mine own infirmities) but to prevent their exceptions, who may suppose, or pretend, that I have framed a collection, only, in this Treatise, out of the Sermons, or Books of other men.  
Secondly; whatsoever I may seem to owe unto any Author of our side, I confess it to be due, principally, unto the learned, and indicious Pen of our gracious Sovereign Lord, King JAMES, in his Paraphrase upon this Book, as thou wilt easily observe (gentle Reader) in certain passages of my Discourse. As for Authors on the Adversary's part, I had no small advantage, and furtherance out of the writings of two learned Jesuits, Ribera, and Viegas, of whom therefore I make frequent mention, as serving, in many things, exactly for my purpose.  
Thirdly; if any acerbity of style appear in this Discourse, know that it is drawn from me, rather by the necessity of the matter itself (which could not be well expressed otherwise) then that it came out of the disposition of my mind; which, hating the errors of Babylon, doth yet pity, and love the persons of all (and specially of some) that are ensnared with the same; wishing, and desiring, their salvation from my heart, in jesus Christ.  
Fourthly; I enter upon this disputation, not out of contention, but out of conscience, with a secure, and certain persuasion of truth, and solidity therein; whereof because I make some larger mention hereafter, I will say the less in this place.  
Fifthly; though this Book, in all the pages thereof, beareth the title of a first, and of a second Sermon, yet understand, that, after I had preached two Sermons, at Maidstone in Kent, to this purpose, and had recollected my meditations, I framed them afterward more copiously into the body of a Treatise, which therefore I present unto thee, rather under this name; as exceeding the proportion, and, in some things, differing (perhaps) from the quality of Sermons.  
Sixthly, and lastly; if it shall please any of the Roman side, to stand against me, in the defence of his Mother-Church of Rome, and to make answer unto my Discourse (unto which business, as I challenge no man, so I fear not the performance of any man in this kind) he must follow me in his answer, as I have gone before him in this Treatise; not flying up, and down without order, nor concealing my proofs, and reasons; but, from point to point, making a clear, and a substantial refutation thereof. As for bitter words, and calumnious writing, though I can steep my Pen in Vinegar, and Wormwood, as well as they, yet I resolve not to follow any adversary in this course: but, as Tertullian saith in his disputation against Hermogenes, Viderit Persona; cum Doctrina mihi quaestio est; so I will leave the person, and come unto the matter itself.   

An Advertisement.  
WHereas some of my Brethren in this Church of England, and some of my Adversaries in the Church of Rome, expect of me an Answer unto mine own Book of Purgatory, and Prayer for the dead (sometimes published by me in foreign parts) I assure them both, that I had made a collection of sundry notes for this intent, and that they were growing into the proportion of a Book, had not the necessity of publishing this Discourse so soon, prevented my desire in the other; which yet may follow in due time, if it shall please God to grant me better health of body (the state of it being much attenuated by infirmities) with the accession of such helps, as are requisite for them, that enter upon this controversial kind: for want of which necessary means (together with my bad health) in the private, and rusticane course of my life, I may be compelled to desist wholly from the same; contenting myself hereafter with the exercise of my Pastoral Office in that little Congregation, which it hath pleased GOD to commit unto my charge. Farewell.   

THE PRINTER to the Reader.  
GOod Reader; thou shalt find the Errata, or Faults (which are committed in the Impression) observed, and amended in the end of this Book; where the principal errors are noted with this mark, * because they chiefly, above the rest, require a correction by thy Pen, before thou interest into the reading of this Treatise. As for the lesser errors (viz. in Points, in Orthography, in defect of some Letters, in placing small Letters in steed of capital, etc.) they are left unto thy prudent, and ingenious censure.   

MYSTICAL BABYLON, OR PAPAL ROME. The first Sermon.  APOCAL. 18.2. 
It is fallen, it is fallen, Babylon.  
THis Text is little in words, but great in consequence; as Benjamin was a little Tribe, but great in dominion: Psal. 68.27. It is part of a Proclamation made from Heaven: and three things invite us unto a serious attention thereof. FIRST; The Person proclaiming: an Angel [verse 1.] even Christ jesus himself; as some conceive (amongst whom I may particularly name our profoundly learned Sovereign, in his judicious and well composed Paraphrase upon this mystical book) who is described here, by his excellency [he had great power] and by his operation; the earth was lightened with his glory.  
SECONDLY; The manner of his proclamation: He cried out mightily, with a loud voice [verse 2.] with a voice, more than Stentorian; and no marvel: for it was Verbum à Verbo; a word from the Word: a word powerfully spoken by the Word ineffably begotten.  
THIRDLY; The matter itself; It is fallen, it is fallen, Babylon: the place is considerable; for it is Babylon, by quality, and name; also a great City by amplitude of place, and power. The ruin of it is markable: for it is a fall, extreme, and final: and it is fallen; in the time passed (though it be yet to come) by an enallage of the tense: and again; it is fallen; by an anadiplôsis: the one, and the other, showing an infallible certainty of event. Thus now my Text is like Rebeccaes womb; it hath twins in it, [Cecidit, cecidit] as if the ruin of Babylon were sounded forth by the two silver trumpets, Num. 10.2. It is a double voice of ruin; fall upon fall: so that I may use the words of the Psalm; God hath spoken it once or twice. Psal. 62.11.  
And as my Text is double here, by the ingemination of one word; so it is double by the repetition of the same sentence elsewhere, viz. Apoc. 14.8. Again, that, which, in both these places is spoken of, mystical Babylon (Rome; as an one you shall hear) is foretold by prophecy (and we have seen it verified by experience) of literal Babylon [the renowned City of Chaldaea] in the Predictions of Esay 21.9. Babel is fallen, it is fallen. This consonancy is in the Scriptures; this resemblance in sin, and ruin, betwixt the old Babylon, and the new. For Babylon ●s the first Rome, and Rome is the second Babylon.  
I come to the words of my Text, wherein there is a fatal conjunction of two things: Culpa, and Poena: the Sin of Rome, employed in her name; Babylon: and the punishment of Rome, annexed, or prefixed rather; it is fallen, it is fallen. We may Logically therefore make this partition of my Text: here is the SUBJECT; Babylon: and here is the PREDICATE; it is fallen. In order of the words (as they stand herein my Text) Babylon is last, but, in order of sense, it is first. For, in Grammar, the nominative case goeth before the Verb; In Logic, the Subject goeth before the Predicate; and in Divinity, the Sin goeth before the Punishment: Pride goeth before Destruction; Pro. 16.18. Wherefore, in the prosecution of my Text, I will change the place of the words; and, as jacob gave the priority to Ephraim [Gen. 48.14.] in the advised imposition of his hands; so I will give the precedency to Babylon (the last word in my Text) and then I will reflect duly upon her fall, expressed in the first place thereof.  

The FIRST part; concerning the Subject, and Sin in the Text; BABYLON.  
THough I have affirmed this Babylon to be Rome; yet I require not your sudden belief, without a substantial proof. So that, to deduce this matter fairly, and clearly to your understandings, I must propose a double inquisition; in pursuit whereof, we shall come securely unto the haven of my desire, and then arrive happily upon the coast, unto which I direct my thoughts.  
First: What is this Babylon in my Text.  
Secondly: Why this name is imposed upon that place, which is thereby signified unto us.  
These two points being sufficiently discussed, for the true explication of my Text, and illustration of this name; I will conclude the first part of my Text with such observations, as shall kindly, and properly ensue upon the same.   

The FIRST Inquisition; What is this Babylon in my Text.  
THis Babylon is not literally to be understood, neither for that ancient City in Chaldaea, nor for that famous City in Egypt (once called by the name of Memphis, and now of Cair) since the general scope, and purpose of this book, doth not intend any such sense: and many circumstances therein do sufficiently refute it; and, finally, not any Author, in former, or later times, no Father in the ancient Church, no Doctor in succeeding ages, did ever so conceive of this place.  
This Babylon, therefore, is mystically to be understood, according to the common, and usual tenor of this book. That whole book of the Revelation of Saint john is spiritually to be understood, by the judgement of Saint Hierome; Epist. 148. And hence it is, that Dionysius, sometimes Bishop of Alexandria, confesseth of this obscure, and profound book, that it cannot be understood, according to the first, and obvious sense thereof (as Eusebius relateth; Histor. Eccles. l. 7. c. 24.) but that there are deep, and hidden mysteries in the same. Deep, I confess, and hidden, till that Time (the mother of truth) in the success, and event of things, was the midwife to help the Church of God, which traveled long in bringing forth the true, and proper sense thereof. For as Samson was directed, and guided, by his servant, unto the pillars, upon which the house did stand [judic. 16.26.] so the success of things, conspiring with the Oracles of this book, hath conveyed us unto a sound, and evident knowledge of many mysteries therein; unknown to former ages, but revealed in this: in regard whereof this book doth now more fully answer unto its name; for now it is a Revelation indeed, as it was before in title.  
Since therefore this Babylon is here so called by a Mystery, we will pass along, by a gradation, through four several interpretations thereof, that so we may discover in this point, how far the ancient Church digressed from the mark: then, how nearly, at the last, the Romish Church is come unto it, and thereby to know herself: and then finally, how the Reformed Church hath directly hit the mark: as the Beniamites could sling stones at an hair breadth, and not fail, judic. 20.16.   

The FIRST Interpretation.  
THe first interpretation is framed by S. Augustine, whom many follow in this, and sundry other points, rather for the reason of his authority, then for the authority of his reason, and therefore are carried into error by the venerable estimation of his name. He confesseth, that Rome is another Babylon, de civet. Dei. l. 16. c. 17. and that she is the daughter of Babylon, l. 18. c. 22. but not in regard of her sin and ruin (as it is now in my Text) which things that greatly learned Father never seemed to suspect: and therefore teaching truly, that there are two Cities in this world (mixed together in outward things, but severed in their inward qualities, and tending, consequently, unto different ends) he assumeth falsely, that this Babylon (out of which we must fly: Apoc. 18.4.) is only the general City of the Devil and his members; whereas the other City is a Spiritual jerusalem, and the City of God. Read S. Augustine, de Civit. Dei, l. 18. c. 18. In Psal. 26. enarrat. 2. In Psal. 61. and though the Homilies upon the Revelation (passing under his name) are not his genuine Works, yet they truly contain his opinion in this behalf, Homil. 11. and 16.  
This sinister, and misconceived interpretation, of S. Augustine, doth sometime qualify the fear of Bellarmine; who finding that Rome shall be destroyed, near the end of the world, by deduction (as he affirmeth) out of the Revelat. cap. 17. Videtur (saith he) this may seem so to be; but he recollecteth himself immediately in this manner; Augustine, with many others, doth conceive, that this City of Babylon is the general City of the wicked, and not the particular City of Rome. De Rom. Pont. l. 4. c. 4.  
It is no marvel, that Bellarmine (like a man ready to be drowned) taketh hold of every straw for his relief. The marvel is rather, that Augustine, a man so learned, so ingenious, so judicious, should not clearly discern, by so many circumstances in the Text, that this Babylon is a particular City, and not a general Society: and farther, that this particular City is Rome, and not any other place.  
But the glorious lustre of the [then] present state of Rome (in the Empire, so potent, and in the Church, so religious) might, and certainly did breed an eclipse of this evident truth unto S. Augustine's eyes, looking more earnestly upon the condition of the time, then deeply into the coherence of the Text.  
I conclude, therefore, the first interpretation, and advice men that converse in the Monuments of the ancient Fathers (without which no man can be profound, and exact in the knowledge of Divinity) to draw their wine, and to leave their dregges; and not to esteem that currant in them, which is not weighed in the balance of holy Scripture. For the Sun of this sacred Book hath native light of truth without any darkness of error; whereas the borrowed light of the Moon [the best Fathers, and most commended Interpreters] doth shine with the spots of infirmity, which attendeth the nature of mankind.   

The SECOND Interpretation.  
THe second Interpretation is that, which Saint Hierome doth follow; who saw a part of the truth, but not the whole: as the blind man, upon the first, and imperfect recovery of his sight, saw men, but he saw them walking like trees, Mark. 8.24. He confesseth then, that Babylon is Rome; that Babylon, at the least, whereof Saint Peter doth make mention (Epist. 1. cap. 5. v. 13.) whose authority he pretendeth to follow in this point; de Scriptor. Ecclesiastic. in nomine, MARCUS. But in the time of Saint Peter (if, by that name of Babylon, he did understand Rome) it was ethnical Rome, which the Romanists themselves do willingly confess, and usually pretend to have been styled by that name, which they suppose was not, and cannot be extended unto the Christian [or rather Antichristian] Rome in succeeding ages.  
But, to understand yet more punctually the resolution of Saint Hierome in this case, let us observe, that he affirmeth Rome to have been Babylon in his own time, when there was a true and a glorious Church of Christ in Rome: and therefore, in the name of certain religious Lady's [Epist. 17.] he adviseth Marcelia to fly out of that Babylon, and to repair unto Bethlehem. A passage very rhetorical, and full of insinuation (rather than found, and substantial) to breed in her tender heart an alienation from the City of Rome, as being that Babylon, whereof we now entreat; though elsewhere he seemeth wholly to free, and discharge Rome from the scandalous imputation of this title, as belonging to ethnical Rome, in her former, and past estate. Vrbs potens, urbs orbis domina (saith he: contra jovinian. l. 2. in fine) scriptam in fronte blasphemiam Christi confessione dele●isti, etc. O potent City, o Lady of the world, thou hast, by the confession of Christ, blotted out the blasphemy written in thy forehead. Upon which passage, Marianus Victorius (a learned Babylonian) writeth to this effect. Hierome imputeth this name of BABYLON unto Rome, as she was ethnical, as she persecuted the Christians, and was drunken with the effusion of their blood; and therefore it cannot be appropriated unto Rome in these latter times, as the Heretics do falsely surmise, and maliciously pretend. With him a multitude of Babylonians doth conspire in this behalf; and therefore Master Robert Parson's [in his three Conuers. of England; part. 2. c. 5.] passeth his verdict in this manner: The name of BABYLON is applied to the state of the persecuting Emperors, and afflicted Christians, which state (saith he) hath been abolished, as we have seen already fulfilled.  
Thus as Agag, the King of Amalek, came pleasantly before Samuel [1. Sam. 15.32.] persuading himself, that the bitterness of death was passed; (which was yet to come, and was then at hand) so these miserable Babylonians, by poor, and weak evasions, persuade themselves, that the scandal, and horror of this name is past, and that condition of Rome is expired, and so Rome is safe: whereas the imputation cleaveth fast unto her, and her future ruin doth certainly attend her present state; as we shall see anon, in the orderly pursuit of this point. For, as yet, the question is not, upon what Rome [ethnical, or Christian] this hateful name and direful calamity doth fall: whether upon Rome in her estate past, present, or to come (which particular shall afterwards ensue, in the process of my Discourse) but simply and precisely; whether this Babylon be the particular City of Rome (as Saint Hierome doth conceive; though he be variable, and inconstant in the manner of his assertion) or whether it be the general society of the wicked, as Saint Augustine doth, in an Allegorical sense, somewhat wittily, but very improbably, divine.  
That this Babylon, in my Text, is the City of Rome, it appeareth evidently by many, and clear circumstances in this Scripture, but specially two. FIRST; in regard of her Dominion: She fitteth upon many waters. Chap. 17. Verse 1. Which Waters, the Angel doth interpret to be the multitude of Nations: Verse 15. And therefore, Verse 18. he saith, that she reigned over the Kings of the Earth. This was the condition of Rome, in the time of Saint john, to whom this Revelation was made; and therefore the Commentary upon the Revelations, which beareth the name of Saint Ambrose, saith expressly upon this place; hoc manifestum est, etc. This thing is manifest (namely, that the Angel speaketh this of Rome) For we know (saith the Author) that, in this time, the Romans did obtain Sovereignty over the Princes of the Earth. SECONDLY; in regard of her third situation upon seven hills, or Mountains (for so the seven heads in the third Verse are expounded by the Angels in the ninth) which description agreeth fairly unto Rome, standing (once wholly, and now partly) upon seven hills of markable note; whence the Grecians called her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins, in the same sense, septicollis; both agreeably here with the Spirit of God.  
Hence it is, that (a learned jesuit) duly expending the concurrency of these proper and individual marks, doth ingenuously confess; Omnia profecto, nisi in Romam, non conveniunt; all these things agree upon no other City, but Rome alone; as I shall further observe anon. Hence it is, that Bellarmine concludeth, by demonstration of these notes; Babylon was certainly Rome; and therefore he insisteth upon it, as a matter of special advantage, to prove that Saint Peter was at Rome. De Rom. Pont. l. 2. c. 2.  
Thus much concerning the second interpretation of this name of Babylon. We have found the place; it is Rome: we are yet to inquire of her state; whether it be passed (as it was ethnical) or whether it be present (as we conceive it is) or whether it be future; as some learned Papists themselves do teach. So still we draw nearer, and nearer unto Rome, till she say unto me, as Ahab unto Eliah: Hast thou found me, O mine Enemy? 1. Reg. 21.20.   

The THIRD Interpretation.  
THe third interpretation of the name of Babylon in this place is this; that Rome is Babylon, not only as she was ethnical (nay rather she is Babylon here not as she was ethnical, nor in her estate now already passed) but in another state, which was future, and yet to come, in the time of this prediction, and was then to succeed, in ensuing Ages; after that Paganism was extinct; after that Heathenish Idolatry did decrease; after that Persecution by the Emperors, did cease; and after that peace was restored unto the Church. This interpretation I will approve, by three Remonstrances, to be sincere, proper, and true.  
FIRST; by the plain evidence, and coherence of this Scripture; by two perspicuous demonstrations out of the same. First; because this Babylon is here so called by title, and she is so indeed: when? near upon the period, and consummation of the World; not that she shall then begin to be this Babylon (for this opinion of some Papists, pretending that Rome shall be Babylon within two or three years of the end of the World, and not before, I shall refute in due place) but because she continueth so, in the decourse of many years, and Ages (after the time of her ethnical estate) near unto the determination of the World. The truth hereof doth clearly appear by the consequence of things, and connexion of events in the seventeenth, eighteenth, and nineteenth Chapters of this Book. For the sin of Rome, and her ruin (together with the causes, and Concomitancies thereof) being copiously expressed in the seventeenth and eighteenth Chapters, we find that, immediately thereupon (in the nineteenth Chapter) the Saints praise God for the notable judgement executed upon this City; and therefore our learned Sovereign doth well observe in the title, and argument of that Chapter, that the Saints praise God, because the Pope is destroyed: for it is he, whose excessive pride, and exorbitant proceedings, draw this scandalous name, and doleful vastation upon this unhappy place. Secondly; because we find [Chap. 17. v. 12.] that ten Kings (whether precisely ten, I do not now inquire) arose, and assumed Royal power unto themselves, upon the dissolution of the Roman Empire; for as it fell into pieces, by the vast magnitude thereof, and could not subsist under her own greatness, so, out of her parts, sundry States, and Principalities did arise.  
It followeth Verse 13. that these Kings gave their power unto the Beast: namely, the Second Beast, arising in the place, and after the decay of the first (as we read Apocal. 13.11, 12.) that is to say; they had no sooner obtained their dignity, and estate, upon the dissolution of the Empire, but they surrendered a great part of their glory and authority unto the Pope; who, by degrees; artificially, and cunningly invaded the Imperial Seat, and power; so that, in admiration of his excellency, these Kings, as devoted sons (or rather Servants, or rather Slaves) of his SANCTITY, submitted a great part of their Royal Sceptre unto his triple Crown. This prediction as we read in this divine Book, so, what the accomplishment thereof hath been, the Histories of sundry Nations, and the passages of succeeding Ages, do sufficiently declare. But let us proceed again. It followeth [verse 16.] that after this submission of their Regal power unto the Beast (with whom, or near about that time, they arose even at one hour: verse 12.) they shall hate the Whore, and burn her with fire (to wit, Rome, this Babylon) though formerly they gave their Kingdoms unto the Beast: but how long? until the Words of God be fulfilled; until the appointed time. And what shall incline these Kings to withdraw their obedience from this Second Beast, and to associate themselves, in this fearful expedition against him, and his City? God shall put this motion into their hearts, for her sins against his Majesty: and Papal injuries, done against the Crown and Royal dignity of these Kings, shall excite them unto this war; as hereafter it shall more evidently appear. But now this is the point, upon which I do insist; that this great, and fatal destruction of Rome, being yet to come, and not yet fulfilled, this name, and this estate of Rome is not already past (as Victorius and Parsons, and the most general number of Papists do simply & ignorantly pretend in this behalf) but her sin is present (for she now is Babylon) and her punishment is future; for she shall hereafter fall; as I shall clearly demonstrate, in the succeeding passages of my speech. Mean while let us observe with joy unto ourselves, and with gratitude unto God, that the success and event of this Prophecy doth already begin, for that many Kings do hate this Whore, and have discovered the quality of this second Beast, and, as I hope, shall ever continue in that disposition of mind, and rectitude of judgement, till God shall induce other Princes to concur with them, in the final accomplishment of this great and glorious work. And so much concerning the first remonstrance, to prove thereby, that Rome hath the name of Babylon, in, and for her estate, which was not present but future, in the time of Saint john, and that she shall be destroyed in regard of her sins, in that estate, when her ethnical condition is past, and nearer unto the consummation of the World.  
SECONDLY; I make remonstrance of this position, by observation of the nature, and property of God; and that in two respects. First: by the TRUTH of God. For he hath promised unto every particular man, turning from his former sins, that he shall surely live, and not dye: yea, that all his former iniquities shall not be mentioned, but he shall live, in regard of the righteousness, which afterward he hath done. Ezek. 18.21, 22. If this be true in a particular person, shall it not be true in a particular City? Is God merciful to one, and not unto many? even many thousands? It is his own just plea for his singular mercy unto Nineveh, upon her repentance: Should I not spare Nineveh, that great City? jonah 4.11. Now therefore, since ethnical Rome is passed, and that state is abolished (saith Parsons) for which cause she did bear the name of Babylon, and Saint Hierome, hath assured us, that Rome, by her confession of Christ, hath blotted out the blasphemy, written in her forehead (which point the Babylonians do greedily embrace, to their unhappy excec●ation) since Rome hath turned from her former sins, and done righteousness, since she hath had a glorious name by her renowned Faith (after the time of Paganism, Idolatry, and Persecution under her ancient Emperors) since, in our opinion, she was a glorious member of the Church (and, in their opinion she is still the Head, Queen, and Mistress thereof; embracing, and propounding the truly Catholic Faith) and, finally, since her ensuing repentance hath cleared the score of her preceding sins; how can it consist with God's Truth, that, in regard of her sins, so long passed, and so deeply repent of, he should lay a destruction upon her in the time yet to come (for it is yet to be fulfilled) and that in so terrible and unexemplifiable a manner? Apocal. 18. Her ruin, therefore, (and such a ruin) which is yet to come, when her ethnical estate is so long passed, doth sufficiently prove, that later sins, in a future age should renew and revive her old name (if Babylon ever were the name of ancient Rome, according to the tenor of the Scriptures) and bring her unto this lamentable end: it being one of the last Tragical acts of God's justice, upon the great Theatre of the world; as it appeareth in the historical predictions of this Scripture.  
Secondly, I make farther remonstrance of that position, by the JUSTICE of God. For he will not punish the children for their father's sins; every one shall die for his own, Ezek. 18.4. Since therefore Rome is yet to be destroyed, this destruction doth not attend her ancient sins (committed in her ethnical estate, and done away by her repentance in her Christian estate) but for latter sins, in latter ages, wherein she was to bear the scandal of this name, and to suffer ruin for the same. Innocent Rome shall not perish for nocent Rome: not the latter for the former: not the Papal for the Imperial: not the Church for the State: there cannot be injustice in God. Shall not the judge of all the world do right? Yet I confess, that, in succeeding ages, God doth sometimes remember the sin of ages past; and so it is said of Babylon, Apocal. 18.5. God hath remembered her iniquities: but, in this case, latter ages do renew, imitate, and increase the sins of the former. And so I grant, that, for her old sins of Idolatry, Persecution, etc. renewed afterward, Rome shall suffer this ruin; as Ribera, and Viegas, the Jesuits do confess.  
Mean while, this is the point, which I commend here unto your prudent observation. If Rome were sinful Babylon (here spoken of) only in her ethnical estate (which is a plausible delusion) she should have suffered her fatal punishment (here threatened) during that ethnical estate; and not in her Christian condition: whereas the special calamities of Rome (since the time of this prediction) ensued upon Christian Rome (not ethnical Rome) by the furious incursions, and impressions of the Goths and Vandals; which were castigations of Christian Rome, and not of ethnical, nor Antichristian Babylon: whose final and utter subversion, being yet to come (and nearer unto the end of the world) therefore Gods Truth and his justice do clearly evince, that she was to be Babylon again (if she were so once before) and to be stamped with this hateful name; after the time of her entertainment of Christian Religion, and after the expiration of her ethnical estate; this name arising out of a latter condition of sins, for which she should fall, and in latter times, in which she should perish, by the just indignation of God, and Man. And so much for the second remonstrance.  
THIRDLY; I make remonstrance of my position, by the ingenious, and fair confession of two learned Babylonians themselves (they also being Jesuits of eminent quality, public Readers in their Schools) who, by diligent inquisition into the very Text of this Scripture, and careful observation of the circumstances thereof, oppose themselves against the common error of their own side, and clearly deduce out of the coherence of many circumstances in this Scripture, that this BABYLON doth signify Rome, not in her ethnical estate only (as the Papists do more ordinarily conceive) but near the conclusion of the world: that then she shall, by her great sins, deserve this name, and therefore come to ruin. Neither do I make use of their confession, because it cometh from adversaries, but because they make it out of the conscience of truth, grounded upon the clear evidence of the Scripture. For I should think meanly of my cause, if the truth and certainty of my assertion stood upon the falsehood and error of their confession, and had no better strength to support itself.  
The first Babylonian, is Ribera, a man of no vulgar note, as being a Doctor of Divinity, and professor thereof in Salmantica, a famous Academy of Spain. This man wrote a Commentary upon the Revelation of Saint john; where, treating upon these words, Apocal. 14.8. Babylon, that great City, is fallen, he proveth by sundry infallible circumstances of the Scripture [Apoc. 17.] that this Babylon is not the general society of wicked men, but a particular City; and, finally, the City of Rome; and therefore he concludeth his disputation (as I noted before) upon that point, in these words; Omnia profectò, nisi in Romam, non conveniunt; certainly all the circumstances in the Text cannot agree unto any other place, but unto Rome alone; in cap. 14. num. 31.  
Then he cometh [num. 32.] to explicate the state, and condition of Rome, in regard whereof this name [Babylon] and this ruin [she is fallen] belong unto her in this sacred Revelation. And here, suspecting the scandal, and offence of his own brethren, he entereth upon this discourse, with a preoccupation, in this sad, and grave manner; Offensionem pio Lectori amoveri volo, I will that no pious Reader [a Roman Catholic, that is to say, a Babylonian] should take offence at my exposition, as if it were advantageous unto the Heretics [the Protestant's] who assume unto themselves an occasion, upon this name of Babylon, ascribed here unto Rome, to lay an imputation upon the Church of Rome, and our holy Father the Pope. Wherefore [num. 34.] he saith, that this name of Babylon agreed unto Rome, as she was in her ethnical State, an Idolatrous, persecuting City; but now, saith he, the case is altered, for she is, and long hath been, the Mistress of Faith, and the Mother of Christians. Then he addeth immediately; Si quando haec eadem fecerit, quae Iohannis tempore faciebat, iterum Babylon vocabitur; if Rome shall commit the same things hereafter, which she committed in the time of john, she shall be called Babylon again [mark this well good hearers, for now the jesuit draweth near unto the point] as it was in the case of jerusalem, which, of a faithful City once, became afterwards a Whore. So he.  
But let us hear the man tell out his tale; he hath yet more to say, to acquit his Mother Church, and Father-Pope; and therefore [num. 38.] he affirmeth, That this name of Babylon is never applied unto the CHURCH of Rome, but only unto the CITY; howbeit, not as the City long hath been under the Pope, and now is under him, nor indeed shall have this name, while the Pope is Lord, and Governor thereof: but, as she was Babylon in her ethnical state, so she shall be hereafter again, upon her defection from the Pope, and from Christianity, near the end of the world.  
Now because Ribera feared another censure here, he maketh another preoccupation [num. 40.] in this manner; divinare me dicet quispiam; Some man perhaps will say, that I take upon me to be a Prophet, and to foretell things to come; but (saith he) I would entreat that man to lay aside his prejudice, to examine the whole matter with mature judgement, and to believe me no farther, than reason, and truth shall persuade him in this case.  
Then he addeth [num. 42.] That, for as much as Rome, in her ethnical state was so idolatrous, so wicked, and so cruel against the Christians (for that all the Martyrs, throughout the Roman Empire, were put to death by the authority of Rome, and by the power of Roman Magistrates) therefore it is just, and meet that she herself should once suffer for her impious courses; which being not yet done [according to the purport of this Scripture] shall be done hereafter, when she shall be no less wicked, than she was in former times.  
Then [num. 43.] he proceedeth in a fair, and ingenious manner of Theological discourse; saying: Whereas this extreme desolation shall fall upon Rome, near the end of the world; it is very just, and equal, in good congruity of reason. Why? Because the City is still the same; which, being once so defiled with sin, must one day be purged with fire. Besides (saith he) there are many Citizens in Rome at this day, who by their name, and stock, boast of their descent from the ancient Romans, who always increased there in great number. Then he addeth further; that, as a City, built out of the ruins of a former, is reputed to be one, and the same City with it; so here, in this case, the latter Citizens of Rome [when she shall be destroyed] may be accounted the same Citizens with the former (though they be not of their blood, and kindred) because they join themselves unto the former, and become as it were, one body, and one commonwealth with them; but specially by their imitation of the facts, and sins of their Predecessors. This (saith he; Num. 44.) is the cause, therefore, why the latter Romans, near the end of the World, following the impieties of the ancient, shall be punished, and the more grievously also in that regard. So that (saith he) though her old sins, [committed in her ethnical state] were forgotten by God, in regard of her Christian profession, which she entertained afterward: yet now, upon her new, and like Impieties, near the end of the World, the old are remembered again, and therefore she shall be burned for them both together.  
Excellently, and divinely spoken; according to the true tenor of the Scriptures elsewhere, and particularly of the Revelation itself; and therefore Ribera began to grow warm in the conclusion of this discourse; protesting in this manner; We know this truth so perspicuously, by the words of this Revelation, VT NE STULTISSIMUS QVIDEM NEGARE POSSET; so that the veriest fool in the world cannot deny the same. Then he addeth; Since Babylon shall be the shop of all IDOLATRY, and of all impieties; therefore it cannot be doubted, but that this shall be the condition of Rome hereafter. And thus having made his explication of the Text, he propoundeth a very fit question, in the end of his discourse [Num. 51.] namely; By what means the City of Rome, near the end of the World, should attain unto so great a power, and abundance of riches? He answereth first; that no man can certainly know the reason thereof; and secondly, that this may come to pass, partly, by reason of the ten Kings, who shall make a conquest of the whole World, and divide it amongst them; and partly in regard of Antichrist, who shall be advanced in this time; by means whereof Rome shall shortly return unto her ancient power, and shall have these ten Kings under her government, who a little after shall reign in the whole World: but, finally, these Kings shall destroy Rome; Apoc. 17.17.  
Here the conjecture of Ribera (founded upon the vain speculations of some ancient Fathers, not understanding the nature of this mystery, nor the sense of the Scriptures in this behalf) failed him very much; as not knowing, that Ecclesiastical Rome is this Babylon, and that the Pope is the second Beast therein (by which means, truly, Rome hath been elevated in a new, and second greatness in the World, in some sort excelling the former, in her ethnical estate) as, by due remonstrance it shall hereafter appear. Mean while (good hearers) excuse my tedious declaration (taken out of the Commentary of this learned jesuit) as containing much variety of matter of very markable observation for my purpose.  
My second Babylonian Author is Viegas; a jesuit also, and a Doctor of Divinity, and Professor thereof, first at Conimbrica, then at Ebora (two Universities of Portugal) who framed a more copious, and elaborate Commentary, upon this sacred Book of the Revelation; insisting very often in the steps of Ribera, and especially in this point, whereof we now entreat. Therefore, though it be material to express the judgement of Viegas also upon the same; yet I may contract his long Discourse into a few words.  
This Viegas, then [in Apocal. 17. §. 2.] confesseth that the destruction of this Babylon [foretold cap. 18.] shall be in the last times, before the end of the World. Afterwards [§. 3.] he saith, that this Babylon is the City of Rome; howbeit, not as she is now, under the Pope, but as she was heretofore in her ethnical condition, and as she shall be hereafter in the time of Antichrist, upon her defection from the Pope, and from her Christian Faith; and then he showeth, in many words, the quality of her sins, and manner of her ruin (conformably with the judgement of Ribera) and that, for old sins, joined with the latter, God shall execute his wrath upon her, by these ten Kings; as he doth more largely deduce also, in cap. 18. §. 6.  
Thus you have heard the consonant exposition of these two learned persons, the second treading in the steps of the first; and both (for the main point, now in question) in the steps of the holy Scripture. Now, therefore, I should proceed to collect, out of them both, such observations, as are suitable to our purpose, but that I am a little stayed, and hindered, by the voluminous Commentary of Ludovicus ab Alcazar (a jesuit of great esteem in Spain) which he published, upon the year 1612. [many years after that the two other Commentaries, upon the Revelation, near extant; for the latter, of Viegas, was commended to the Press, upon the year 1599 and the former, of Ribera, certain years before that; for Ribera died upon the year 1591.] in which Commentary a man would, therefore, reasonably suppose, that some more excellent matters should now come to light, and especially, after the diligent, and painful discussion of so many points, by his learned Brethren, preceding him in this kind. But mark the event, in this our present issue; how this learned ignorant man, this wise foolish man, this judicious absurd man, this acute obtuse man, this Expounder of the Revelation, or rather this compounder of Fables, doth herein comport himself. Two things then in this passage, deserve your careful attention [shall I smile at his folly, or laugh at his misery, while I propose the same?] The first is this; that this Babylon is Rome indeed, but only, as she was in her ethnical state, and not in any state ensuing hereafter. The second is this; that the fall of this Babylon was mystical, and spiritual; namely, from ethnical Idolatry to Christian Religion [an happy fall] from the superstition of Pagans unto the profession of Christ; which fall being past, he saith, that this was mystica ultio [O mystical, or rather, O miserable Fool] a certain mystical revenge of God against the old Idolatrous Babylon; which ultion (saith he) is eternal; for the City of Rome shall never return unto the vomit of IDOLATRY again. These particulars, as they are worthy to be noted, so they are unworthy to be confuted, in this profound Mercurialist; who can extract such senses, out of the Scripture, against the sense of common reason; and therefore I leave him unto the censure of Ribera; who, proving the contrary assertions, by the clear evidence of the text, giveth his verdict against this Ludovicus (and the associates of his simple opinion) that he is worse than a very Fool: (as you heard before) and therefore let him accompany Spalatensis; who (upon his return to Babylon) is said, for all his ambitious expectations of a Cardinal's Hat to get nothing but a Fool's Cap, but (I doubt) with a Knave's heart; as any man may well suppose that this Ludovicus doth bear in his breast; seeking to obscure, and to draw into question, the true, clear, inexpugnable confession [according to the point, whereof I now entreat] which his more judicious, or more conscionable, fellows had formerly made in this behalf.  
Now therefore, leaving this grave, and tedious jesuit, with his profuse, and foolish Book, I reflect upon such observations, as, out of Ribera, and Viegas, are markable in the issue, upon which I now proceed. For though they are not so Regular, as that I dare follow them in all things; yet I will first take such things, as they grant, upon the evidence of the Text, and then prove such things, as they deny, in their misprision of the same. The points, which I will collect out of them, are six:  
The first; They confess, that Rome is (or shall be) Babylon after her ethnical estate, in a later condition.  
The second; They confess, that IDOLATRY, and impiety shall abound in Rome, in this her later condition.  
The third; They confess, that Rome, in this condition, shall persecute, and oppress the faithful professors of God's Truth.  
The fourth; They confess, that Rome, in this condition, shall have great power, authority, and command in the World.  
The fifth; They confess, that, in this condition, and latter estate of her IDOLATRY, Antichrist shall possess this City, and so it shall be a spiritual Babylon; a sink of sin, and shop of Idolatry, which shall be derived unto the World, under the government of Rome, in the latter days.  
The sixth; They confess, that Rome, in this condition, shall be destroyed, burnt with fire, made desolate by ten KINGS; and so shall come unto her extreme ruin, by the just judgement of God, for her former, and for her latter sins.  
All these points (being enforced out of the plain testimony of the Scripture) we admit as true; and such, as either the veriest Fool cannot deny, or, at least, the wisest can never impeach.  
Now though Ribera, Viegas (and others that follow their interpretation) lay this scandal upon the City only (and not upon the Church of Rome) and upon the City also when she falleth from her obedience to the Pope, and not before; yet I will demonstrate, that this goodly Song is not tuneable to the Text, but that it is a poor evasion, upon a miserable necessity, which shall be no City of refuge for the protection of their CHURCH; howsoever being weatherbeaten by the storm of the Text (afflicting their hearts) they are driven unto this Harbour of their invention; wherein the Conscience findeth small comfort, and reason itself (observing the events of things, and the occurrencies of times) doth force them immediately out of this silly creek, into a troublesome Sea.  
Wherefore, I come now unto the fourth, the last, and the substantial interpretation of my Text, which layeth this name of BABYLON directly, and clearly upon the CHURCH of Rome, as she long hath been, and now is, and (though declining in her glory) as she shall continue unto the fearful time of her unhappy fall; and the whole River of Tiber (though it were all made Holy water by Popish incantation) shall never wash away this scandal of her name, which now truly doth, and long hath done, and shall for ever cleave fast unto her; as the Leprosy unto Gehezi, and unto his seed for ever.   

The FOURTH Interpretation.  
FOurthly then, and lastly (for now we are come unto the main and principal issue) I confidently proclaim, and will clearly prove, that, as this Babylon is, Rome, and Rome after her ethnical estate; so it is Rome in regard of the Church, and not only of the City, as both are under the Pope, and this I will evidently deduce by five Reasons.  
FIRST therefore, I prove my assertion in regard of the very edifices in Rome; the Churches, the Chapels, the Monasteries, the Palaces of the Pope, the houses of Cardinals, and sundry Ecclesiastical places, which take up a special part of Rome; being now a Papal Rome, the seat of the Spiritual Monarch; the second Beast (as you shall hear anon) invading the Imperial Seat, and dignity of the first therein: so that all motion in Rome is to the Centre of the Church there, whose Circumference (by dominion, and power) is so largely extended in the World: all reference there is unto Saint Peter's Chair (in whose person they suppose that the actual Sovereignty, now exercised by the Pope, did habitually dwell) there the splendour of the Church darkeneth all the glory of the City, which also, now, by a Popish Metaphor, is translated into the Church; for that the City, and the Church, are now coupled in union together, both being in subjection to one head: in regard whereof, it is Ecclesiastical Rome, rather than Civil; the City being swallowed up of the Church, as Pharaohs fat Kine were devoured by the lean. The name of Babylon, then, agreeing to Rome (as we shall more clearly perceive anon) falleth eminently upon the Church there (rather than upon the City) having all the properties of Babylon, which the Revelation doth assign; as in the sequel of my Sermon, you shall very sensibly discern.  
SECONDLY, therefore I prove my assertion, by the review of that Merchandtze in Rome, which is spiritual, and of the Church there; not temporal, and of the City; as some do poorly conceive, and weakly prove. And because this is a matter of especial consequence, I resolve to sound the depth of this mystery, and to lay it forth in lively colours; as it shall please God to guide, and to direct my thoughts.  
The 〈◊〉 Merchants of this Babylon are soule-merchants, dealing in spiritual affairs, under the great, and terrible Monarch of the Church therein, sitting as God, in the Temple of God. This is not mine invention, but the very testimony of the Scripture itself; Apocal. 18.13. For the Spirit of God, making a large enumeration of the Wares, and Merchandise of this Babylon (a Spiritual Babylon, and, consequently, spiritual Wares, under a spiritual Prince) concludeth it with the SOULS of men; as the proper, and pretended subject of their negotiations; though, under, and by the pretence of spiritual things, this Papal Monarch doth exercise a temporal, and an earthly domination; as the principal scope of his subtle practices, and operations in the World. And because this point is exellently delivered by the learned pen of our gracious Sovereign, I will express it in his own words. Babylon shall have many that shall be Merchants unto her of the souls of men, by selling, for Money, PARDONS, given by that Monarch [the second Beast] which shall be thought to have power to save, redeem, and free men's souls; namely out of Purgatory. Wherefore it was truly affirmed in a Book, composed by the Clergy of England, in the Reign of King Henry the eight, (unto the which all the principal members of the Clergy did subscribe; as by name, Gardiner, then Bishop of Winton; and Boner, than Archdeacon of Leicester, etc.) that it was necessary, that such abuses be clearly put away, which under the name of Purgatory, have been advanced; as to make men believe, that, through the pardons of the Bishop of Rome, SOULS might be clearly delivered out of PURGATORY, and all the pains thereof.  
But since I shall have occasion anon to touch this ware, and other merchandizes of Babylon, more nearly to the quick, let us observe here by the way, what the learned pair of Jesuits doth conceive of this traffic; whether it may be taken in a Litteral, or in a Spiritual sense; whether it may appertain unto the Church, or unto the City of Rome.  
RIBERA cometh first in order; who, treating of these Merchants (in Apoc. 18.3.) speaketh of their repair unto Babylon, to fill her with all variety of things; and afterwards (in v. 11.) he saith, that the Merchants shall weep, and lament for the destruction of Rome, where they had so great negotiation, because they can have no more traffic in that great and opulent City.  
VIEGAS followeth, & speaketh more copiously upon this point; in Apoc. 18.3. For he saith, that Merchants shall flow together to Rome (being Babylon, near the end of the world) out of all parts of the earth, & shall lament the fall of Rome, because their traffic with her shall be intercluded for ever. Afterward [nu. 6.] he saith, that it is manifestly gathered, by so much, & such precious merchandise as is expressed here in this Chapter, that Rome shall attain unto very great power, and abundance of riches, and that her Empire (which shall be most flourishing) shall be largely propagated in all the world. And again, he affirmeth immediately thereupon; that, in the last times, Rome shall be a most flourishing City; her Empire very large; that she shall live in great pleasure, in great abundance of all things; that she shall then serve IDOLATRY; and, that thus being Babylon, she shall come unto a fatal, & woeful end.  
Thus they hunt counter in the literal sense of temporal merchandise, & other Babylonians also, with them (or rather before them) run in the fame course; as by name, our countryman D. Bristol (to whom D. Worthington, from whom I received this notice, did attribute very much, for his sober, grave, and deep judgement) who, long before the commentary of Viegas came forth (&, as I suppose, before the commentary also of Ribera ever saw the light, was confident in his opinion that this should be the condition, and estate of Rome, in the latter days, which I have now related out of their works.  
O fools, and slow of heart, to believe that, which is so clearly revealed in the Scriptures; if you compare their prediction with the event of things! For first, these Merchants are called the Merchants of Souls; as I noted before, upon the point of Indulgences, of which I shall speak more anon. With which spiritual merchandise we may join many other matters of their traffic; by dispensations, absolutions, appellations, faculties, investitures, and many pretended interests of the Church of Rome; in a word, by their court's Legantine, by the discursations of Legates, and Apostolical officers, in Temporal, and Ecclesiastical estates; to the singular advantage of Babylon, and the negotiators of that Apostatical See.  
Secondly; it is extremely improbable, that Rome should become such a Tyrus [such a Mart of the Nations; Esay 23.3.] as these men pretend; a place of such traffic, and negotiation; it being, by situation, and want of conveniences, incapable of so great employments, as neither she enjoyed in the highest pride of her paganical estate, nor any City (if the Text be are purely a literal sense, in so many verses; 11. 12. 13. 14. 15. 16. 17. 18. 19 23; amplifying her merchandise with rare variety of phrase) of most commodious situation, endued with all benefits of Art, and Nature, did perhaps ever enjoy the like.  
Thirdly; it is morally impossible, that Rome in this future, imagined estate, should increase to such an immoderate, and vast power, as is described in this place; Apoc. 18.3. ALL NATIONS have drunk of the wine of the wrath of her fornication; and THE KINGS OF THE EARTH [even they that, chap. 17.3. gave their power, and authority unto the Second Beast] have committed fornication with her; and THE MERCHANTS OF THE EARTH are waxen rich with the abundance of her pleasures. This rare, and portentous event in Rome [after her ethnical estate; after her entertainment of Christian Religion; as the Jesuits confess] doth require no small extent of time, and opportunity of means; such time, and such means, as cannot be found in this supposed peddling, merchandizing Babylon.  
For first; if you consider the extent of time (according to the common judgement, and general conceit of these Babylonians, themselves) you may palpably discover the vanity of their surmise. Understand therefore, and well observe; that, in their opinion (taken by them out of many Ancients; and mistaken by them out of some passages of the Scripture) the reign of Antichrist is confined unto the space of three years, and an half. Again, consider that, in their opinion, Antichrist, and his adherents, shall destroy the City of Rome; and that, until the defection of Rome, from the Pope, upon this very time, the Pope shall retain this City, as the place of his Papal Seat; as being affixed unto the same. See Bellarm. de Pont. l. 4. c. 4.  
Now therefore, since Rome shall be Babylon again, communicating her Idolatry to all Kings, and Nations, and shall have a large Empire in the world, and there shall be the exercise of great traffic, and commerce, by the Merchants of the earth, and she shall attain unto an immensity of riches; may we not perceive, that this new, and extraordinary condition of Rome doth require a good sufficiency of time to compass, and effectuate such an admirable event? And yet, forsooth, Rome shall not fall from the Pope, till upon this very time; so that, after his departure (voluntarily, or rather necessarily out of Rome; now beginning, as they say, to become a Babylon again) all these wonderful 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 probability of reason, and all possibility of things; as you may easily discern, by comparing one part of their suggestions with another; which are arena sine calce, sand without lime (as Caligula spoke of the writings of Seneca) supposed points, without any coherence of semblable truth. But, in our apprehension of this Scripture, all points have a fair, substantial, and orderly connexion; for as much as Rome, being Babylon, under the Pope [who is her Second Beast; as the events, concurring clearly with the prediction, do sufficiently deduce unto our knowledge] hath therefore had not only a spacious time, but a proper means also, to achieve, and perform such strange designs; to communicate IDOLATRY to the world, and to obtain an Empire in the world, and to attain great riches, and state; and finally, to have commerce with the world by her spiritual wares; wherewith she doth entangle, and ensnare the world, by her artificial delusions; covered with the glorious veil of APOSTOLICAL terms.  
Therefore, secondly; whereas an opportunity of means is required in such a rare success of things, the Babylonians themselves are puzzeled to invent some colourable device in this behalf. Whence it is (as I noted before) that Ribera [in Apocal. 14. num. 51.] pondering deeply upon this point, saith; I think that no mortal man can certainly know, by what means, Rome [in the end of the world] should come unto such an incredible power, etc. Notwithstanding (saith he) a man may, in some sort, conjecture out of the words of the Apostle; Apocal. 17. where we read, that the purpled Whore sitteth upon a Beast, having ten horns, in which are understood ten Kings, who shall subdue, and divide the whole world betwixt them. In their time shall Antichrist reign; whence I do suspect, that Rome, having cast out the Pope, shall, in a short time, revert unto her ancient power, so that she shall have those ten Kings under her government, who, a little after, shall reign in the whole earth. And yet these (forsooth) are also the ten Kings, that must finally destroy her with fire, and sword. What probability is in this supposed means, to produce such prodigious effects, and that within so little time, let any man, endued with reasonable capacity, with ingenuity, and with conscience, consider advisedly with himself; & he may perceive, that, as the jews, being convinced out of the Old Testament, concerning Christ, have certain diverticles, and poor evasions, to escape the force of truth: so here this jesuit, being convinced out of the New, touching Babylon, and the condition of Rome (masked in that name) will not see his own Antichrist, who is truly the Second Beast; to whom these ten Kings, long ago, surrendered a great part of their Royal power (whereby Rome aspired unto such dignity in the world) and thence it is, that Rome hath such a new Imperial State, under the Papal Crown, and by spiritual wares (belonging to the shop of a spiritual Monarch) hath traded so generally with many parts of the Christian world.  
Fourthly; we may discern the vain conceit of their pretended Literal sense, concerning this Babylonian Merchandise, because they now change the copy, and tenor of the very Text; which being Mystical (as I noted before) and a Mystical Babylon understood therein, they run suddenly from the Mystery to the Letter, from the Tree to the Bark; taking all now in an open, outward, obvious sense, against the general purport of this Book, and particular of this place. And yet I deny not, but that Rome hath some use of Merchants, and merchandise in a Literal sense; to furnish her Idolatrous Temples, her masking Masses, and thereby to commend her spectable vanities unto men of popular judgement, and of carnal hearts.  
And thus much, here by the way, to dissolve the knot, wherewith the Jesuits would tie our understandings unto an apprehension of much temporal merchandise, which shall abound in Rome, for a few years (or days rather) before her final end; accompanied with the very end of the world.  
Now, therefore, I return again unto a reueiw of the spiritual merchandise in Rome,; and particularly of INDULGENCES; which are dispensed from this Apostolical Seat alone; as Bellarmine saith in praefat. lib. de Pont. Rom. Vnde habemus Indulgentiarum communicationem nisi ab hac sede? Whence have we the communication of Indulgences, but from this Seat alone? What are these Indulgences? A relaxation of temporal pains, inflicted upon souls in Purgatory. Oh the falsehood of this execrable merchandise. Did the ancient Church of God so believe, and teach? No; not for a thousand years; Indulgences were then a relaxation only of Ecclesiastical censures, inflicted upon penitents, by the Church: and therefore Peter Lombard (the studious collector of the whole sum of Religion; who flourished upon the year 1172.) made no mention of this great mystery of Papal Indulgences; which began a little after, by the sophistications of dark, and subtle Schoolmen; Roffensis himself confessing, that the use, and practise of them was lately received in the Church. And therefore you may observe, that Bellarmine (treating last of all, concerning Indulgences, which gave occasion of the public, and just discession of Protestants from the Church of Rome) proceedeth not in this disputation (as in the rest) by that fair, and ingenious method; viz. by Scriptures, by Counsels, by Fathers, by Reasons framed out of the grounds of Scripture, and Religion) but, in a new, obscure, intricate course; of Positions, Suppositions, Conclusions, vain Opinions of dark, and obscure Schoolmen, etc. which made the learned Doctor Raynolds say, that, till he saw this Treatise of Indulgences, he took Bellarmine to be a man of some conscience, and that he wrote out of his persuasion; but now he conceived of him otherwise. But I proceed, and hasten unto a conclusion of this point. This Babylonian ware of Indulgences is that traffic of the Church of Rome, whereby she keepeth her intimate correspondency, and participation with all her members, tying thereby their consciences, by a secret, and strong obligation, unto the Pontificial Seat; it being also of singular use in the manner of her proceedings. For, as this Merchandise is the daughter of many false doctrines [Supererogations: Merits, even the hateful, and dangerous merit of Condignity: of an Ecclesiastical treasure, arising out of the merits of Christ, and also of the Saints; the same being more, than they were bound unto, and therefore, being not rewarded unto them in heaven, may be communicated to the poor souls in Purgatory; and the dispensation of this mystical treasure is committed unto the Pope, by virtue of his keys, etc.] so it is the mother of many wicked practices, for the advantage 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, whereby Babylon bewitcheth not only private men, but great Kings; for her Merchants are the great men of the earth; Apocal. 18.3. Therefore infinite store of this Babylonian trumpery was transported unto the poor Indians, for the pretended benefit of their souls, 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 souls out of the Purgatorian fire (which keepeth warm the kitchen of his Holyship) in the compassion of his charitable heart, and fullness of his Papal power. Said I freely? Forgive me this wrong: it was for the commodity, and relief 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 gain, but Leo, the brother, had the loss; for, upon this occasion (no less just before God, then acceptable to the Christian world) Martin Luther began that course, which hath succeeded so happily to the further discovery of Babylon, and scandal 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, authority, riches, and applause of the world; inebriated with such incantations of her whorish cup, and deluded with the vain hope of these miserable helps.  
What should I speak of the Pedlery of Medals, Beads, Grains, Holy Water, Images, certain peculiar Churches, Chapels, and other places of blind devotion? unto which sundry Pardons are appendent, as being the means, and instuments of Papal benignity, thereby to dispense, and communicate Indulgences unto poor, seduced souls; even as certain Friars, receiving temporal relief from their devoted followers, pretend to communicate the merits of all the Saints of their own order, unto them for their help; and some, Laymen, by wearing a Franciscans Girdle, and using certain Ceremonies (according to the Rites of the Papal 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 Storehouse of Rome.  
To conclude then: unto these Indulgences (some of them being for an hundred thousand years; so liberal is the holy Father) I may add other spiritual ware of Babylon; as of Agnus Dei (which is a ware of special virtue, and force) but chiefly of Dispensations; which are sometimes the dissipations of divine, and humane right; of natural, and moral bands: as full of great presumption against the Laws of God, and Nature (to tie some Princes in unlawful Marriages, and to untie many subjects from lawful obedience) as of singular art, thereby to entangle Sovereigns, and subjects, in the obedience of that predominant See, and to keep them under the captivity of the Triple Crown. Therefore the Pope doth greatly applaud his own felicity, when Princes (ensnared with the love, or terrified with the greatness, or oppressed by the power of this Apostatical Seat) will humbly sue unto him for Dispensations, or accept such gracious favours kindly at his hands; whereby he gaineth ground upon them still, to keep them more securely within the obedience of the Church; which they shall not dare to offend, without the peril of their lives, and states.  
And now since this Romish ware is Spiritual, and of the Church, and for souls (not temporal, not of the City, and for this life) I conclude the second proof of my assertion; namely, that this Babylon, in my Text, is the Church of Rome, or Papal Rome, or Ecclesiastical Rome, wherein the greatest Monarch doth reign (next under the King of Heaven) above all the Kings of the Earth; as we know by their own pretences, challenges, doctrines, and usurpations in this behalf. And so I proceed unto a new, and the third proof of my said assertion.  
THIRDLY, therefore, I prove my assertion, to be true, because the whole World (as the Jesuits say; perhaps they mean the Roman 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 be under the government of Rome, and so she shall make a general communication of her Idolatry unto the same. Now, in this great dependency of the World upon Babylon, and in this universal reference of Nations unto her, how can this be verified of the City? How should the City arrive unto such a large Dominion in the World, and, specially, in so little a time, as the Babylonians do prescribe? You have heard the difficulty proposed lately by Ribera himself; and how he resolveth it, by a poor conjecture. But the truth is clear, and easily seen, where God doth open the eye; namely, that Rome had this general Dominion once, in, and by her Imperial State; not only under the Emperors (succeeding julius Caesar) but while the dignity of Rome remained in the Senate, and the authority in the people. During this Imperial State, Rome received Idolatry from all Nations; as Leo (sometimes Bishop of Rome) doth speak; Serm. 1. in Natal. Petri & Pauli: and the civil Stories of Livy, Plutarch, and others do sufficiently declare, how ambitious, rather than zealous, or how senseless, rather than religious, the old ethnical Rome was, in bringing foreign Gods, and extraneous Idolatry into her bosom, for the public honour, and safety of that blinded City. Therefore Rome had once her Pantheon; a Temple of all the Gods; converted since into a Church of all the Saints. This former Dominion was lost, this imperial State was dissolved; but behold a second Beast (of whom I have spoken much before, but you shall hear more fully of him anon) entering, by little and little, into, and upon the place of the former, with a pretence of greater authority, carried with a new form, and under another colour; and, in this Papal State, Rome hath sent, and communicated her Idolatries unto the World: having a cup of gold in her hands, full of abomination, and filthiness of her fornication [Apoc. 18.4.] which she doth not now receive from others (as in her ethnical condition) but others receive it from her, by her Papal 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 Lamb; as the Pope entered upon this dominion, with a fair pretence of a Catholic Pastor, a Successor of Saint Peter, a Vicar of Christ, etc. and he had two horns; which word [horn] signifieth power, very frequently in the Scripture: so that his two horns are indeed two powers, which this second Beast [with his humble style of Seruus seruorum Dei] doth pretend; whence Babylon hath gained so great authority, and veneration in the World.  
The first power, which he did originally pretend, was only Spiritual; the power of the KEYS: and therefore the Pope doth arrogate all this power, in the whole Church, unto himself; and saith, that, from him, it is derived unto the inferior Pastors there of; as the power of Order, and the power of jurisdiction, which all Bishops, and others in the Clergy, hold immediately, or mediately, from his Apostolical feat, as the true, proper, and only fountain thereof. From hence all Dispensations do flow: to it all Appellations do tend: she hath all fullness of power from Christ; others have a part of it from her: nay, (if we may believe her principal Doctors) her Peter gave their Pastoral authority unto the other Apostles (else Rome could not be the Mother-church, in Bellarmine's judgement; de Rom. Pont. l. 1. c. 23.) and therefore as all Ecclesiastical power was deduced only from S. Peter at the first, so now it is deduced only from his personal Successors, in this Apostolical seat.  
Now, unto this Spiritual power in the Church, they subject all temporal power in the State (as I will presently declare) as being of greater excellency, and virtue. And it is true indeed, that the spiritual power of the Church excelleth the temporal in the State: but how? ratione finis; because the end of the Church's power, is eternal life; and ratione medij; because the courses, whereby she worketh, are spiritual means; namely, such as are contained in the Word of God, conducing unto this end. But yet this her spiritual power excelleth not the temporal power of Princes in dominion, command, sublimity, and glory; which are properly appendent to their Crowns.  
The second power, which Babylon doth challenge by her second Beast, is Temporal; which her Popes have affected with many insinuations, and sometimes with open vendication thereof: and her nearest friends advance it with the best art, which wit, and learning can minister in this behalf. And certainly this is the opinion, which daily increaseth in Babylon, and which they will endeavour to support with might, and main; though some, more moderate, Babylonians do not yet give way unto this highest Antichristian course. For I find three several Opinions in the Church of Rome, upon this point.  
1. The first giveth all temporal dominion directly unto the Pope, as the principal Sovereign of the World; from whom all Princes dependently hold their Crowns. These are true Babylonians indeed; but all such are actual Traitors, against the dignity, and supreme honour of the Crowns of Princes, under whom they live.  
2. The second giveth all spiritual power (not temporal) to the Pope; but yet indirectly drawing on a temporal power over Princes; in ordine ad spiritualia, in ordine ad Deum, etc. viz. that the Pope may depose an heretical, or an irregular Prince, from his Crown, as having authority over him, in this case, to deprive him of his estate. All such Babylonians are habitual Traitors; disposed, and always resolved; in preparation of heart, to execute any Papal sentence of deposition, as far as they can, against their own natural Lords, and Sovereign Princes.  
3. The third opinion (denying the second of these, as the second denieth the first) giveth a mere spiritual authority unto the Pope, to excommunicate a Prince, for his correction, and salvation, and to bring him to a penitent submission unto God, and his Church; but without any such temporal effect, as the second opinion doth enforce. And hence it is, that the Oath of Allegiance in this Kingdom, so wisely devised, and necessarily enacted, though it subvert, and contradict the first, and second Opinions, yet it leaveth this last, and third Opinion untouched, neither affirming, nor denying it, because all moderate Papists, that treat of the Pope's power (as namely Doctor Barkley, and the more mild Babylonians in England) denying it in the first, and second degree, do yet constantly affirm 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 advantage in France (in the minority of the King) by the subtle Oration of Cardinal Peron; which our most excellent Sovereign hath clearly refuted by his divine, and learned Pen.  
To conclude, now, the third proof of my assertion; you may perceive that the large Dominion of Babylon (which the jesuits truly find in Rome; but falsely conceive it to be there within a very little time only, before her ruin) doth appertain unto the CHURCH, and not unto the City; but so far forth, as it is the place, wherein the Pope doth reign; so that, in it, his Successors must continue (even until the time of Antichrist; when they shall be expelled out of the confines thereof) and there they shall exercise their domination, not only with Saint Peter's Keys, but also with his two Swords. This is the power of Babylon, which the Revelation doth truly foretell, and which these Jesuits could not discern therein. But as humane reason disapproveth their idle conceits, and naked conjectures, so certain experience, joined with divine prediction, doth confirm our assertion in this point. And so I come unto a fourth, and a more important, proof thereof.  
FOURTHLY, therefore, I prove it, out of the conformity betwixt the prediction of Saint Paul, and the Revelation of Saint john; both containing one sense of matter, under different form of words; the point itself being one, as proceeding from one Spirit.  
First, then, it is the prediction of Saint Paul, that Antichrist shall be revealed, and destroyed, before the great Day of the general judgement (2. Thess. 2.) which seemeth to ensue not long after the performance of that glorious work. In like manner, Saint john in his Revelation, passeth from the destruction of Rome (under the name of Babylon: cap. 18.) unto a description of the new jerusalem (cap. 21.) following the ruin of the new, and second Babylon (nothing being intervenient betwixt these two, but the gratulation of the Saints, for the fall of Rome, cap. 19 and a brief recapitulation, made of things past; cap. 20.) and so he proceedeth immediately unto the conclusion of this present world, cap. 22.  
Saint Paul doth farther assure us (2. Thess. 2.3.) that Antichrist shall be disclosed, before he be destroyed; which showeth, that he had an existency before his discovery; and that he should grow, by a mystery [2. Thess. 2.7.] unto his greatness, before he be discerned. Therefore Saint john, according with Saint Paul, telleth us [Apoc. 18.5.] that Babylon had a name written in her forehead, and it was a Mystery. A great mystery, indeed, that the successor of a Fisherman (as Hierome calleth him, writing unto Damasus) should aspire, by little, and by little, unto such an immensity of power, that Kings are his vassals, and that, his own Lord being finally deprived of his Imperial Seat, this Beast should enter upon it, and exercise the old power under a new name.  
Saint Paul goeth forward, and informeth us, that Antichrist cannot be disclosed, nor advance himself unto that eminency, wherein he shall excel all Potentates of the earth, until the supreme power of the Roman Emperors were taken away. For that power was then the chiefest, and therefore it kept down the Papal Dominion, and restrained the growth of the Pope; for Antichrist could not be lifted up, till the Emperor was cast down. This is the clear, and evident purpose of Saint Paul in these words; HE, which now withholdeth, shall first be taken out of the way: and then that wicked man [Antichrist] shall be revealed; for two such powers could not consist together, at one time, in the Imperial Seat. That this withholder was the Roman Emperor, the very tenor of the Text itself doth bear it; and the success of things doth give witness thereunto; and this was the common exposition of the ancient Doctors; as namely, of Saint Chrysostome, upon the very place; of Saint Hierome; Epist. 151. quaest. 11. and, long before them, of Tertullian; de Resurrect. cap. 30.  
Thus the Christians had a prescience touching the period, and expiration of the Roman Empire, which the Pagans conceived to be Eternal; and therefore Saint Paul delivered this dangerous point in secret, and obscure terms, lest the public notice thereof should minister cause of persecution against the Church; as Saint Hierome doth collect.  
But let us observe the words of Tertullian; for they contain a point of special note. Quis (saith he) who is this that doth withhold? He answereth; Romanus status; the Roman, and Imperial State. Now therefore, as by the word HE [He, that withholdeth] S. Paul doth not understand an individual person, not Nero (who was then living) but a civil State, which had a succession of Emperors therein,; so, by this word, THE man of sin; THE adversary, etc. Saint Paul doth not understand some one particular person, but a State (and a State Ecclesiastical, as we shall see anon) having a succession of Potentates (viz. Popes of Rome) succeeding in the Imperial Seat (when the Emperor was taken away) and exercising supreme dominion therein. Thus far Saint Paul hath conducted us in the interpretation of this Babylon; that, by his prediction, we might certainly understand, that this name agreeth unto the Papal, and Ecclesiastical estate, succeeding unto the Imperial, in Rome.  
For he, which withheld, being taken away, Antichrist will appear; and before, he cannot (for two such great powers cannot stand at once) and afterward, he shall immediately arise; for so, in the decourse of all ages in the world, as one supreme power (in the four Monarchies) did decay, so another did presently exalt itself. Now, since He, that withheld, is taken away (to wit, the Roman Emperor, or Romanus status, as Tertullian speaketh: for that, which now remaineth, is titular, rather than real; scarce a member of the ancient body: and also the Pope sitteth above this Roman Empire; as translated into Germany by his means; and as a creature of his ordination; the Emperor, being by the Pope, and true Papalls, reputed, and styled no other, than Electus, or an incomplete probationer, till consecrated, and inaugurated, or approved by him: and so a vassal, and a subject unto the Papal power) therefore, by the doctrine of S. Paul, that high, great, and glorious State, which immediately succeeded unto the dissolved Empire, is Antichristian; he, that holdeth it, is Antichrist; and that Rome, wherein he sitteth, is consequently Babylon; and therefore, finally, this Babylon in my Text is not the City alone, but the Church also, or Ecclesiastical Rome, wherein the Pope is advanced (after the Emperor) as the highest Potentate in the earth.  
And if the Pope be not the man (to wit, the man of sin; as Saint Paul speaketh) or rather the Beast (as you shall hear by Saint john) that entered upon the Imperial Seat, and Dignity; who is that Man, or who is that Beast? For some one, or other we must find, since he, that withheld, is taken out of the way, so long before our time. If any man suppose, that the TURK is that Antichrist, which appeared upon the decadencie of the Roman Empire, I answer; no: he is not the Man, or Beast, of whom we now inquire. First, because Antichrist, succeeding in the Roman Empire, was to sit in the Temple of God; so did not the Turk; but so doth the Pope, namely, in Ecclesia, or rather supra Ecclesiam. Secondly, because Antichrist should possess Rome, as the Seat, and Centre of the Empire; so doth not the Turk; but so doth the Pope; not by a donation of Constantine, but by his insinuation into that glorious City. Thirdly; because Antichrist ought to extol himself, if not in all, yet in the most principal, and essential parts of the Roman Empire; so doth not the Turk: but so doth the Pope; in Italy, Spain, France, Germany, Poland, etc. so he did in England; but so he shall do no more: so is my prayer, and so is my hope. Fourthly, and lastly; the most general, and approved opinion of the learned Doctors, in the Church of Rome, exempteth the Turk from the scandal, and infamous name of that Antichrist, which is here intended by Saint Paul. And therefore, whereas Fevardentius (following the erroneous conceits of some less judicious Romanists) inclined strongly unto their fancy, that impute this crime unto the Turk, he was censured amongst his own Catholic brethren, in this disgraceful manner; the opinion of Fevardentius is not only false, but dangerous; and the authors, whom he allegeth, never thought, nor wrote any such matter. Fevard. annot. in Irenaeum. l. 5. c. 30.  
Since therefore the Pope is truly that man of sin, who appeared, in his superlative power, upon the declination of the Roman Emperor (for thence we enforce, by the verse words of Saint Paul, that Antichrist is come; even as the Christians prove, against the jews, that Christ came long ago, because the Sceptre departed from judah; and then the Messiah was to be borne, according to the prophecy of jacob) we may conclude, that the Babylon, wherein he sitteth, is Rome; not the City alone, but the Church, which seemeth to be entailed unto that fatal place, in the judgement of her chiefest Doctors. Thus far out of Saint Paul; and now we come unto Saint john.  
Secondly then, this prediction of Saint Paul is a fitting key to open the visions of Saint john, in this behalf; in cap. 13. & 17. For, in his thirteenth Chapter, he had a vision of two distinct beasts; the very same, which we have already seen in the prophecy of Saint Paul. Behold therefore the description of these Beasts; and yet first understand (I pray you) what the name of BEAST doth generally purport, as well in this Revelation of Saint john, as in the prophecies of Daniel (whereof also I am now to take some special notice) namely cap. 7. v. 4. Four great Beasts (saith he) came up from the Sea. Every word hath weight, as I will show you in the retrograded order of the Text. They came from the great SEA; signifying, that the conversions of public States should bring great troubles, and perturbations in the world. They came up; or ascended: for the great Monarchies had small beginnings, and were advanced unto a very high estate. They are Beasts; for these Monarchies did with fury and violence, enter, increase, and govern in the earth. Last; they are four; whereof the last is the Roman Monarchy, thus characterized, and marked by Daniel; v. 7. The fourth Beast was fearful, and terrible, and very strong, etc. and it had ten horns; which, in the twenty fourth verse, are interpreted ten Kings; for the Roman Monarchy had a various, and difforme government; of different nature, from all precedent Monarchies; till the Caesars (who are here called the little horn) rose up; who, subduing a great part of their strength, drew the principality unto themselves, and erected the Monarchy in their own persons: and this is the true, genuine, and proper interpretation of that text. Now I return unto Saint john.  
The FIRST Beast, which Saint john did see; Apocal. 13.11. etc. is the same Roman Monarchy; and expressed in this manner; A Beast arose out of the Sea, having seven heads, and ten horns, etc. and then followeth the persecution, raised by this Beast, against the Church of God. This Beast was certainly the Roman Empire; which, in the public government (by the Senate, and by the people) and in the private afterward (by one person) was still one, and the same Beast (having indeed ten horns at the first; till, afterward, one little horn carried the sway, when it grew unto great power) that reveled in Babylon, and domineered in the world; by whose Edicts, and Authority, the Christians, so generally for many years, suffered cruel deaths, and horrible tortures, for the glorious name of jesus Christ.  
When this Tragedy was ended, and that this first Beast (though now grown more mild, and tamed by the knowledge of the true Faith) began afterwards daily to decline from his greatness (and, at the last, to be taken out of the way; according to the words of Saint Paul) then began a SECOND Beast, to come up out of the earth; Apocal. 13.11. that is to say, some other great, and principal Potentate (for so the word Beast importeth here, as it doth in Daniel before) began to rear up himself; and therefore is here said to come up; as having an inchoation, and then an augmentation of his power; and it is, not without cause, said here, that he came out of the earth (whereas the former Beast, verse 1. came out of the Sea; as the other three Beasts also did; Daniel 7.4.) because, as he is contrary to Christ (who came from heaven) so he hath a different entrance into the world, from the former Beast (with Saint john saw) and from the other three (which Daniel saw) because those four Beasts had a tumultuous, violent, and troublesome beginning of their Empires; which came, as it were, out of a raging Sea; but this Second Beast (here in Saint john) hath a quiet, secret, peaceable ascension (as it were out of the earth) coming up with the mild aspect of a Lamb; not suddenly advancing himself (like the other Beasts) with terror, but cunningly insinuating himself into the hearts, and affections of men (as Ribera doth well expound this place) and is therefore well said, to come up out of the earth, because, being little, & mean at the first (in comparison of his future glory) he doth afterward attain unto a special, and extraordinary power in the world even, to do all, which the first Beast could do before him, v. 12.  
Mark now this passage well. It doth appear, that the First Beast (viz. the Roman Empire in the civil state) was now taken out of the way. How doth that appear? Because this second Beast did all, which the former could do before him; therefore the former was gone; that is to say, the great Imperial power of Rome was now decayed, and another arose up after it, in as great dignity, and power, as the other did obtain. These two Potentates [the first, and second Beast] stood not together in their greatness: two Suns shine not in one firmament: and the Pope did well espy this, when he compared the Roman Empire to the Moon, and the Roman Papacy to the Sun; as being of greater excellency; so that the Empire had her light from it, and lost her light before it; as being not able to shine in the glorious presence thereof. And this is true indeed: for, O thou poor Empire of Germany; what art thou before the conspect, and shining light of the mighty Papacy of Rome, which leaveth thee an empty Title, and possesseth the full power thereof? But I proceed.  
It doth now also appear farther; that this second Beast (who could not aspire unto the proportion of his greatness, during the consistency of the former) is mounted up into the Imperial Dignity, and Seat, (but after the expiration of the Roman Empire; for that Beast is gone; that supreme power is abolished) as he hath invaded his Dominion, to do all, that the other could do before him.  
If you ask how this came to pass? I answer; not by Sword, not by Conquest, not by forcible means; (for this Beast came out of the earth; in a more meek, and mean fashion; and like a Lamb) but by a fair pretence of his evangelical Keys; which afterwards became no less powerful than Swords, and two Swords [spiritual power; which was the first horn that grew; and then temporal power; which was the second horn, annexed unto the former: both which Powers they understand in the two Swords, Luc. 22.38.] and then the Beast, that appeared with the horns of a Lamb before, spoke like a Dragon (saith Saint john) with the voice of blasphemy; being now grown up unto high estimation, reverently, and obsequiously entertained in the World. All this falleth clearly, and irrefutably upon the Pope, and upon the Pope alone; as being the next great, and Sovereign Potentate, arising upon the decay of the Imperial State.  
Wherefore the most excellent Majesty of our gracious King james doth prudently, and truly observe, concerning this SECOND BEAST; that it is the false, and hypocritical Church, which doth exercise all the power of the former Beast: it teacheth the Kings of this Monarchy, and of this Seat, by what means they shall allure, and compel the people to obey their commands, etc. It shall persuade them, that this heretical Monarchy ought for conscience sake to be obeyed, by all persons, in whatsoever it commandeth, as if it could not err.  
here the Church, and the Pope do import, really, but one thing: for the dignity of this Church ariseth from the Pope: and therefore he is called also the Church; as we shall see hereafter. Mean while we observe, that this second, or Papal Beast in Rome hath the authority of the former (viz. the Imperial) but under another title, in another kind, and carried with another course. Wherefore this Babylon, in my Text, being the seat, wherein this second Beast (the spiritual Monarch) doth reign, as the most puissant, and sovereign Lord in all the earth, I conclude now the third proof of my assertion, as well by Saint john here, as by Saint Paul before; that the name of Babylon doth not extend merely unto the City of Rome (as the Jesuits do pretend) but unto Ecclesiastical Rome; as it is governed, and swayed by the POPE; usurping the place, dignity, and superiority of the former Beast therein.  
Now I come, in a word, or two, unto the seventeenth Chapter of Saint john; where we read of a Beast, unto whom the ten Kings (arising near upon the time of his advancement) gave their power, but afterward God inclineth them to work the final destruction of Babylon, wherein this Beast doth reign. This Beast is certainly the great Antichrist, as the Text doth enforce, and the Jesuits do confess: the question therefore is; whether this Beast be the same, here, with the SECOND BEAST before; for if he be not the same, than that second Beast is not Antichrist; and, consequently, the Pope (whom we presume to be that second Beast) is not Antichrist; as we conceive him to be.  
I answer therefore, that this Beast (Cap. 17. 12, 13.) is the very same with the second Beast; Cap. 13. 11. whose exaltation, and quality is described here in more precise, and ample terms, than before. For here we see his gradation, how he came to so great power; it was by the means of the ten Kings, who submitted a part of their dignity unto him; but, finally, Babylon (wherein the Beast doth reign) shall come unto her ruin by these ten Kings; the same, not in person, but in succession.  
Now it is apparent, that the man of sin, in Saint Paul (succeeding the Emperor) being the second Beast, in Saint john (as I declared before) must therefore be the Beast in this seventeeenth Chapter; who is the Antichrist, reigning in Babylon, with the subjection of his Kings; so that these three are all one indeed. For the Beast, Apoc. 17. being Antichrist, is therefore also Saint Paul's man of sin; revealed, when the Emperor was taken out of the way: and this I have proved to be the Pope.  
The Emperor, then, being the first Beast (Apocal. 13.1.) it followeth necessarily, that the Pope is the second Beast Verse 11. And so, lastly, it ensueth by clear, and evident deduction, that the second Beast (Cap. 13. 11.) is the same with this Beast (Cap. 17. 12.) the Pope (or Papal Empire) being signified, and intended in both; so that still, this Babylon, in my Text, is Ecclesiastical Rome; the seat of that SECOND BEAST.  
If any man say (and it is the only cavil, which they can pretend) that the first Beast (Apoc. 13.1.) is the same with this Beast (Apoc. 17.3.) because that first beast is described with seven heads, and ten horns (Apoc. 13.1.) and so is this Beast also; Apoc. 17.3. I answer; that the first Beast (which is certainly Imperial Rome in her Civil state) hath great conformity, in power, and dominion, with this Beast, which also is the very same with the second Beast before) and therefore this Beast here (Cap. 17. 3.) is described much according to the same fashion, with the said first Beast; because of the resemblance, and similitude, which this doth carry of that; having a like superiority, a like sovereignty, doing all, that the said first beast could do (as it is said precisely of the second Beast; Apoc. 13.12. being the same with this) and persecuting the sincere professors of Christian Religion, as the first also did persecute the Christian Martyrs: and as the first Beast had ten horns (even as Daniel also did foretell in the Roman Empire) so this Beast (which is Antichrist) hath ten Kings, by whose subjection he doth support his dominion; and, by their service unto him, doth reign powerful, and shall continue in great honour, till these Kings (withdrawing their obedience from the Beast) shall also consume his seat; which is the true, naturally, unforced, and certain interpretation of this Scripture. So that the similitude of their seven heads, and ten horns, doth no more prove the said first Beast (Apoc. 13.1.) to be the same with this Beast (Apoc. 17.3.) then that the first Beast is the same with the Dragon; who is also said to have seven heads, and ten horns; as it is Apoc. 12.3. Finally observe; that if the said first Beast (Apoc. 13.1.) be Antichrist (and so be the same with the Beast, Apoc. 17.) then it followeth, that after Antichrist (whom yet the Papists hold to be the last Potentate in the earth; and to reign but three years, and an half) another Beast, or another Potentate, must arise; having as great authority, and power as the first; for so it is said; Apoc. 13.11, 12. I saw another Beast: and this second Beast did all, that the first could do; which consequence standeth not (as you see) with their position.  
It remaineth therefore still (and so shall it ever be) most clear, most conformable to all reason, and judgement (as a point most fairly deduced, without any difficulty, or absurdity) that since the Pope reigneth thus in Babylon (upon the exclusion of the Emperor, and decay of the Empire) therefore this Babylon is not the City alone, but Ecclesiastical Rome, as it is the seat of the Pope; advanced, and bearing rule therein; according to the Prediction of Saint Paul, and the Vision of Saint john, both concurring (as you may evidently perceive) in one, and the same issue; which being of special importance, I have therefore insisted very long upon it; and so I hasten unto the fifth proof of my assertion, wherewith I will speedily conclude this whole point, and, with it, the first part of this discourse.  
FIFTLY then, and lastly, I prove my assertion to be true, in regard of the markable corruptions, and abominations in Rome; for which she shall be destroyed by the just, and severe judgement of God; as Ribera, and Viegas, do both confess, upon the certain, and indubious evidence of the sacred Text. Since therefore all the iniquities, and impieties, for which Rome deserveth the name of Babylon in this Scripture, are pregnantly, and notoriously found in Ecclesiastical, or Papal Rome (as I will demonstrate in the next, and second part of this Sermon; wherein we shall behold the similitude betwixt the two Babylon's; the Mother in East, and the Daughter in the West; the literal, and the spiritual) and since the justice of God will punish Babylonian Rome, in her second, and latter condition (after her ethnical estate is passed) because, in this latter condition, she will imitate the wickedness of Rome in her former, and so become a Babylon again (as these Jesuits infer out of the Text) and indeed she is now, and long hath been, such a Babylon in regard of these iniquities (whereof I shall presently entreat) therefore Ecclesiastical, or Papal Rome is Babylon; truly to be styled with that name, and justly to be destroyed for that cause.  
The impieties, to be found in Babylon, are found in Ecclesiastical Rome: how can she, then, avoid her title; but that she is Babylon? or how can she escape her ruin; but that she shall fall? as the Angel doth here proclaim; It is fallen, it is fallen, Babylon, etc.  
Thus now, at the length, I have finished the fourth, and last interpretation of this name [Babylon] being the subject of my Text, and containing the sin of Rome. For as Solomon ascended, by several steps, unto his Royal Throne, so, by certain gradations, we have passed, from one point unto another, till we arrived unto the true, certain, and indisputable knowledge of this mystical name; which, in many Ages, hath so much exercised the wit of many learned men.  
FIRST; some conceived, that this name was imposed upon the general society of the wicked: but we have proved that it doth belong unto a particular place.  
SECONDLY; some conceived that this particular place is Rome indeed; howbeit in her ethnical estate only, which is passed long since: but we have proved that it is Rome in another estate also, succeeding after the ethnical, by the testimony of learned jesuits, founded upon the plain, and certain sense of this holy Writ.  
THIRDLY; whereas they lay the scandal of this name, and crime thereof, upon the City alone (but not upon the Church of Rome) and upon the City also, after her defection from the Pope (but not before) therefore we have proved, that this mystical name belongeth truly, and properly unto Ecclesiastical, or Papal Rome, according to the present condition, wherein she continueth, after many Ages, and shall so remain, until her doleful ruin. In a word then: this BABYLON is Rome, and no other place: it is Rome in her present condition also, and not only passed: it is Rome, not only in regard of the City, fallen from the Pope, but as it is the Papal Seat, and flourishing under the Pope; whose power shall one day fall with her glory; the Whore being burnt with fire, and the Beast being destroyed by the united forces of the ten Kings; who have loved the Whore, and honoured her Beast, but shall mortally, yea immortally, hate them both.  
And now, in this explication of Babylon I do so securely, and confidently reappose, that I do not esteem it probable only, and in such a measure, that no Babylonian can lay the like probability upon any other PERSON, except the Pope, to be the Antichrist, foretold by Saint Paul [2. Thes. 2.3.] and to be the second Beast, foreseen by Saint john [Apoc. 13.11.] nor upon any other PLACE, except Rome Ecclesiastical, to be this Babylon in my Text; but I esteem it to be so certain, so clear, so easy, and so fairly deduced unto the understanding of every ingenious Auditor, that no Babylonian, though he bark at it, shall bite it in sunder, nor ever be able, with Art, Learning, judgement, and Conscience, sufficiently to refute the same.  
Here then is place of admiration, as well as of commiseration, to behold so many blind Babylonians, that do not, or rather will not see the truth, but run on with prejudice against it, and never reflect, with an indifferent mind, towards it: abusing their wit to folly, their learning to ignorance, their study to vanity, their talon to loss, and their time to unprofitableness in this dispute. Shall I then inveigh against their courses in this behalf? No; I will pray for them, with the earnest zeal, and tender affection of my heart. O Lord, open thy truth unto the knowledge of their hearts, and frame their hearts unto the obedience of thy truth; that, searching for Babylon, they may find it; finding it, may hate it; hating it, may fly it; flying it, may give notice of it unto others; that they, who are fallen, may come out of it; and they, who are falling, may not come into it; but live in thy fear, and dye in thy favour, to their unspeakable comfort, through jesus Christ our Lord; Amen.   

The SECOND Inquisition; Why this name of Babylon is imposed upon Ecclesiastical, or Papal ROME.  
THough the greatest difficulty, in my Text, be now past (for that we have now a sufficient notice of Babylon; and do understand, that Papal Rome is the spiritual Babylon therein) yet we must discover, what is the conformity betwixt the old Babylon, in the ancient Prophets [Esay, and jeremy] and the new, in our prophetical Evangelist Saint john; that the knowledge of the first may conduct us unto the knowledge of the second.  
Wherefore, though the Jesuits, finding Rome to be Babylon in two estates (the one ethnical, and past; the other Antichristian, and to come, as they suppose) do here compare Rome with Rome itself: Rome, in the latter condition, with Rome in the former; and so seek out the correspondency of Antichristian Rome with ethnical Rome; yet I will now disclaim that manner of proceeding, and rather follow the purport of the Scripture, than the practice of the Jesuits in this kind. First; because I do not yet sufficiently conceive the said twofold estate of Rome, in this Chapter (as they pretend) to be veiled under this name of Babylon; as if Rome near twice here entitled with that name; but that she is certainly called here by this name, after the extinction of ethnical Idolatry, and after her reception of the Christian Faith; and after the decay of the Roman Empire; and as she was to be under Antichrist; which estate, we say, is already come, and the Papists expect it, as yet to come, near upon the end of the world. Secondly; because Saint john, in this Chapter (according to the vision, offered unto him) doth only compare Rome with Babylon (that famous City of Chaldaea, the last Seat of the first Monarchy) and compareth it with Babylon, not only in the very words of the Prophet Esay [21.9.] here repeated in my Text, and reinforced, to the same purpose, by the Prophet jeremy [51.8.] but by many other sentences, and passages, exemplified (as it were) out of those Prophets, and translated into this place.  
I proceed, therefore, now (according to my design) to show you the resemblances (not all, but some) betwixt that Babylon in Asia, and this in Europe (the first being so, in a literal name; the second, in a mystical sense) whereby we shall easily perceive, that Rome doth truly communicate with her, in the similitude of her name, because she doth aptly resemble her, in the quality of her sins; according to that excellent rule of Tertullian, in this behalf; Scriptura divina utitur translatione nominum, ex comparatione criminum; The Scripture doth use a similitude of names, from the comparison of crimes. So it is, Esay 1.10. The Princes of jerusalem are called the Princes of Sodom. So it is, Ezek. 16.3. where the Father of the jews is called an Amorite, and their Mother an Hittite. Then he addeth; Sic & Babylon, etc. and so Babylon in the visions of S. john carrieth the figure, of the Roman City; being therefore great, proud in her Empire, and a persecutor of the Saints.  
This is the comparison (in three points, as you hear) which Tertullian framed betwixt Babylon in Chaldaea, and the City of Rome. But either Rome, in that ethnical state, was not this Babylon (of which Saint john doth speak) or, at the least, it being Babylon, afterward in another estate (as the Jesuits confess) we must now inquire, what are the crimes of Rome (as she is Babylon in latter times) and how the similitude, therein, doth stand betwixt that literal Babylon in the East, and this mystical Babylon in the West.  
And now, because we live in the time of the event of things, and see that, by experience, in Rome, which Tertullian could not foresee in his judgement (nothing being less to be suspected in his days, then that the Pope should invade the Imperial Seat, and that Papal Rome should be spiritual Babylon) and therefore, looking barely into the prophecy, could not compare it with the effects of the time (as we may do; this being the true, and proper means to expound all obscure prophecies; as Irenaeus doth well observe; lib. 4. c. 43.) therefore I will proceed a little beyond the two crimes of pride, and cruelty (which Tertullian found in the ethnical State of Rome) and make an addition of some other offences, which went before in literal Babylon, and now follow after in Papal Rome. The points, then of comparison, betwixt these two, being many (for now plenty itself hath made me poor) I will select five, at this time; which also I shall rather briefly note, then copiously discuss.   

The FIRST Comparison, betwixt Literal Babylon, and Papal Rome.  
THe first point, wherein this comparison doth stand, is IDOLATRY; it being a peculiar invention of Babylon (as Saint Ambrose doth relate; in Rom. 1.23. (and thence derived unto other Nations of the world. This sin of Idolatry is a regnant sin in Ecclesiastical Rome; which is thence commended, and commanded unto the whole Church of God; and this Idolatry I note specially in four particulars.  
The FIRST particular instance of Romish Idolatry, is in their Sacramental adoration; where a creature is worshipped in stead of the Creator; bread in the place of the body of Christ (for the worship of Christ's humane Nature floweth from the union thereof with his divine Person: and the same worship, which is due unto Christ, as he is the Son of God, the Papists, therefore, give unto bread, as being transubstantiated into his body; which, by concomitancy, is knit unto his Divinity) and all this Idolatry is founded upon their false interpretation of these words; This is my body: that is, say they, The bread is now become his body, by a substantial conversion: which is contrary to the nature of a Sacrament; where there is a corporal absence of the thing itself, represented in the sacrament, but yet it is joined, by sacramental union, with the sign thereof; as Irenaeus doth truly affirm; It is not now common bread, but the Eucharist, consisting of two things; an earthly, and an heavenly; lib. 4. c. 34. Where are those two things (in the Popish Eucharist) those two Res? For to say, there are the accidents of bread [colour, figure, taste, etc.] and the substance of Christ's body, it doth not satisfy this definition of Irenaeus; and it is repugnant to the plain resolution of an ancient Bishop of Rome (Gelasius by name) who saith expressly, That the substance, and nature, of bread, and wine do remain in the Sacraments: unto whom the learned Father, Theodoret, doth evidently subscribe; saying, That the mystical symbols [of bread, and wine] go not out of their proper nature, but do remain, in their former substance, after their sanctification. Whence it is, that Cyprian first, and Augustine after him, speak both in one sentence; viz. Sacraments bear the names of the things, whereof they are Sacraments; there is the name of the thing, by Sacramental appellation, and there is the thing by Sacramental union: but there is not the thing itself, by substantial mutation of the former element; for what absurdities, and blasphemies must then succeed? viz. Worms breed out of the body of Christ; Dogs, and Cats eat the body of Christ; which things sometimes do, or may come to pass, upon their reservation of this Sacrament, if their opinion thereof were true.  
But now, since, in the clear purpose of Christ (according to the judgement of the ancient Church) there is, in the Sacrament of his body, true, and substantial bread (yet remaining after Consecration) and the same is not, by any supernatural operation, converted into the substance of his body (which yet the Papists pretend to be the only substance there, and veiled under the accidents of bread) what is, or can be, or ever hath been, palpable Idolatry, if this be not, to give divine worship (due unto Christ, first, as he is God, and then to the Manhood, as it is joined by personal union with the Godhead) unto a piece of bread (for so I am forced to speak, in regard of the true substance thereof; though it be now no common bread, but Sacramental, and, in a manner, divine) unto the work of our hands, even unto that, which, being masticated in the mouth, digested in the stomach, is finally ejected into the draught? Whose heart may not tremble in the apprehension of such blasphemous, and unlearned follies?  
If any man say (as King Henry the Eighth once spoke to this effect) That, since I conceive there is now no bread in the Sacrament, but only the body of Christ; and do found this my conceit upon the words of Christ (saying; This is my body) and thereupon, out of this persuasion of my heart, do give divine worship unto the Body of Christ, which I suppose to be veiled in the figure of bread, this is now no Idolatry in me, if indeed the bread itself do still remain; for, in the act of my understanding, I worship not any bread, but the body of Christ alone.  
I answer; thy false opinion doth not excuse thine Idolatrous act. For if a misguided opinion could simply defend thee in this case, than the Pagans were no Idolaters, when some, in rude ignorance, worshipped stocks, and stones, supposing the Idol to be a very God; or, at the least, they, who were more acute, and learned, did conceive that the Deity did dwell, and inhabit therein (as Olympius, a Philosopher, did instruct the people; Sozom. l. 7. c. 15.) and, therefore, according to their persuasion, they also committed not Idolatry, in the prostitution of their bodies unto Statues, and Images, which have a powerful force to inchant the mind.  
Again; whereas some may perhaps imagine, that, if this be an act of Idolatry in the Papists, yet it is a material Idolatry, rather than a formal, because there is such a Christ, and there is such a body, to which divine worship is due, though this body be not thus substantially in the Sacrament, where they adore it; I answer; that, in the judgement of Saint Augustine, the Israelites did thus adore the golden calf; not taking it to be God, but that God was present in it; yet their action was Idolatry; and so is this in the Papists, even formal Idolatry, because, though there were a Deity, to be worshipped, yet it was not to be worshipped in this matter, nor manner: and so, though there be a body of Christ, which is to be worshipped, yet it is not in this place, not under these accidents; under which, and with which, there is bread still, and therefore no body of Christ, and therefore not to be worshipped there; and consequently, this Popish worship, though it be intentionally done to Christ's 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 himself conversed hereupon the earth (and might then truly receive divine adoration, in his humane nature) suppose, that a stranger had worshipped Saint john, in stead of Christ; was this Idolatry, when only the party was mistaken (john, for Christ) and the error was only in the application of the worship unto the particular subject, there being then a Christ to be worshipped thus; though john was not that Christ? This was not Idolatry; or, if it were any, it was material; it was not formal.  
I answer; that this Idolatry is indeed purely material, in regard of the mistaken subject (since Christ was then upon the earth, and was capable of this divine worship in his humane nature, wherein he then lived here, and wherein afterward he did suffer, and die here) and this is not formal; since there was such a Christ, and was then so to be worshipped, in the carnal presence of his real body. But this supposed case differeth very much from the Popish adoration: because Christ's body is never really present in the Sacrament (according to their feigned conversion of the bread into it) there is no such presence taught by him, there was none such believed by the ancient Church: but he is corporally in Heaven, he reigneth there, he remaineth there, and, by local motion, he shall from thence descend, visibly, at the last day. Therefore; since there is no such corporal presence of Christ (as the Papists conceive) in the Sacrament, but this is fiction of their own, a false opinion of their own, without the warrant of Christ's word (nay against the warrant of the same) I conclude, that their adoration of Christ's body there (which is not there) is Idolatry; clear, and gross Idolatry; materially (because Christ's body is not there, but bread alone) and formally; because they have not his word for their warrant (that there is ever any such presence at all) but they have falsely, foolishly, blasphemously devised this presence, out of their own brains, and so adore the work of their own invention; which conceit, being totally erroneous (in matter; which is not there present: and in form; which was never prescribed unto them, for any such presence) it leaveth them to be totally Idolatrous, both materially, and formally; pure IDOLATERS, without all possibility of defence. Where are now the reconcilers of light, and darkness, that can reconcile a Protestant with a Papist in this high, and important Mystery? wherein, if Papists err, they err as intolerable Idolaters, worshipping a breaden God: if Protestants err, they are blasphemers, heretics, and unsufferable wretches, to traduce the ordinance of Christ, & the practice of his Church. One of these two inferences must necessarily ensue; and, which is truest, I need not say, where the conscience of every auditor can ease me of that pains. Wherefore I proceed unto the other instances, which I will handle more succinctly, for that this is a capital point; unto which therefore I have assigned the first place in this dispute.  
The SECOND instance, then, concerneth their adoration of Images (as they call them; but Idols, as they use them) unto which they ascribe the very same worship, which is due unto the thing itself; of dulias unto the Image of Saint Peter; of hyperdulia unto the Image of the blessed Virgin; of Latria unto the Image of Christ, or any representation of God. So many, and such adorations, as they give unto the very things (exhibited, and remonstrated unto them, respectively, in every Image) the very same (no lesser, nor other) they give unto the Images thereof; with the same reverence of mind, with the same gesture of body, elevation of eyes, extension of hands, contusion of the breast, with genuflexion, prostration, and whatsoever act is due, in their conceit, distinctly unto Peter, Mary, and Christ himself; and their reason is, because, with one act of understanding, they assume the Image, and the thing itself, into their apprehension, there uniting them in one notice, and in one worship.  
O subtility! which as the poor ignorant people cannot reach unto (seldom, or never practising according to this rule) so the more ancient Papists did not attain unto it, in former ages; when Images were reputed historical resemblances, and laymen's Books, and then motiva obiecta; objects, whose sight did excite, and stir up the mind, unto a contemplation of the things, represented in the same. But now these observations, and courses cannot content them; for, by a relative worship of the Image, terminated (forsooth) in the thing itself, they are ascended unto such a speculation, by their witty foolery, that Christ, and his Image have one, and the same worship, from a Papist, in his soul, and body. Why then did Epiphanius deface an Image, for fear of Idolatry, if this be none? Why did Serenus Bishop of Massilia break the Images, if this be not Idolatry? Yea Gregory himself, disapproving the fact of Serenus, doth yet reprehend the popular adoration of Images in that time; which certainly did not exceed (if it did equal) the Papistical in our days. And though Doctor Carrier (who seemed not therein to understand the Papists, or not himself) pretendeth gloriously in his Letter to the Kings most excellent Majesty, that the point of Images, and the worship thereof, is a small matter, of none offence, etc. yet my eyes, my heart, do teach me otherwise; and therefore, notwithstanding all their sophistical distinctions, I must resolve with Erasmus; It is more easy 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 God's Word, to the judgement of the ancient Fathers, to the opinion of many former Papists also) and their practice so wicked, that, in this odious, and execrable Idolatry, you may see the old Babylon revived in the new; which, varying from the Scripture, from the Church (yea from herself) cometh more nearly unto the pattern of Babylon, whose name she beareth, and (as you may easily see) she beareth it not in vain; but the daughter, daily going forward in the courses of her Idolatry, will, at the last, excel her Mother; notwithstanding all her distinctions: to which she may add this; viz. There is a double Idolatry; ethnical, and Christian; or rather Antichristian: as we shall yet more evidently discern.  
The THIRD instance concerneth their exorbitant, and irregular adoration of the Pope. For howsoever they delay the heat of the matter with the cool water of a moist, and empty distinction (as the oppressed Emperor Barbarossa spoke under the feet of the insulting Pope; non tibi, sed Petro; not to thee, but unto Peter I submit myself, even to this base conculcation: to whom the Pope answered again; Et mihi, & Petro; it is unto Peter, and also unto me: or else by some other evasion of civil, religious, and divine worship, or the like) yet, if we consider, with what opinion of his excellency (which they attribute unto this Babylonian Idol) they adore the Pope; what Divinity, in regard of his pretenced office, they ascribe unto his insolent person; and lastly, with what power, and authority they invest him we may well perceive, that this is Idolatry, and not of the meanest degree.  
Hence it is, that, immediately upon his election, so soon as ever he is now Sanctissimus, the most holy Lord (howsoever wicked before) the Cardinals come to their service of adoration (for so is the very term, imposed upon this solemn action) and, with most kisses of his sacred feet (for he is greater than Kings, who vouchsafe us the kisses of their hands) every Cardinal doth perform his homage, in sign of subjection unto the new aspiring Potentate of the earth. And because this action should better express their Idolatry in this point, his new Holyship is advanced upon an Altar (the place of the God of their Mass; the Idol of bread) and (as I have understood 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 shall speak more in a more convenient place of my discourse. And the truth is, though this adoration may seem too much, yet it is the less to be admired in them, if we consider, that, in the opinion of his Babylonian vassals, he is a pardoner of sin, and a deliverer from pain; that, can, by his Pontificial authority, draw souls out of Purgatory; that can depose Kings; that can dispose Kingdoms; that can absolve subjects from the strong obligations of Oath, and Nature; that can absolve Princes from the bond of a just, and necessary Oath, made unto their Subjects (as in the case of our King Henry the Third, whence ensued the public calamity of this Kingdom) that can dispense against the Scriptures; that can define matters of faith, as infallibly as the Scriptures; yea, saith Gregory de Valentia (a jesuit; for who, but a jesuit, were a fit Author for so strange a speech?) that cannot err, that must be believed in his Pontificial definitions, Whether he use diligence, or not, in understanding, and determining the point; for we believe that, if he will pastorally define any thing, with purpose to bind the Church unto his definition, he shall not, he cannot err therein. So writeth the jesuit in his Analysis fidei. O sure anchor of their Religion; the rock (their petra) upon which Christ buildeth his Church, and they their faith. Do you marvel, then, at the outrageous title, ascribed unto him, by a Canonist (the same being printed, and reprinted, and never corrected) that this second Beast in Babylon should bear the the style of Dominus noster, Deus Papa? Our Lord God the Pope? And do you marvel, that, whom they so extol in dignity, more than all Kings, they should so adore with worship, no less than a God? If this be not Idolatry, what is Idolatry, and what doth deserve that name? The child humbleth himself unto his Father; the subject unto his Prince; and this honour is due. If you will call it adoration (though the word be not received publicly into such use) I will admit it, because it is a civil action, founded upon the Word of God, and warranted by the examples of his Saints; in regard of a certain divine authority, which, by God's 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 God's Word, and against the rule of God's Word, with immoderate exaltation (as Gerson spoke of Popes in his time; volunt adorari, ut Dij; they will be adored as Gods; yea by Kings also, who are the Gods of this earth; by Gods own approbation; for so he speaketh also of inferior Magistrates; Psal. 82.1.) unto which as he hath no proper right (by any warrant from God) so no mortal man (the greatest Sovereign that is, or ever was; were he the only Lord of all the World; as the Pope doth gladly believe of himself; and there are sundry Babylonian Parasites, that applaud his insolency in this kind) can have right by God's Word, unto the like; I conclude, therefore, that this adoration of the Pope (the God of Babylon) is Idolatry, and such as is not to be found any where, but in Rome, where the Pope sitteth in the Temple of God, lifting up himself above all, that is called God. Saint Paul saith not, that, which Is God (to wit in nature; for so the Pope pretendeth a subjection unto Christ) but that, which is called God (to wit in title, and office; as Kings are most properly) for, above all such Gods, this man of sin doth exalt himself (as you have heard a little now, but shall hear more anon) howbeit also it is true, that he exalteth himself above the God of Heaven, and earth; while he maketh the state of Religion to depend upon the oracle of his mouth, corrupteth the Sacraments, mutilateth them, depriveth the people of God's allowance unto them in the holy Cup, perverteth the condition of the Church, maketh himself a Monarch therein, trampleth upon the Crowns of Kings, dispenseth against God's Word, maketh that lawful, which God made unlawful (in subjects to rise against their Sovereigns) maketh that unlawful, which God made lawful (in the Clergy to have their wives) and so, in these, and other courses, setteth himself against God, and above God, as some do understand that Scripture; 2. Thessaly. 2.4. Both these expositions are true, and, according to both, the Papal Monarch doth so advance himself, that he is adored with divine worship, rather than civil, and humane.  
The Fourth, and last, instance concerneth their invocation of Saints; which hath sundry ingredients of Idolatry, of which it is compounded; as you may observe by four particular points.  
The First point is, by taking away that right which is incommunicably proper unto God alone, as the tribute of Mankind, payable only unto him, in the two duties of Prayer, and Thanksgiving: so that this very term [of Invocation] without injury unto the divine Majesty, cannot be impropriated unto Saints; as the Papists do commonly use the same; de sanctorum Inuocatione, being the title of Bellarmine's dispute: Li. 1. de Sanct. c. 15. Which word the Scripture (containing the Mother-language of the children of God's Church) doth peculiarly attribute unto our Religious service of God; Inuoca mae, etc. Call upon me, in the day of trouble, and I will deliver thee; Ps. 50.15. And, quemodo invocabunt, etc. how shall they call upon him, in whom they have not believed? Rom. 10.14. For this cause the Scripture directeth us ever unto God in the Old Testament; and thus, according to the tenor of the New, all our petitions are framed in the name, and mediation of jesus Christ, our Lord: neither is there any one syllable in all the New Testament, teaching (by precept, or by example) any other course of Prayer, unto, or by any other Mediator (of Redemption, or Intercession: there being but one of both) then only by jesus Christ. As for the Old, though some inconsiderate, and more dull Babylonians, did heretofore produce sundry passages out of it, to prove their invocation of Saints, yet the latter, and more circumspect, have utterly forsaken that course, as implying a contradiction; because the souls of the ancient Fathers, being then in limbo, and secluded from the vision of God (which vision of God is the ground of their petitions unto Saints, as therefore having a knowledge, in him, of our requests unto them, etc.) they were then incapable of our requests. So then, neither in the Old Testament (as they confess) nor in the New (as I dare confidently avouch) is there extant one precept, one example, one proof directly, or indirectly, by any plain assertion, or clear deduction, that any such prayer is to be made by us unto Saints, or that any such was ever made unto them, by any Apostle, Evangelist, Pastor, Doctor, or any faithful Christian whatsoever: till, at length, either uncertain tradition was pretended without the written word, or humane persuasion (guided by carnal affection, and a perverse, but pleasing, imitation of the Gentiles) gave an entrance unto this error at the beginning; which, standing rather by example of men, then by the Law of God, gained a daily increase; and finally, from a lesser, to a greater degree, is come unto such an exorbitancy, that the Mother of Christ hath ten petitions made unto her, in stead of two, that are made unto her Son; besides innumerable requests, tendered unto inferior Saints.  
The Second point is, that Papists take, hereby, God's authority from him, and confer it upon the Saints; which is to make them Idols, by advancing them in the place, and office of God: and this appeareth in all kinds of things, which we can desire of God. In things Spiritual; as, increase of grace, faith, defence from the Devil, etc. which they entreat of Saints, not only as suitors for them, but as collators of these benefits. Wherefore they pray thus unto the blessed Virgin; Tu nos ab host besiege, Et horâ mortis suscipe: Da nobis virtutem contra hostes tuos: Defend us from the enemy; receive us in the hour of death; give us strength against thine enemies. So that, in, and upon the point of death, the mouths of the sick (if able to speak) sound still; jesus, Maria; (joining them both together; and it is well, that they give the precedency unto the Son, since they often call upon her, with these blasphemous words; Monstra te esse Matrem; jure Matris impera: Show thyself a Mother; command him, by the right of a Mother, etc.) or others, standing by, sound it in their ears with their loudest voice, and strongest sides; which I have sometimes heard, and do now remember, with unspeakable grief.  
In things Eternal; for they pray unto Saints, that they would open heaven unto them, and receive them into their joys; and particularly unto the blessed Virgin; to whom all the petitioners do especially resort (even with the plain neglect of Christ) by reason of fabulous stories, and fond visions.  
In things Corporal; for as particular Saints (in the simple dotage of these blind Babylonians) have a particular care of certain creatures, and a gift of cure for their maladies (so S. Anthony is for Hogs; S. Roch for Dogs; S. Low for Horses; whereof I have seen a fair company, tied about his Chapel, in the time of Mass, celebrated therein, that came for help unto that Hospital) so they have a faculty, or power, to heal particular diseases in men: for here, again, S. Anthony is a special Saint for the fire, which therefore beareth his name; but (not to be tedious also, in so ridiculous a point) S. Mumlyn is the only Saint for teeth, near the City of S. Omer: thither the tender Infants (vexed with breeding their young teeth) are carried in their mother's arms, and commended, by them, unto the pity of that obscure Saint, from whom (upon my certain knowledge) one Infant never obtained remedy, but died, without any compassion, or relief, from any Saint; either he, or she.  
The Third point is, that, hereby, the Babylonians take Gods privilege from him, and bestow it upon others, by granting unto Saints the knowledge of our cogitations, & hearts, which are the Sanctum Sanctorum, into which God alone, and no man (living in earth, or in heaven) can enter. But, say they, the Saints have a fruition of God, and so, in him, a vision of our hearts, and of other things; of which silly pretence, and witty delusion, I will speak more in the fourth point; which doth presently ensue. Mean while; if this fruition of God be the cause, that they do so confidently invocate the Saints in heaven; then may the Father make a petition unto his Child-Saint, who, deceasing after baptism (wherein original sin is forgiven) before the commission of an actual sin, goeth certainly to heaven, and hath there the fruition of God; and, by vision in him, may be a petitioner for his Father, who is a petitioner unto him. What is the impediment, or defect? what impeachment is there of this practice? unless they say; either that the Father is not certain of the intention of him (or her) that baptised his child; and so the want of due intention maketh a nullity in the Sacrament, and consequently leaveth his child in the state of damnation [o pitiful doctrine; yet such is theirs] or else, that so young a Saint deserved not the grace to be a Mediator, to receive petitions from us in earth, nor to present them, with effect, unto God in heaven. I have spoken for the Babylonians, what I can, in this case; if they can say more for themselves, they shall have audience, when they please.  
The Fourth point is, that, hereby, they ascribe such an omnisciency, or knowledge of all things (and that in an instant) unto the Saints, whereof no creature (though beatified) is, or may be capable, by the evidence of Scripture, or consequence of reason. Let us then put the case, as a thing possible (which is very probable also) that, in one indivisible point of time, a million (yea many millions) of suitors make their petitions unto the blessed Virgin, by prayers conceived in the heart, or uttered with the mouth (for that is all one, in effect, since the Saints know our petitions in God) which need an immediate success; the same prayers also, being often diverse (and sometimes contrary) in regard of the matters, which they concern. Now consider the absurdity of the Babylonians in this behalf; that the blessed Virgin instantly heareth (or rather seethe) all their prayer; instantly presenteth them unto God; instantly sendeth such a variety of helps unto her distressed suitors. This is not to beatify a soul, but to deify a creature; to make it a God, at the second hand; to give that knowledge of all things unto a Saint, which, being in God, cannot, without communication of the Godhead, be derived unto any Creature. Therefore only the Son of God, and the Holy Ghost, have a knowledge of all things with the Father, because the person of the Son is from the Father; and the person of the Holy Ghost is from them both; with the communication of Deity to the Son in his generation, and to the Holy Ghost in his procession. But since every blessed soul 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 souls see all things, as they suppose  
This general error is ancient, and the special author of it is venerable; S. Gregory the Great: but not so great, that, without any Scripture to justify this point, we should subscribe unto his assertion. Yea, but it is his fair 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 be an ingenious, but it is no substantial inference. Let us examine the position, and then the conclusion, deduced out of the same.  
As concerning the position; it is true: The souls in heaven see God, not sensibly, with any corporeal eyes, nor imaginarily, in any fancy; but intellectually, by immediate intuition (without any veil, or other means) into the divine Essence. But how far forth? Not by total comprehension of the Deity, which they behold (for so the Son seeth the Father; and the Holy Ghost seeth them both) but by such a participation of God, as a creature can receive, and is necessary unto the blessedness thereof; 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 he only seeth all things in God, who seeth God absolutely, and fully, by comprehension of the Deity; as Christ seeth his Father: but so, and in such a plenitude of vision, no creature can see the Creator. As for the soul of Christ, that is of an higher knowledge, because the humane nature hath the vision of God, by union with God, in the person of the Son.  
So then, the poor Babylonians are still in the case of Idolatry; for they, by this falsely conceived omnisciency in the Saints, translate them, or (to speak in their own language) transubstantiate them into God. Neither doth their device of Speculum (that God is the looking glass of the Saints, in whom they see things, as you heard before) relieve them from the crime of Idolatry: for this conceit issueth from the former, and is all one with it in effect; and both are poor evasions. For though God be a looking glass unto the Saints, yet he is voluntarium, a voluntary one, to represent, what he will (in the freeness of his pleasure) not necessarium, a necessary one, to represent unto the Saints all that, which is in the compass of his excellency, 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 beatifical vision (as the Babylonians do fond collect) why then do some of the ancients teach, that the souls, in heaven, are informed by Angels (executing a ministerial office here in the earth) of sundry occurrences, that pass here in the militant Church? Which opinion, standing with good congruity of reason (according to the passages of Scripture, and principles in divinity) doth therefore necessarily conclude, against the supposed omnisciency of the souls (knowing all things in God by the vision of his divine Essence) that they have such a latitude of knowledge, as the Babylonians do conceive; but (as you see) without any sufficient testimony of Scripture, or pregnant inference, well deduced out of certain, and approved grounds.  
Now, as you have heard their Idolatry, in sending up empty, and unfruitful prayers unto the Saints (for they must convert them into the nature, and dignity of God, to make them understand the thoughts of our hearts, and the multitude of occurrences in this world) so behold their Idolatry also in murmuring out their Pater noster unto Saints (yea, before the Images of Saints) to whom they direct that excellent, and incomparable prayer; which though Christ taught us to pour out unto his Father, yet many among them present unto the Saints. Which practice of simple people, in the Church of Rome, I cannot say how far the learned do maintain (I have not read, nor did I ever ask their opinion in this behalf) but I find, that, upon this deep point, an egregious disputation was held in Scotland (& it is related immediately after the martyrdom of Adam Wallace, in the Acts, and Monuments of the Church, published by Master Fox) where some profound Doctors of Babylon did substantially resolve, that primariò, formaliter, principaliter, ultimatè, & capiendo strictè, this prayer may be said only unto God; but secundariò, materialiter, minùs principaliter, non ultimatè, & capiendo largè, it may be said unto 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 unto the Saints, since, Dominus being changed into Domina (our Lord into our Lady) the Psalms of David, whereby he comforted himself in the Lord his God, are turned by the Papists, into an invocation of our Lady? And why may not both be done by them, who find such an exact conformity, betwixt our Saviour jesus Christ, and their S. Francis, that he may also be truly styled; jesus Nazarenus, Rex judaeorum; jesus of Nazareth, King of the jews?  
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 invocation of Saints) and, finally, observe, that it is an idolatry also in them, thus to transfer the peculiar, sufficient, and glorious Office of Christ his Mediatorship unto any Saint; he, or she; though his own Mother, (towards whom though he bore a filial respect, according to humane nature, yet you shall never find in his acts, or words, any one passage, or inclination, which might seem to entitle her unto such exorbitant honour, as the Babylonians assign unto her; by a boundless, and groundless superstition) and specially, since, as necessity did not compel them, so no good reason could persuade them, unto this service. Why? because all, and more is to be found in Christ, then in any, or in all the Saints, in this behalf. For what do we, or can we, desire in any intercessor? Power with him, of whom he doth entreat any thing: Affection to them, for whom he doth entreat: and a sufficient Capacity of hearing, and receiving their requests.  
First, then for Power with God: have all the Saints so much, as he, with the Father? who testifieth of him; This is my beloved Son, in whom I am well pleased. Matth. 3.17.  
Secondly; for Affection unto us; is any Saint more kind, more loving, more facile, and gracious? No: none is like unto him. Why? First; because he took our whole nature (not the person of one man) and espoused it to his own person: it being truly endued with all natural affections, and sanctified with grace, without any measure of the Spirit. Therefore, in this regard, he is as near unto me as any man; nay nearer than all men. And secondly; because, in this nature, he suffered for me, with passions of body, and soul; he died for me; he satisfied God's wrath for me; and so bought me for his own: therefore, in this regard, I am more dear unto him, then unto his blessed Mother, or unto all the Saints, that reign with him in glory. Hence it is, that He sendeth us not unto them, but calleth us unto himself; Come unto me, etc. Matth. 11.28.  
Thirdly; as for his Capacity of hearing us; who can deny it to be infinite in him, who, being, God is infinite in every thing? And as for his humane nature, who can sufficiently judge of the capacity of it also, in this behalf, which, by the grace of personal union with God (and so by the glory of extraordinary vision in him) hath such a Sea of knowledge, as we are not able to comprehend in the little shells of our understanding?  
Therefore, as Saint Peter said; to whom shall we go, etc. so I say; to whom shall we rather go, then to him, in whom all these things so happily concur? Why shall I give his honour away unto another, and thereby take away my comfort from myself? So shall I be an injurious Idolater against his excellency, and my own salvation; as they are generally in the Babylonian Church; where the most sweet invitations, and comfortable assurances of Christ unto us, are applied unto his Mother: as; Come you all unto me: and; suffer little children to come unto me; with other of like nature: which divine sentences I have seen (for my evidence is from mine own unhappy eyes) appendent, in papers, upon Tapestry, or upon the walls of their Chapels, and ascribed unto her (upon a Festival day, solemnly dedicated unto her service) with this Motto; Intrate per me, enter in by me [words peculiar, and merely proper unto Christ himself] fairly written, in capital Letters, and placed over the door; to instruct all men thereby, that came into the Chapel, that they must enter into the Church, by the invocation of her name, and into Heaven, by the mediation of her Prayer. Let them now distinguish, again, with strictè, and largè, primariò, and secundariò, etc. yet their consciences cannot escape the crime of Idolatry in this course, which they esteem to be very devout, but we know it to be very profane.  
And thus much concerning the first general point of comparison [which is in the matter of Idolatry] betwixt the old, and the new Babylon. I proceed, therefore, unto the second.   

The SECOND Comparison betwixt Literal Babylon, and Papal Rome.  
THe second point, wherein this comparison doth stand, is PRIDE; a sin of special note in the first Babylon; the Lady of Kingdoms [Esay 47.5.] but what is her end? Desolation, and ruin. How, and for what cause? I will make the arrogancy of the proud to cease, and I will cast down the pride of Tyrants; faith the Lord; Esay 13.11.  
But here the second Babylon exceedeth the first; the daughter, coming after the mother in the order of time, goeth before her in the degree of pride. We have heard of the pride of Moab; he is exceeding proud; saith the Prophet jeremy; 48.29. So I may say of this Babylonian Beast; his pride, his arrogancy, his fastuous carriage of himself toward the whole civil State, and toward the whole Church, is such, as may argue him to be the successor of Tarqvinius Superbus (in whom the Regal authority of ancient Rome did expire) rather then of Saint Peter, whose succession, and Apostolical power he doth pretend; but without conformity to his Apostolical doctrine in these things; who teacheth all men to be subject unto the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as to him that excelleth, or that is the chief, or (as the very word doth bear) that over-haveth; having, indeed, all others under him; 1. Pet. 2.13. Did not Saint Peter include himself in this precept? Then he was not sincere. Or not his successors? Then he was defective in this point. But the truth is; he was truly an humble person (though of a fervent spirit) and prescribeth that doctrine, which he followed, and his successors embraced; acknowledging their due respect, and service unto the Emperors; till the subject became the Sovereign of his Prince, and a spiritual Pastor was changed into a temporal Monarch.  
Likewise, for the Church of God, the same Saint Peter doth thus instruct all Pastors; To feed the flock of God, etc. [which is an Office now too base for so great a Monarch] and then, not to comport themselves, as if they were Lords over the heritage of God; as it is 1. Pet. 5.2, 3. For what is more contrary to an Apostolical spirit, than pride, exaltation, advancement of themselves, with the contempt of others? For which cause, the Bishops of Britain (upon the advice of an holy person in those times) rejected Augustine the Monk (whom Gregory the Great sent into England) and refused to treat with him, when they discovered the pride, and insolency, which appeared in his demeanour; as venerable Beda himself (though very favourable to the proceedings of Augustine) doth recount in the History of our English Church.  
Now let us observe the Apostolical stomach (for what is not Apostolical in that seat? a glorious name to ensnare poor seduced souls) of the holy Father in Babylon; and whether such courses, examples, rules, and ordinances of monstrous Pride, were ever known, or do remain upon the Records of Antiquity, even from the beginning of the World, unto this present day, in any other Monarchy, Kingdom, or State, of whatsoever quality, or degree? This Luciferian pride (the fittest Epithet for the Papal; you must go into Hell, and leave the Earth, if you will find the like) doth appear in five particular instances, as being sensible demonstrations of the same.  
FIRST; the pride of the holy Father appeareth in the particular facts of certain Popes, upon the presumed Sovereignty of their Apostolical seat. He was a Pope, that crowned, and decrowned Henry the Sixth (the German Emperor) with his foot; showing thereby, that, as the Imperial Crown was under the Papal, and subject unto his Dominion (even under his foot) so it is in the Pope's great power, upon his holy pleasure, to give Kingdoms, and to take away Kingdoms; to erect Kings, and to suppress them again; as if they were the Tennis balls, wherewith his Holiness doth play. He was a Pope, who, in disdain of the Imperial dignity, made Henry the Fourth attend, barelegged, and barefoot, with his Empress and their son, by way of penance, in the Winter season, at his Apostolical gates. He was a Pope, that, treading upon the neck of Frederick Barbarossa, the Emperor, with his Apostolical foot, insulted gloriously upon the poor dejected Prince, and profanely abused the sacred Scripture to his Apostolical purpose; Thou shalt walk upon the Lion, and Asp: the young Lion, and the Dragon shalt thou tread under thy feet; Psal. 91.13. It is no marvel then, that our King Henry the Second did humble himself so far, as to kiss the knee of his Legate, whose foot to have kissed, is a matter of special grace; according to the Constitutions of the Papal Church; as you shall immediately perceive: for now we insist only upon the matters of fact, whereof I have made a little remonstrance in a few examples; referring you unto the Histories, which yield copious testimonies in this kind.  
SECONDLY, then, this pride appeareth in their own Ceremonial Ordinances, formally prescribing the courses of humility unto Christian Princes, in their attendance of the Apostolical Father. There the Emperor holdeth his bridle, when the Pope rideth in Apostolical pomp; there Kings, and Princes (being marshaled according to the new Heraldry of Babylon) march before him in their ranks. Sometimes the Pope being advanced upon men's shoulders, in a goodly Chair of Apostolical state, the Emperor, and Kings precede, in their due order, as so many Ushers of his Holiness, who throweth abroad his Apostolical benedictions upon the people, with his sacred fingers. This pride may yet seem to be humility in comparison of his glorious exaltation in the Church of Saint Peter (for under his name passeth all this exorbitancy) where Monarches, humbling themselves upon the ground, meekly kiss his Apostolical feet, and then are afterwards admitted unto so great a favour, as to kiss his cheek. All which was performed in the person of Charles the Eighth, the French King, unto Alexander the Sixth, as Guicciar dine relateth in his first Book; with humble service, in so great a Prince, deserveth the note of base dejection unto the Triple-crowned Beast. But thus the purpled Whore can either inchant with her cup, or subdue with her Sword, the greatest, and most puissant Princes of the World. Where is the exemplum dedi, from Christ jesus in this case? The Vicar, and the Master stand in Diametrical opposition almost in every point, as well as in this; the Master kissed the feet of his poor Disciples; but here the Vicar requireth the greatest Monarches unto the kisses of his feet; he proudly challengeth this submission from them: and they basely perform it unto him; that so he might appear to be, what he is; even Antichrist, Lifting up himself above all, that is called God.  
THIRDLY, this pride appeareth by his usurpation over the Crowns of Princes; and that in different manner. Sometimes, by a particular interest; as he pretended in Scotland, to divert thence the military forces of King Edward the first. Sometimes by donation, or surrender; as he pretended in England, by the submission of King john, and therefore called his Son, Henry the Third, by the ignoble style of his Vassal: and, so, by artificial insinuations, and colourable Titles, he intrudeth upon several Dominions; to make some special challenge thereunto.  
If no such oblique, and sinister course may serve his turn, yet he hath two other ways, to come unto his designed ends: and that is; either INDIRECTLY, (and as he is Pastor of the Church) to take Kingdoms from their owners, for their offences, and to collate them upon other Princes (as, for example, the Pope stirred up Charles, the Earl of Angeow against Manfredus, the King of Sicilia, the true Lord, and possessor thereof by the gift of his Father, Fredericus the Second; and also the Pope stirred up the said Charle, against Cunradinus, the Son of Conradus, and Grandchild of the said Fredericus, to deprive him of his life, and to disseise him of his lawful inheritance in the Kingdom of Naples: both which Kingdoms he bountifully bestowed upon the said Charles: in like manner the Pope dealt with john d' Albret, King of Navarre, and with our late renowned Queen Elizabeth, of blessed memory, and glorious name; though not with like event) or else DIRECTLY, and as he is Lord of the World (from whom all Princes have their dependent power) to bestow them at his pleasure, as just occasion shall move, and good discretion shall direct his Holyship in this case; which last opinion hath a daily growth in Babylon, amongst the Parasites of the Court. For you must distinguish, with Gerson, betwixt Aula, and Ecclesia; the Court, and the Church of Rome.  
This Pride, in the head of the Church of Rome, descendeth unto the members. For as the Cardinals (who are the great regotiatours in the public affairs of the world) are the cousins of mighty Kings (who salute them by that affable, and gracious name; as being glad, and ambitious of the affection of these purpled Fathers in the Apostolical Court) so the whole body of the shaved Clergy pretendeth an exemption from the lawful jurisdiction of their natural Lords; as being subjects, secundum quid, after a certain manner, or measure; and a body rather collected, and united under the Pope, then under their own Sovereigns; in whose Lands they received their first breath, and under whose protection, they enjoy their livelihood, with the preservation of their lives.  
FOURTHLY, this pride appeareth in his domination over the whole Church: as first; that all spiritual power (of order, and jurisdiction) is derived from his Apostolical Seat; that he can deprive, suspend, excommunicate such, as withstand his pleasure; that appellations may be made, and, in some cases, must be made unto him, from the sentences, and censures of Bishops, in all places of the world; that he may demand, and receive a supply of monies, and necessaries, for the use, and benefit of his Apostolical greatness; that he is answerable to no power in the Church, or State; that he may, by reservations, and provisions, bestow Ecclesiastical benefices upon whom he will, in any part of the Christian world; that he is greater than all the Church, and is, in truth, and effect, the very Church: which being essentially, in the whole society of Christians, is representatively in a lawful Council, and virtually in the Pope; so that, finally, the Church, their Mother, is the Pope, their Father; who is the Lord, the Head, the Guide, the Pastor, the Universal Bishop of the Church. Which insolences, and oppressions, in the Holy Father, made Gerson bitterly to complain; That the Head of the Church was grown too heavy for the whole body thereof; and our learned Countryman, Bishop Grosthead, to pronounce, That the Church would never be freed from the yoke of her Egyptian bondage, but by the dint, and edge of a bloody sword.  
FIFTHLY, and lastly, his pride appeareth in his great, and glorious titles; taken up partly by himself, and partly ascribed unto him by others, with grateful appobation of the Apostolical Seat. As for example; he is a Vice-God (as in that inscription; Paulo Quinto Vice-deo: where the numeral letters, V. L. V. I. V. C. D. make up the fatal number of 666. containing the mystery of Antichrist his name, Apocal. 13.18.) but this is too little; therefore he is plainly a God; nay that is too little also; he is our Lord God; as I showed you once before; and yet sometimes,  
Nec Deus es, nec homo, sed neuter es inter utrumque; Thou, o Sovereign of the World, art neither God, nor man (therefore Antichrist; for Christ is both) but art, betwixt both, neither the one, nor the other. He is Dominus dominorum, quoad potestatem; the Lord of Lords, in regard of his power; though Seruus seruorum quoad humilitatem (saith bald Baldus) the Servant of Servants (and be it so; but in the sense of Noah, in his malediction of Canaan; Genes. 9.25.) in regard of his meekness. O meek, and humble Saint; whose ordinary title hath been his Holiness, his Blessedness; more compatible with his Apostolical office, than his Majesty; which is, indeed, the pleasing, and acceptable style, unto which their proud, and tyrannical usurpations do aspire. And therefore this was well attibuted unto Paulus the fifth, by Ludovicus ab Alcazar, the jesuit, in his dedicatory Epistle, prefixed before his miserable exposition of this mystical book. Yet thou wast more wise, and circumspect, o noble, and victorious julius Caesar, that didst refuse the title of a King: and thou wast more modest, o Princely Augustus, that didst reject the title of a Lord. But behold, here is a greater than both; which accepteth all, alloweth all; as, indeed, challenging a great deal more. Let him then take one title more, to furnish up his glorious style; he is Lucifer in his pride, ambition, and insultation over all States, Civil, & Ecclesiastical, as the pretended Lord of both.   

The THIRD Comparison betwixt Literal Babylon, and Papal Rome.  
THe third point, wherein this comparison doth stand, is INJURIOUS VIOLENCE against the Crown Imperiall, and Estates of Sovereign Princes; in which tempestuous courses the Spiritual Babylon of Rome doth exceed the Literal in Chaldea; and the rather, because the later had a special commission in this behalf, which the former doth vainly pretend, by lame deductions, and inferences, but cannot prove directly by the testimony of any Scripture.  
The commission of Nebuchadnezzer was under the warrant of God himself, as being the executioner of his severe justice; and therefore God affordeth him the title of his Servant, not only for his expedition against Tyrus [Ezek. 29.18.] but against his own people; jerem. 25.9. Now our Babylonian Monarch, not by the authority of God's Word, not by any clear evidence of reason, founded upon the same, not by any example of his predecessors (or of any other Bishop) in the more pure, and innocent state of the Church, but, out of his own appetite, and desire of temporal power (which Christ gave him not, which the ancient Popes challenged not, which they durst not pretend, nor could they execute, till the decadencie, and expiration of the Roman Monarchy, in these occidental parts) hath often thrust the sickle of his forged authority, into the harvest of other men's Kingdoms.  
Witness the distressed King of Navarre, john d' Albret (mentioned before) sententially deposed by the Pope, and a part of his Kingdom, thereupon, invaded by his neighbour, the King of Spain.  
Witness my dear Country of England, in the time of that unfortunate Prince, King john; whose Kingdom was, by Papal authority, exposed unto the fury of the French; the King himself, being compelled (like a silly man) to surrender his Crown, upon his knees, into the hands of an Apostolical insolent Legate; and so, remaining, for the space of five days, without a Crown (committed now unto the benignity of the Church) he received it again, upon such base, and ignoble terms, as it pleased my Lord, the Legate, to impose upon him: one whereof was (if the Babylonians say true) that he should hold it, by fealty, from the Church of Rome, and, for acknowledgement thereof, pay an annual tribute unto the Pope: so wise, and skilful are these men to fish in troubled waters; being now, not fishers of men, but fishers of Kingdoms.  
Witness England again in the time of King Henry the eight; who, by a Papal process of Paul the third, was deprived of his Kingdom, and his subjects commanded, by force, and arms, to eiect him out of the confines thereof: the success whereof was, for a time, troublesome to the King, but, in the end, inglorious to the Pope: the tenor of whose roaring Bull, and Capitoline thunderbolt, deserveth your special observation, for that he exciteth the subjects of England, against their King, by a most impudent, and ignorant application of the Scripture; We, being placed (saith he) in the Seat of justice, according to the prediction of the Prophet [jerem. 1.10.] saying; Behold, I have set thee over the Nations, and over the Kingdoms to pluck up, and to root out, and to destroy, and throw down, etc. This is a Text, which sounded to his purpose; and therefore Carerius (de potest. Rom. Pont. l. 1. c. 3.) maketh this perverse gloss upon that text; The Prophet jeremy speaketh this, in the person of Christ, unto the Bishop of Rome; that if Kings be wicked, he may punish, and correct them. A terrible correction unto a King, to be deposed from his Imperial Crown, by the Babylonian Beast, and to be exposed unto the cruelty of his own subjects. This is their art, and this is their piety, in the exposition of the sacred Scriptures, to bring them unto their own fancies. But thou, Carerius, and thou, o Paul; you lay violent hands upon Christian Princes, and upon Gods own Word. You say, that this was spoken by the Prophet, in the person of Christ [that so you might bring his title, in this point, unto the Pope, as being his Vicar, and so endued with this power of deposition, under Christ] but it is not so: for God speaketh it precisely unto his Prophet. You say, that therefore the Pope is placed over all Kingdoms, to excommunicate Princes, to give away their Kingdoms, etc. It is not so: but God giveth a commission to his Prophet, to denounce his judgements against sundry Nations (as he doth afterward) and to foretell their ruins; according to his prophetical, and pastoral office, that God did impose upon him to this effect.  
But I leave these Babylonians, in their absurd, and presumptuous, interpretation of the Scriptures, and proceed unto their tyrannical actions. Witness then, here again, my dear, and native Country, under the most happy, prosperous, and gracious administration of our late Sovereign Queen ELIZABETH; twice deposed by these furious Beasts; first, by Pius the fifth, who bestowed her Kingdom, most liberally, upon the King of Spain (to get it by Arms, if he could) and this Pontifical donation standeth in Azorius, the jesuit, for one principal instance, and precedent of the Papal authority in this behalf. By virtue (or rather vice) of his Bull, the subjects were absolved from their obedience; and thereupon some, taking up Arms in the Northern parts, came unto alamentable, but a deserved end; whose blood, being shed by the justice of England, will be justly required of Babylon, the cruel Mother of her Children; and so shall the blood of many Priests, and other Romish Catholics, who died justly for their transgression of the Statute, made against Romish Priests (coming into England) & all persons entertaining them; as culpable of highest treason. Why? for now the Pope's Emissaries, the Priests, came with a resolution to maintain his proceedings: and they, whom the Priests reconciled, were now spiritual members of that Church, which sought the perdition, and ruin of their Prince. Was it not now necessary (and it was not done till now; upon the thirteenth year of her reign) to provide the antidote of such severe Laws, against the poison of such unnatural Subjects? Secondly; she was deposed again by Sixtus the fifth, upon the time of the great invasion, to be executed by that invincible Armado from Spain, in the year 1588. near upon which time (by the negotiation of Parsons, the jesuit) Allen was promoted unto the dignity of a Cardinal, for the better accommodation of all matters, in that execrable design: who, therefore, wrote an Admonition to the Nobility of England; as full of fraud, falsehood, and impossibility, in that, which he undertook to assure, as of malice, treason, and villainy against the person of his Sovereign Lady; who, finally, had the glory in their shame, to the contempt of Babylon, and admiration of the world.  
Witness France, in the tyrannical, and proud fury of Boniface the eight (who came into his Apostolical Seat, like a Fox, reigned in it like a Lion, and died like a Dog) against Philip, surnamed the Fair, whom that Babylonian Monarch (vendicating unto himself all power, Spiritual in the Church, and Temporal in the world) deposed sententially from his royal Dignity, and State; disposing the same, by his Apostolic liberality, unto Albertus, King of the Romans: but that Heroical, and Magnanimous Prince preserved, and maintained both, to the great ignominy, and contempt of the usurping Beast.  
Witness Germany, where Henry the fourth, by the Papal insolency of Gregory the seventh (a true, and evident Antichrist) was abandoned by his subjects, violently persecuted by Henry the fifth, his natural, unnatural son; who, succeeding in that nominal Empire (the Pope being the real Emperor) was afterwards, by the divine ultion of God (though by the Apostolical operation of the Pope) forsaken by his own people; the Empire (such as it was) being collated upon another. What should I say of Philippus, the Emperor (brother of the said Henry) and Otho, Duke of Saxony, erected, by Pontificial means, against the said Philip? Who suffered both under the Babylonian Beast. What shall I say of Frederick the second (son of the said Philip) persecuted, circumvented, oppressed by the spiritual Fathers of Babylon? His son also, Conradus, suffered like outrages by the Father of the Roman thunderbolts, exciting the Landgrave of Thuring against him, and persecuting the royal family of Barbarossa, till it came, finally, unto that ruin, which the Babylonian Beast did long desire, in his heart, and, at the last, did effectuate by his means. And now, by the way, we may here observe the miserable condition of Princes, who must wear the Babylonian yoke, to their shame, or cast it off, to their danger; standing upon the dreadful terms of deposition, murder, and other disastrous calamities, when, one Prince being deposed by Papal fury, another Prince (rather out of desire of his Kingdom, than out of obedience to the Pope) is ready to invade his Dominions; so that one of them is made the executioner of another, and all of them instruments of the Papal Tyranny; till, by this means, the Papal jurisdiction, over them all, groweth strong by prescription [Nos sanctorum, etc. being a better plea, for the Popes, in latter Ages, than it was in the time of Hildebrand, the Pope, who pretended the example of his predecessors, for the deposition of Princes] and so, in process of time, all Princes (as the Popes do cunningly affect) shall hold their Kingdoms, as donatives of the Babylonian Seat.  
I am wearied (and so perhaps are you) in the prosecution of this unhappy argument; wherefore I will gather up my sails, and conclude this tedious Voyage with two remarkable observations.  
The first concerneth the Papal intrusion upon the City of Rome itself, the centre of that Empire, whose circumference was so largely extended in the World; the proper, and peculiar seat of the First Beast (Apocal. 13.1.) till the Second Beast (Apocal. 13.11.) by his artificial projects, and the popular applause of the Citizens, divested, and disseized the true Lord of his ancient right. For Leo, the lawful Emperor of Rome, residing in Constantinople (as many of his Predecessors before him) was excommunicated by Gregory the Second (bearing the name, but not having the disposition of the first) his subjects were released (by Apostolical dispensation) from their Oath of Allegiance; and, upon these proceedings, the Romans (like wicked Traitors) submitted their City unto the Pope (a more wicked Traitor than they) as unto their Sovereign Lord; if that be true, which the jesuit Azorius doth affirm; Instit. Moral. part. 2. lib. 4. c. 20. Thus, the old Lord being unjustly deprived, a new Lord entered unjustly into his place.  
The second concerneth the Papal intrusion upon Infidels (for he must go out of the World, that will go out of his reach) upon whose estates also, and Kingdoms, this Babylonian Monarch stretcheth out the line of his Apostolical power. Witness America (poor, distressed America) in the liberal donation of large, and ample Territories therein, unto the Kings of Spain. For he was a Pope (but a Catiline, a judas; the man of sin, or rather of all sins) even that execrable villain, Alexander the sixth, who, out of his mere motion, and liberality (as the Beast roareth in his Bull, to that purpose) did bestow all the great, and mighty Kingdoms, in these parts, upon Ferdinand, King of Arragon, and Elizabeth Queen of Castille, and upon their heirs for ever. Therefore Francis Lopez, in his general History of the Western Indies, lib. 1. cap. 19 expressing the title, and interest of the said Princes in these rich, and spacious Kingdoms, setteth down the Bull of Alexander the sixth (who, out of his Papal authority, and particular affection to his Country, freely, and powerfully bestowed them upon the said Princes, and their heirs) to this end, and purpose, That all men may understand (saith he) that the conquest, and conversion of these Countries, which the Spaniards do make, is by the authority, and donation of the great Vicar of jesus Christ. Is this, then, the title, and right, which Spain pretendeth to have in this new, and other World? Is this the colour, and pretence for the cruel, and infinite effusion of blood (humane, though not Christian) in these miserable Countries (whereof Benzo, an Italian, and Bartholomaeus à Casa, himself a Spaniard, do so pitifully complaint) converted now (as you may perceive) unto Christian Religion, so powerfully by the Sword? Wherefore I may truly say, that every drop of Indian blood, shed in this discovery, and conquest, shall be required of Babylon; as truly guilty of the same; according to the prediction of the Angel; In her was found the blood of all them, that were slain upon the earth; namely, in the Dominions of Infidels, as, well as of the Prophets, and of the Saints, in the Christian World itself. Apocal. 18.24.  
And now, because the diligent observation of this particular prepareth us unto a fourth Comparison, betwixt the Literal Babylon, and Papal Rome, therefore I pray you to cast your eyes back, a little, upon this passage of the Scripture, that so you may look forward, the better, unto the sequel of my speech. Well saith the Angel, that the blood of ALL MEN, slain upon the earth, was found in Babylon: for, in her is the blood of these Indians; in her is the blood of her own Pseudocatholikes, shed in England, by the Sword of justice; in her is the blood of all them, that perish in, for, or by her designs: in her is the blood of many Christians, shed for the truth of God's Word, in so many Countries; in her is the blood of many thousand persons, shed upon the contentions of her Popes; in her is the blood of so many people, taking arms, upon her incantations, against their Sovereign Lords; in her is the blood of so many thousand Christians, in their unlawful wars against other Princes, upon her provocations; in her is the blood of many poor subjects, against whom she hath incited their own Princes. Thus Rome began in the blood of two brethren; it increased in the blood of many neighbours; it was enlarged by the blood of many Provinces; it stood in the blood of many subjects; it continued in the blood of many people; first by Emperors; lastly, by Popes: and it shall end in the blood of herself, and her followers, as you shall see more clearly hereafter, when we come unto the second part of my Text. Mean while, I proceed unto a new comparison, which fitly taketh its beginning from the end of this discourse.   

The FOURTH Comparison betwixt Literal Babylon, and Papal Rome.  
THe fourth point, then, wherein this comparison doth stand, is CRUELTY, bloody cruelty, very spectable in that ancient Monarchy (the figure of the Papal) as the Scriptures themselves (in the two Prophets; Esay, and jeremy) besides civil Histories, do sufficiently deduce unto our knowledge; unto which, for brevity sake, I must now remit you; as men expert, and skilful, in the sacred Sriptures: it being a great part of your happiness, that you have God's Word in your own tongue (which many other Nations, though bearing the name of Christians, do not enjoy) to read it, and observe it, for your instruction, and unspeakable comfort. Well then; let us leave the first, and come unto the second Babylon; which, in this point of barbarous, and inhuman cruelty, exceedeth all example of Ages past, and preventeth the example of all that are to come, unless it be in the persecutions, which she, perhaps, may yet raise against the Church of God: for the instruments of cruelty are in their habitations: which jacob spoke of his bloody sons; and I may speak it of our more bloody mother.  
Her voice is the voice of blood; Surge Petre [Paul quinte] Occide, etc. Arise, O Paul the fifth in name [but Peter in Office: so is every Pope; and therefore none taketh that name upon him; when, in their entrance upon the Papacy, they leave their former Christian names, as coming unto an Antichristian place] arise, and kill the Venetians (saith that flattering, false, cruel Baronius, their learned Cardinal) kill them with thy thunderbolts [which rarely kill any, but men of softer metal] despoil them of their Dominion, expose them unto ruin, because they dare so insolently resist thy great, and mighty power.  
here was a kill Text in deed; especially, by virtue of SAINT PETER'S name, who knew well how to handle a Sword; and because he cut off a servant's ear, why may not his successors cut off a Prince's head? For what Text, if it touch Saint Peter, doth not animate, and confirm these Babylonian Monarches, unto Depositions, Assassinates, Poisons (though in their sacred Host itself; as Henry the sixth the Emperor knew very well by woeful experience) and, finally, to ruinate Christian Princes, that dare withstand their Antichristian pride?  
Yet wonder not at the former Text (for that perhaps may bear some show of blood) but wonder at this; that, Pasce oves meas [Feed my Sheep; saith Christ unto Peter; john 21.16.] should approve these kill courses in the Pope, these violent depositions of Princes, these rebellious insurrections of people. But it doth so: and in whose judgement? even of Bellarmine himself; De Rom. Pont. lib. 5. cap. 7. Who thence inferreth a certain, and necessary power in the Pope, to depose two sorts of Princes; the one, heretical, whom he compareth unto cruel Wolves; the other, irregular, whom he compareth unto unruly Rams; and therefore (saith he) since the Pope, is Pastor of the universal Church, and hath an Office to feed the SHEEP (that is to say, all faithful Christians) he must have a power to restrain, and resist such WOLVES, and RAMS, as trouble, and infest the flock. So that, in conclusion, Pasce in Bellarmine, and Occide in Baronius (according to the new Grammar, and Divinity of Babylon) meet both in one centre of signification, and in one issue of sense. O skilful Mercurialists, to draw blood out of the veins of the holy Scripture. Yet these are the men, that opprobriously, and scornfully, object this textual folly unto the Divines of the Reformed Church, in misapplying the Scriptures unto their misguided fancies. But now I proceed to make a sufficient remonstrance of bloody cruelty in their mystical Babylon, by four several, and invincible demonstrations thereof.  
FIRST, then, the cruelty of Babylon appeareth, in raising up subjects against their natural Lords, to the invaluable expense of Christian blood. England can say some thing in this behalf, not only in the more ancient times (as of King john; who, with his people, suffered much by the instinct, and operation of Rome) but in these latter times, both of King Henry the Eighth (against whom some noble Persons conspired, and some meaner Subjects rebelled, by the procuration of Rome, to the loss of their blood, which shall be found in her) and in the Haltionian days of Queen Elizabeth (by insurrections in the North: by clancular, and secret Treasons of damnable Parricides: by hostile invasions, resolved against England, and in part effected in Ireland; all depending upon Babylon, and issuing from her designs; which instructed her Priests to seduce the people here from their just obedience; whence ensued the just execution of both, by the necessary provision of the Laws) and in the happy Reign of our most gracious Sovereign Lord, King james; who therefore enacted a special, and prudent Law (by consent of the Peers, and People of this Kingdom) to try, thereby, the allegiance, and fidelity of his subjects: which Oath finding so much opposition, and impugnation, from the Babylonian Monarch, did minister an inevitable necessity unto this State, to draw some blood from such Priests, as rather observed, and respected the Papal Seat of Babylon, than the Royal Crown of England. And this blood, so justly shed, will be found, not in England, but in Babylon itself.  
But France may speak much more, in that general, and bloody Massacre under Charles the Ninth, procured by Babylonian operations; and therefore, when the report thereof came unto Rome, she like a bloody Whore (so the Scripture calleth her) applauded that Thracian, or rather Scythian cruelty of her children; sang her Te Deum, in public gratulation of that horrible fact, disbursed her Indulgences, out of her spiritual Treasures, for the benefit of the cruel Murderers; and so sent her gifts abroad, as rejoicing in their ruin. Apocal. 10.11. etc. France can yet speak more, which, in the end of the Reign of Henry the Third, and beginning of the Reign of Henry the Fourth, opened the veins of her body, and let forth streams of her own blood, by the provocation of Babylon, till it was staunched by the unhappy submission of that great King unto the Triple-crowne. Yet then also he could not be secure; for some principal Babylonians, supposing that the King confessed that with his mouth, which he denied in his heart, john Chastell (a young Disciple of old Jesuits) was suborned to offer violence upon the sacred Majesty of the King's person; but could not perform that Tragical act, which Ravilliac did afterwards effectuate with his most wicked hand. But I proceed.  
Germany can speak more, than any other Nation; whose terrible wars (stirred, continued, and supported by the means of Babylon) for many years, in the reign of sundry Emperors, embrued the earth with copious effusion of Christian blood; making it a true Adamah (an earth red with blood) and giving it her original name again. As for Italy, she cannot be silent in this case, if she remember the bloody faction of her Guelphs, and Gibelines, with sundry wars, raised up by Papal fury, and sometimes managed by their own persons; forgetting, that they, who take the sword, shall perish by the sword, Matth. 26.52.  
What shall I say of the Holy Land itself, which in tedious, and expensive wars (procured, enterprised by Papal motions; and what the Pope could not perform, with his own temporal means to assist this war, he performed by the Spiritual Exchequer; dispensing his Indulgences thence, to further, and advance the same) consumed much treasure of the Christians, and more of their blood? But you will say; it was an heroical, and glorious act. I answer; look unto the Pope's designs, and intentions therein, with the issue of that glory. You will say; it was a pious, and a religious act. I answer; the pretence is more specious, than the enterprise is always just, in such a case. For it may be disputed; Whether, or how far forth, it is lawful for Christian Princes, upon the pure, and sole title of Religion, to make such wars upon the Turk; who, by the power of the sword, and by submission of the people, and by long possession, hath such an interest into those lands; the matter of faith, and religion, neither giving unto any Prince, nor taking from any, the propriety of his temporal, and worldly state. Such is the doctrine of the sacred Scripture; such was the practice of the ancient Church.  
SECONDLY, The cruelty of Babylon appeareth, in stirring up persecution against the professors of Gods eternal, and invincible truth; which no policy of man, no fury of devils, can possibly extinguish; because it is founded upon the true rock, Christ jesus; and not upon the pretenced rock (or rather stock) of the Apostatical Seat in Babylon. Now if I should here make a particular account of her cruelty in this kind, against the persons of many Martyrs, it would exceed the proportion of one, or many Sermons. Or, if I would make it yet more general, by a survey of persecutions in many Countries, by sword, and by fire (which burning zeal yet lodgeth in their Scythian hearts) the relation would be as tedious, as it is unnecessary, since the histories of sundry Nations are extant in this behalf, and a great part of them is diligently collected by the industrious pen of Master Fox in his Acts, and Monuments of the Church.  
But why do I repair unto more ancient times, for proof of their cruelty? The sound whereof hath so lately passed the Seas from miserable France, unto happy England; the secure, and comfortable harbour of many distressed souls. O France, still cruel unto thyself: the blood is yet warm in thy fields, which the Cadmaean brethren (thy unfortunate children) have lately spilt in mutual, and intestine conflicts. But by what incantation? Of Babylon; whose powerful operation in the malignant, and active spirits of the Ignatian sect, hath so bewitched thee, to sacrifice thy blood unto her Altars; for, in her, God shall find it, when the justice of heaven shall hear the cry of the earth. Hast thou not yet seen, by sundry overtures (o miserably seduced France) the injustice of thy proceedings, in the infelicity of thy success? Every several drop of the Hugonots blood hath had a resurrection into so many new several Hugonots, which have sprung, and risen out of the same. So truly is the blood of Martyrs the seed of the Church. Remember thy S. Bartholomew; thy Sicilian vespers, in that great, and dreadful massacre; when, in the very instant, and moment of the hottest persecution, God gave thee a present, and prodigious sign of the future, and strange event. For many are yet alive in Paris, who saw, to their admiration, that, beyond the course of nature, and above the judgement of reason, a white thorn tree, in a certain Churchyard of that populous City, was suddenly clothed with a garment of white blossoms, as in the month of May. Sundry were the conjectures upon this sign, according to their several inclinations; some supposing, that God gave thereby a sufficient notice unto the Romish Catholics, of the new glory, and flourishing estate of their Church; others conceiving, that God did thereby minister a comfortable hope, or rather a certain assurance, unto the Protestants, that, when, in humane judgement, they might seem to be utterly destroyed, and brought to final ruin, yet God, against, and above the opinion of mortal men, would restore them unto a more happy condition, than ever they did enjoy before; with an unexpectable augmentation, and rare increase. Now (saith Thuanus; a more moderate Papist; but yet no Huguenot) if we cast our eyes upon the issue of this bloody fact, the success may easily show, which interpretation was more true, and proper in this behalf. Thus you have heard the general cruelty of Babylon, in sundry Nations; but particularly in France; the public Theatre of Tragedies in this kind.  
And now, my native Country of England; remember thy blood, which Babylon hath shed; and wherewith she is not yet satisfied; that horseleech hath not yet her fill. The heat, which is in the stomaches of some Babylonians, breaketh out in the fire of their mouths, when they dare vomit up the malice of their hearts, and speak of fire and faggot, while their own necks (by power of the Laws, standing in force) lie under the danger of the sword. Babylon cannot put off her cruel nature; such Mother, such Children; a Panther is not more cruel to a man, than a true Babylonian unto a sincere Christian. O Lord; if sinners may be suitors for grace, and favour at thy merciful hands, deliver not thy poor children into the power of Babylon again.  
THIRDLY, the cruelty of Babylon appeareth in the destruction of her own children; when, one Pope rising up against another, and a third against them both, every Peter betook himself unto his sword; one excommunicating, and deposing another, with such a general distraction of Europe, that (as our Countryman, Tho. Walsingham, doth relate) two hundred thousand persons lost their lives in these bloody contentions of the Antipopes; so that the Church may more justly say unto the Pope; Thou art a bloody Father unto me, than Zipporah could say truly unto Moses; Thou art a bloody husband unto me: for she cut off only the foreskin of her child, to save the life of Moses; but the Church lost many of her children's lives, to save the glory of the Pope; whose blood shed for, and by Babylon, must also be found in her.  
FOURTHLY, the cruelty of Babylon appeareth in her approbation of the most execrable treasons; as namely, in Henry the fifth (the Emperor) against his own Father, Henry the fourth; which prodigious fact, as Babylon did incense him unto, so she commendeth in him, for an act of singular piety, and devotion unto the Church, as preferring his spiritual Mother before his natural Father. But by whose pen doth this incredible villainy appear? even of Baronius himself; a Babylonian flatterer, a sycophant, extolling that fact with praise unto the heavens, which the heavens blushed to see, and the earth trembleth to remember.  
But what testimony can France afford unto us in this kind? I spoke before of Babylon's exultation, and joy upon the news of that bloody massacre. Well Babylon; thou hast thirsted after blood (as Tomyris said to Cyrus, when she threw his head into a vessel, filled with blood) drink thy fill of blood, by thy barbarous cruelty; thou shalt, one day, drink thy fill of blood by the divine ultion of the greatest judge; now thou drinkest other men's; then thou shalt drink thine own.  
But I let pass this example (though never to be forgotten) and I come to one (in stead of all) which requireth your best attention, and due ponderation; and that is, the murder committed by james (falsely surnamed Clement; as Polydore Virgil saith, that many Popes also bear their names untruly; Pius, yet wicked; Clemens, yet cruel, etc. as, in Greek, the same word signifieth a bow, and life; whereupon Heraclitus said well; A bow hath the name of life, but the work of death; so had this Clement; so have many Popes) upon the person of Henry the third, the French King, of unhappy condition, and name also; even as that of Caius was in the family of the Caesars; few of them came unto a mature, and peaceable end.  
Now, though I cannot certainly say, that Babylon, or some special agent for her, did particularly instigate this Clement unto that bloody fact, yet I may more truly say of him, that he was plenus Babylone, full of Babylon in his heart (and so, for her sake, was incited unto that odious treason) than Campian (more rhetorical in his flashes, then substantial in his proofs) saith of Pultrot, who killed the Duke of Guise with a shot, that he was plenus Beza; full of poison, drawn from the breast of Beza; who never gave counsel before, nor approbation afterward, unto that act of Pultrot, as Mariana the jesuit hath approved that execrable fact of Clement: yea, Sixtus Quintus himself gave extraordinary applause thereunto, upon the first arrival of that news in Babylon. Mark it well, as a matter of special importance, for sundry causes. For whereas the Kings most excellent Majesty, in his learned, and accurate writings, published by himself, to justify the Oath of Allegiance (impugned by Babylon) did worthily object unto the Romanists the approbation of this horrible treason by Sixtus, in his Oration, pronounced unto the Cardinals, in his Consistory, to this purpose; Bellarmine doth confidently answer, that this Oration was never delivered by the Pope; that he, living in Rome, heard no mention of it; that the Cardinals, conversing then in the Court, protested, that they never had any knowledge of the same; and so the point is utterly denied, and must be reputed for a device of such, as were the enemies of the Church.  
O bloody City; it is all full of lies, saith Nahum the Prophet, of Nineuch, and I may now so speak of Rome: for here is lying added unto murdering; impudency unto cruelty: what verity then, what equity, what conscience can you expect from her?  
Note therefore, that amongst some Romish Priests, that took, and defended the Oath of Allegiance (though, for this cause, they have been censured, publicly in the Sermons of some Jesuits, by the name of Wolves; such as had no commission to teach, to absolve, to minister the Sacraments, etc. as having lost their whole authority, by taking this Oath, and persuading others to do the like, to the high prejudice, and impugnation of S. Peter's Seat, from whence it was derived) there was one William Warmington, Chaplain unto Cardinal Allen, upon the very time, that this panegyrical Oration proceeded from that vainglorious Pope; who, by his Pontificial excommunication, deposed our late gracious Queen, and now, in a solemn speech, commended the murder (by way of admiration) which Clement had perpetrated upon the sacred person of that unhappy Prince.  
This Warmington therefore, in a book, published for the defence of the said Oath, doth freely, and ingenuously confess, that, this Oration being uttered, in the Consistory, by Sixtus, the Pope; his Lord, and Master (being then, and there present) was earnestly requested, by some of the Cardinals, to recollect the speech of his Holiness, and to commit the same to writing; which he (being a man of singular memory) did accordingly perform, with the commendations, and thanks of the said Cardinals; affirming, that, to their best remembrance, this copy, presented unto them by Cardinal Allen, did truly contain, word for word, the very Oration, pronounced unto them by his Holiness; so that this was the original, and Mother-coppie, whence so many transcripts were made, and issued forth into the public view. And he saith further, that his special friend, Master William Rainolds [author of Caluino-Turcismus] remaining then in the Low Countries, and receiving a transcript of the said copy from him, conceived the said speech to be a certain approbation of that fact; as, indeed, the form, and matter thereof do sufficiently evince.  
O Bellarmine; where is thy conscience of the truth? O Sixtus; where is thy tender respect of Christian blood? yea more, of Princes? and yet more, of the first borne, and eldest son of thy Church? O Babylon; where is thy shame, that darest thus admire, approve, extol (without one word, or syllable of dislike; that ingenuity is not in thy whorish breast) such a murder, so wickedly executed, and upon so great a Prince?  
FIFTHLY, and lastly, the cruelty of Babylon appeareth, by her doctrines tending to the effusion of blood. She can depose Kings from their States: she can absolve Subjects from their Allegiance; she can bestow Kingdoms at her pleasure: she can stir up hostile invasions: she can authorise secret murders of Princes, by Daggers, Poisons, or any other detestable means; as you shall hear in my second Sermon, from Mariana, a jesuit; as far from the true nature of jesus, as near unto his sacred name.  
Hence it is, that many Emperors, and Princes, in ancient times, fearfully observing the powerful incantations of Babylon, and that their lives, with their estates, stood (by virtue thereof) in perpetual danger (for he may easily take away the life of another, that contemneth his own; as many enchanted Babylonians do) were therefore compelled, by humane fear, to entertain that unity, and correspondency with her, in outward terms, which they hated, and contemned in their inward thoughts. For as Porsenna, the ancient King of Hetruria, was induced to spare the life, and farther torment of Mutius (a confident, and glorious Roman; who offered private violence unto his Royal person) when he heard Mutius solemnly protesting; that the death of Porsenna was certainly concluded upon, by a number of Romans, no less resolute unto that action, than himself, and no less resolved to suffer any torment, then to adventure upon any peril, for that end, and purpose; and thereupon Porsenna, desisting from his wars, made a peace with the Romans, out of fear, and not of love: so there have been sundry Princes, in former Ages, that perceiving this vehement, and formidable inclination in the Romanists, to act any villainy, and to suffer any penalty, so that they might attain unto their desired end [to subvert Kingdoms, to depose Kings, to lay violent hands upon their persons, etc.] were thereby enforced to submit themselves unto the Babylonian Monarch; rather choosing to live under his tyranny, then to die by his designs. Thus also every man, that standeth in special opposition unto Babylon (the Mother of Murders) may truly say with David; There is but a step between me, and death. 1. Sam. 20.3. Howbeit, that should be the resolution of every Christian Prince, in the behalf of God's truth, which was the reckoning of virtuous Hester, in the behalf of her people; If I perish, I perish.  
Yet fear not, O Religious Princes; it is God's cause, which you maintain; therefore he will also maintain you: he will defend the defenders of his Faith: he hath a better guard of holy Angels about your Royal persons. The diffidence of his preservation, in any ariseth from the imbecility of faith, not resting upon his word, and promise. If the noble aspect of Scipio bred such an awful reverence in the hearts of thieves, and murderers, that they did therefore rather admire his virtue, then seek his life, when they came into his presence; doubt ye not, but that God will work such an impression of fear in the hearts of Babylonian Traitors, that they shall not dare attempt, or (at the least) not effectuate any course of violence, and iniquity, against your sacred Persons.  
Finally, to conclude this point of Romish cruelty; let no faithful, and sincerely affected Nazianzen an earnest Preacher, a zealous Writer, a well deserving Prelate, or Minister in the Church) despair of God's protection, though a Murderer dare undertake to assail him in any private manner, or secret place; as sometimes it fell out in the case of that learned, constant, and glorious Bishop; related by himself, in the description of his own life. Be courageous, then, in the behalf of God's eternal truth: fear not the cruelty of Babylon; death is the debt of Nature, by the desert of sin: to die for God's cause, it is an act of glory in this World, and it hath a reward in Heaven. Let thy tongue, therefore, speak; and thy pen write; and thy heart pray; let not our fear of Babylon's cruelty increase their hope of our ruin. I say, then, unto every soldier of jesus Christ in this spiritual warfare, as the Angel unto Gedeon; The Lord is with thee, thou valiant man. judic. 6.12.   

The fifth Comparison betwixt Literal Babylon, and Papal Rome.  
THe fifth, and last point (which I now resolve to touch) in this comparison, is, IMPIETY of life. As for the old Babylon, she was incurable in her sinful courses. We would have cured Babylon, but she would not be cured; jerem. 51.9. It followeth therefore; Her judgement is come up to Heaven. It came down from Heaven also: for God stirred up the spirit of Cyrus to execute his vengeance upon the Lady of Kingdoms, and the hammer of the World.  
As for the new Babylon, she answereth fully unto her type: for as Rome went before in Babylon, so Babylon followeth afterward in Rome. I speak not now of the common people, nor of any Lay persons of more eminent quality; I come unto the Clergy itself; and not in the more ignoble sort, but in the higher degree of the Cardinals; of whom as Calvin saith truly, that, Vnà cum suo capite sensim creverunt [these principal members of the Roman Church grew up by little, and little, into this amplitude of power, and dignity, together with their head] so, together with the increasing impiety of the Popes, they increased also in their impiety of manners. The Histories are extant; their conditions are known; I leave therefore the members, and come unto their head himself; in comparison of whom the Monarches of Literal Babylon may seem to be just, and holy; as God testifieth of jerusalem, that she had justified Samaria in all the abominations, which she had done, Ezek. 16.  
Do you now expect of me a Catalogue of their names, and a repetition of their crimes? Platina, the Writer of their lives (an Author of their own, that had experience of many matters in Babylon) can tell you that, which is no less odious for you to hear, then tedious for me to speak. But descend from ancient Writers unto Baronius (though one of the most perfidious, and dissolute Historians, that ever took pen in hand) even their own Cardinal Baronius; and you shall see the tender hearted man, melting into tears, upon the recordation of Papal impieties; and particularly of john the Twelfth. You shall find Baronius lamenting the condition of the Church under such Heads, and wondering that such an impure, and wicked wretch should assume so gracious a name, as that is both by signification, and by the persons, that did sometimes bear the same. Whereupon he saith, that, in his opinion, the Pope did thereby intend to deceive the World, which might suppose, that there was a man, sent from God, whose name was john. So writeth he of that Boy- Pope; that egregious Varlet, who, by the means of a Whore, sat in the Whore of Babylon; as a fit Incumbent of that Apostolical See.  
Now if I would prosecute the History of those Pope's alone, who did untruly wear the garment of this name (which might seem to cover the turpitude of their lives) it were more easy to find a beginning, than an end of my discourse: for Babylon had many johns (besides a joan) but few of them good; and the last of that name (john 21. or 23. for the Papists disagree upon the number of these Popes) had such accusations produced, and verified by Oath, against him, for matters of doctrine, and of life, in the great Council of Constance, upon the year 1414. that, as the name of Tarquin was hateful in Rome, so the name of john became execrable in the Church; and no Pope delighted to take it upon him, since the time of that Council.  
But why do I, or rather why should I take fruitless pains in this behalf, yea, disaduantagious also unto mine own cause? For now I pray you to observe diligently, with me, two passages in Bellarmine, very artificially framed; the one to prevent our belief; the other, to pervert our judgement. In praefat. lib. de Summo Pont.  
For first, being to treat of the impieties of his holy Fathers (such, so prodigious, so innumerable, as perhaps no State of Pagans can parallel, much less of Christians; be they Princes, or be they Prelates) mark how cunningly he seeketh to bring his Reader into a suspicion of all Histories; which he had rather accuse of falsehood, than we should accuse his Popes of impious, and wicked life. Thus therefore writeth the learned Cardinal; Quidam parùm probi Pontifices: etc. Some Popes, being of little honesty, did sometimes possess, and govern the Apostolical Seat. Parùm probi? Away with that term of diminution: improbissimi, impijssimi, diabolissimi, etc. were fitter words for such monsters, whose villainies no tongue can speak with modesty, nor pen describe. But let us proceed. Who were those parùm probi? He telleth you: Stephanus the sixth, Leo the fifth, Christophorus the first, Sergius the third, johannes the twelfth, Alexander the sixth. Then he addeth; alijque non pauci. Speak more plainly, Bellarmine, mince not the matter; say not, non pauci [not a few others] but a great multitude of Popes; for so there was, if their own Historians may deserve our belief. But here the Cardinal casteth in his doubt; Si vera sunt, que de eorum vita, & rebus gestis, apud historicos eorum temporum scripta leguntur: If (saith he) those things be true, which the Histories of those times record concerning the lives, and actions of these Popes. If they be true? His desire was to deny all the accusations; but, having not ability to disprove the matters, he draweth the Histories into question, and breedeth a secret dubitation in the mind of his Reader. This is the first passage in Bellarmine: and he is more ingenuous, and modest in this case, than Baronius is often in the like; not only drawing an obscurity, or some doubt upon such Histories, as distaste his palate, and are against his purpose, but sometimes disclaiming them, correcting them at his pleasure, forging others, without any apparent evidence; with many such indirect, and preposterous courses; which the Venetian Authors (while the controversy depended betwixt their State, and Paul the fifth) do carefully note in that dishonest Author; whom the Spaniards, the Benedictines, the said Venetians, and sundry Roman Catholics, upon several occasions (all tending to one crime of injurious falsity) do brand most deeply in this behalf. And thus having spoken some thing of these two Cardinal Brethren [the Castor, and Pollux of the Roman Church] I will end with him, with whom I did first begin.  
His second passage, therefore, is of more excellent note. He would discredit the Histories, as false: he could not: behold now a greater advantage unto his Church, if they be true. How can that be? Is he so skilful a Workman, that he can make a Mercury out of every block; be it never so crooked, and knotty? He is: for mark his dilemma. If those Histories be false, than they make nothing against us. If they be true, yet they make very much for us. How can this be? Because the wickedness of the Persons doth prove the sanctity, and perpetuity of their Seat: so that the issue of my labour (in showing their impieties) would be the prejudice of my cause.  
Hear therefore the Cardinal speaking in his own words; Nihil est quòd haeretici, etc. It is to no purpose (saith he) for the heretics to take so much pains, in searching out the vices of certain Popes. Why so? For we confess that they were not few. A good confession: though before we heard him speak in another Language; Si vera sunt; if those things were true. Well: now they are true: now he confesseth the accusation: but why? For he hath invented a new defence of the Seat by the old offences of the persons. Hear him, therefore, again in his own words; Tantum abest, etc. This is so far (saith he) from obscuring, or diminishing the glory of this Seat, that thereby it is rather exceedingly amplified, and increased; for that thereby we may perceive, that it consisteth by the special providence of God. So he.  
But I perceive no such matter; howbeit I perceive that nothing was so absurd, which some Philosopher would not maintain: and nothing is so true, and forcible, which these Babylonians will not either deny, or elude. And farther I perceive, that recitasse, confutasse est; to recite their opinions, is to refute their follies.  
And lastly I perceive, that as it is Gods singular patience to suffer these Monarches of Babylon a while, so there is a time of wrath to come (and it cannot be far off) when the Whore must perish by fire, and her Beast must yield unto the Sword. For as in this Sermon, you have heard of a Babylon [the sin of Rome] in the subject of my Text, so, in the next, you shall hear of a cecidit [the punishment of Rome] in predicate of the same.  
Mean while I conclude, by due, and true remonstrances in the first, and second Inquisitions [two distinct parts of my discourse; the one showing, by good, and pregnant reasons, that Rome, in her present condition, is the Babylon in my Text; the other declaring the conformity betwixt the Literal Babylon, and Papal Rome; and so expressing the congruity of this title of Babylon, applied here unto Rome] that since Rome doth imitate (nay much exceed) the sins of Babylon, therefore she doth justly, and must necessarily, bear her name; agreeing unto it, in regard of the Church, and the City, as both are under one, and their common head, the Pope. This was the clear intention of the Angel; this is the certain exposition of this Scripture. Wherefore as Simeon, and Levi are called fratres in malo [Gen. 49.5.] brethren in evil, so Babylon, and Rome are sorores in malo, sisters in evil; like in condition, and in quality, to their own confusion; as the name of the first doth originally import, and doth likewise ominate unto the second.   

Observations pertaining to Faith, and Manners, framed upon the passages in the two former Inquisitions.  
NOw I come thirdly, and lastly, unto such Observations (according to my promise, and project in the 
* Pag. 4.  beginning of this Sermon) as do kindly, and proper ensue upon the precedent passages of my discourse; and they are ten: which I will prosecute with such convenient brevity, as the matter of each will particularly bear.  
FIRST, then, as the Church of God doth stand specially indebted unto him for this divine Book of the Revelation, wherein we may plainly discover the prescience of God, in things to come, and the care of God in the administration of his Church, so, it being more dark unto the ancient Fathers [so many syllables, so many mysteries therein] and breeding more admiration, then bringing utility unto them, by the great obscurity thereof (so that the Penman of this sacred Book might truly say, Scripsi, & non scripsi; I have written, and not written, I have revealed, and yet concealed, the future condition of the Church) therefore, now we stand bound unto God in a new, and farther obligation, for that we, in the success of time, and event of things, have attained, in sundry particulars of greatest consequence (and namely, in this mystery of Babylon) unto such a perspicuous, and infallible understanding of this Book; which is the Benjamin of jesus Christ (the principal Author thereof) the Son of his right hand; the last borne, in the whole Issue of the Scripture, which he begat unto his Church; the conclusion of that Oracle, whence we derive our Faith.  
This Book is, therefore, unto us, the apparent Seal of God's providence, a strong bulwark of our Faith, an incurable wound of the Babylonian Monarch, a certain expugnation of the Antichristian Church. For though the learned jesuit Ludovicus ab Alcazar, in his copious exposition of this Book, doth so pervert the sense, and purpose of the Holy Ghost therein, by laying the name of Babylon upon Rome in her ethnical estate alone, & pretending that this fall is only in a spiritual manner, by falling from her ancient Idolatry, unto the Faith of Christ, and therefore concludeth his exposition of this Book in these braving words; Maximâ sum voluptate perfusus, etc. I am filled with singular contentation, and joy of heart, because, through the favour of God, I have now clearly discerned, how glorious this Book of the Revelation is unto the Roman Church; yet we may contemn his folly, or rather commiserate his blindness in this case. But we will leave him unto the censure of Ribera, so well discerning that this Babylon is Rome, in another estate, succeeding after the entertainment of Christian Religion, and that this fall is by a great, and final ruin of that Idolatrous City, that he pronounceth them to be worse than very fools, that will not see, and confess this point.  
The truth is this (good Christian hearers) that though Ribera first, and Viegas after him, do confidently deny, that Rome is Babylon now, or that the Church of Rome ever shall so be, or that the City itself, while she remaineth in subjection to the Pope, shall deserve that name, yet, by making such a plain, and fair confession (which the very evidence of the Text, with the due coherence of all circumstances therein, did necessarily extort from their pens) that Rome is Babylon also in another, and ●● second estate; and that it shall be so full of Idolatry at home, and communicate it abroad; and that she shall have great negotiation of Merchants; and that she shall have another Empire, largely patent, and greatly potent in the world; therefore not only a strong suspicion, but a manifest conviction must fall inevitably upon Papal Rome (as we have deduced by many substantial proofs, against the vain, and poor surmises of Ribera, and Viegas to the contrary) the true Babylon (of which I have spoken heretofore) that shall come unto the lamentable fall, whereof I shall speak hereafter.  
This consequence Ludonicus ab Alcazar, either well perceiving, or vehemently suspecting it to ensue upon the said confession of his brethren, hath therefore cast a new mist upon the matter, drawn a veil before our eyes, contradicted their exposition, wrested the sacred Text unto his foolish, and ridiculous fancy (as if the state of this Babylon, and her fall, were past) that so we might not discern the true Babylon, which is now present, nor her certain fall, which is yet to come. But let me here speak a word, or two (for I am to pass unto other matters) touching this learned grando; Ludovicus ab Alcazar. If this Babylon be Rome, only in her ethnical estate; and if Rome have not any other fall, but only a mystical fall; viz. by falling unto Christian Religion from that estate (which estate hath now been extinct, near upon the space of one thousand & three hundred years) and yet it appeareth, in the frame and tenor of the sacred Book of the Revelation, that no special and notable matter of prophetical prediction therein, doth intervene, or come betwixt the ruin of Babylon (which is described historically, Chapter 18. there being a prolepsis only, or brief anticipation thereof, Chapter 14.8.) and the consummation of the world (for, after the fall of Babylon, Chapter 18. S. john proceedeth, Chapter 19 to an applause of the Saints, for her destruction: then, Chapter 20. to a recapitulation of things past, with a declaration of the general judgement, being then shortly to come: then, finally, Chapter 21. and 22. to a description of the heavenly jerusalem, and the happy condition of the Saints therein, etc.) it must necessarily follow, that this voluminous jesuit of Alcazar (this man of the Land of Nod) in the tohu, and bohu [the vanity, and inanity] of his large, and copious Commentary upon this divine Book, hath left open so wide a gap of one thousand & three hundred years (or near upon that space) already past, besides that time, which is yet to come in the state of the Church, and of the world, without any sufficient matter, of Historical prediction, to fill up the same. And yet who doth not perceive, by the beginning, and the ending of this Book, that it doth, in the passages thereof, generally contain a perpetual, and a continued History of the Church, in her whole decourse; even, from the time of Saint john, unto the end of the world?  
Farewell, then, gentle Ludovicus ab Alcazar, with your little wit, and less honesty: and so I return (my benign, and courteous Auditors) unto you again.  
Rejoice you, therefore, in this inestimable Book; embrace it with gratitude; converse in it with diligence; admire what you understand, and, what you understand not, admire it the more; search it with industry; enter into it with prayer; despise not the opinion of others; presume not upon your own; let not the obscurity of some things, yet unknown, make you neglect the utility of so many things (and, particularly, this mystery of Babylon) already known therein. Read it, reverence it; repute it (as it is) the sacred Oracle of God, committed unto his Church, to sustain her patience, and to confirm her faith.  
SECONDLY; we have great cause to commend God's goodness, and to applaud our own happiness in the certain, and clear discovery of Babylon in this divine, and mystical Book. For as the Star did lead the Wisemen to find out Bethlehem, where Christ was borne, so this Scripture doth guide, and conduct us unto the knowledge of Babylon, wherein Antichrist doth reign. Rome shall not, therefore, infatuate us with her glorious title of the Mother-Church; for now we know her to be the Mother of Fornications: she shall not insult with the fair privilege of the Apostolical Seat; for now we know her to be an Apostatical Synagogue: she shall not bear us down with the supremacy of a Papal Head-ship; for now we know, who is the Second Beast, intruding upon the Seat, and Dominion of the former, with a larger challenge of power; extensiuè, in place, and intensiuè, in degree: now we know, who he is, that advanceth himself over Kings, and Emperors; over States, and Crowns; over Church, and Commonwealth, by his false Keys, and pretenced Swords.  
THIRDLY; whereas this Romish Babylon cryeth out upon our separation from her Society, we are warranted, nay we are commanded thereunto, by the voice of God himself; Go out of her my people; and the reason is not there taken only from her sins, in that she is Babylon, but from her punishment also, in that she shall fall; for so it followeth; that you be not partakers in her sins, and that you receive not of her plagues; of which I am to treat, when I come unto the predicate of my Text.  
Mean while you may observe, that this Exodus, this departure out of Babylon, is Corporall (and not spiritual only) unto sch, as have Local communion with her, and dwell within her walls: but it is Spiritual only, and not corporal, unto such, as, dwelling in England, France, etc. have doctrinal communion with her; and are members, depending upon her head: so that this word her [go out of her] importeth not only her site, and place, but her society, and errors. Go then specially out of these, o you his people, whether within, or without her walls; whether you be in Rome (where God hath some people, even by the testimony of the Text) or whether in any other part of the world. And since she casteth you out of her society, desire it not; for it is unto your own danger; she doth that for you, which God requireth you to do for yourselves.  
And now let me, in a few words, address my speech unto rhetorical Campian, insulting upon the Protestants, with his terms of derision, and contempt; Audito nomine Ecclesiae hostis expalluit, saith he: our adversary waxed pale, when he heard the very name of the Church; as if the Protestant could produce no Catalogue of names, for any visible existency, and lawful succession of his Church; which Rome only hath, and the Protestant hath not. How shallow, weak, malicious, and unlearned a pretence this is (either against us, or for themselves) it is now no convenient time, nor proper occasion to dispute: I will attend both, as it shall please God, in his providence, to direct me in this behalf.  
But unto Campian I return my answer, truly, fairly, and pertinently, by the verdict of my Text. Audito nomine Babylonis hostis expalluit; our adversary waxed pale, upon the very name of Babylon: it troubled his wit; it vexed his heart; it is a terror unto his soul: for he liveth in that, from which he ought to fly, if he have any part in God's people.  
Now, as the cause of our separation from Rome is necessary, in many respects, and is grounded here, upon such a principle, as cannot be denied, so we need not depart from Rome, but because she is Babylon, and as she is Babylon, as she is departed from God, and from his truth (standing upon his Word) and as she is departed from herself, as she was in the more pure, and ancient times, in which no Catalogue of names can be produced, to justify any succession in those doctrines, wherein we justly descent from them, and they unjustly from the Primitive Church. O how gladly would we return unto Rome, if she would return unto herself? She will not do the one; therefore we cannot do the other.  
To conclude this point; since the iniudicious avoidance of one error draweth us into the danger of another (Arrius was in opposition unto Sabellius; and Eutyches unto Nestorius; but all in error) let men be well, and sound advised in their departure from this Babylon, lest they erect a new Babylon, compounded of their own fancies, by anabaptistical fury, and anarchical parity, through a misprision of things, upon false, unlearned, and dangerous principles; namely, that the way, to come nearest to the truth, is to go farthest from the Pope: that the Church of Christ must stand in an universal contrariety unto Rome: that the means, to bring things unto a medietie, and proper state, is to run into an opposite, and contrary course; as, to bring a crooked stick unto straightness, you must wreath, and force it the other, and the contrary way. Which instance being made to this purpose, by a learned man (standing in the terms of inconformity to the Church of England) Master Hooker (that Oracle of Theologie) made answer unto him very well; that the Church of England was already come to her medietie, and settled estate; but, by this instance, it seemeth that the said learned man, with some others (running a way of extreme opposition) were yet to come unto some other medietie, and condition, after they had thus bowed things unto a contrary course. And, to say the truth (upon certain experience) to avoid the Scylla of one shipwreck, some men run indiscreetly upon the Charybdis of another; being so transported with intemperate Zeal, that, without Learning, Wisdom, or Conscience, they impute the name of Popery unto any thing, that they ignorantly distaste, and cast the aspersion of a Papist upon any person, that they maliciously disaffect. Such civil wars in the Church have their end without triumph; of which point I shall speak more anon.  
FOURTHLY; great is the happiness of our Church, and State, being delivered from the yoke, and tyranny of Babylon, which held them both in servitude, and captivity, for many years. For if any Land may justly complain, that cruel Lords have had the dominion over them; ENGLAND might complain of this indignity, and did often complain of it, with many, and bitter tears; and particularly in the Reign of King Henry the Third, whom (as Matthew Paris doth relate) the Babylonian Monarch styled his Vassal, and England his jade; for she did bear his burdens of oppression, in sundry expilations, and deep exhaustions of her Treasure. Afterward, in the reign of his Son (King Edward the first) he sent forth peremptory interdictions unto all the Clergy of this Land, requiring them upon virtue of their obedience unto the Apostolical Seat, not to contribute their Subsidies, and just relief, unto their Sovereign Lord, the King; directly, and clearly against the prescription of Saint Paul unto all Christian subjects (though under unbelieving Princes) instructing them to give tribute, unto whom they owe tribute, Rom. 13. O the rare Divinity of Babylon! The Clergy of England must give moneys unto the Pope, if he require them; but not unto the King, if he forbid them.  
Upon this occasion ensued a rebellious opposition in the Archbishop of Canterbury [Peckham by name] against his lawful Sovereign; that victorious, and puissant King (as, indeed, the Pope seldom wanted a Prelate in that See, to concur with him against the King) to the just provocation of his Royal displeasure, and no small inconvenience of the whole Clergy in this Land.  
But leaving temporal things (wherein this Island suffered great calamity, and vexation by the Babylonian Monarches; drawing moneys out of men's purses, and withdrawing their obedience from their natural Lords, and Kings) I come unto spiritual things, wherein your deliverance, from Babylon, pertaineth unto the soul, and ministereth unto you matter of higher contemplation; as namely, that you are freed from dangerous errors of false doctrines; from the oppression of conscience, wherein the Pope did reign, and tyrannize; from the uncomfortable, and ridiculous service of God in an unknown tongue; from prostitution of the body, and soul unto stocks, and stones; from Idolatrous adoration of a breaden God; from the vexing fear of feigned Purgatory; from the vain hope of Babylonian Pardons; and finally (in a word) from the vanity of uncertain traditions, with a number of superstitions, and fopperies, whose observation was with great difficulty and little profit; yea rather with singular detriment, unto the glory of God, and perfection of his Church. Which things being justly cast out of this Church (as Christ expelled abuses out of the Temple; john 2.15.) you have a peaceable state of conscience toward God, in the sweet liberty of his truth, under a gracious, and learned Sovereign; a sincere Professor, and a constant Protector of the same.  
FIFTLY; they bear a special obligation to God for his singular mercy, whom he hath drawn out of the society of Babylon, and from the contagion of her cup; which, with Circaean intantations, metamorphizeth men into beasts, intoxicating them with her venomous dregges; till God, of his mere grace, seeking them, who had lost themselves, take away the veil of error from their eyes, and make them understand, from whence [Apoc. 2.5.] and to what, they are fallen. Though they wanted his prevenient grace, and therefore fell, yet they had his excitant grace, and therefore rose again: and if they have assistant grace, none are more humble in their minds, none are more careful of their ways, none are more grateful unto God, none are more serviceable unto the Church. Let not the elder brother repine at the reversion and entertainment of the younger: why should man show his envy, where God doth show his pity? Acknowledge thy own infirmity in thy brother's fall: commend God's grace in his restitution to his estate; the nearer he was to Hell, the nearer he may be to Heaven.  
SIXTLY; whereas many, out of the insufficiency of knowledge, or weakness of judgement, or neutrality of Religion (setting up the sail of their conscience unto the wind of time) incline strongly unto Rome, or prostitute themselves wholly unto her communion; let them consider, that it is BABYLON (hated of God, and ordained to destruction) which they embrace: and though they live corporally in England, France, etc. that yet they live spiritually in her; that they are members of this City, and that therefore they must wear the livery of her name; they are BABYLONIANS, in their true, and proper title. Let them, then, reject the name of a PAPIST (the invention, they say of LUTHER, but well accommodated, for many causes, unto the vassals of the POPE) let them contemn the imposition of it (though they cannot avoid it) but yet they shall never decline this title, which the sacred Scripture itself, so anciently, so notably, so inevitably doth fasten upon them, to their outward shame, and inward grief. Let them glory in Rome, which the Scripture declareth to be Babylon, if it be any glory to triumph in her, that, from exaltation (as the name of Rome doth signify 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; glory into shame. Know then, O unhappy children of the Roman 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 proof of reason. So then we will speak with the Scripture, and not with Luther; you are Babylonians; this is your name; answer unto it; for by it, you stand indicted at the Bar of the divine judgement.  
SEVENTHLY; if Rome be Babylon, and we must go out of it, why do some men persuade you to go unto her, or, at the least, to meet her? As if the differences in Religion, betwixt you, and her, were not so material, but that you may relinquish your opinions; or else not so real, but that you, and she, by the advice of some Modificators, and temperate men, might be reconciled together.  
But I will discover the impossibility of their device, by four evident, and perspicuous Reasons.  
First; there are many points, which admit no reconciliation; especially such, as concern the Subject; namely, whether the thing, upon which we dispute, simply be, or be not at all. As for example; the Papists dispute amongst themselves, whether Purgatory be in Hell; whether it have a corporal fire; whether Devils be the Tormentors; whether a soul be in it for ten, or one hundred years, etc. but they dispute not, among themselves (by way of doubt) whether there be a Purgatory or not; for they differ only about the Praedicata, or attributes, thereof, whereas they all agree concerning the Subject; that there is an estate of souls in temporal pain. Now we deny the Subject itself; and therefore the question, proposed betwixt us, and them is; Whether there be any PURGATORY or not? Which either is, or it is not; and so there is no reconciliation in the differences of this nature, betwixt us, 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 unto the subject (as namely, what real presence of Christ's body is in the Sacrament) here, perhaps, some reconciliation might have been devised in this behalf, had not they, in this (and so in many other points) excluded all means of reconciliation also, by their definitions, resolutions, and modifications of the Predicate, in such a manner, as cannot consist with the truth of God's Word, and evident principles of reason. As namely, they have defined the real presence to be by Transubstantiation of the Elements into the body and blood of Christ, having an invisible existency under the forms of Bread and Wine. This modification, being thus concluded by them, and now reputed an essential Article of Faith, there is no means of reconciliation in this case also; nor in many other points, of like quality, and condition unto this; for what communion hath light with darkness?  
Secondly; therefore, they have, by certain Counsels (the infallible, and irrevocable Oracles of their Religion) so defined, and so resolved these, and many other things, that, if we cannot come to them, in their points (in regard of certain falsehood, or of uncertain truth in them) they cannot come to us, in our points, in regard of their own principles, from which, if they once depart, they renuerse, and overthrow the very foundation of all their faith, standing wholly upon their late Counsels, and Popes.  
Whence it is, that they give us no leave to speak dogmatically, and problematically of the meanest point in their Religion (as of Purgatory, Indulgences, etc.) in such a manner, as that the point may have a supposed truth, or that it may have a possible falsehood; but they bind us to receive it indisputably, as to be believed by necessity, and upon the certain peril of salvation; and the reason is, because (as Bellarmine teacheth; De Laicis cap. 19 §. Quintò) There is one, and but one rule of faith, whereby we believe all, and every point of faith; namely, the Word of God, expounded by the Church; meaning their late Roman Church. Therefore it is all one danger, to deny all their Articles, or to deny but any one Article [Indulgences, or the like] resolved by a Council, and so propounded by their Church; which, if she had a certainty of error in one point, should have an uncertainty of truth in all. Where then is the means of reconciliation, or what reconciliation can you make, while they insist in this course? You must come wholly to them, for they will not come, in any one part, or parcel, unto you; and that were not a reconciliation with Rome, but a submission unto her.  
Thirdly; the Babylonians have assumed unto themselves the only power of calling Counsels (the most proper means to determine all matters of Religion, by the verdict of God's Word, and testimony of his Church) the only suffrages to define; the only authority of doing, and proceeding after their own pleasure; and, finally, an unquestionable infallibility to oblige us unto that, which they canonically resolve, and conclude. Where then is the means of reconciliation? If they could retrograde, and go back from any point, already determined by them, or from this course of determination, it would be as great a miracle unto us, as the retrocession, or going back of the Sun, in the dial of Ahaz.  
Fourthly, and lastly, the Babylonians themselves defy this business of reconciliation; they scorn it as ridiculous; they detest it as odious; they reject it as impossible. Therefore when Cassander (as being a moderate Pontifician) entered upon this design, the rigid, and more severe Babylonians (as namely johannes à Lovanio) 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 jesuit, writeth, in his Treatise of Mitigation, precisely in this manner; We agree with the Protestants in this, that there can be no agreement betwixt us, and them, in Religion. Chap. 2. num. 5.  
Wherefore I may well approve the advised, and judicious answer of Beza unto the late, unhappy French King, Henry the fourth; That he would endeavour to reconcile the persons [Protestant's, and Papists] but not their Religions; the first being a charitable office; the second an impossible work.  
To conclude this observation, then; be not deceived by the pretenders of Reconciliation, who would entangle your minds with this unlearned, foolish, and erroneous project; as Vlphila, a Bishop of the Goths, did sometimes ensnare the credulous, and ignorant people; assuring them, that the differences, betwixt the Catholics, and the Arrians, did consist rather in the form of words, then in the substance of matter; as Theodorit doth report; lib. 4. cap. 37.  
Now as the Reconcilers of the two Religions do justly deserve your censure, so the secret Babylonians, that hold outward conformity with England, and inward correspondency with Rome, are to be lamented, as well as detested; being no less dangerously affected in the state of their own souls, then against the state of this Church. These are men, that stand like a needle in a dial; North, and South: personally in England, affectionately in Rome: heterogeneous members of both, and neither Church: amphibia, creatures living in the two Elements of Zion, and Babylon: they speak both languages, of the jews, and Philistines: they comport themselves so wisely, that the present times may bear them, and the future receive them: men more subtle for themselves, then sincere to any. It were to be wished, that, as men believe (if such men do believe any thing) so they would confess: For with the heart we believe to righteousness, and with the mouth we confess to salvation.  
EIGHTHLY; since Papal, or Ecclesiastical Rome, is that Babylon, which Saint john doth here propose, and exhibit in lively colours unto our view, I cannot, without indignation, or rather compassion, observe, that this truth (being of such clear evidence, and of so great consequence for the consolation of God's Church, afflicted by her, and confusion of Babylon, triumphing in her pride, malice, and cruelty upon us: as also provoking the divine Majesty, by her monstrous Idolatries, by her false doctrines, by her base superstitions, by her taking from the people the key of knowledge in the holy Scriptures, with many more absurd, and impious courses) should be so little regarded by some (ungrateful therefore unto God for this sacred Revelation, made unto his Church) or so much questioned by others: who either, out of negligence, search not into this truth; or, out of a puzzeled understanding, cannot comprehend it; or, out of a prejudice, will not discern it; but, like men in a secure, and pernicious Lethargy, with heavy and drowsy spirits, raise not up their thoughts unto a more acute penetration of so excellent, and so necessary a point; for the prediction whereof, so long before, we owe much unto the providence of God, and for the discovery of it, now so long after, in these our days, we owe much unto his goodness. And I do more earnestly press all Divines in this Church, unto a serious, and diligent contemplation of this mystery (now so revealed unto us, which was concealed from our fathers) because they shall thereby enable themselves, with more sufficiency of means, to confirm many in the truth; and to recall many from their errors; when they shall, by good discourse of reason (founded upon the circumstances of this Scripture; comparing it with other Scriptures, and with the events of time; the success of things, in later Ages, concurring with the prediction in former) clearly, and fairly perceive that Rome (as now she is, and long hath been, under the government of the Pope) is the Mystical Babylon, the Mother of Whoredoms, the Seat of the Second Beast, the very Synagogue, wherein Antichrist doth reign. For defect of which certain knowledge in the understanding, and secret persuasion of the mind therein, a greater gap is left open for the entrance of Babylon into many hearts: whereof I could say something by the particular experience of my unhappy self.  
Since therefore, I do so well apprehend the force, and efficacy of this truth (for which I give most humble thanks unto my benign, and gracious Lord, and Saviour jesus Christ) I do more willingly excite, and stir up my learned Brethren, to settle their judgements upon a perfect, and exact knowledge thereof; being able, and ready, by special demonstration, and strength of discourse, to explicate the same in particular manner, and form, omni poscenti, to every one, that shall ask a reason of their assertion, and belief in this point; wherein now the Jesuits themselves (Ribera, and Viegas) have carried us securely, and firmly, beyond the speculation of Augustine, and some others (conceiving this Babylon to be the general society of the wicked, and no particular place) and beyond the decision of Hierome; supposing it to be ethnical Rome, and so to be already past; at which we do not marvel, since Hierome by experience, saw that State past, but could not, by divination, foresee this to come; namely, that the Pope should be the Second Beast, and that Rome should be Babylon under him; a matter not imaginable in those more happy times.  
Therefore, though the said Jesuits, going beyond Augustine, confess this Babylon to be Rome, and, going beyond Hierome (yea beyond the most general conceit of other Babylonians) confess it to be Rome, in a new, second, and latter estate (after the entertainment of Christian Religion therein) but deny it to be so, in regard of the Church at all, or of the City, as it now is, and while she shall so remain under the Pope; yet we see them so wrapped up in sundry inextricable difficulties, to maintain this their determination of the point, that, till we come unto the perspicuous, and solid resolution thereof (by laying so great a power of Babylon, which they saw in it, upon the Papal Sovereignety; and so large a Dominion, which they saw in it, upon the extension of his authority in the world; and so much Idolatry, which they saw in it, upon the superstitious, & foolish practices of the Roman Church; and such a correspondency with the world, which they saw in it, upon the communication of her Wares, and negotiation of her Merchants with it, together with the dependency of of States, and Churches upon it) there is no means, in congruity of reason, and in ordinary sense, to untwine, and lose the doubts, which arise thereupon, and bind up these men so fast; viz. How Rome, within the space of three years, or thereupon (with which limits of time they circumscribe the reign of Antichrist; out of a false, and erroneous opinion of the Ancients) should attain unto such a vast power, and so ample a Dominion in the world; with such gross Idolatry, diffused so copiously from thence, into the world; with such a subjection of Kingdoms, and Provinces unto it: which things, though they saw truly, and affirm constantly (by the certain, and infallible evidence of the Text itself) yet they would not, or they could not (by reason of their forestalled conceit, which they have of the holy Father, and of his Apostolical State) behold, and discern them there, where only they are to be found; where only, the Scripture doth assign them; where only, the palpable events, and clear ocurrences of the time discover them; where only reason, and her discourse, doth bring them forth unto sufficient notice.  
He therefore, that now seeth not this truth, hath a shallow head; and he, that, seeing it, will yet dissemble it, hath an hollow heart. Such men therefore I may truly compare unto Achan; for as he took the Babylonish garment, and covered it in his Tent [Iosh. 7.21.] expecting a more convenient time, to make some further use thereof; so they lay up Babylonian doctrines, and superstitions, in their hearts, expecting a time, to make more public practice thereof; as opportunity may give them security in this behalf; men, therefore, that look downward unto the changeable times in the earth, but not upward, unto immutable eternity in heaven.  
NINTHLY; since Rome is Babylon, therefore unity, and peace, and concord should reign in the Church of God (which she laboureth to undermine with her policy, and to ruinate with her power) that all may conspire in a sacred expedition, to perform the word, and work of God, against Babylon; the den of that accursed Beast. For, if the diversity of tongues hindered the setting of Literal Babylon up, the diversity of hearts will hinder the pulling of Spiritual Babylon down. Let us pray, then, for the peace of jerusalem; let them prosper that love it: let every man endeavour to cure domestic wounds, and make none; that every honest heart may bear witness unto itself, and say with the wise woman of Abel, in her Apology for her City; I am one of them that are peaceable, and faithful in Israel, 2. Sam. 20.19.  
TENTHLY; and lastly, I conclude with a Moral observation upon this point. Since Rome is degenerate from her ancient state, in purer times (when she was a professor of the truth, and a protector of them, that repaired unto her for defence thereof) having lost her Excellency, and forfeited her Name (by a sorrowful change of Glorious Rome, into Impure Babylon) we may therefore consider, that the Grace of GOD is not tied to any place, not fixed to any City, not bound unto any Kingdom; but as he giveth it freely, by his favour, so he taketh it away justly for our sins. Hence it is (according to the construction of this point, by Ribera, the jesuit) that this Rome (now faithful, in his opinion) may become, and shall become Babylon hereafter, in her Idolatry, Dominion, Power, Riches, etc. (though indeed she is now so, in all these things; neither can it be presumed, by any reason, that she should become so within a little time, even the space of two or three years, as they ridiculously conceive, but necessarily suppose, for their own discharge) and that she shall be a Cage of unclean Birds, and that she shall truly deserve this name of Babylon, by the confluence of all Impieties, that shall then reign therein. Which future (as he pretendeth, but present, as we see) estate of Rome, and change of her name, in the change of her condition, he approveth by the instance of jerusalem (as I noted before) once a faithful City, the place of God's special delight, etc. yet afterwards a rebellious City, a Where, in her Idolatries, and sins: wherewith, afterward, she provoked him unto his fierce, and vindictive wrath.  
And indeed, well might this calamity fall upon Rome, if it fell upon jerusalem [How is the faithful City become an harlot? thy silver is become dross, thy wine is mixed with water: Esay 1. 21.] since jerusalem was privileged with more Immunities, by Gods own concession, and testimony, than ever was that fatal City of Rome; howbeit, under the Emperors, she boasted of her eternity, and, under the Popes, she braggeth of Saint Peter's Chair, as being fastened unmoveably unto her sides; for so doth Bellarmine conceive, and earnestly press this point (the Rom. Pont. lib. 4. cap. 4.) as a most probable opinion, and piously to be believed. And though she may be burned in the time of Antichrist (saith he) yet that shall not be till the end of the World: yea, by their computation of Antichrists reign, perhaps within a year, or two before it, since Antichrist (reigning but three and an half) cannot presently subdue other parts of the World, and bring his power against this City.  
But leaving Bellarmine, with his fellows, entangled in the birdlime of their own absurdities, let us not marvel at this mutation in Rome, which we now behold (the name of it being thus translated into Babylon, since the dignity, and glory, and lustre of her ancient virtues are now extinguished by the inundation of her sins, mentioned before, leading her into the Sea of her perdition) nor at the mutation of jerusalem, of which you heard before (her name signifying, they shall see peace, but she saw, and felt the misery of wars, for her great and many sins) let us, I say, not marvel at the one, or other, but let us fear the like unto ourselves, if God leave us unto ourselves, to dye, and to perish in the course of our sins. He may take away the kingdom from us, and give it unto another Nation: he may remove our Candlestick, and place it in another Region: so may Albion (this white and fair Country of England, wherein we dwell) lose her name, and be turned into a black, dark, and dismal Land; and then also God may be glorified in our destruction, as he hath been glorified in our preservation, and great felicity; even to the admiration of all Lands, and envy of some, that have complotted, but could not effect, our ruin.  
Therefore, while we have the light, let us walk in it, and cast away the works of darkness, that God's truth may ever dwell in our Land; that, as we have received it from our Fathers in peace (though they left it unto us by their blood) so we may transmit the same unto our Children, and be ever ready also to seal it with our blood; if God shall vouchsafe us that double honour; to believe in his Son, and to suffer for his sake.   
The end of the first Sermon.   

THE SECOND SERMON. WHEREIN IS DISCUSSED the Second Part of this Text; Namely, the PREDICATE, expressing the punishment of ROME; It is fallen; it is fallen.  
AS Zarah first appeared in the birth, but, retiring himself, gave way, and passage unto Pharez, to come, before him, into the world [Gen. 38.29.] so the Punishment of Rome (being first here in order of place, but last in order of sense) hath resigned its priority unto the Sin of Rome, in the method, and disposition of the parts, which I have followed in the pursuit, and discussion of my Text. Now therefore I come, from the Subject, to the Predicate; from Babylon, to her fall; from the Sin of Rome, to her Punishment; so confirmed, so ratified, and entailed thereunto, that no wit (though subtle) no learning (though great) no policy (though deep) no Art (though curious) no strength (though mighty) shall be able to divert, nullify, and prevent the same; as hereafter we shall in due place, most clearly discover and discern.  
As for the Subject, BABYLON; whether it be Rome, or not; and in what estate; and for what causes; the serious, and diligent tractation thereof required a large extent of time, to speak sufficiently, and exactly thereof; to instruct the ignorant, to confute the adversaries, to dissolve doubts, and to settle the conscience of every intelligent, and indifferent hearer, in a very plain, and certain apprehension of the truth: for that was my desire; and, I hope, it is my success. But now, being to treat of the Predicate [IT IS FALLEN] which is so certain to ensue, and so easy to understand, I will speak thereof with such brevity, as may not be obscure, and such length, as may not be tedious unto you. And because method doth make the discourse more easy, and the memory more firm (as well in the hearer, as in the speaker) I will propose this order for my speech: First; I will speak of the time of this Punishment; why it is expressed in the preterperfect tense; it is fallen; as if it were already past. Secondly; of the Duplication; why it is set forth with this Ingemination: it is fallen, it is fallen; since it shall fall thus but once; with a final, and irrecoverable ruin. Thirdly; of the quality, and condition of this ruin; how it is a fall, and what the Spirit of God doth intend thereby.  

The FIRST point; concerning the Time, in the preterperfect tense; It is fallen.  
THe word itself, according to the original Text, being in the aorist, signifieth a fall in a time indeterminately, or uncertainly passed; & is more aptly rendered, is fallen, then hath fallen; as (joh. 11.14.) our Saviour saith of Lazarus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he is dead; as it is to be translated in that place: where (as in my Text) is imported an act, (which is past, and done) with a CONTINVANCE in that state. For Lazarus did die, and then continued in the state of the death: so here; Babylon IS FALLEN, and remaineth in the condition of her ruin: from whence she shall not have her resurrection to worldly glory: (though Lazarus had his resurrection to temporal life) for she shall fall, and never rise again; as we shall afterwards perceive.  
But now, as the blessed Virgin desired to understand of the Angel; How shall this be? Luc. 1.34. that she (being a Virgin) should yet conceive a son; so, how can this be that Babylon, being in her Imperial sovereignty, at the time of this Predication (which yet, in the very letter, carrieth the form of a relation, and report) and now being, after so many hundred years, in her Papal eminency standing then and not being fallen yet, she should notwithstanding be here said, to be already fallen; as if that were then past, which is not yet come?  
I frame my answer out of the learned disputation of Epiphanius, haeres. 79. where he doth well observe, that Esay (the evangelical Prophet) foresaw some things, which were then to come, as if they had been already past; and that they are expressed rather in the manner of a Narration, then of a Prediction; and this was chiefly for two causes. First; to help the weakness of the Prophet's faith; and, secondly, to declare, thereby, the firmness of God's promise; in whose prevision, counsel, and purpose, the things were already past unto, and before him, though they were yet to be fulfilled, in their act, and execution, unto, and before men.  
These two reasons hold due proportion, & just correspondency in, & with our present case: where S. john (the Euangelical Prophet of the new Testament) doth understand, by revelation of the Angel (or rather of jesus Christ himself; as it is Apoc. 1.1.) that the proud and tyrannical Babylon is fallen; that God hath executed his fierce wrath upon that usurping City.  
FIRST, then, God did, by this form of speech, confirm the faith of his servant then, and of us now, that the length of time might not shake the constancy of his, and our faith, in expectation of this event, but that, with patience, we might attend the certain pleasure of God, though to be fulfilled in an uncertain time. So in the Prophet Esay: chap. 53. verse. 4.5. etc. He was despised: he carried our sorrows: he was wounded for our transgressions: he was afflicted, etc. thus Esay wrote of the sacred Passion of our Lord jesus Christ, which ensued near upon the space of eight hundred years, after the time of this Prediction (or Narration rather: for so it is in the tenor of the words; which do rather Historically relate, then Prophetically foretell) and thus the Prophet (and, with him, the faithful jews) doth comfort himself, in the secure expectation of so great a blessing, in the solid stability of this faith: in which, or rather by which, he saw that with the eye of his soul, which he never saw with the eye of his body. The thing was infallible; but the time was not so revealed unto him (at least, he never revealed it unto us) as unto Daniel, that excellent and glorious Prophet, Dan. 9.25. This example alone might suffice in this behalf; but that we have another, more answerable to our present purpose, as being the very type, and true figure thereof; Esay 21.9. Where the Prophet, by vision, doth understand the ruin of Literal Babylon, expressed, and set down in the very like form of words; Babel is fallen: all the Images of her Gods hath he broken unto the ground. There God doth support the faith of Esay, and of his children; to whom he doth so clearly reveal (as if the act were absolutely passed) the destruction of that potent, rich, and stately City; which was God's Scourge to afflict his people, and his Hammer to ruinate the City of God's delight, and Temple of his presence. In like manner, God doth, here in my Text, give great consolation unto S. john, his servant, and unto us, his brethren, in the seen (rather then foreseen) ruin of mystical Babylon; which, in her Imperial state, did, for certain ages, with Heathenish cruelty persecute, spoil, murder God's Saints, with copious effusion of their blood, which was the Seed of his Church: and in her Papal state, hath for many Ages, with Antichristian fury, afflicted, tormented, killed many a member of jesus Christ; which, for love of his truth, and fear of his Name, could not, and would not participate in the Cup of her incantations, wherewith she bewitcheth many Kings and Kingdoms in the World.  
The point, then, which I here observe, is this: that our faith maketh us happy, and secure: our faith lifteth us up, above sense and reason: our faith is Jacob's staff, whereby we pass over, and through the Iorden of this World: our faith is Manna, which feedeth us in the Wilderness of this World, and never ceaseth, till we come into the Canaan of Heaven: then, and not before, her Commission doth expire. For as Barzillai conducted David over Iorden, but went not with him to jerusalem; so faith carrieth us out of this miserable World, but goeth not with us into the heavenly Kingdom, where the fruition of God, and vision of his essence, exclude the nature of belief.  
Two things therefore (here by the way) are fit for our instruction, to know them, and for our meditation, to contemplate, and ruminate thereupon. FIRST; the excellency of Faith in itself: it maketh us secure in things to come, as if they were already past; or, at the least, it maketh them present unto us, by bringing, and presenting them inwardly unto our minds. Wherein Faith differeth from Hope: for as Faith exceedeth Hope in the extent of the object (Hope looketh only upon things desirable, and good; Faith upon all things, generally, that are revealed by God) so where they meet in one object (the same thing being believed by Faith, and desired by Hope; as life eternal etc.) they have a different relation thereunto: for that is present unto Faith, which is future unto Hope: Hope carrieth us unto the things; Faith bringeth the things unto us. For as David's Worthies brake through the Host of their Enemies, and brought water out of the Well of Bethlehem unto him, for which he longed: so Faith ascendeth into all places be they never so high; descendeth into them, be they never so deep; flieth unto them, be they never so remote; pierceth into them, be they never so close, and bringeth us the thing, which we long for, by an effectual, lively and forcible demonstration thereof unto the soul. Hope therefore doth comfortably attend; Faith doth infallibly assure: Hope sustaineth us in the expectation; Faith putteth us in the possession.  
SECONDLY; the benefit of Faith unto us: it is the eye of a Christian soul, and (as Luther well observed) the reason of a Christian man; Credo, Domine: I believe, O Lord; Mark 9.24. To which purpose well speaketh one of the Ancients; Fides credat, intelligentia non requirat: Let Faith believe, let not the Understanding seek: Nay, Credendo intelligimus, non intelligendo credimus: we believe not, by understanding; but we understand by believing. By this is Abraham justified, Rom. 4.17. for above Hope (the hope of humane reason) he believed under Hope; the Hope of divine Faith.  
By this Saint Paul doth live; I live by Faith in the Son of God: Gal. 2.20. By this Saint john conquereth all worldly things; this is the victory, that overcometh the World; even our Faith. 1. john 5.4. To conclude, therefore, according to the subject of my speech: Let Babylon extol herself, and oppress others; let her advance herself, and deject others: let her proceed in her Cruelty, Idolatry, and Pride, etc. Yet for all these things, God shall bring her to judgement. I believe it; I am certain of it; for he assureth me that she is already fallen. Faint not then (O Religious, and Christian hearts) under her tyranny; but comfort yourselves in her assured, and infallible ruin; which God doth certify, and Faith doth apprehend, and time shall manifest, at the last: but believe this; for, if you believe not, you shall not be established: Esay 7.9. Therefore I say unto all my brethren, as jehoshaphat unto his subjects; Put your trust in the Lord your God; believe his Prophets, and you shall prosper. 2. Chron. 20.20.  
Now, therefore, since Faith is of this excellency in itself, and bringeth this benefit unto us (as that, by it, we enjoy things yet to come: by it we behold things far distant: by it we are risen again, before we be dead: by it we are ascended into Heaven, while we are yet in the Earth: by it we are happy, though we be yet in the vale of misery) let us make three uses of this incomparable gift of God.  
First; to praise God for this grace, and particularly in this subject, whereof I now entreat: that as he hath revealed unto us the ruin of our capital enemy [BABYLON] in his holy word, and by his own son, so he hath given us an assurance of Faith to believe it confidently, and so strengthened our faith by the certainty of the prediction, as if we had seen it already fulfilled with our eyes. Therefore, against her power, and glory, and dominion, and reputation, and all outward splendour, and, finally, the concurrency of her friends, or slaves, to support her greatness, whereby she may seem to subsist by a solid, and inconcussible foundation of her estate (the same being strengthened by the depth of policy, and adorned with all variety of Learning; as Saint Gregory himself did foresee, that the Ministers of Antichrist were the Locusts, Apocal. 9.7, 10. having Crowns on their heads, signifying literature, and knowledge: having also stings in their tails, signifying power, and ability) I still oppose God's purpose, revealed in his Word, that cannot be frustrate, and my Faith, founded upon his Word, which cannot be erroneous. For as Saint Augustine doth ingeniously, and gravely collect out of the Prophet Daniel, that the resurrection of the dead (so clearly foretold by him) shall certainly be effectuated in due time, because other things, in that Prophet (so long before set down in his Prophecy) have had their real, and actual accomplishment, according to his prediction (which being true in the rest, cannot fail in this) so my Faith is established firmly here in this point, by diligent observation of all othet passages in this Book (once very obscure, but now daily more, and more clear) because other things being so notably discovered in their event, and the predictions of this mystical Scripture being made so apparent in the success of time; I may not, I will not, I cannot doubt of the adimpletion of this particular, but that Romish Babylon shall finally come unto her fatal ruin, as she is already fallen in God's certain Prevision, eternal Counsel, and immutable Decree.  
Secondly; we ought to nourish this faith by all possible means; especially, by reading the holy Scriptures, and conferring one place thereof with another, which is a singular key to open unto us their sense, and meaning; according to the prescription of the two learned Fathers, Saint Hierome contra Pelag. lib. 1. c. 4. and August. de doctr. Christ. lib. 2. c. 9 & lib. 3. c. 26. So this particular; the collation, and comparison of the Scriptures (one part of the Revelation with another: the predictions of Saint Paul with the Visions of Saint john) together with the observation of manifold occurrences in the Civil and Ecclesiastical state, from time to time, since the declination of the Empire, and corruption of the Church (as the Histories of each may sufficiently deduce unto our knowledge) doth notably discover this Babylonian Mystery unto us, with the beginning, progress and decadencie of her estate.  
THIRDLY; since Faith is the special gift of God, who sanctifieth unto us the outward means to increase, and confirm the same, we must humbly sue unto God by devout, and earnest Prayer, with the Kingly Prophet David; Psal. 119.18. Open mine eyes, O Lord, that I may see the wonderful things in thy Law. Otherwise, as the jews read the old Testament, and yet cannot find Christ therein; so men may may read the new, and cannot see see Antichrist therein. Why? because their hearts are hardened, their understandings are forestalled with prejudice, the veil is over their eyes, they walk in darkness, and will not see the light. For such I will pray that God would open their hearts, that they may entertain his saving Truth. But for myself, and others, who have been in the like condition with me, (whose eyes were blinded with the glory of Babylon; for as Zebul said unto Gaal, judic. 9.36. the shadow of the Mountains seem men unto thee; so the shadow of many things seemed a substance of verity unto us) I will thank God, for that he hath opened our eyes to see this mystery, and misery of Babylon; that she is fallen, that she is gone into perdition, that God hath destroyed her for ever. Credo Domine: O Lord, I believe thy Word, not my own reason; which I captivate into the obedience of faith; and therefore I pray with thine Apostles; O Lord, increase our faith; (Luke 17.5.) that we may believe thy Word.  
And thus much be spoken concerning the first cause, why the Fall of Babylon, which is yet to come, is expressed by a time already past.  
SECONDLY; by this form, and tenor of speech, God doth evidently declare unto his Church the truth, and certainty of his promise in the destruction of Babylon; that we may repose securely in this expectation of her ruin: his dixit is a fecit: it is spoken, and it is done, in regard of his infallible Word, and constant promise.  
And that we may more clearly understand this point, we must observe a double kind of Prophecy in the holy Scriptures. The FIRST is a Prophecy of Commination: as God did threaten the fall of Niniveh within forty days; but he threatened her fall, that she might not fall: for the effect of such a Prophecy dependeth upon our comportment, and carriage thereupon toward God by Repentance; and therefore it hath a condition (employed here, though not expressed; as sometimes it is, jeremy 18.7, 8.) upon which the execution doth stay, or go forth, according as we perform, or neglect the same. So that this Prophecy is conditional, and not absolute: it containeth God's sentence, and not his Decree: and therefore it is expressed in the future tense; Nineveh shall fall. In this case the Prophecy is changeable, if we be changed; and therefore God calleth us to Repentance, that we may escape his judgements. And though this kind of Prophecy be not now particularly directed against thy Country, nor thy person (as, in the holy Scriptures, it is often so directed against such a Nation, such a City, and such a man) yet as the general comminations of God against sinners do include us, and will take hold upon us, if we return not unto God with the tears of true repentance; so the particular examples of his comminations, denounced, and executed against some Cities, and some persons, do, by equal reason, and a like cause, appertain unto us; according to the rule, and observation of our blessed Saviour; Except you amend your lives, you shall likewise perish. Luk. 13.3, 5. When Nineveh is threatened by jonah, England is threatened: when her ruin is declared by Nahum, how can England be secure? Pares culpâ, cur impares poena? why is she unlike to Nineveh in punishment, who is so like to her in sin? we fear the destruction, and not the sin: the effect, and not the cause. But it is the Lords Mercies that we are not consumed.  
The SECOND is a Prophecy of Predestination (as I may call it) depending indeed upon our sin, but yet resolved by God, as well as declared; in which respect it is absolute, and not conditional, once decreed, and never revoked: concluded in God's immutable counsel; foreseen in his infallible prescience; and it is rather pronounced, then denounced by him. Therefore it is expressed, either in the time passed (as here in my Text, and Esay 21.9.) or in the time present, though the effect do not yet appear. For we may observe, that, in the Prophecy of jonah, (there being a commination against her, at that time) it is delivered in the future tense; Nineveh shall fall: but, in the Prophecy of Nahum (there being now a resolution of God, declared concerning her subversion) it is delivered in the present tense: the Horseman lifteth up the bright Sword: a multitude is slain: they stumble upon their corpses. Chap. 3.3. and then, in the seventh Verse; Nineveh is destroyed. So that, (in this kind of Prophecy) these two tenses, to wit, the present and the preterperfect, have a coincident sense, and purpose, concerning an infallibility of the event. Whence it is, that the Prophet Esay joineth them both together in the Passion of Christ, and Mystery of our Redemption; saying of him, that he is despised; he is a man full of sorrows; he is brought, as a sheep unto the slaughter; Esay 53.3.7. as well as, he was oppressed; he was afflicted, etc.  
Thus we see, by the conference of Scriptures, that the fall of Babylon here, certified unto us in the time past [it is fallen] doth truly import an inevitable event; a sentence never to be recalled; proceeding from a decree, never to be changed; because God hereby doth insinuate unto our knowledge, that she would not be renewed by repentance, and that he would not confer that grace upon her, but leave her to perish in the course of her own sins.  
And this truth is farther assured, and amplified, by all the circumstances, preceding her ruin; accompanying her ruin; following her ruin, in three several chapters; 17.18.19. in such large and ample terms, that the very Image of Babylon, in all these things, is effectually and lively exhibited, thereby, unto our eyes; as a matter of present action, rather than future accomplishment; rather to be seen, then to be believed.  
Wherefore, the promise of God being thus verified unto us, in this form, and manner of speech, let us (by the way) make a little reflection upon this point, for our use and observation; as being of so great consequence, for the benefit of God's children, and advancement of his truth. First, then, the fidelity of Gods promise herein doth exclude, and confute their error, who suppose that this is a prophecy of Commination only, and not of Resolution against Romish Babylon; as though she might turn from her sins, and consequently, God might turn from his wrath. In which opinion S. Hierome himself was involued, as it appeareth, in his dark, uncertain, and perplexed discourse, touching Babylon, and her ruin, in the conclusion of his second book against jovinian; whose errors did then begin to possess many in Rome, and to entangle them in his snare, composed artificially out of sundry passages of the Scripture. Whereupon S. Hierome maketh a pathetical Apostrophe unto Rome in this manner; I will speak unto 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 upon ethnical Rome, as if Rome were afterward to be discharged for ever of this scandal; which misprision, and error I have refuted in my former Sermon. But let us proceed with S. Hierome, who addeth immediately, by way of acclamation; O potent City; O Lady-citie of the world; O City, commended by the voice of the Apostle; interpret thine own name: according to the greeks, it is a name of FORTITUDE: according to the Hebrews, it is a name of SUBLIMITY; Keep that, then, which thou art called: let virtue make thee high, let not pleasure make thee base. All this pertaineth to her honour, and exaltation; but then he giveth his advice unto her presently, in the very next words; Thou mayest, by thy repentance, escape the malediction, which our Saviour hath threatened unto thee in his Revelation. No, not so, S. Hierome, by your leave: she shall not escape: this is not a simple Commination against Rome, which may be prevented, but a resolution, which must be fulfilled. And now to conclude this observation; I here discover some perplexity (as I said before) and uncertainty, yea, perhaps, contradiction in this Rhetorical passage of this learned Father. For since he doth confess, that, howsoever Christian Rome had wiped away the infamy of her ethnical estate, and doth, notwithstanding, immediately affirm, that the Commination of Christ (specified here in my Text, and more largely discoursed in the residue of this Chapter) is yet in force against her, and that it is yet to be executed upon her, if she, by repentance, shall not divert and evacuate the same; one of these two things must necessarily here ensue: namely, that either she will be Babylon again, in succeeding ages, and justly deserve this ruin (and so S. Hierome, by the former words, doth not discharge Rome from the name of Babylon, for the time to come, but only in that her present state) or else that God shall punish her in the time to come, for her sins already past; which I doubt how it may stand with the Truth, and justice of God, as I have more largely deduced in my former Sermon. And so leaving it unto your judicious censure, what you will determine of S. Hierome in this case (since this judgement is laid upon Rome, in the name of Babylon, and for her Babylonian sins) I end this observation with the confession of the learned Jesuits, as well as of some ancient Fathers, that Rome being Babylon, shall be certainly destroyed; howbeit, not by Antichrists power, as they conceive, but for Antichrists pride, as we have partly seen heretofore, and shall see more hereafter.  
A Second use, to be made of this point, is, for the consolation of God's children: she curseth them, she excommunicateth them, she deposeth Kings, she disposeth Kingdoms, she exposeth both to ruin, she absolveth subjects from obedience, she stirreth foreign powers against them, she burneth, she drowneth, she spareth no means to extirpate them out of the world. Comfort now yourselves in God's promise; she is fallen, with him: she shall fall before us: for God's Word shall not fall. Again, she taketh upon her to foretell our ruin, and destruction. Pererius, a learned jesuit (but a blind Babylonian) in his exposition of Genes. 15.16. complaineth bitterly of the persecution of Catholics in England, which (saith he, meaning England) though she remain in the course of her sins, yet she enjoyeth great felicity; but he recollecteth himself with that speech of God unto Abraham; the sins of the Amorites are not yet full; ENGLAND (saith he) though full of sin, hath not yet fulfilled the number of her sins: but, when they are come to their height, she shall certainly perish: and, if any man think, that this time is not far off, he, in my opinion, is not far from the truth. Now though we are to learn something of our enemies (but more by the examples in sacred Scripture) that we may repent and change our lives, that so God may show his mercy, and compassion towards us, yet two things I observe here; the one for their reproof; the other for our comfort. The first is for their reproof; for (as S. Augustine doth truly note) the Devil, to gain the reputation of Prescience, and Deity, foretelleth such things, as he is resolved to effect, and bring to pass, by his own power, and means; if God give permission unto his desire: so the janissaries of Babylon, the progeny of Loiola (Frogs in the Revelation, 16.13. as some have ingeniously conceived, for that a jesuit is, ordinarily a politic, and active Polypragmon; and so an Amphibion, that converseth in two elements of Civil, and Ecclesiastical affairs; of the Church, and of the state) may seem to be Prophets in foretelling the ruin of my dear, and native Country, whereas they foretell that, which themselves do project, and labour to achieve; and it had been effectuated long before this time, but that he hath had mercy upon England, who will show none to Babylon, and hath not left this other better world of Britain unto their pernicious designs.  
The second is for our comfort; they have prophecies of our destruction; but written in their own wicked, and treacherous hearts; and therefore I may say unto such a Prophet, as Nehemiah unto Sanballat; Neh. 6.8. It is not done [saith he; it shall not be done, say I] according to these words, that thou sayest; for thou fainest them of thine own heart: Thy prophecies are vagabond lies, flying up and down in wand'ring papers of no weight, or value; but this our prophecy (or rather S. john's, or rather Christ's by him) is registered in the sacred Scripture of infallible truth. So that we may say securely (concerning the ruin of Babylon) with our (not their) S. Peter: 2.5.19. We have a most sure word of a Prophet, to the which we do well, that we take heed: for Babylon shall fall (since God's Word cannot fall) the sentence is past, the execution is at hand.  
And thus much of the first point, to be observed here in the second part of my Text; namely, the TIME of Rome's punishment; which, being then, and yet to come, is expressed by the Angel's proclamation, in the time already past.   

The SECOND point, concerning the duplication of her punishment; It is fallen; and again, it is fallen.  
AS our blessed Saviour sent forth his Disciples, two, and two; Luc. 10.1. so he setteth forth the notice of Babylon's ruin, by a doubled voice: And as the Law of the Decalogue was written twice by the finger of God; so the fall of Babylon is proclaimed twice by the mouth of Christ. The reasons whereof, with such circumstances, as deserve due ponderation in this case, I will examine with perspicuous brevity, and so proceed to the main substance of my Text.  
The FIRST reason is that, which S. Ambrose upon the Revelations (or the Author of that Commentary, which is graced with his name) doth assign in this manner; Babylon is said twice to fall, because a great multitude fell from her communion, and entertained the Christian Faith; and because she shall be punished, in the last day, with eternal death. So he resolveth, that Babylon falleth twice, but he never came once near unto the truth of the point; for he seemeth either to speak of Babylon, as it is the mystical City of sin, and not as the particular City of Rome; or else he meaneth, that this fall doth signify the fall of Rome from Paganism unto Christ; which, being a fall of singular felicity, and joy differeth much from the fall intended in this place; which is a fall of great misery, sorrow, and fear; as you shall perceive anon, when I come unto the third part of my Sermon; where I am to treat directly of this point.  
Therefore I come now unto a SECOND exposition, which seemeth to be ingenious, but is not substantial: namely, that Rome hath a double fall: the one in respect of God's truth and grace, wherein she sometimes stood, and from whence she is long since fallen. But though she be so fallen, yet this fall is included in the subject of my Text [BABYLON; which implieth the condition of Rome in her sin] and not in the predicate; IT IS FALLEN: which signifieth her estate in her punishment, so that the second fall of Rome is her extreme ruin, by the vindictive justice of God. And indeed this the fall, here to be understood; for that (as I said before) the Angel speaketh here of the punishment, & not of the sin of Rome; and so this second fall ensueth upon the first: for, because she is Babylon (fallen from God's truth) she shall therefore have another fall (expressed here by repetition) and perish by God's judgement.  
THIRDLY, then, this Fall is here repeated, to show the certainty of the event, as written in the Book of God's immutable Decree: Pharaoh had two Dreams, which differed in form, and resemblance, but agreed (and were one) in the sense thereof, and purpose of God; Gen. 41.32. etc. The ruin of Rome is here expressed by one word, twice uttered, but with the same meaning, and the same intention; that as the Dream was doubled unto Pharaoh, because the thing was established by God, so the subversion of Rome is inculcated here in my Text unto us, because this thing is established by God, and shall be performed infallibly in the due and appointed time. Therefore, as before, her fall was notified in the preterperfect tense [she is fallen] so hear it is ratified in the duplication of the same word; it is fallen; it is fallen. For who could reasonably, and probably conceive, according to the evidence, and appearance of things, in that time (or long after) that Rome, so glorious in the Empire, so venerable in the Church, so potent in Kingdoms, so rich in estate, so renowned in fame, should come to this despicable, and deplorable end?  
Thanks, therefore, be unto our God, who, as he can, and will humble her Pride, abase her Glory, break her Power, dissolve her Strength, and defeat her Policies, to her confusion, and the honour of his Name; so he hath now so clearly revealed, and so certainly assured this Truth, and the certainty thereof, unto us, for our comfort; that now we envy not her greatness, because we know her fall: we fear not her malice, because we see her misery: we regard not the insolent venditation of her supposed eternity, because we perceive the doleful expiration of her estate.  
But here, by the way, we may observe, to our admiration; that many Babylonians should not yet discern, and fear this extreme vastation, so certainly to fall upon that miserable City; so constantly pronounced, so vehemently reiterated by the Angel unto Saint john; and that, being simply gulled with the false opinion of her ethnical estate (already passed) they should be so blind, and obdurate, in the knowledge, and acknowledgement of so clear, and so evident a truth.  
Notwithstanding, when I reflect upon the judgements of God, inflicted upon other people, I see, that, before their fatal destruction, they have suffered an extraordinary defect in humane policy, and ordinary wisdom, (the justice of God concurring with the merit of their sins) so that they could not carefully prevent an eminent, and imminent danger, nor wisely foresee the same. So the Lord himself doth give his own testimony of the excecation of the Edomites (otherwise an ingenious, and circumspect Nation) in this manner: Is wisdom no more in Teman? Is counsel perished from their children? Is their wisdom vanished? jeremy 49.7. And that this their excecation proceedeth from God, he himself doth declare by the Prophet Obadiah; Verse 8. Shall not I, in that day, even destroy the Wisemen out of Edom, and understanding from the Mount of Esau? Whence it is, that they could not discern a false friend from a true enemy; who under the pretenced terms of love, and unity, did supplant, and undermine their State. Therefore it is said in the Verse, immediately going before: the men, that were at peace with thee, have deceived thee: whereupon the Lord passeth his Divine censure upon Edom in these words; there is none understanding in him. For as the Philistims put out Samsons eyes, and then made him grind for their use, so GOD permitteth the secret, and malicious enemies of some Nation, to put out the eyes of their wisdom, by sugared delusions, and then make them to serve under the burdens, which they impose upon them.  
FOURTHLY, and lastly; this duplication of Babylon's fall, is to show the conformity betwixt the Old Testament, and the New, in this behalf; and that one Spirit, in sundry Ages, did, in the like manner direct, and assist the Church. For thus we read (as I noted once before) in the Prophet Esay, Chap. 21. Verse 9 Babel is fallen, it is fallen. Thus the Antitype of new Babylon answereth to the type of the old; the Spirit to the Letter: the thing to the figure. For as the Seraphims cried one to another in the same words, holy, holy, etc. Esay 6.3. so the two Testaments have mutual consonancy of words in this point; to signify thereby unto us, that, this being spoken once (nay rather twice) of Literal Babylon, and being fulfilled in her; it, being now spoken again the second time of the Mystical Babylon, shall be completed in her likewise; since, by the Historical evidence of things, that are already past, we may securely repose in the Prophetical prediction of things, that are yet to come. It is still the same God that pronounceth it; the same Spirit that revealeth it: the same Providence, that guideth all things to their certain, and determined event.  
Hence therefore we may deduce, for our instruction; that the precedents of the Old Testament should direct, and inform us under the New, to trust in God, whose Truth is still the same; to love God, whose Goodness is still the same; to fear God, whose justice is still the same; who, by the examples of his severity in the Old Testament, frameth us unto the reverence of his Name, and obedience of his Will, in the New; as Saint Paul himself doth gravely, and divinely teach us; 1. Cor. 11.6. These are ensamples to us; and again, Verse 11. All these things came unto them for ensamples, and were written to admonish us. If, therefore, Babylon hear of a ruin, denounced by Esay, Let Rome fear her ruin revealed by Saint john. And let us also conceive (for it is a truth, and worthy by all means to be received) that as a general destruction of my people in the Old Testament, is an admonition to any Kingdom or Nation in the New, so a particular destruction of any person there, is an example, and premonition unto me, and to thee, and to every one in his degree, quality, and place, to avoid the like sin, by which the former perished, and fell, through the exemplary justice of God; esteeming his case to be a prediction of ours; as if our very names, and persons, were expressed in that Scripture, and in that example; as indeed it is, really, though not verbally; not in such apparent, and identical terms, as the ruin of Mystical Babylon here is discovered in the ruin of Literal Babylon there.  
And so much of the second point, which I proposed before in the distribution of my Text, and have now explained in the orderly pursuit thereof.   

The THIRD point, concerning the nature, and quality of this ruin; what this Fall of Babylon doth here import.  
NOw I am come unto the substance of the matter: for the former points (concerning the time past, & the Duplication of the fall) are accidents, & circumstances of the Fall, whereof I now entreat, but yet such, so proper, and so effectual, as that they bring an especial light thereunto; and therefore I have handled them before, as being accessory helps for us, to understand the principal point itself.  
As for the word [Fall] it is plain, and easy, but very significant, and Emphatical in this place; it being a fall of special, and extraordinary note; as we shall perceive, in the third sense, and acception of the same.  
FIRST, therefore; according to the primary, and simple meaning of the Letter; it doth import a local motion, whereby some thing of an higher place, or of a firm consistency before, is lapsed into a lower (properly upon the Earth) or so dissolved into pieces, that it doth not cohere, and stand in the former quality, and manner: as the house fell upon jobs children [job 1.19.] though by a violent means; and the walls of jericho fell down [as it Iosh. 6.20.] though by a miraculous means; signifying in a sense allegorical, the fall of Impiety at the sound of God's Word.  
Though Babylon shall have a fall, of a more markable nature (as anon you shall hear) yet this fall doth likewise appertain unto her, in her glorious Churches, in her sumptuous Monasteries, in other magnifical Palaces of his Holiness, and his Cardinals (whom he maketh Princes in all Lands; as some have blasphemously applied that Text: Psal. 45.16.) in the stately houses of the Citizens, and finally in her walls; the carcase of that proud, and insolent City.  
O that spacious, ancient, and venerable Church of Saint Peter: it was sometimes a Sanctuary, and protection of the miserable, distressed Citizens of Rome (as Sozom. doth relate, lib, 9 c. 9 and Saint Augustine himself doth insinuate; De Civit. Dei, lib. 1. c. 1. & 4.) when the furious, and barbarous Goths spoilt, and ransacked, the City, and made a cruel massacre of the people. But now it is defiled with Babylonian Merchandise:) and, when the Day of this vengeance doth come, it shall fall; it shall be cast down to the ground; it shall have no Sanctuary for its own protection. That shall be verified in her, which was fulfilled in the desolation of the Temple; One stone shall not be left upon another. And this is the first fall of Babylon in this place.  
SECONDLY; this Word doth sometimes note the act of death; whence the name of a carcase (in the Hebrew, Greek, and Latin) is derived in the several originals; for that, by death, we fall and cannot now stand) and we fall into the earth; as the Centre of gravity, to which all heavy things do tend, and where they have their rest.  
Now death is either natural, or violent. NATURAL; as Psal. 82.7. You Princes shall fall like others: that is; you shall dye (as it is in the words, next going before) and as you had one Genesis by birth, so you shall have one Exodus by death, with the poorest, and meanest of the people. here is something for our Humiliation; the strong, the rich, the mighty man shall fall, and fall into the earth; the mother, out of whose substance he is framed, and into which he shall be dissolved again. What is my condition? I am a piece of clay, moulded into humane shape, what is my end? I must fall into the matter, and principle of my beginning, O that I could ever think of this fall into the earth, by my death; that I might never fall from Heaven by my sins.  
This fall is no special judgement unto the Citizens of Babylon, which is a general necessity of all men in the World. But let us observe something for our Consolation, and then we shall see more. For our fall by death is not without hope of a Resurrection, and that also unto eternal glory (for the resurrection of the dead is the confidence of Christians, as Tertullian speaketh) but the fall of Babylon (by the Sword, by fire, by extreme desolation) hath no hope of a civil resurrection, to arise, after her fall, unto any splendour, or dignity again: and therefore I may say of her, as jacob of his eldest son, the firstborn of his strength; thy dignity is gone, Gen. 49.4.  
The second kind of fall by death, is VIOLENT; and now we come nearer unto the point. This kind of fall is often remembered in the sacred Scriptures; but, out of many places, I will select a few, as Exod. 32.28. There fell of the people about three thousand men; when Moses handled the people's cause, with God, by Prayer; but God's cause, with the people, by Swords. And Psal. 36.12. They are fallen, that work iniquity.  
This fall may well be applied unto Babylon, because her ruin is not only local (for houses and walls) but personal, for the Inhabitants themselves (clerical, and Laical (who, dwelling within her precincts, shall fall by the extreme fury of the Sword, which shall devour their flesh, in the Day of the LORDS vengeance.  
Tremble, therefore, O ye unhappy Citizens, at the voice of the fatal ruin of that unfortunate place; your knees may smite, the one against the other (as Balshazzars', Dan. 5.6.) with the extremity of your just fear, for that disastrous calamity, which shall fall upon you, or upon your posterity, and succession. Therefore depart out of her; it is Gods own premonition unto you; and they, that are his people, will depart out of her, either corporally, to save their lives, or spiritually to save their souls. And, as for you, that are yet immaculate, and not defiled with her contagion, hear not her invitation, be not entangled with her voice. She cryeth; Venite; come unto me, the mother of the faithful: but Christ saith; Exite, go out of her, my people, that you be not partakers of her plague; for she is the Mother of Fornications. And so much of the second fall of Babylon, which hath now prepared us unto the third.  
THIRDLY, then, this word doth signify such a ruin, as is without recovery, with extreme vastity, horrible misery, unspeakable desolation; which Babylon shall more sensibly feel, than we can truly declare; res superat fidem; the matter exceedeth belief: humane belief, that standeth upon reason, but not Divine, which is grounded upon revelation; as I shall have special occasion to declare more fully, in my ensuing Discourse.  
Meanwhile, to justify this last acception, and sense of this Word, according to the tenor of the holy Scriptures, I produce unto you certain instances, very agreeable to our purpose. For if we speak of the persons, inhabiting in Babylon, than David writeth aptly of such falling; Psal. 36.12. They [mine enemies] are cast downe [they are fallen; in the words immediately before] and shall not be able to rise. But, if we speak of the place itself; jericho is an example in this case Iosh. 6. The walls fell down; man, and woman, young, and old, with all the cattle, were destroyed therein. And to fill up the measure of the calamity thereof, she was to lie buried in the Tomb of her own ruins; and a curse laid by joshua upon the man, that should repair, and re-edify the same. To conclude; the pitiful (but unpitied) vastation of this Babylonian City, her doleful fall (to follow the prescript evidence of my Text) is resembled in the just affliction, which fell upon the Citizens, and City of Sechem, which Abimelech destroyed, and sowed the place thereof with Salt; judic. 9.45.  
Such shall be (if any pattern can exemplify her case) the fall; the fatal end, the woeful period of this great, and glorious City. It is final; for I read of none after it; it is singular; for I read of none such before it.  
For, to pass by the conflagration of Rome by the Gauls (when she was yet in the time of her minority, and youth) and to come to the state of her declination, in the time of Honorius, the Emperor, upon the year of Christ 414. we find in the Civil and Ecclesiastical Histories, that Alarichus, King of the Goths, took the City of Rome (rather by Famine, then by the Sword, as Saint Hierome doth relate) burned some part thereof, slew the Citizens, despoiled them of an infinite abundance of riches; but (as I noted before) gave them their lives, that could take Sanctuary in the great and magnificent Church of Saint Peter. After his decease (which happened within a short time after this expilation of Rome) his kinsman Ataulphus returned unto Rome with a mighty power, resolving to put all the Citizens to the sword; to raze the City unto the very foundations; to erect another in some commodious place, and to impose the name of Gothia upon it: from which resolution he was diverted by the humble supplications, and gentle persuasions of his dearly beloved wife Placidia, sister unto Honorius: and so Rome did then escape that ruin, unto which she is yet reserved, and which she shall certainly feel in the due appointed time.  
Afterward, upon the year 450. Gensericus, King of the Vandals, so sacked, and ransacked the City of Rome, that, for some time, it remained without any inhabitant to dwell therein. But much more grievous, and fearful was her desolation by Totilas, King of the Goths, upon the year 547. a great part of the walls being cast down, the houses burned, the Citizens killed; so that neither man, nor woman remained therein; as Bellarmine himself (out of Blondus) doth briefly recite C. de Pont. Rom. l. 4. c. 7.) but to a very poor, and simple purpose; as you shall hear anon in the passage of my discourse.  
Mean while, descending nearer unto our times, I smile at the fearful apprehensions of Pope Alexander the sixth (upon the year 1494.) when he was troubled, and all Rome with him, at the military approach of Charles the eight of France; and therefore upon a treaty of peace, he accepted the Articles, imposed upon him by the victorious Prince, for the time (but with a perfidious heart, as the sequel of things did discover) who thereupon was received into Rome with tender demonstration of singular respect, and love; otherwise, he had certainly imitated the precedent of the conquering Gauls ancient times, and burned the whore with fire; which work did rather appertain unto his successors in the Crown of France; as time, the mother of truth, shall one day reveal to fulfil that, which Truth, the Son of eternity (Christ jesus himself) doth here foretell.  
But, leaving Rome in that passion of fear, let us behold her in the passion of sense, upon the year 1524. when the Imperial Army of Charles the fifth (marching under the conduct of the Duke of Bourbon, who was fatally slain before the walls of Babylon) first surprised the Suburbs, and then invaded the City itself; in whom it is doubtful (saith Guicciardine, lib. 18. which History well deserveth your review) whether bore more rule; the humour of cruelty to kill, or the appetite of lust to deflower, or the rage of avarice to spoil. What honour, and reverence did these Catholic Soldiers perform then unto the holy Father, and his worthy Prelates? As for him, he was made a prisoner in his own Castle, and redeemed himself from farther dangers at a great proportion of monies, and remained in custody, until it pleased the Emperor, out of his special grace, to release him again. As for them; many of them were set upon Asses, and lean Moils, with great dignity, and contempt, having their faces reversed to the crowpe of the beasts; and so, being apparelled with the habits, and marks of their dignity, were made a spectacle of derision in the public view; while some other Cardinals being naked, and sole along with buffets and bastinadoes, redeemed their lives with deep exhaustion of their plate, and treasure.  
Now, if in these calamities of Rome, which are the praeludia, and, as it were, the figures of her future destruction, we see such furious actions of hostility against her, not only by barbarous enemies, but by them, who carry the names, and titles of Christian, and of Catholic, by particular style, what incomparable cruelty will so many several Nations exercise against her, with implacable hatred under the Ensigns of so many several Princes, enraged against her, for her violation of their Crowns, & stirred up by the special judgement of God? O unexemplifyable fall; I want terms to express it. And therefore as the Painter, being to represent, by a lively Image, the behaviour of the father of Iphigenia (lamenting, and bewailing her pitiful death) drew a veil before his face; that being a more proper signification of his grief, which could not be expressed in any shape, or colour, so I will in silence admire, (and I would condole it also, but that I find the Saints rejoice thereat: Cap. 19 1. 2, 3.) this fall, (I say) of Rome; and thus by silence, as wanting all words, I shall speak more, that if I could deliver the nature of it in many.  
Thus now, at the last, I have made an interpretation of this fall; comparing it with other falls, which were some shadows of it; Rome being her own type herein. Howbeit as the Prophet [Esay 9.1.] calleth it a light affliction of some Tribes of Israel, by Tiglah Piesar, in comparison of the greater captivity afterward, under Shalmaneser, so the former falls of Rome were light in comparison of this fall; nay rather they were concussions, and shakes, this only is the fall, and ruin thereof.  
Consider therefore the very words of the Text, wherewith I will finish this part of my Discourse; Chap. 18. It is become an habitation of Devils; reward her, as she hath rewarded you; fill her the Cup double: her plagues shall come in one day; death, sorrow, and famine; she shall be burnt with fire: no man buyeth her ware any more: her Merchants shall howl and cry, etc. Then Chapter 19.3. her smoke rose up for evermore. And so much of the fall; namely, for the manner and quality of the same. Whereby you may perceive the simple subtlety of some learned Papists, who suppose this fall of Rome to be merely spiritual (in falling from ethnical Idolatry unto Christian Religion) and not a material fall, by outward ruin; as Ludovicus ab Alcazar doth vainly dream; standing in a foolish opposition herein unto the judicious resolution of Viegas, and Ribera; his more ingenious, and exact compeers.  
Now, for conclusion of this whole matter, I must take notice of four Questions, which are appendent, and belonging unto this fall; by fair discussion whereof, I shall exempt, and take out of your minds, certain Doubts, which may arise (and perhaps are already risen) in your apprehension of this fall.   

The FIRST Question.  
FIrst, therefore, if you desire to understand, by whose means, and operation, Babylon shall thus fall, and who shall be the instruments of Gods vindictive justice in this behalf; I answer, from the sacred Oracle of God himself; that it shall be executed by the uniform, and powerful concurrency of many Kings, and States; concerning whom three things are markeably delivered in this Prophetical Word of God.  
First; there is observed their beginning, and exaltation; Apoc. 17.12. The ten horns, [to wit, of the Beast: Verse 3. which is the second Beast in Babylon, succeeding in the place of the first: Apoc. 13.11.] are ten Kings, which yet have not received a Kingdom to wit, in the time of Saint john] but shall receive power, as Kings, at one hour with the Beast. For, as the several Dominions of the Kings, and States in Europe, were members of the great and mighty body of the Roman Empire, which was dissolved afterward into these parts, of which it was formerly compounded, and made; so these Kings, and States, arose near upon the same time, which is here called one hour; not in an exact measure of time, but in a convenient propinquity, and nearness of time, according to the phrase of holy Writ; wherein the word hour is taken in this sense; as 1. Thes. 2.17. We were kept from you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an hour: and Philem. 15. Onesimus departed from Philemon his Master, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an hour: and Saint john 1.2.18. Little children; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last hour, etc. It followeth; that they received this power at one hour with the Beast; because as the Imperial dignity, and glory did decay, by fraction, & partition of the potent Empire, so the second Beast in Babylon, [the Papal State] began to advance itself, and to succeed, by a pretence of Ecclesiastical Supremacy, in the place of the former Beast [the State Imperial] as he began to decrease; according to the prediction of S. Paul; which I have touched before in the precedent Sermon, unto which, I must therefore, remit you for the more clear understanding of this point. But now you may see, what these Kings are; whence, when, with whom, and from whom, they took their Royal dignity, and power.  
Secondly, there is observed the subjection, and submission of their power unto this second Beast, whose Ecclesiastical glory, and estimation, did ensnare the civil Dominion of these Kings: for so it followeth, Verse 13. They shall give their power; and authority unto the Beast; upon which he cunningly intruded, by fair pretences of his succession unto the Prince of the Apostles, and of his immediate function under jesus Christ; whose name he abused to the corruption, and suppression of his evangelical Truth. Thus these Kings became his instruments also, to serve his turn, in the oppugnation of Christ's Doctrine, and in the persecution of his members, as the prediction, in the fourteenth Verse, doth truly bear, and the event of things doth notably declare. And now they were made the horns of this second Beast, that is to say, his strength and corroboration (as this word horn doth often signify, in the Scriptures; but more specially in the Book of Psalms, as in the Prophecies of Daniel) whereby he should subsist in power, honour, and command: for all these things shall decay in the Beast, when these Kings shall withdraw their obedience from him, and resume their own power; which as they did fond submit unto him, so he doth proudly vindicate unto himself; for so he was foretold by Saint Paul, that he should lift up himself above all, that is called God.  
Thirdly; there ensueth their action of hostility, and enterprise of war against Babylon, wherein this Beast doth reign; for so it is written; Verse 16. The ten horns, which thou sawest upon the Beast, are they, that shall hate the Whore [what? are they like Amnon, whose love to Tamar turned into hatred?] and shall make her desolate, and naked, and shall eat her flesh, and burn her with fire; the old punishment, which in the Law of Nature, was inflicted upon Whores, Genes. 38.24. Here is a strange Metamorphosis; Friends changed into Enemies; setters up into pullers down, Defenders into Expugnators; Babylon's lovers into her haters; the strength of the Beast into his ruin. This is the Lords doing (as you shall hear anon) and it is marvellous in our eyes.  
Meanwhile, I cannot pass forward, unto the discussion of other points, without a serious consideration of this; namely, that these Kings, thus submitting their Royal power unto the Beast (partly to take a Crown by his donation; partly to hold it ratified by his confirmation: partly to hold it) upon terms of fealty to him; partly to acknowledge all their Dominion to be derived from his plenitude of power; partly to suffer him to execute foreign jurisdiction in their Realms; partly to stand in awe of his sentententiall deposition; partly to suffer an expilation of the goods, and revenues of their subjects, issuing forth of their Kingdoms, to the supportation of Babylon; partly to permit their clerical subjects to be exempted from their Regal authority; and many other courses, whereby the proud usurping Beast doth either closely, like a Fox, insinuate into their Crowns, or violently like a Lion, insult upon the same; by their own folly, tenderness, and ignorance in the beginning; that so God's Word might be fulfilled herein) I say, I cannot neglect the observation of this point; that now these Kings (not the same in person, but in succession) should begin to be wise, to understand his tyranny, to see their own misery, and to revenge these wrongs with fire, and with sword, without compassion, and without remorse. Leo; a Bishop of Rome, but in more happy times (yet one, that, in some things prepared a way for the advancement of this second Beast; which, from a pygmy became an Hercules, and by several augmentations, grew up more, and more, from small beginnings, unto the full proportion of his greatness, wherein he stood long, but now beginneth to fall) thou, O blessed Leo, by the venerable authority of thy grave, and gracious person, by thy persuasive Eloquence, and gentle entreats, didst once divert the hostile invasion of Attila (King of the Huns) from Rome (not then Babylon) and thou wast a Saviour unto her (as many of the judges in ancient Israel were called) not by a Sword, but by thy word, full of power, and efficacy in thy religious mouth. But now this Spirit, this excellency shall not be in thy successors, when the fatal hour of her last desolation, and fall, is come; for the wrath of these Kings shall be specially incensed against this Beast; a Lion indeed, not in heroical fortitude, and Christian magnanimity, but in cruelty, oppression, insultation; stirring up these Kings unto this fury, which no persuasion, no eloquence, no policy can appease.  
And now, to conclude this point; I find two observations, that attend this last passage of my discourse. The FIRST concerneth a dogmatic error, and false opinion, prevailing very much in the Synagogue of Rome; to wit, that Antichrist shall destroy Rome: which false opinion by misinterpretation arose out of the true doctrine of S. Paul, viz. That Antichrist shall not be disclosed, until the Roman Emperor were taken out of the way; which then withheld, and so kept down all other power, that Antichrist could not exalt himself. Hence the ancient Fathers (as namely S. Hierome; epist. 151. quaest. 11. and, long before him, Tertull. in apologetic. cap. 32. whose judgement also S. Augustine doth follow, de Civit. Dei, l. 20. c. 23. but upon another ground, taken, and mistaken out of the Prophet Daniel) do very truly deduce, and infer, that the Roman Empire shall not be destroyed, until the coming of Antichrist; and therefore they seemed reasonably to suppose also, that it shall be destroyed by him; and so, consequently, that Rome itself shall suffer her final ruin by his power, and by his means. Which erroneous deduction seemeth to have had a general applause in the ancient times of the Church; as we may see by the testimony of Lactantius, who lived in the time of Constantine the Great, upon the year 320. Thus therefore he writeth; Institut. diuin. l. 7. c. 25. That the end of the world will not come, till the destruction of Rome: and that the abominable Tyrant [Antichrist] shall perform that work. But as Lactantius, with many other Christians, was infected with sundry false appehensions (as, in this very Chapter, That the world should stand but two hundred years after their time; and else where; That Christ should reign a thousand years on the earth, etc.) so, in this particular conceit, he, and others, digressed apparently from the truth, as wanting the clear evidence of times, and the success of things, to help them in the right interpretation of the Scriptures, in this prophetical kind.  
It is then a very certain, and pregnant truth, which Tertullian, Augustine, Hierome, Chrysostome, and others did conceive, that the Roman Empire should stand, till the revelation of Antichrist (according to the prediction of S. Paul.) And again, it is true, in a great part, that Antichrist hath destroyed it; for the Popes were a special means to exclude the Emperor out of Italy, and Rome (which they have invaded) and, erecting a new Empire in the Kings of France, and after in Germany, they finally made this Nominal Emperor, of Rome, a Real slave of Babylon; though sometimes with great reluctation, and opposition of the Emperors, as he was able to resist; whom therefore the Popes did gladly suffer to be deprived of their rights in Italy; the same being a Country, specially accommodated for the advantage, and security of his greatness, because there are sundry forms of governments, and many particular states therein: In regard whereof, as one hath a diligent eye to observe, and hinder the increase, and enlargement of another, so, if any of them oppose his Holiness, he is ready, with his thunderbolts, to shake that State in pieces, and to raise up other Princes there, to make an execution of his sentence. And because he doth pretend some particular interest in the goodly, and rich Kingdom of Naples, he therefore installed the Kings thereof, with this caution and reservation, That they should never take the Empire upon them; fearing, thereupon, the potency of so near a neighbour, as being prejudicial unto his triple Crown. This was a matter of special exception, taken against Charles the fifth, in his election unto the Imperial State; though not pursued, because there was no remedy against so mighty a Prince; who, as he seemed to accept the Empire, against the ancient provision of the Popes, so he seemed unmannerly to resign the same unto Ferdinand, his brother, and to establish him therein, without the notice, and approbation of the holy Father. Thus far, then, we agree with the judgement of antiquity, touching the Roman Emperor, and Antichrist, because it agreeth very well with the prediction of Saint Paul. But the predictions of Saint john do sufficiently refute the last opinion (which seemeth to be inferred out of the former, by an empty, and barren speculation) to wit, that the City of Rome shall be destroyed by Antichrist, and his associates; as Lactantius lib. 7. c. 16. doth erroneously conceive. For the Second Beast in Rome is Antichrist himself, to whom the ten Kings gave their power; and Babylon shall be destroyed, not by this Second Beast, but for this Second Beast; the ten Kings not being now his helpers, and assistants in this subversion of Babylon, but his enemies, & assailants, to ruinate Babylon, (wherein he reigneth) because of his abominable comportment therein; as the context of the Scripture itself doth infallibly demonstrate, and conclude. And therefore, as in many other points, concerning Babylon, and Antichrist, the ancient Christians were much deceived; so particularly in this, namely, to imagine, that he should destroy Rome, who is the Man (or rather the Beast) that beareth rule therein, as in the very Seat, and Centre of his Dominion.  
The SECOND observation, which from thence I frame, and tender unto your religious hearts, is a Moral truth; namely, that God doth often punish our sins, by such means, and instruments, as were serviceable unto us therein, to the accomplishment of our desires. So we read, Ezek. 16.37.39. etc. that whereas the jews committed spiritual fornication with the Idols of Egypt, and Assyria, and reapposed more in the help of the Egyptians, and Assyrians sometimes, then in the protection of God; therefore he threateneth to give them into their hands; who, being instruments of their sins against him, should be also instruments of his judgements against them. Sundry are the examples in this kind, which I cannot now produce: but leaving the ponderation of this point unto your own hearts, I advice you, in the tender fear of God, so to please him in all your ways, that not only all men, but all his creatures may be disposed, and inclined by him to our incolunitie, and preservation. So saith the Wiseman: When the ways of a man please the Lord, he will also make his enemies at peace with him, Prou. 16.7. To this purpose spoke Eliphaz, in job. 5.23. The stones of the field shall be in league with thee, and the beasts of the field shall be at peace with thee; But if we sin impenitently against him, every creature in heaven and earth, is ready pressed by his instinct, and motion, to revenge the injury done unto him, who is the Creator of heaven and earth. And so much concerning the first question; I come therefore unto the second.   

The SECOND Question.  
SECONDLY; if you require of me, what are the causes, for which these ten Kings shall take up their Arms against Babylon; I answer (partly out of the evidence of the Scripture, and partly out of the demonstration of reason) that three principal causes concur in this behalf.  
The FIRST is a meritorious cause, by congruity, and condignity (as they use to speak of the merit of their works) in regard of her sins (which I have touched heretofore, in the comparisons betwixt the Mystical, and the Literal Babylon) which, being a burden unto the earth, cry for vengeance unto heaven. And now here is a collection of her sins; the old, and the new come into one reckoning, and account. They were passed in act, but remained in guilt; wherefore it is said, Apoc. 18.5. Her sins are come up unto heaven, and God hath remembered her iniquities; for though he always remembered them in his providence, and knowledge, yet now he declareth his remembrance by the execution of his justice.  
Thus we perceive, that God hath a time, to permit sins, and a time to punish sins (the former, and the latter sins together) of any state, or of any person, when our repentance bindeth not up the hands of his justice, but our continuance, addition, and renovation of sin, draw the sword out of the scabbard, and compel him unto the manifestation of his wrath; as it is here in the fall of Babylon; whose sins are bound up together, in this great, and fearful judgement.  
But since she will make no benefit of this instruction (as being obdurate in the course of her sins, and prepared for destruction) let us observe it (brethren) for our own use, since we know the just severity of God, which leadeth us unto speedy repentance; lest he arraign us at the bar of his justice, for our ancient & for our latter sins. This observation pertaineth, first, unto a Kingdom, and State; he doth not forger her sins, though he remember them not presently in judgement. After many hundred years, he called Amalek unto an account; I remember (saith he unto Saul) what Amalek did unto Israel; how they laid wait for them in the way, as they came up out of Egypt; therefore he sent Saul upon an expedition against the Amalekites, to destroy them from the face of the earth. O that my native Country would take notice of this at the heart, and not add sin unto sin, new unto the old; provoking God unto great indignation against her. But two things comfort me here: the one; that God will spare the Land, because he hath many faithful servants therein, that mourn for the sins of England; and that (as Eliphaz speaketh in job 22.30.) the innocent shall deliver the Island. For it is not the Sea, that can defend us from invasion; it is not any Castle, that can save us from the enemy (and sin within the Land, is of greater force to destroy it, than any foe without) but some righteous men are in the Island, and God doth spare it for their sake. The other is, that (according to David's option, and choice) we shall rather fall into the hands of the Lord, then of men, for the punishment and castigation of this Land.  
This observation pertaineth, secondly, unto the Church; which, falling in her inward purity, cannot stand long (as Gregory noted) in her outward glory, If we have not a place in the conscience of men (by our effectual doctrine, and our exemplary life) that we have a mansion in their very hearts, than the Law, our Government, our Temporalties, all outward provision for the Ministers of the Church, shall make them but a weak consistency, and a feeble station in the world. Let not our sins prevail against us, to provoke God, and we shall not fear the complotments of any mortal man, whose breath is in his nostrils.  
This observation pertaineth, thirdly, unto every particular person, of whatsoever quality, or condition; rich, or poor, high, or low. For, for if thou addest the sins of thy age, unto the sins of thy youth, (for which David intreateth pardon of God; Psalm. 25.7.) and makest an accumulation of thine iniquities, of latter unto former, without remorse of thy conscience, and fear of God's displeasure, saying; I shall have peace, although I walk according to the stubbornness of mine own heart, thus adding drunkenness to thirst; know then, that the Lord will not be merciful unto thee, but then the wrath of the Lord, and his jealousy, shall smoke against thee, and every curse, that is written in his book, shall light upon thee, and the Lord shall put out thy name from under heaven. Deut. 29.19, 20. yea out of heaven also: that is; he shall declare, that thy name was never written there; according to that in the Psalm; Let them be put out of the book of life. Psa. 69.28. And so much concerning the first cause, why these ten Kings assemble against Babylon, to work her fall.  
The SECOND is an efficient cause; and that is, God by his justice; his justice being provoked by her sins; according to that of the Prophet Esay 42.24. Who gave jacob to the spoil, and Israel to the robbers? Did not the Lord, because we have sinned against him?  
Thus we have a connexion of the first, and second cause, in this one sentence, which meet in Babylon's case. For first, we hear of the meritorious cause of her fall, Apoc. 17.2. The Kings of the earth have committed fornication with her, and the Inhabitants of the earth are drunken with the wine of her fornication; to wit, in her Ecclesiastical State. Then, secondly, we hear of the efficient cause of her fall: v. 17. God hath put in the hearts of the ten Kings to fulfil his will, and to do with one consent, for to give their Kingdom unto the Beast: How long? Until the words of God be fulfilled. What then? They shall hate the whore, and make her desolate, and naked, and burn her with fire. Upon what motion? From God; as the Text doth plainly bear. And therefore our most learned, and prudent Sovereign doth truly and aptly observe in this place; The hearts of the greatest Kings, as well, as of the smallest subjects, are in the hands of the Lord, to make them his instruments, and to turn them, as it shall please him to employ them. Here than I note three things.  
FIRST: though Kings may be carried by their proper motion of malice, or avarice, or of some other affection, in their wars against some people, and in bringing them to ruin; yet therein we may observe, and must confess, that it is digitus Dei, God's finger, or rather Gods hand in this work. So Nabuchadnezzar himself (a cruel, proud, insolent Prince) in his wars, did so perform the will, and purpose of God therein, that God himself giveth him the title of his servant, and commendeth his service done unto him, not only against his enemies (a people that knew not his Laws) as it is Ezekiel 29.18. but also against his own people; jeremy 25.9. And so in his sacred expugnation of Babylon, these Kings are Gods servants; they do their work from him; and he doth his work by them. Therefore Saint Ambrose (or whosoever is the Author of that Commentary upon the Revelation) doth ingeniously deliver his judgement upon the words of my Text [Babylon is fallen: it being here the voice of God to declare it; & the hand of God to effect it] that, in this case, dixisse Dei, fecisse est: dixit enim cecidisse Babylonem, quia ipse fecit, ut caderet. The speech of God is the work of God: for he said, that Babylon is fallen, because he brought it to pass, that Babylon should fall.  
SECONDLY; we may here consider, that, as there is mercy in God to receive us unto grace, so there is justice in him to punish our sins. Marci● knew not this; but, because of different operations, proceeding from God, he made a diversity of Gods; one good, another just, or rather cruel; one the maker of the body, another of the soul; one, whom he would love; another, whom he would fear; one in the Law, another in the Gospel. But we know one God alone; only good, only wise, only gracious; whose mercy is free, and proceedeth from himself; whose justice is right, and is provoked by us: for as we have malum culpae, to offend him, so he hath malum poenae to afflict us. Amos 3.6. Esay 45.7.  
THIRDLY, and lastly; though Reason may seem to persuade us (as it persuadeth Babylon herself) that she is so strengthened by the confederacy of Princes (as, in many dangers, she hath not neglected the terms of prudency in this behalf) by the amity of her Friends, by the diligence of her Negotiators, by the policy of her Counselors, by the art of her Learning, by the abundance of her Riches, and, finally, by a general confluence of all outward means, for the supportation of her Estate, that she shall never fall (for so she saith in her heart; I sit being a Queen, and am no Widow, and shall see no mourning; Apoc. 18.7.) yet Faith assureth me, that her own Friends, her own Upholders' (her horns) these ten Kings, her old Lovers, shall bring her down to the Earth; to fall so low, that she can fall no lower; I mean not in place, and situation, but in condition, and estate. Now; if Rome ask; or if my own reason demand of me; how can this be? I answer; God hath said it, and he will do it; I have heard his Word, and now I do expect his Worke. Away then with quomodo (how can this, or how can that be?) when God speaketh, and God assureth us, and God revealeth his Will unto us. This Word cometh in with incredulity, and want of faith; as the divine Preacher Saint Chrysostome doth excellently note upon the question of the jews; john 6.52. How can this man give us his flesh to eat? Therefore I rest upon the truth of God; that is it, which I believe, and I am no farther scrupulous, in regard of many improbabilities, and difficulties, which reason suggesteth, and presenteth unto me in this point. If I have (as now I have) God Word, that this Work shall be performed, I am not curious to inquire of the manner, and means, how he will bring the same to pass. And so much concerning the second cause of the fall of Babylon, by the cooperation of these Kings.  
The THIRD is an excitant cause; inward, in respect of the just wrath of these Kings; but outward, in respect of the provocation thereof, by the indignities, and injuries of Babylon, against the Potentates of the Earth. Now, as in the first, and second causes, I had the plain testimony of Scripture; so here, in this third, I have the certain assurance of strong reason to confirm, and settle my judgement therein; for now I begin to discover some impulsive cause, arising from Babylon, that stirreth up these Kings unto the execution of Gods Worke.  
First, therefore, Babylon hath treasonable doctrines against the state, and dignity of Kings (though they were the horns, and strength of the second Beast therein) as namely; to depose Kings from their royal seats; yea, to take away the fair Titles, wherewith she had invested them before; as this Beast had once taken upon him to deprive Francis, the French King, of his Title of the most Christian King, and to translate it unto Henry the Eighth of England (as Guicciardine, their own Historian, doth record) though afterward, with greater fury and indignation, he proceeded against the same Henry, who had been a principal horn, to corroborate, and confirm the Majesty of the Triple Crown. Again, this Babylon exposeth the persons of Princes unto private violences, and public impugnation by their own subjects, as well as their States, unto the Rapine, and Invasion, of foreign power. Last; this Babylon doth advance her Beast above all civil Lords, and Sovereigns; not only by an indirect authority over them, in case of Heresy, and for spiritual ends (to which opinion only, and no farther a multitude of Babylonians do incline, though with the peremptory censure of the Beast himself, and violent oppugnation of his chief Adherents, in that behalf) but by a direct, and superior authority over them, as Lord of Lords, and King of Kings. So Boniface the Eighth, intruded upon the Crown of France, but found the strong opposition of Philippus Pulcher, to his great disgrace. So Sixtus the fifth, (that subtle, and insolent Beast) disdained the Works of their Learned Bellarmine himself, because he did not attribute this direct Omnipotency unto the Pope (as a true, and lawful Superior of all Kings) and therefore did conceive a purpose to suppress, and extinguish his Writings, that seemed to limit, and circumscribe, the transcendency of his power; as D. Barkley (a Pontifician in other points) doth relate in his very impugnation of Bellarmine's opinion; that being also false, scandalous, and dangerous unto the state of Christian Princes, and, in some respects, more absurd, than the other, which Bellarmine did before reject; though, in his Reply unto D. Barkley, he seemeth to incline (like a Cardinal now) unto the challenge of his holy Father Sixtus, and from an indirect power, groweth toward a direct; which doctrine passeth freely amongst the Canonists; is much embraced by the Jesuits; is diligently furthered by the Popes; and doth daily gather strength in Babylon. No marvel then, if, as the proportion of Hercules his body was collected by the quantity of his foot; so, by these footsteps of Antichristianity, Christian Princes do now begin to discern, and discover the second Beast himself; and to be excited justly unto the ruin, and perdition of his estate.  
Secondly; Babylon hath treasonable practices against the lives and states of Princes; and these same issuing also out of her very doctrines, by a powerful incantation of bewitched souls; as namely out of Purgatory, Indulgences, Merit, Satisfaction, and the like; besides a blind, and unquestionable obedience, whereby many stand more specially devoted, and also obliged unto this Beast.  
Now therefore, though it be so, that Christian Princes should be more jealous of God's honour, than their own state; of his glory, than their own safety; of his truth, than their own lives; (and certainly, for these causes, God shall raise them up, unto this sacred expedition, against Babylon, and her Beast) yet now their own cause shall incite them forward to the same; their state, safety, and lives, being in danger, by the basest Vassal of this Purpled Whore. For if his Holyship may justly depose a Prince, from his Royal Seat, by a Papal sentence, and if execution thereof cannot otherwise proceed; then that may well follow, which Mariana (a learned, but a wicked jesuit) doth prescribe in this case; namely, that such a Prince may be lawfully empoisoned [if it were in their very Sacrament itself, Papists know the practice of this villainy] or, by some clandestine, and secret means, deprived of his life. And the truth is, that, if the general, and current doctrine of Babylon (for deposition of Princes) be sound and substantial; then such practices (and specially for defect of some other course, to put the Papal sentence in execution) are by the verdict of good reason, and by fair consequence of that doctrine, to be maintained, and to be performed; which horrible, and damnable impiety, is convinced by the testimony of God's Word, by the piety of the ancient Church, and by the judgement of sundry Papists themselves; not so deeply, and dangerously infected with the leaven of Babylon, in this point, and therefore less near, and dear unto the Triple-crowned Beast.  
And thus you have a decision of the second point; namely the causes (with the several branches thereof) why these ten Kings shall conspire in this action, for the fall of Babylon; and therefore I will now proceed unto the third.   

The THIRD Question.  
THIRDLY, then, if you require of me; when the ten Kings (these glorious stars in the firmament of the World) shall meet in this conjunction, which shall be so fatal unto Rome; I answer; it is a curiosity to inquire the time, and temereity to define it. For who can look, without his peril, into the Ark of the Divine providence? Wherefore, in an uncertain point, I will follow the greatest certainty, which the Scripture itself, and my best observation, will direct me unto in so doubtful a case. The points, which I tender unto your consideration, are four.  
FIRST; this fall of Rome (described Chap. 18.) is not long before the period, and conclusion of the World; for (as I noted in my former Sermon) the Saints rejoice for her ruin, Chap. 19 then, Chap. 20. there is a recapitulation of things passed in the state of the Church, with a description of the general judgement: then, in the two last Chapters, ensueth a description of celestial Jerusalem, and the happy condition of the Triumphant Church; the state of the Militant being now consummate, and ended (as it seemeth) in, or upon, the fall of Babylon; as being one of the last glorious, and observable Acts, preceding the general Resurrection of the dead. Howbeit I cannot determinately affirm with Lactant. lib. 7. cap. 25. that the World shall receive her end immediately upon this vastation of Rome; which, (as he falsely supposed) should be performed by the great Antichrist; and consequently, according to his account, and the general opinion of the Ancients, the World cannot stand longer, than the space of three years, or thereupon, after the fall of Rome; since he, and they, did generally conceive, that the Reign of Antichrist was confined within the compass of three years, and an half. But as their speculations in this kind had no sufficient ground, and the very courses of times, with the success of things therein (besides the more clear, and certain exposition of Prophetical Scriptures in this later Age) do fondly convince the same; so they infer with them this palpable absurdity, that, they, who see this extinction, and ruin of Babylon, shall have an infallible knowledge, that the World shall determine, and end within the space of such a time (the fire, in Rome's destruction, giving them this light) which consequence as it is evident, upon their ground, so it needeth no refutation; since it implieth sundry points of markable error, which I leave unto your prudent censure.  
SECONDLY; her fall attendeth the compliment, and full number of her sins; according to a semblable case, Gen. 15.16. When the sins of the Amorites are full, etc. when the latter times of Rome have filled up the measure of her iniquities; when this Harvest is ripe, then cometh the Sickle of God's vengeance: or (to follow the very words of GOD'S Spirit) this fall shall come unto Rome, when the words of God are fulfilled (Apoc. 17.17.) concerning her tyranny, pride, and insolency; which must have their due course, before her fatal end.  
THIRDLY, then, we may reasonably conclude, that the time of her fall is near at hand; for what can future Rome add unto the sins of the former?— eadem facient, cupientque minores, (as the ingenious Poet spoke of Imperial Rome, upon fifteen hundred years ago) they, that come after, shall desire, and do the same things with them, that went before. What Tyranny, what Oppression, what Persecution, what Antichristian Pride, what Insolency against Princes, what Delusions, what Impostures can we expect from Rome hereafter, which we have not already found?  
FOURTHLY, and lastly; we may observe, that, as the mystical condition of this Babylonian Rome is, by clear remonstrance (made by learned, and judicious men) notoriously discovered unto all the World, so the horns of the Papal Beast have begun to fall from his head; his power being thereby much abated, and never likely to be recovered again; but one horn, after another, shall be plucked off. Wherefore, as I may certainly conclude, that the Turk shall not destroy the states, and dignities of these ten Kings, (whatsoever Zanchius, a learned, and profound Divine, did conceive to the contrary; for which he suffered some opposition, as, in the second part of his Miscellanea, it may appear; and whatsoever Melancthon himself delivered in his public Lectures; that all Germany should be possessed by the Turk) and my reason is grounded upon the Scripture; showing, that the ten Kings, which arose with the second Beast in Rome, shall destroy Rome at the last (and therefore if the Turk obtain their Kingdoms, it must be after the fall of the Rome, which they must first ruinated) so I may very reasonably, and probably affirm, that the Kings, which are already fallen from the Beast [the Pope] shall never return unto him again, to give their power, a second time, unto him, and to submit their Royal States unto the Papal Crown.  
But if Babylon should advance herself in England again (which we have no cause to fear, nor Papists reason to hope) yet that shall not hinder the accomplishment of this work: for Babylon must fall; it is decreed by GOD; it shall be performed by these Kings.  
Notwithstanding; since Babylon is full of malice, and indignation, playing, first, the Fox, to enter into the Lord's Vineyard, that she might be a Lion, afterwards, to kill the Keepers thereof; let us not be secure in observing her courses, nor fearful to sustain her conflict. Let us be prepared for that, which may not, perhaps, be prepared for us; We must not be wanting to Martyrdom, though it may be wanting unto us: ne desit animus Martyrio, saith Saint Cyprian; Let us not want a mind to die for the truth of Christ; he may be an habitual Martyr ever, that is an actual never; in preparation of mind, not in passion of body; in will, and not in work: as Saint Bernard speaketh of Saint john the Evangelist, that he was a Martyr in will, though not in work; whereas the Innocents' were Martyrs in work, but not in will; and Saint Stephen in both. But here let no man deceive himself with a sudden apprehension of Martyrdom, as a matter of little difficulty to undergo; but let him consider rather, that multi ante persecutionem Leones, in persecutione cerui; many are Lions in the time of peace, but Hearts in the time of persecution (as one of the Ancients spoke, by experience of those times) that many, who speak gloriously of their resolution, appear cowards in their performance (as the history of Doctor Pendleton, and Master Sanders may testify) and finally, that they, whom God calleth unto so great a work, shall be prepared by him with gifts, convenient for that purpose. Therefore Saint Ambrose (writing unto his sister Marcelia; Epist. 44.) saith modestly of himself; because God knew me to be weak, he hath not yet given the Devil power over my body. And though I should desire martyrdom, and offer myself unto it, perhaps he doth judge me yet to be unable for so great a strife, and therefore doth exercise me with other labours, and diverse afflictions; but hath not tried me in this kind. O the rare humility of such an excellent spirit! Let us, then, by his example, be willing, not boasting; ready, not desirous, to dye for the cause of God, if Babylon should yet again try us in the fire of her persecution, before she come to the fire of her own ruin. And so much of the third point; namely, the time; when Babylon shall be destroyed by these Kings.   

The FOURTH Question.  
THe FOURTH, and last question concerneth the state of the Pope, of Papists, and of Popery, upon this fall of Babylon; whether he, and they, and it, shall come unto a final extirpation with Babylon; or what may be conceived, probably, of each, in the discourse of judgement, and reason, by deduction out of the sacred Scripture itself. This question, then, hath three several branches, as you hear, and therefore I will treat of them all in order, as it shall please God to assist me with the celestial illumination of his blessed Spirit.   

The FIRST Branch of the fourth Question; concerning the POPE.  
WE do not now inquire concerning the Person of the Pope (whether a john, as many were, or a johne, as one was supposed to be) but concerning the State, place, office, and dignity of the Pope, and as he is the Second Beast in Babylon; invading there the Imperial Seat, and, by another form, or colour of government, usurping the Imperial power; as the ancient Fathers do usually speak of Antichrist (according to the tenor of the Scripture itself, in this behalf) and as the experience of latter ages doth really verify, and exhibit the truth of their judgement herein, unto our eyes.  
I answer then; that as Bellarmine doth vainly flatter himself (lib. 4. de Pont. Rom. cap. 4.) concerning the time of this ruin of Babylon (namely, that it shall not be until the end of the world, and in the time of their chimerical, and imagined Antichrist, whose reign, enduring three years, and an half, is ended by the second coming of our Lord jesus Christ, as they simply pretend) so he doth delude himself, and others, when he saith, that, in the time, and after the time of her ruin, the Pope shall be called, and indeed shall be, Romanus Pontifex, the Bishop of Rome. For the truth is apparent, by the tenor of the sacred Book of the Revelation, that the Papal Beast is the cause of the expedition, made by the ten Kings against Babylon; that this war, made upon Babylon, is in regard of the pride, oppression, and other sins in Babylon, as she is borne up, and supported by the second Beast; whose Dominion was advanced by their submission unto him, and shall be suppressed by their concurrency against him. It is not, then, a quarrel against the Citizens, or the edifices of Rome, but against her usurpations, exercised by the Triple-crowned Beast therein. Neither had these Kings performed their design, if, when they burned the City of Rome, the Beast should still remain. Therefore, as Babylon itself shall fall, so the power of her Beast shall be destroyed by these Kings, as being coupled, and commixed with the same. For as the ruin of Literal Babylon was accompanied with the ruin of the Chaldaean Empire, so the fall of Mystical Babylon shall be accompanied with the fall of her Beast; whom these Kings will now permit no more to tyrannize, with Papal dominion, in the Civil, or Ecclesiastical State; for as the power of the Beast standeth by these Kings, so it shall fall by these Kings. This is understood in the words of the Scripture; Apoc. 18. No man buyeth her ware any more of her; that is to say; The traffic of the Whore, and spiritual negotiations of her Beast (by Pardons, Dispensations, and other fornications, as they are called) shall cease upon her ruin, made by these Princes of the earth. Whereas, then, Bellarmine saith, the Pope shall still continue Bishop of Rome; I answer; not by any Sovereignety, and Dominion; which Bellarmine perhaps may pretend, that Antichrist shall not permit him actually to exercise in that time; but we affirm, by demonstration of the Scripture, that the ten Kings shall deprive him of that power in the world, which he formerly enjoyed by their concession; which shall then expire. Notwithstanding, if Sibylla do truly prophesy of Rome, that it [being once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; strength, and power, as S. Hierome descanted upon her name] shall afterwards become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a street, (as Lactantius doth record; Inst. l. 7. c. 25.) the Bishop of Rome may, perhaps, remain then in the quality, and place of an ordinary Bishop; but shall not be received any more, as universal Pastor of the Church; not as the Beast was before; not with such latitude of power; not insulting again over States, and Churches. And, if the prophecy of Hildegardis (a sacred Virgin, of great reputation, upon the year 1150.) be of any force, the Bishop of Rome shall be reduced unto the condition of other Bishops, etc. as I have seen, and read in a very fair, and ancient Manuscript of parchment, concerning the predictions of that religious person. If therefore I may express a grave matter by a light example (namely of Sir Thomas Moor; who, having resigned his office of the Lord Chancellor, came himself, upon the next Sunday, unto the Pew of his Lady, in the Parish Church of Chelsey; speaking unto her in his facetious, and witty manner; Madam; will you go? My Lord is gone; which were formerly the usual words of her gentleman Usher; when the Lord Chancellor departed out of the Church) so may I say in this case; when Babylon shall be wasted with fire, and the Beast shall be despoiled of his power; Our Lord the Pope is gone; but yet the Bishop may still remain. And then Christians may reckon ab urbe eversâ, as Pagans did, ab urbe conditâ; when the power, honour, and glory of Babylon, and her Beast, shall perish, and be extinguished, by the concordable operation of these great, and puissant Kings; who therefore will continually suppress it, that it may never increase, and gather strength again.   

The SECOND Branch; concerning PAPISTS.  
I Speak not now of ordinary Papists, but chief Babylonian Papists; that is to say, such, as have a special union, and conjunction with the Pope, in those things, which appertain unto the Mystical impiety of this second Beast. Wherefore the name of a Papist is taken either from Popery, which he doth defend, or from the Pope, to whom he doth adhere.  
In the first acception; I esteem him a Papist, that, leaving the Pope in the principal, and essential points of the Papacy, doth yet believe sundry errors, defined, resolved, and maintained in the Romish Church, under the government, and administration of the Pope; of which kind of Popery, and sort of Papists, I shall treat 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 united unto the Pope, not in regard of the Pope's person, but in regard of his seat, place, and dignity, which he usurpeth in Babylon; and therefore doth especially believe, and follow the Pope in such particular points, as depend upon his Papal Office; as namely; The Pope's temporal Superiority over all Princes, as being the chief, and, in truth, the only Sovereign of the World (which is the peculiar, and intimate character of the Antichristian Beast) or, at the least, if he have not this temporal power over all Princes directly, as their Lord, yet indirectly, as Pastor of the Church, to depose, and dethrone them, (which indirect authority doth yet invest him with a pretended jurisdiction over all the World; and is a more subtle insinuation of the Babylonian Beast) and that he hath an infallible judgement, as Pope, in the controversies of Religion, to bind the whole World unto his definition, upon pain of Ecclesiastical censure (which opinion, being greatly embraced in their Church, and daily increasing, suffered much opposition by the Sorbonists, and generally by the Church of France) and that, from this Papal seat, all Christians have the practice, and benefit of Indulgences (the peculiar Ware of Babylon) that this Apostolical, and Supreme Seat hath power to dispense with Oaths, and with Marriages in certain degrees of consanguinity, and affinity, and that all Christians must have recourse unto her for Dispensations, Absolutions, etc. that, unto this seat belong Appellations, from all parts of the Christian World, as unto the highest Authority upon Earth (by which courses they exhaust much treasure of all Kingdoms, and vex the subjects with tedious, and expensive travels) that this Beast hath power to call general Counsels, and to ratify, or nullify their Decrees; and other Babylonian doctrines, belonging to the mystery of the second Beast. In this sense, and acception of a Papist, King Henry the Eighth, in his just, necessary, and conscionable discession from the Church of Rome, upon the point of his unlawful Marriage with the Lady Katherine, his Brother's Wife (which, by Papal 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 rejected the Pope in these Mysteries of the Papacy, and in all points, that had dependency upon his Seat, Office, and pretenced Authority in the Church. Whence it is, that this magnanimous Prince (justly provoked, but unjustly handled by the holy Father) writeth unto Charles the fifth, and to all Christian States, in these very words; Orbis intelligat varias PAPISTARUM frauds, etc. and again; ne Papa Regum authoritate ad extir pandas crescentis Euangelij radices, etc. abuti possit. So that, though this King remained 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 Relics; 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 stupidity in the Church) yet notwithstanding, in the main, and essential things, which specially give the true denomination of a Papist, he is to be exempted clearly from the crime, and contagion of this Title. And yet as jehu did perform the Work of God, imposed upon him, for the ruin of Baal, and that Idolatry, but departed not from other sins of jeroboam, and the Kings of Israel, so this excellent Prince destroyed the Baal of Rome, and his power, within the confines of this Kingdom, but, in many other things, he still followed the doctrines of Rome: but yet so, as he conceived them (though untruly) to be built upon the Word of God, and conformable to the judgement of the ancient Church.  
I answer therefore, FIRST; that, when these ten Kings shall take up their Arms against Babylon, many Papists [of the second, and worst degree, and acception] shall firmly combine with the Pope [the second Beast] and shall seek his defence, against the incursion of these mighty Kings: such Papists, I mean, as specially the Jesuits are, and the Canonists, and all such, as adore this Beast for his supposed excellency, and glory; so that, by the opposition of their own force, and by their excitation of their Adherents, they shall make all possible (but yet a vain) resistance against this general enterprise of these potent Kings; because they love, reverence, defend with writing, propugne with their power, and (above all other Papists) maintain, to their uttermost, this second Beast in Babylon; as their dearest Lord, and highest Potentate of the Earth; to whom (as they say) all men must be subject, upon the necessity of their salvation.  
SECONDLY, therefore; I infer, that, since the Beast himself shall fall with his Babylon (as being a fall not only of one particular place, but of some great power) these Papists also, concurring in his defence, and opposition of these Kings, shall certainly come unto a final ruin. For as these Kings shall bring the Beast unto desolation, so they will not suffer such to live, as shall, by doctrine, justify, and magnify the power of this Beast (which they hate, and will destroy) or; by politic means, seek his advancement, or, by forcible contradiction, procure his supportation, and defence, against their invincible arms, which, by Gods own warrant, they shall take up against Babylon, and against the Antichristian vassals, that admire the glory, and follow the poison of the second Beast therein.  
As for other Papists (of inferior note, and not of this mark, or stamp) I will deliver my judgement in the third Branch; unto which, therefore, I address my speech.   

The THIRD Branch; concerning POPERY.  
THough this word [Popery] seemeth to include all erroneous doctrines in the Papal Church (which are many in number, and not reconciliable with the truth of God's Word) yet we must distinguish here, as we have before; for that such points, as depend upon the Pope's pretended office, and bear special reference thereunto (as namely they are, for which some Papists have their principal denomination, as I did observe in the second branch) are truly, and really Popish, not in regard of the person of this, or that Pope (as Heresies do most generally carry the name of their inventor; and, in this case also, it were not hard to show, that some Popish doctrines had either their beginning, or else their principal corroboration from certain Popes, and might therefore well be stamped with their names) but in regard of the Papal See, office, dignity, and usurped superiority of this second Beast; and therefore such points of their doctrine, and practise, issuing from the Pope, as he is Pope (and not as he is this, or that particular person) and being a part of the Mystery of Iniquity (which Saint Paul did foresee) are Popish, and Popery, and therefore this kind of Popery (connexed to the Papal Seat and Office) will have a certain end, and determination, with the fall of the Pope; this second Beast; whose ruin is implied in the fall of Rome itself. And therefore we may here, not impertinently, observe, that, in the points of Popery, all are not of one, and equal degree; but such do specially bear the mark, and cognisance of Antichristianitie, as do more highly advance this beast in his pretended authority over all Kings, and civil States, over all Churches, and Ecclesiastical persons; in, and over the consciences of men (in which he setteth up his Dominion, to reign therein) and finally, whereby he doth most nearly oblige, and tie men unto him, by the glorious ostentation of his great, and sacred power.  
Secondly, there are other points of Popery, not unjustly so called; as being defined by Papal Counsels (whose infallible Decrees depend upon the Pope's assent) as being parts of that corrupt body of erroneous doctrine, which is taught in his Synagogue, sustained by his authority, defended by his Writers, propugned by secular Princes (as servants of the Pope; though styled by more honourable names) finally, such as tend to the confirmation of the Pope, and that Babylonian Church, in which the mystery of iniquity (beginning long ago) hath now fully declared itself, in so great an Apostasy, and defection from the truth. And if you require a special catalogue of these Popish errors, they are (for the greatest part) comprised in the twelve Articles of the new Creed, framed, and proposed by Pope Sixtus quartus [in Bulla, super forma iuramenti professionis fidei] which contain the principal errors of the Papal Beast, and of the Papists, miserably seduced therein from the integrity of God's Word, and extremely different from the Catholic sense of the more pure, and ancient Church.  
I answer therefore; when God shall deliver his Church from the Egyptian bondage, which it suffereth under this Babylonian Beast, that, in due probability of reason, if not all, yet many of these more gross, absurd, and enormous errors (now predominant in the Church of Rome) shall be corrected by the more sound, and Christian judgement, even of those, who live in the outward communion of the Romish Church (for there never wanted some more Religious spirits, that did dislike, oppose, and seek to redress the growing, and grown errors therein) and that Christian Princes shall willingly concur to the reformation of Popish errors, when a more free, and indifferent course shall be opened for a general Council (than can be yet obtained, while this Babylonian Beast doth reign) to treat, dispute, and conclude upon things, which appertain unto the peace, and purity of the Church.  
To conclude this passage therefore, I shall entreat your prudent, and judicious consideration of three markable points, which I now tender, and present unto your religious hearts.  
The FIRST; that the Church of Rome (as it standeth at this day) offending rather in additions unto God's truth (in regard whereof they foolishly call ours a Negative Religion; which doth truly deny, and justly impugn their additions) then in subtractions from the same (though they err also in this kind; taking lawful authority from the civil Magistrate; taking half the Communion from the Laity; taking away the Word of God from the people, by concealing it in an unknown tongue, etc. and so in other things; against which, therefore, our doctrine is affirmative, in opposition of their errors) I say, that the Church of Rome doth hold, and teach the fundamental points of Christian Religion, positively, in the Articles of the Creed (though it have some doctrines, that, by force of consequence, may seem to contradict the same) and that this Church of Rome doth well, and sound conceive of many great, and principal points (as namely, of the two Natures, and one Person of Christ; as learned Zanchius himself doth confess; the Incarnate. lib. 2. cap. 9 and elsewhere) but it doth err chiefly, and dangerously, in the Office of our Saviour jesus Christ, by destroying the merit of his Passion, and by false application thereof; not only by the means of Holy water, and other Babylonian inventions, but by such means, as are contrary, and repugnant thereunto; as namely, by the pains of Purgatory; where our Satisfaction concurreth with his, and his is applied by ours; as the Book of Cardinal Peron, passing under the name of Master Henry Constable, doth blasphemously teach. Finally then; her many truths cannot justify her prodigious errors; her many errors cannot infringe her certain truths: but the truths therein cannot so securely save, as the errors therein will greatly endanger the soul of any Babylonian captive, enthralled, and ensnared with the peril of truly Popish errors.  
The SECOND point, therefore, is this; that all particularities, which bear the name of Popery, in the censure, and judgement of some men, are not so in truth; but are so esteemed by reason of their ignorance, and precipitation, and for want of experience in the Monuments of venerable antiquity; as being carried with the affection of Aëtius, who (as Socrates doth report; l. 2. c. 28.) conversed not in the Books of ancient Writers, but rejected such, as were of greatest reputation in the Church; following the sophistical conclusions of his own captious brain. Hence it is, that the intemperate Anabaptists condemn the baptism of Children, as the invention of a Pope. Hence it is, that the pestilent Trinitarians profanely teach, that the doctrine of the Trinity is the fable of a Pope, and that therefore this popish mystery is aptly signified in the triple Crown. Hence it is, that the certain, and indubious distinction of a Bishop, and a Presbyter (the first having a paternal superiority over the second, in the administration of the Church) is, by some Aërian spirits, branded with the note of a Popish Hierarchy; as being ignorant in the perpetual government of the Church, or presumptuous against all ages, and all succession in the same. Hence it is, that the few, innocent, convenient Ceremonies in this Church (issuing from the practice of the reverend, learned, and holy Fathers) are scandalised with the contemptuous name of Popery. But by whom? By men commonly of unlearned hearts, strong passions, and weak judgements; so that (as I observed before) whatsoever thing they dislike, it is Popery; and, whatsoever person they distaste, he is Popish in their poor conceits. Much like, though not in heretical opinion, yet in simple carriage, unto the followers of Artemon, who taught that Christ was a pure Man, without any divine Nature; and pretended that this true, and ancient doctrine was first corrupted by Zepherine, a Bishop of Rome, as Eusebius doth relate l. 5. c. 25. So ancient is this course. To end this point therefore; I wish all men, of ingenious minds, to conceive wisely of Popery, what is so to be esteemed; and all men of religious hearts, to detest it with a good conscience, grounded upon a sufficient knowledge.  
The THIRD, and last point is this; that we cannot probably conceive, by any deduction of reason in humane discourse, that all, and singular Articles of Popery (which are, indeed, erroneous, and may therefore justly deserve that name) shall ever be totally, and fully purged out of the Church of God (after the ruin of Babylon) but that there will be variable, & contrary judgements of learned men in some matters (truly deserving reformation) until the final dissolution of this present world; so that, in this case, we must bear what we cannot amend; and rather enjoy our solid unity in things of greater importance, then, upon every difference in things of lesser moment, make a perverse distraction in the Church of God, and an unhappy rent in the seamelesse coat of jesus Christ, our Lord; remembering, to tolerate that for unity, which yet we hate in equity; as Saint Augustine doth divinely speak.  
And thus much concerning the Predicate in my Text; the FALL of Babylon, discovered in this my second Sermon. I should now entertain you with some observations in the conclusion of this, as I did in the end of the first; had I not, in the perpetual course of this Sermon, (upon incident passages) taken some occasion, by the way, to make application of the several points unto your hearts; to show you the providence of God in his ordination of this fall; his love of his Church in his prediction of this fall; his vengeance against sin, in his operation of this fall: our comfort in knowing this fall; our patience in attending this fall: our instruction to prevent our own fall by his justice (which will ensue upon our fall from his Truth, and Grace) an advertisement to Papists to leave their Local communion with Babylon (if they dwell within her walls) or Spiritual communion, if they be devoted unto her Beast; since both must go into perdition; and therefore, finally, here is an admonition unto such, as decline from the comfortable truth of God's Word, unto the dark superstition of Babylonian errors, to consider well, and seriously in their hearts; I go to BABYLON; which shall be burnt: I submit myself to that BEAST, which shall be destroyed: What fear, what suspicion, what terrors will then possess thy soul? what security hast thou in such dangers? what comfort in such frights? what happiness hast thou, when thy Mother Church of Rome, and thy Father-Pope therein, shall come to so great a ruin? Canst thou be innocent, when they are guilty? Hast thou no sin, when they are punished? Canst thou stand, when they fall? O consider this, ye that forget God, lest he take you away, and there be none to deliver you.  
But since these particulars are touched more exactly before, therefore I will conclude this Sermon (and so my whole Text) by stirring up all degrees, and conditions of men, unto the performance of God's design; that, what we yet hear in Verbo, prophesied in God's Word [It is fallen, it is fallen, Babylon, etc.] we may once see in Opere; fulfilled also in Worke.  
FIRST, then, I begin with them, who are the peculiar instruments of God's justice in this behalf; the ten Kings, as the Scripture itself doth speak. O Noble, and Heroical Princes, Gods Vice-gerents (armed with his power, and sacred with his own name) you have the special place in this warfare; God hath pressed you unto this service, and not only warranted, but required you unto it. You are sent against Rome (as Saul against Amalek) to destroy it with fire, and sword. It is no voyage unto the holy Land (where Christ did suffer for our sins) but to impure Babylon; in which as it may be truly said also, that Christ himself did die, in sundry respects (but than she was in her ethnical state) so, in it, Christ doth still suffer, in regard of his Truth, there oppressed; in regard of Antichrist, there advanced; in regard of the Faithful, by him persecuted; for it is done usually through the operation of this Second Beast, abusing the authority of Kings, and Princes, to this wicked purpose. There he sitteth, that trampleth upon your Crowns, and Sceptres; there he sitteth, that deposeth you from your States; there he sitteth, that absolveth your subjects from the two indissoluble bonds, of Oath, and Nature; there he sitteth, that disposeth your Kingdoms, at his pleasure, that exciteth your own people against you (by the curses of his Excommunications, that stirreth up your friends, and neighbours) to make war upon your hereditary lands. Now the time is come [it is passed with God] it is now at hand, that you may, you must, you shall take up a temporal against his spiritual Sword; divest him of his pretended power, expose him unto scandal, ignominy, ruin, extreme desolation; reward her [or him; it is all one in effect; the one doth imply the other] even as she hath rewarded you, and give her double, according to her works; and, in the cup, that she hath filled to you, fill her the double; as it is: Apocal. 19.6.  
Now if you require of me the names of these ten Kings (I mean not the names of their Persons, but of their States) I cannot, I dare not deal so punctually in this case, as some, who presume, by particular commemoration of their ten Kingdoms, to muster up the names of these ten Kings, that shall effectuate this great, and glorious work. It may be a question (and so it is with me) whether this number of ten may be taken in that distinct, and precise account; or whether it be not a certain, for an uncertain number, as the Scripture doth usually speak; or rather, whether, in these numbers of special perfection (the Septenary, the Decenary, the Centenary, the Millenary) a whole, and universal company is to be understood, or not. And I do the rather so conceive it to be understood, because Saint Augustine himself hath framed this opinion in my breast. For this learned Father, treating of the persecution by Antichrist, and the consummation of the World (ensuing presently thereupon) supposeth, that (in the Prophecy of Daniel, chap. 7.8.) the little horn, arising amongst the ten horns of the fourth Beast (which certainly is the Roman Empire) and plucking away three of the former ten horns, is ANTICHRIST; who, as Lactantius said before Saint Augustine's days (out of the common error of those times) shall subdue three of these ten Kings (for so the ten horns are interpreted, Verse. 24.) and conjoin his power with the other seven, to destroy the Roman Empire, and to sack the City of Rome. Inst. lib. 7. cap. 16. Which error was so pregnant in the time of reverend, and constant Athanasius, that, therefore, he thence enforceth a probability against Constantius (the wicked Arrian persecuting Emperor) to be the ANTICHRIST; as having sundry marks of him; and, in particular, having subdued three Kings; Britannio, Gallus, and Magnentius, who strived with him for the Imperial Crown. Athanas. in Epist. and solitar. vitam agentes. Now though in this point, they were all involved, and wrapped in a misprision of that Scripture (for that little horn is not Antichrist, as they were persuaded; nor the Turk, as some more lately have imagined; but julius Caesar, and his successors, who translated the Empire of Rome, from the public state, unto a particular person) yet Saint Augustine proceedeth with better advice, when he cometh unto a review of those ten Kings in the Prophecy of Daniel (who yet are not the same, as you may very easily observe, with our ten Kings, in the Revelation of Saint john) and therefore he writeth in this manner; Vererime sanè fateor, etc. I confess that I am in fear, lest perhaps we be deceived in the ten Kings, whom Antichrist seemeth to find, as ten persons; and so he may come before we be aware, there being not then so many Kings in the Roman World. For what, if, by this number of TEN, the whole company of Kings be signified, after whom he is to come? as by the millenary, Centenarie, and septenary numbers, the university of things is often imported in the Scripture. So Saint Augustine; De Civit. Dei, lib. 20. cap. 23.  
By this his prudent, and remarkable observation (fitly to be applied unto my present purpose) I may very reasonably collect, that a great, and general number of Kings (whose states were sometimes members of the Roman Empire; whereof they have invaded a part, by their particular Dominions, but Antichrist the whole, by his supreme power) shall arise, in a confederacy, and expedition, to burn the Whore [Babylon] and to subdue the Beast [the Pope] and so to accomplish that Royal work, unto which God hath already consecrated them in his holy Word.  
SECONDLY; I direct my speech unto you, my Fathers, and Brethren, of the sacred Tribe of Levi; you, who bear the silver Trumpets, and blow the alarm; you, that take up your spiritual arms (for the weapons of our warfare are not carnal; but yet mighty through God; 2. Cor. 10.4.) against this odious Whore, and execrable Beast: fight against them with a learned tongue: that is not enough; fight also with your advised Pen: it conquereth more, than alexander's Sword. O detestable silence in so necessary a cause; hateful modesty, in so needful an enterprise; cursed fear, in so just a quarrel; which is Gods in Heaven, and so many Kings in earth. Thou callest others to fight, and sittest thou still? and in so needful a time? Remember that of the Poet; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
A good, and faithful Minister will be writing with his hand, advising with his head, & fight with his tongue. Let Rome understand her sin; that she is BABYLON [one word, but a stinging word; it compriseth all iniquities] and let her know her ruin [that she IS FALLEN] to come in act, but past in his prevision, who hath confirmed it by his decree. Tell these Kings, that, if they be now averse from this work, yet God shall incline, and bow their hearts unto it, as Alarich●● was inwardly urged, and compelled to take Arms against Rome. Sozom. lib. 9 c. 6. Tell the whole world, that though it seem a difficult work, yet it is God's work, unto whom nothing is impossible; and that it is revealed in his Word, in which nothing can fail; therefore Babylon must fall, and fall thus; for his Word cannot fall, who giveth us certain assurance of this infallible success.  
THIRDLY; I speak unto you; noble in descent, great in dignity, rich in goods; Stars of greater light in the firmament of the State (but borrowed from the primigenial, and original light of the Sun therein; the glorious Sovereign thereof) you that by proper valour, can perform much yourselves, and, by special example, may provoke others: if God shall call you unto this employment, attend your Princes, go with their persons (or go upon their commands; for I know not, whether they shall go, personally, to this war, or not; certain I am, that they shall go in their power, in these people, in their treasure) set forward this great design: it is not to accompany Caesar, to conquer Provinces for the glory of Rome; nor Alexander, to subdue the Persian Monarch; it is no such politic attempt for humane ends; but it is the work of heaven, and earth, conspiring in her destruction, who inslaveth you with her tyranny, poisoneth you with her heresy, defileth God's name with blasphemy, conculcateth all royal dignity with her pride, murdereth Gods Saints with her cruelty; work therefore her ruin, that seeketh yours.  
FOURTHLY; I speak unto you, who are Subjects of an inferior degree; I doubt not, but (in regard of your Christian piety, and zeal) I may say of you, as Deborah of her magnanimous people, Praise the Lord, for the avenging of Israel, and for the people, that offered themselves willingly. judic. 5.2. Many Volones shall then appear to offer themselves in this sacred expedition. There is no necessity of disputation, in this case, whether, in such a war (so just, and lawful) voluntary, or mercenary warfare may be approved, or not. And you, that are pressed unto this war, by your rightful Princes, shall not be troubled with that scruple (which so much vexeth the Schools) how far, in what causes, with what limitations, a Soldier may fight, upon the commandment of his Prince (since the authority of undertaking war is in the King; the ministry of executing it is in the Subjects; as S. Augustine writeth; contra Faustum l. 22. c. 75.) for you see, that the proclamation, and ordination of this war is from the unquestionable authority of God himself; and therefore as you shall serve your Sovereigns, so they shall serve God therein. This war, therefore, is honourable, religious, necessary, and to be preferred before a base, cowardly, and profane peace. If jehoram speak of peace, yet jehu will hear of none, because he is the minister of God's justice. Pax ab illis, non cum illis, saith S. Bernard of wicked persons; so I say here; have peace from Babylon, in not meddling with her society; you can have no peace with her, in treating with her upon sweet, and amicable terms.  
FIFTHLY, and lastly; I end with that, which is the beginning of every successful enterprise; Prayer. Sovereigns must pray with Moses, while their Subjects fight with Amalek. Constantine the Great attributed his victories unto the force of prayer; and therefore he had a Tabernacle in his Camp, framed according to the model of a Church. Theodosius conquered a puissant enemy (Maximus, in name, and power) by the prevailing virtue of prayer. Let prayer also arm the Soldiers of this war; it is more defensive, than any Shield, and more offensive, than any Sword. And you, that go not forth with them in person, to fight against Babylon, yet fight also by your prayers, for their safety, and success. He, that hath not an hand able to fight, nor a tongue learned to preach, may yet have an heart well affected to pray. Pray then, pray all, for the peace of jerusalem, and the ruin of Babylon; cry with one voice, and cry still, cadat, cadat, [let it fall] till we hear, actually, cecidit, cecidit, it is fallen.  
And though God doth more respect, herein, the goodness of the cause, then of our persons, in the issue of this war, yet let us be armed with piety, virtue, grace; that we may be more fit, and proper instruments for his purpose; according to Gods own precept; Deut. 23.9. When thou goest out with the host against thine enemies, keep thee then from all wickedness. So shall our wars prosper abroad, & peace continue at home, with the advancement of God's truth, both there, and here; which the Lord of all mercies conserve unto us, and unto our posterity after us, even till the glorious appearance of our Lord jesus Christ; Amen.   
FINIS.   

A Correction of the Errata.  

In the FIRST Sermon.  
PAge * 10. Line 28. put out third p. 11. l. 2. Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 11. l. 8. read unto for upon. p. 15. l. 21. read excecation, p. 24. l. 12. mere for ne'er. p. 25. l. 10. and I doubt. * p. 29. l. 2. put out four. p. 31. l. 22. read dis●●●sions. * p. 33. l. 2. it being. * p. 45. l. 4. read time of Antichrist, woording to the common doctrine of Babylon; when. * p. 49. l. 26. read unto Mahomet, and the Turk. * p. 5●. l. 17. read Apocal. 13. 1.* p. 55. l. 6. read fourth in stead of third p. 57 l. 15. powerfully. l. 18. natural. * p. 73. l. 5. put out most. * p. 83. l. 19▪ read they have not such. p. l. 91. l. 8. which for with. * p. 127. 29. and in a second.   

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