MYSTICALL
BABYLON
,
OR
PAPALL
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
Heauen
:
and
three
things
inuite
vs
vnto
a
serious
attention
therof
.
FIRST
;
The
Person
proclaiming
:
an
Angell
[
verse
1.
]
euen
Christ
Iesus
himselfe
;
as
some
conceiue
(
amongst
whom
I
may
particularly
name
our
profoundly
learned
Souereigne
,
in
his
iudicious
and
well
composed
Paraphrase
vpon
this
mysticall
booke
)
who
is
described
here
,
by
his
excellency
[
he
had
great
power
]
and
by
his
operation
;
the
earth
was
lightned
with
his
glory
.
SECONDLY
;
The
manner
of
his
proclamation
:
He
cried
out
mightily
,
with
a
loude
voice
[
verse
2.
]
with
a
voice
,
more
then
Stentorian
;
and
no
maruell
:
for
it
was
Verbum
à
Verbo
;
a
word
from
the
Word
:
a
word
powerfully
spoken
by
the
Word
ineffably
begotten
.
THIRDLY
;
The
matter
it selfe
;
It
is
fallen
,
it
is
fallen
,
Babylon
:
the
place
is
considerable
;
for
it
is
Babylon
,
by
qualitie
,
and
name
;
also
a
great
Citie
by
amplitude
of
place
,
and
power
.
The
ruine
of
it
is
markable
:
for
it
is
a
fall
,
extreme
,
and
finall
:
and
it
is
fallen
;
in
the
time
past
(
though
it
be
yet
to
come
)
by
an
enallage
of
the
tense
:
and
againe
;
it
is
fallen
;
by
an
anadiplôsis
:
the
one
,
and
the
other
,
shewing
an
infallible
certainty
of
euent
.
Thus
now
my
Text
is
like
Rebeccaes
wombe
;
it
hath
twinnes
in
it
,
[
Cecidit
,
cecidit
]
as
if
the
ruine
of
Babylon
were
sounded
forth
by
the
two
siluer
trumpets
,
Num.
10.2
.
It
is
a
double
voice
of
ruine
;
fall
vpon
fall
:
so
that
I
may
vse
the
words
of
the
Psalme
;
God
hath
spoken
it
once
or
twice
.
Psal.
62.11
.
And
as
my
Text
is
double
here
,
by
the
ingemination
of
one
word
;
so
it
is
double
by
the
repetition
of
the
same
sentence
elsewhere
,
viz.
Apoc.
14.8
.
Againe
,
that
,
which
,
in
both
these
places
is
spoken
of
,
mysticall
Babylon
(
Rome
;
as
an
one
you
shall
heare
)
is
foretold
by
prophecie
(
and
we
haue
seene
it
verified
by
experience
)
of
literall
Babylon
[
the
renowned
Citie
of
Chaldaea
]
in
the
Praedictions
of
Esay
21.9
.
Babel
is
fallen
,
it
is
fallen
.
This
consonancie
is
in
the
Scriptures
;
this
resemblance
in
sinne
,
and
ruine
,
betwixt
the
old
Babylon
,
and
the
new
.
For
Babylon
●s
the
first
Rome
,
and
Rome
is
the
second
Babylon
.
I
come
to
the
words
of
my
Text
,
wherein
there
is
a
fatall
coniunction
of
two
things
:
Culpa
,
and
Poena
:
the
Sinne
of
Rome
,
implyed
in
her
name
;
Babylon
:
and
the
punishment
of
Rome
,
annexed
,
or
prefixed
rather
;
it
is
fallen
,
it
is
fallen
.
We
may
Logically
therefore
make
this
partition
of
my
Text
:
heere
is
the
SVBIECT
;
Babylon
:
and
heere
is
the
PRAEDICATE
;
it
is
fallen
.
In
order
of
the
words
(
as
they
stand
herein
my
Text
)
Babylon
is
last
,
but
,
in
order
of
sense
,
it
is
first
.
For
,
in
Grammer
,
the
nominatiue
case
goeth
before
the
Verbe
;
In
Logicke
,
the
Subiect
goeth
before
the
Praedicate
;
and
in
Diuinitie
,
the
Sinne
goeth
before
the
Punishment
:
Pride
goeth
before
Destruction
;
Pro.
16.18
.
Wherefore
,
in
the
prosecution
of
my
Text
,
I
will
change
the
place
of
the
words
;
and
,
as
Iacob
gaue
the
prioritie
to
Ephraim
[
Gen.
48.14
.
]
in
the
aduised
imposition
of
his
hands
;
so
I
will
giue
the
precedency
to
Babylon
(
the
last
word
in
my
Text
)
and
then
I
will
reflect
duely
vpon
her
fall
,
expressed
in
the
first
place
thereof
.
The
FIRST
part
;
concerning
the
Subiect
,
and
Sinne
in
the
Text
;
BABYLON
.
THough
I
haue
affirmed
this
Babylon
to
be
Rome
;
yet
I
require
not
your
suddaine
beliefe
,
without
a
substantiall
proofe
.
So
that
,
to
deduce
this
matter
fairely
,
and
cleerely
to
your
vnderstandings
,
I
must
propose
a
double
inquisition
;
in
pursuit
whereof
,
we
shall
come
securely
vnto
the
hauen
of
my
desire
,
and
then
arriue
happily
vpon
the
coast
,
vnto
which
I
direct
my
thoughts
.
First
:
What
is
this
Babylon
in
my
Text.
Secondly
:
Why
this
name
is
imposed
vpon
that
place
,
which
is
thereby
signified
vnto
vs
.
These
two
points
being
sufficiently
discussed
,
for
the
true
explication
of
my
Text
,
and
illustration
of
this
name
;
I
will
conclude
the
first
part
of
my
Text
with
such
obseruations
,
as
shall
kindly
,
and
properly
ensue
vpon
the
same
.
The
FIRST
Inquisition
;
What
is
this
Babylon
in
my
Text.
THis
Babylon
is
not
literally
to
be
vnderstood
,
neither
for
that
ancient
Citie
in
Chaldaea
,
nor
for
that
famous
Citie
in
Egypt
(
once
called
by
the
name
of
Memphis
,
and
now
of
Cair
)
since
the
generall
scope
,
and
purpose
of
this
booke
,
doth
not
intend
any
such
sense
:
and
many
circumstances
therein
doe
sufficiently
refute
it
;
and
,
finally
,
not
any
Author
,
in
former
,
or
later
times
,
no
Father
in
the
ancient
Church
,
no
Doctor
in
succeeding
ages
,
did
euer
so
conceiue
of
this
place
.
This
Babylon
,
therefore
,
is
mystically
to
be
vnderstood
,
according
to
the
common
,
and
vsuall
tenour
of
this
booke
.
That
whole
booke
of
the
Reuelation
of
Saint
Iohn
is
spiritually
to
be
vnderstood
,
by
the
iudgement
of
Saint
Hierome
;
Epist.
148.
And
hence
it
is
,
that
Dionysius
,
sometimes
Bishop
of
Alexandria
,
confesseth
of
this
obscure
,
and
profound
booke
,
that
it
cannot
be
vnderstood
,
according
to
the
first
,
and
obuious
sense
thereof
(
as
Eusebius
relateth
;
Histor.
Eccles.
l.
7.
c.
24.
)
but
that
there
are
deepe
,
and
hidden
mysteries
in
the
same
.
Deepe
,
I
confesse
,
and
hidden
,
till
that
Time
(
the
mother
of
truth
)
in
the
successe
,
and
euent
of
things
,
was
the
midwife
to
helpe
the
Church
of
God
,
which
trauelled
long
in
bringing
forth
the
true
,
and
proper
sense
thereof
.
For
as
Sampson
was
directed
,
and
guided
,
by
his
seruant
,
vnto
the
pillars
,
vpon
which
the
house
did
stand
[
Iudic.
16.26
.
]
so
the
successe
of
things
,
conspiring
with
the
Oracles
of
this
booke
,
hath
conueighed
vs
vnto
a
sound
,
and
euident
knowledge
of
many
mysteries
therein
;
vnknowne
to
former
ages
,
but
reuealed
in
this
:
in
regard
whereof
this
booke
doth
now
more
fully
answere
vnto
its
name
;
for
now
it
is
a
Reuelation
indeed
,
as
it
was
before
in
title
.
Since
therefore
this
Babylon
is
heere
so
called
by
a
Mysterie
,
we
will
passe
along
,
by
a
gradation
,
through
foure
seuerall
interpretations
thereof
,
that
so
wee
may
discouer
in
this
point
,
how
farre
the
ancient
Church
digressed
from
the
marke
:
then
,
how
neerely
,
at
the
last
,
the
Romish
Church
is
come
vnto
it
,
and
thereby
to
know
her selfe
:
and
then
finally
,
how
the
Reformed
Church
hath
directly
hit
the
marke
:
as
the
Beniamites
could
sling
stones
at
an
haire
breadth
,
and
not
fayle
,
Iudic.
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
authoritie
,
then
for
the
authoritie
of
his
reason
,
and
therefore
are
carried
into
errour
by
the
venerable
estimation
of
his
name
.
Hee
confesseth
,
that
Rome
is
another
Babylon
,
de
ciuit
.
Dei
.
l.
16.
c.
17.
and
that
shee
is
the
daughter
of
Babylon
,
l.
18.
c.
22.
but
not
in
regard
of
her
sinne
and
ruine
(
as
it
is
now
in
my
Text
)
which
things
that
greatly
learned
Father
neuer
seemed
to
suspect
:
and
therefore
teaching
truly
,
that
there
are
two
Cities
in
this
world
(
mixed
together
in
outward
things
,
but
seuered
in
their
inward
qualities
,
and
tending
,
consequently
,
vnto
different
ends
)
he
assumeth
falsly
,
that
this
Babylon
(
out
of
which
wee
must
flye
:
Apoc.
18.4
.
)
is
onely
the
generall
Citie
of
the
Deuill
and
his
members
;
whereas
the
other
Citie
is
a
Spirituall
Ierusalem
,
and
the
Citie
of
God
.
Read
S.
Augustine
,
de
Ciuit.
Dei
,
l.
18.
c.
18.
In
Psal.
26.
enarrat
.
2.
In
Psal.
61.
and
though
the
Homilies
vpon
the
Reuelation
(
passing
vnder
his
name
)
are
not
his
genuine
Workes
,
yet
they
truely
containe
his
opinion
in
this
behalfe
,
Homil.
11.
and
16.
This
sinister
,
and
misconceiued
interpretation
,
of
S.
Augustine
,
doth
sometime
qualifie
the
feare
of
Bellarmine
;
who
finding
that
Rome
shall
be
destroyed
,
neere
the
end
of
the
world
,
by
deduction
(
as
hee
affirmeth
)
out
of
the
Reuelat.
cap.
17.
Videtur
(
saith
he
)
this
may
seeme
so
to
bee
;
but
hee
recollecteth
himselfe
immediately
in
this
manner
;
Augustine
,
with
many
others
,
doth
conceiue
,
that
this
Citie
of
Babylon
is
the
generall
Citie
of
the
wicked
,
and
not
the
particular
Citie
of
Rome
.
De
Rom.
Pont.
l.
4.
c.
4.
It
is
no
maruaile
,
that
Bellarmine
(
like
a
man
readie
to
be
drowned
)
taketh
hold
of
euery
straw
for
his
reliefe
.
The
maruaile
is
rather
,
that
Augustine
,
a
man
so
learned
,
so
ingenious
,
so
iudicious
,
should
not
cleerely
discerne
,
by
so
many
circumstances
in
the
Text
,
that
this
Babylon
is
a
particular
Citie
,
and
not
a
generall
Societie
:
and
farther
,
that
this
particular
Citie
is
Rome
,
and
not
any
other
place
.
But
the
glorious
lustre
of
the
[
then
]
present
state
of
Rome
(
in
the
Empire
,
so
potent
,
and
in
the
Church
,
so
religious
)
might
,
and
certainly
did
breed
an
eclipse
of
this
euident
truth
vnto
S.
Augustines
eyes
,
looking
more
earnestly
vpon
the
condition
of
the
time
,
then
deepely
into
the
coherence
of
the
Text.
I
conclude
,
therfore
,
the
first
interpretation
,
and
aduise
men
that
conuerse
in
the
Monuments
of
the
ancient
Fathers
(
without
which
no
man
can
be
profound
,
and
exact
in
the
knowledge
of
Diuinitie
)
to
draw
their
wine
,
and
to
leaue
their
dregges
;
and
not
to
esteeme
that
currant
in
them
,
which
is
not
weighed
in
the
ballance
of
holy
Scripture
.
For
the
Sunne
of
this
sacred
Booke
hath
natiue
light
of
truth
without
any
darkenesse
of
errour
;
whereas
the
borrowed
light
of
the
Moone
[
the
best
Fathers
,
and
most
commended
Interpreters
]
doth
shine
with
the
spots
of
infirmitie
,
which
attendeth
the
nature
of
mankind
.
The
SECOND
Interpretation
.
THe
second
Interpretation
is
that
,
which
Saint
Hierome
doth
follow
;
who
saw
a
part
of
the
truth
,
but
not
the
whole
:
as
the
blind
man
,
vpon
the
first
,
and
imperfect
recouerie
of
his
sight
,
saw
men
,
but
hee
saw
them
walking
like
trees
,
Mark
.
8.24
.
He
confesseth
then
,
that
Babylon
is
Rome
;
that
Babylon
,
at
the
least
,
wherof
Saint
Peter
doth
make
mention
(
Epist.
1.
cap.
5.
v.
13.
)
whose
authoritie
hee
pretendeth
to
follow
in
this
point
;
de
Scriptor
.
Ecclesiastic
.
in
nomine
,
MARCVS
.
But
in
the
time
of
Saint
Peter
(
if
,
by
that
name
of
Babylon
,
hee
did
vnderstand
Rome
)
it
was
Ethnicall
Rome
,
which
the
Romanists
themselues
doe
willingly
confesse
,
and
vsually
pretend
to
haue
beene
stiled
by
that
name
,
which
they
suppose
was
not
,
and
cannot
bee
extended
vnto
the
Christian
[
or
rather
Antichristian
]
Rome
in
succeeding
ages
.
But
,
to
vnderstand
yet
more
punctually
the
resolution
of
Saint
Hierome
in
this
case
,
let
vs
obserue
,
that
hee
affirmeth
Rome
to
haue
beene
Babylon
in
his
owne
time
,
when
there
was
a
true
and
a
glorious
Church
of
Christ
in
Rome
:
and
therefore
,
in
the
name
of
certaine
religious
Ladies
[
Epist.
17.
]
he
aduiseth
Marcella
to
flie
out
of
that
Babylon
,
and
to
repaire
vnto
Bethlehem
.
A
passage
verie
rhetoricall
,
and
full
of
insinuation
(
rather
then
found
,
and
substantiall
)
to
breed
in
her
tender
heart
an
alienation
from
the
Citie
of
Rome
,
as
being
that
Babylon
,
whereof
wee
now
intreate
;
though
elsewhere
hee
seemeth
wholly
to
free
,
and
discharge
Rome
from
the
scandalous
imputation
of
this
title
,
as
belonging
to
ETHNICALL
Rome
,
in
her
former
,
and
past
estate
.
Vrbs
potens
,
vrbs
orbis
domina
(
sayth
he
:
contra
Iouinian
.
l.
2.
in
fine
)
scriptam
in
fronte
blasphemiam
Christi
confessione
dele●isti
,
&c.
O
potent
Citie
,
ô
Lady
of
the
world
,
thou
hast
,
by
the
confession
of
Christ
,
blotted
out
the
blasphemie
written
in
thy
forehead
.
Vpon
which
passage
,
Marianus
Victorius
(
a
learned
Babylonian
)
writeth
to
this
effect
.
Hierome
imputeth
this
name
of
BABYLON
vnto
Rome
,
as
shee
was
ETHNICALL
,
as
shee
persecuted
the
Christians
,
and
was
drunken
with
the
effusion
of
their
bloud
;
and
therefore
it
cannot
bee
appropriated
vnto
Rome
in
these
latter
times
,
as
the
Hereticks
doe
falsely
surmise
,
and
maliciously
pretend
.
With
him
a
multitude
of
Babylonians
doth
conspire
in
this
behalfe
;
and
therefore
Master
Robert
Parsons
[
in
his
three
Conuers
.
of
England
;
part
.
2.
c.
5.
]
passeth
his
verdict
in
this
manner
:
The
name
of
BABYLON
is
applyed
to
the
state
of
the
persecuting
Emperours
,
and
afflicted
Christians
,
which
state
(
saith
he
)
hath
beene
abolished
,
as
we
haue
seene
already
fulfilled
.
Thus
as
Agag
,
the
King
of
Amalek
,
came
pleasantly
before
Samuel
[
1.
Sam.
15.32
.
]
perswading
himselfe
,
that
the
bitternesse
of
death
was
past
;
(
which
was
yet
to
come
,
and
was
then
at
hand
)
so
these
miserable
Babylonians
,
by
poore
,
and
weake
euasions
,
perswade
themselues
,
that
the
scandall
,
and
horrour
of
this
name
is
past
,
and
that
condition
of
Rome
is
expired
,
and
so
Rome
is
safe
:
whereas
the
imputation
cleaueth
fast
vnto
her
,
and
her
future
ruine
doth
certainly
attend
her
present
state
;
as
we
shall
see
anon
,
in
the
orderly
pursuite
of
this
point
.
For
,
as
yet
,
the
question
is
not
,
vpon
what
Rome
[
Ethnicall
,
or
Christian
]
this
hatefull
name
and
direfull
calamitie
doth
fall
:
whether
vpon
Rome
in
her
estate
past
,
present
,
or
to
come
(
which
particular
shall
afterwards
ensue
,
in
the
processe
of
my
Discourse
)
but
simply
and
precisely
;
whether
this
Babylon
bee
the
particular
Citie
of
Rome
(
as
Saint
Hierome
doth
conceiue
;
though
he
be
variable
,
and
inconstant
in
the
manner
of
his
assertion
)
or
whether
it
bee
the
generall
societie
of
the
wicked
,
as
Saint
Augustine
doth
,
in
an
Allegoricall
sense
,
somewhat
wittily
,
but
very
improbably
,
diuine
.
That
this
Babylon
,
in
my
Text
,
is
the
Citie
of
Rome
,
it
appeareth
euidently
by
many
,
and
cleere
circumstances
in
this
Scripture
,
but
specially
two
.
FIRST
;
in
regard
of
her
Dominion
:
Shee
fitteth
vpon
many
waters
.
Chap.
17.
Verse
1.
Which
Waters
,
the
Angell
doth
interpret
to
be
the
multitude
of
Nations
:
Verse
15.
And
therefore
,
Verse
18.
he
saith
,
that
she
reigned
ouer
the
Kings
of
the
Earth
.
This
was
the
condition
of
Rome
,
in
the
time
of
Saint
Iohn
,
to
whom
this
Reuelation
was
made
;
and
therefore
the
Commentarie
vpon
the
Reuelations
,
which
beareth
the
name
of
Saint
Ambrose
,
saith
expresly
vpon
this
place
;
hoc
manifestum
est
,
&c.
This
thing
is
manifest
(
namely
,
that
the
Angell
speaketh
this
of
Rome
)
For
we
know
(
saith
the
Author
)
that
,
in
this
time
,
the
Romanes
did
obtayne
Souereigntie
ouer
the
Princes
of
the
Earth
.
SECONDLY
;
in
regard
of
her
third
situation
vpon
seuen
hills
,
or
Mountaynes
(
for
so
the
seuen
heads
in
the
third
Verse
are
expounded
by
the
Angels
in
the
ninth
)
which
description
agreeth
fairely
vnto
Rome
,
standing
(
once
wholly
,
and
now
partly
)
vpon
seuen
hils
of
markeable
note
;
whence
the
Grecians
called
her
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Latines
,
in
the
same
sense
,
septicollis
;
both
agreeably
heere
with
the
Spirit
of
God
.
Hence
it
is
,
that
(
a
learned
Iesuite
)
duly
expending
the
concurrencie
of
these
proper
and
indiuiduall
markes
,
doth
ingenuously
confesse
;
Omnia
profecto
,
nisi
in
Romam
,
non
conueniunt
;
all
these
things
agree
vpon
no
other
Citie
,
but
Rome
alone
;
as
I
shall
further
obserue
anon
.
Hence
it
is
,
that
Bellarmine
concludeth
,
by
demonstration
of
these
notes
;
Babylon
was
certainly
Rome
;
and
therefore
hee
insisteth
vpon
it
,
as
a
matter
of
speciall
aduantage
,
to
proue
that
Saint
Peter
was
at
Rome
.
De
Rom.
Pont.
l.
2.
c.
2.
Thus
much
concerning
the
second
interpretation
of
this
name
of
Babylon
.
We
haue
found
the
place
;
it
is
Rome
:
we
are
yet
to
enquire
of
her
state
;
whether
it
be
past
(
as
it
was
Ethnicall
)
or
whether
it
be
present
(
as
wee
conceiue
it
is
)
or
whether
it
bee
future
;
as
some
learned
Papists
themselues
doe
teach
.
So
still
we
draw
neerer
,
and
neerer
vnto
Rome
,
till
she
say
vnto
me
,
as
Ahab
vnto
Eliah
:
Hast
thou
found
me
,
O
mine
Enemy
?
1.
Reg.
21.20
.
The
THIRD
Interpretation
.
THe
third
interpretation
of
the
name
of
Babylon
in
this
place
is
this
;
that
Rome
is
Babylon
,
not
onely
as
she
was
Ethnicall
(
nay
rather
she
is
Babylon
here
not
as
she
was
Ethnicall
,
nor
in
her
estate
now
already
past
)
but
in
another
state
,
which
was
future
,
and
yet
to
come
,
in
the
time
of
this
prediction
,
and
was
then
to
succeed
,
in
ensuing
Ages
;
after
that
Paganisme
was
extinct
;
after
that
Heathenish
Idolatry
did
decrease
;
after
that
Persecution
by
the
Emperours
,
did
cease
;
and
after
that
peace
was
restored
vnto
the
Church
.
This
interpretation
I
will
approue
,
by
three
Remonstrances
,
to
be
sincere
,
proper
,
and
true
.
FIRST
;
by
the
playne
euidence
,
and
coherence
of
this
Scripture
;
by
two
perspicuous
demonstrations
out
of
the
same
.
First
;
because
this
Babylon
is
heere
so
called
by
title
,
and
she
is
so
indeed
:
when
?
neere
vpon
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
bee
Babylon
within
two
or
three
yeeres
of
the
end
of
the
World
,
and
not
before
,
I
shall
refute
in
due
place
)
but
because
she
continueth
so
,
in
the
decourse
of
many
yeeres
,
and
Ages
(
after
the
time
of
her
Ethnicall
estate
)
neere
vnto
the
determination
of
the
World
.
The
truth
hereof
doth
cleerely
appeare
by
the
consequence
of
things
,
and
connexion
of
euents
in
the
seuenteenth
,
eighteenth
,
and
nineteenth
Chapters
of
this
Booke
.
For
the
sinne
of
Rome
,
and
her
ruine
(
together
with
the
causes
,
and
Concomitancies
thereof
)
being
copiously
expressed
in
the
seuenteenth
and
eighteenth
Chapters
,
we
find
that
,
immediately
thereupon
(
in
the
nineteenth
Chapter
)
the
Saints
prayse
God
for
the
notable
iudgement
executed
vpon
this
Citie
;
and
therefore
our
learned
Souereigne
doth
well
obserue
in
the
title
,
and
argument
of
that
Chapter
,
that
the
Saints
prayse
God
,
because
the
Pope
is
destroyed
:
for
it
is
he
,
whose
excessiue
pride
,
and
exorbitant
proceedings
,
draw
this
scandalous
name
,
and
dolefull
vastation
vpon
this
vnhappy
place
.
Secondly
;
because
we
find
[
Chap.
17.
v.
12.
]
that
ten
Kings
(
whether
precisely
ten
,
I
doe
not
now
enquire
)
arose
,
and
assumed
Royall
power
vnto
themselues
,
vpon
the
dissolution
of
the
Romane
Empire
;
for
as
it
fell
into
pieces
,
by
the
vast
magnitude
therof
,
and
could
not
subsist
vnder
her
owne
greatnesse
,
so
,
out
of
her
parts
,
sundry
States
,
and
Principalities
did
arise
.
It
followeth
Verse
13.
that
these
Kings
gaue
their
power
vnto
the
Beast
:
namely
,
the
Second
Beast
,
arising
in
the
place
,
and
after
the
decay
of
the
first
(
as
wee
reade
Apocal.
13.11
,
12.
)
that
is
to
say
;
they
had
no
sooner
obtained
their
dignitie
,
and
estate
,
vpon
the
dissolution
of
the
Empire
,
but
they
surrendred
a
great
part
of
their
glorie
and
authoritie
vnto
the
Pope
;
who
,
by
degrees
;
artificially
,
and
cunningly
inuaded
the
Imperiall
Seate
,
and
power
;
so
that
,
in
admiration
of
his
excellencie
,
these
Kings
,
as
deuoted
sonnes
(
or
rather
Seruants
,
or
rather
Slaues
)
of
his
SANCTITIE
,
submitted
a
great
part
of
their
Royall
Scepter
vnto
his
triple
Crowne
.
This
prediction
as
wee
reade
in
this
diuine
Booke
,
so
,
what
the
accomplishment
thereof
hath
beene
,
the
Histories
of
sundry
Nations
,
and
the
passages
of
succeeding
Ages
,
doe
sufficiently
declare
.
But
let
vs
proceed
againe
.
It
followeth
[
verse
16.
]
that
after
this
submission
of
their
Regall
power
vnto
the
Beast
(
with
whom
,
or
neere
about
that
time
,
they
arose
euen
at
one
houre
:
verse
12.
)
they
shall
hate
the
Whore
,
and
burne
her
with
fire
(
to
wit
,
Rome
,
this
Babylon
)
though
formerly
they
gaue
their
Kingdomes
vnto
the
Beast
:
but
how
long
?
vntill
the
Words
of
God
be
fulfilled
;
vntill
the
appointed
time
.
And
what
shall
incline
these
Kings
to
withdraw
their
obedience
from
this
Second
Beast
,
and
to
associate
themselues
,
in
this
fearefull
expedition
against
him
,
and
his
Citie
?
God
shall
put
this
motion
into
their
hearts
,
for
her
sinnes
against
his
Maiestie
:
and
Papall
iniuries
,
done
against
the
Crowne
and
Royall
dignitie
of
these
Kings
,
shall
excite
them
vnto
this
warre
;
as
hereafter
it
shall
more
euidently
appeare
.
But
now
this
is
the
point
,
vpon
which
I
doe
insist
;
that
this
great
,
and
fatall
destruction
of
Rome
,
being
yet
to
come
,
and
not
yet
fulfilled
,
this
name
,
and
this
estate
of
Rome
is
not
alreadie
past
(
as
Victorius
and
Parsons
,
and
the
most
generall
number
of
Papists
do
simply
&
ignorantly
pretend
in
this
behalfe
)
but
her
sin
is
present
(
for
she
now
is
Babylon
)
and
her
punishment
is
future
;
for
she
shall
hereafter
fall
;
as
I
shall
cleerely
demonstrate
,
in
the
succeeding
passages
of
my
speech
.
Meane
while
let
vs
obserue
with
ioy
vnto
our selues
,
and
with
gratitude
vnto
God
,
that
the
successe
and
euent
of
this
Prophesie
doth
alreadie
beginne
,
for
that
many
Kings
doe
hate
this
Whore
,
and
haue
discouered
the
qualitie
of
this
second
Beast
,
and
,
as
I
hope
,
shall
euer
continue
in
that
disposition
of
minde
,
and
rectitude
of
iudgement
,
till
God
shall
induce
other
Princes
to
concurre
with
them
,
in
the
finall
accomplishment
of
this
great
and
glorious
worke
.
And
so
much
concerning
the
first
remonstrance
,
to
proue
thereby
,
that
Rome
hath
the
name
of
Babylon
,
in
,
and
for
her
estate
,
which
was
not
present
but
future
,
in
the
time
of
Saint
Iohn
,
and
that
she
shall
be
destroyed
in
regard
of
her
sins
,
in
that
estate
,
when
her
Ethnicall
condition
is
past
,
and
neerer
vnto
the
consummation
of
the
World
.
SECONDLY
;
I
make
remonstrance
of
this
position
,
by
obseruation
of
the
nature
,
and
propertie
of
God
;
and
that
in
two
respects
.
First
:
by
the
TRVTH
of
God
.
For
he
hath
promised
vnto
euery
particular
man
,
turning
from
his
former
sinnes
,
that
hee
shall
surely
liue
,
and
not
dye
:
yea
,
that
all
his
former
iniquities
shall
not
be
mentioned
,
but
he
shall
liue
,
in
regard
of
the
righteousnesse
,
which
afterward
he
hath
done
.
Ezek.
18.21
,
22.
If
this
be
true
in
a
particular
person
,
shall
it
not
be
true
in
a
particular
Citie
?
Is
God
mercifull
to
one
,
and
not
vnto
many
?
euen
many
thousands
?
It
is
his
owne
iust
plea
for
his
singular
mercy
vnto
Nineueh
,
vpon
her
repentance
:
Should
I
not
spare
Nineueh
,
that
great
Citie
?
Ionah
4.11
.
Now
therefore
,
since
Ethnicall
Rome
is
past
,
and
that
state
is
abolished
(
saith
Parsons
)
for
which
cause
she
did
beare
the
name
of
Babylon
,
and
Saint
Hierome
,
hath
assured
vs
,
that
Rome
,
by
her
confession
of
Christ
,
hath
blotted
out
the
blasphemie
,
written
in
her
forehead
(
which
point
the
Babylonians
doe
greedily
embrace
,
to
their
vnhappy
excec●ation
)
since
Rome
hath
turned
from
her
former
sinnes
,
and
done
righteousnesse
,
since
she
hath
had
a
glorious
name
by
her
renowmed
Faith
(
after
the
time
of
Paganisme
,
Idolatrie
,
and
Persecution
vnder
her
ancient
Emperours
)
since
,
in
our
opinion
,
she
was
a
glorious
member
of
the
Church
(
and
,
in
their
opinion
shee
is
still
the
Head
,
Queene
,
and
Mistresse
thereof
;
embracing
,
and
propounding
the
truely
Catholike
Faith
)
and
,
finally
,
since
her
ensuing
repentance
hath
cleered
the
score
of
her
preceding
sins
;
how
can
it
consist
with
Gods
Truth
,
that
,
in
regard
of
her
sinnes
,
so
long
past
,
and
so
deepely
repented
of
,
he
should
lay
a
destruction
vpon
her
in
the
time
yet
to
come
(
for
it
is
yet
to
be
fulfilled
)
and
that
in
so
terrible
and
vnexemplifiable
a
manner
?
Apocal.
18.
Her
ruine
,
therefore
,
(
and
such
a
ruine
)
which
is
yet
to
come
,
when
her
Ethnicall
estate
is
so
long
past
,
doth
sufficiently
proue
,
that
later
sinnes
,
in
a
future
age
should
renue
and
reuiue
her
old
name
(
if
Babylon
euer
were
the
name
of
ancient
Rome
,
according
to
the
tenour
of
the
Scriptures
)
and
bring
her
vnto
this
lamentable
end
:
it
being
one
of
the
last
Tragicall
acts
of
Gods
Iustice
,
vpon
the
great
Theater
of
the
world
;
as
it
appeareth
in
the
historicall
predictions
of
this
Scripture
.
Secondly
,
I
make
farther
remonstrance
of
that
position
,
by
the
IVSTICE
of
God
.
For
he
will
not
punish
the
children
for
their
fathers
sins
;
euery
one
shall
die
for
his
owne
,
Ezek.
18.4
.
Since
therefore
Rome
is
yet
to
be
destroyed
,
this
destruction
doth
not
attend
her
ancient
sinnes
(
committed
in
her
Ethnicall
estate
,
and
done
away
by
her
repentance
in
her
Christian
estate
)
but
for
latter
sinnes
,
in
latter
ages
,
wherein
she
was
to
beare
the
scandall
of
this
name
,
and
to
suffer
ruine
for
the
same
.
Innocent
Rome
shall
not
perish
for
nocent
Rome
:
not
the
latter
for
the
former
:
not
the
Papall
for
the
Imperiall
:
not
the
Church
for
the
State
:
there
cannot
bee
iniustice
in
God
.
Shall
not
the
Iudge
of
all
the
world
doe
right
?
Yet
I
confesse
,
that
,
in
succeeding
ages
,
God
doth
sometimes
remember
the
sin
of
ages
past
;
and
so
it
is
said
of
Babylon
,
Apocal.
18.5
.
God
hath
remembred
her
iniquities
:
but
,
in
this
case
,
latter
ages
doe
renew
,
imitate
,
and
increase
the
sinnes
of
the
former
.
And
so
I
grant
,
that
,
for
her
old
sinnes
of
Idolatrie
,
Persecution
,
&c.
renewed
afterward
,
Rome
shall
suffer
this
ruine
;
as
Ribera
,
and
Viegas
,
the
Iesuites
doe
confesse
.
Meane
while
,
this
is
the
point
,
which
I
commend
here
vnto
your
prudent
obseruation
.
If
Rome
were
sinfull
Babylon
(
here
spoken
of
)
onely
in
her
Ethnicall
estate
(
which
is
a
plausible
delusion
)
she
should
haue
suffered
her
fatall
punishment
(
here
threatned
)
during
that
Ethnicall
estate
;
and
not
in
her
Christian
condition
:
whereas
the
speciall
calamities
of
Rome
(
since
the
time
of
this
prediction
)
ensued
vpon
Christian
Rome
(
not
Ethnicall
Rome
)
by
the
furious
incursions
,
and
impressions
of
the
Goths
and
Vandalls
;
which
were
castigations
of
Christian
Rome
,
and
not
of
Ethnicall
,
nor
Antichristian
Babylon
:
whose
finall
and
vtter
subuersion
,
being
yet
to
come
(
and
neerer
vnto
the
end
of
the
world
)
therefore
Gods
Truth
and
his
Iustice
doe
cleerely
euince
,
that
shee
was
to
bee
Babylon
againe
(
if
shee
were
so
once
before
)
and
to
bee
stamped
with
this
hatefull
name
;
after
the
time
of
her
entertainment
of
Christian
Religion
,
and
after
the
expiration
of
her
Ethnicall
estate
;
this
name
arising
out
of
a
latter
condition
of
sinnes
,
for
which
shee
should
fall
,
and
in
latter
times
,
in
which
shee
should
perish
,
by
the
iust
indignation
of
God
,
and
Man
.
And
so
much
for
the
second
remonstrance
.
THIRDLY
;
I
make
remonstrance
of
my
position
,
by
the
ingenious
,
and
faire
confession
of
two
learned
Babylonians
themselues
(
they
also
being
Iesuites
of
eminent
qualitie
,
publike
Readers
in
their
Schooles
)
who
,
by
diligent
inquisition
into
the
very
Text
of
this
Scripture
,
and
carefull
obseruation
of
the
circumstances
thereof
,
oppose
themselues
against
the
common
errour
of
their
owne
side
,
and
cleerely
deduce
out
of
the
coherence
of
many
circumstances
in
this
Scripture
,
that
this
BABYLON
doth
signifie
Rome
,
not
in
her
Ethnicall
estate
onely
(
as
the
Papists
doe
more
ordinarily
conceiue
)
but
neere
the
conclusion
of
the
world
:
that
then
shee
shall
,
by
her
great
sinnes
,
deserue
this
name
,
and
therefore
come
to
ruine
.
Neither
doe
I
make
vse
of
their
confession
,
because
it
commeth
from
aduersaries
,
but
because
they
make
it
out
of
the
conscience
of
truth
,
grounded
vpon
the
cleere
euidence
of
the
Scripture
.
For
I
should
thinke
meanely
of
my
cause
,
if
the
truth
and
certaintie
of
my
assertion
stood
vpon
the
falshood
and
errour
of
their
confession
,
and
had
no
better
strength
to
support
it selfe
.
The
first
Babylonian
,
is
Ribera
,
a
man
of
no
vulgar
note
,
as
being
a
Doctor
of
Diuinitie
,
and
professour
thereof
in
Salmantica
,
a
famous
Academy
of
Spaine
.
This
man
wrote
a
Commentary
vpon
the
Reuelation
of
Saint
Iohn
;
where
,
treating
vpon
these
words
,
Apocal.
14.8
.
Babylon
,
that
great
Citie
,
is
fallen
,
hee
proueth
by
sundry
infallible
circumstances
of
the
Scripture
[
Apoc.
17.
]
that
this
Babylon
is
not
the
generall
societie
of
wicked
men
,
but
a
particular
Citie
;
and
,
finally
,
the
Citie
of
Rome
;
and
therefore
he
concludeth
his
disputation
(
as
I
noted
before
)
vpon
that
point
,
in
these
words
;
Omnia
profectò
,
nisi
in
Romam
,
non
conueniunt
;
certainely
all
the
circumstances
in
the
Text
cannot
agree
vnto
any
other
place
,
but
vnto
Rome
alone
;
in
cap.
14.
num.
31.
Then
he
commeth
[
num.
32.
]
to
explicate
the
state
,
and
condition
of
Rome
,
in
regard
whereof
this
name
[
Babylon
]
and
this
ruine
[
shee
is
fallen
]
belong
vnto
her
in
this
sacred
Reuelation
.
And
here
,
suspecting
the
scandall
,
and
offence
of
his
owne
brethren
,
he
entreth
vpon
this
discourse
,
with
a
preoccupation
,
in
this
sad
,
and
graue
manner
;
Offensionem
pio
Lectori
amoueri
volo
,
I
will
that
no
pious
Reader
[
a
Romane
Catholike
,
that
is
to
say
,
a
Babylonian
]
should
take
offence
at
my
exposition
,
as
if
it
were
aduantagious
vnto
the
Heretickes
[
the
Protestants
]
who
assume
vnto
themselues
an
occasion
,
vpon
this
name
of
Babylon
,
ascribed
here
vnto
Rome
,
to
lay
an
imputation
vpon
the
Church
of
Rome
,
and
our
holy
Father
the
Pope
.
Wherfore
[
num.
34.
]
hee
saith
,
that
this
name
of
Babylon
agreed
vnto
Rome
,
as
shee
was
in
her
Ethnicall
State
,
an
Idolatrous
,
persecuting
Citie
;
but
now
,
saith
hee
,
the
case
is
altered
,
for
shee
is
,
and
long
hath
beene
,
the
Mistresse
of
Faith
,
and
the
Mother
of
Christians
.
Then
hee
addeth
immediately
;
Si
quando
haec
eadem
fecerit
,
quae
Iohannis
tempore
faciebat
,
iterum
Babylon
vocabitur
;
if
Rome
shall
commit
the
same
things
hereafter
,
which
shee
committed
in
the
time
of
Iohn
,
shee
shall
bee
called
Babylon
againe
[
marke
this
well
good
hearers
,
for
now
the
Iesuite
draweth
neere
vnto
the
point
]
as
it
was
in
the
case
of
Ierusalem
,
which
,
of
a
faithful
Citie
once
,
became
afterwards
a
Whore
.
So
he
.
But
let
vs
heare
the
man
tell
out
his
tale
;
hee
hath
yet
more
to
say
,
to
acquit
his
Mother
Church
,
and
Father-Pope
;
and
therefore
[
num.
38.
]
hee
affirmeth
,
That
this
name
of
Babylon
is
neuer
applyed
vnto
the
CHVRCH
of
Rome
,
but
onely
vnto
the
CITIE
;
howbeit
,
not
as
the
Citie
long
hath
beene
vnder
the
Pope
,
and
now
is
vnder
him
,
nor
indeed
shall
haue
this
name
,
while
the
Pope
is
Lord
,
and
Gouernour
thereof
:
but
,
as
shee
was
Babylon
in
her
Ethnicall
state
,
so
she
shall
be
hereafter
againe
,
vpon
her
defection
from
the
Pope
,
and
from
Christianitie
,
neere
the
end
of
the
world
.
Now
because
Ribera
feared
another
censure
here
,
hee
maketh
another
preoccupation
[
num.
40.
]
in
this
manner
;
diuinare
me
dicet
quispiam
;
Some
man
perhaps
will
say
,
that
I
take
vpon
me
to
be
a
Prophet
,
and
to
foretell
things
to
come
;
but
(
saith
hee
)
I
would
intreate
that
man
to
lay
aside
his
preiudice
,
to
examine
the
whole
matter
with
mature
iudgement
,
and
to
beleeue
me
no
farther
,
then
reason
,
and
truth
shall
perswade
him
in
this
case
.
Then
hee
addeth
[
num.
42.
]
That
,
for
as
much
as
Rome
,
in
her
Ethnicall
state
was
so
idolatrous
,
so
wicked
,
and
so
cruell
against
the
Christians
(
for
that
all
the
Martyrs
,
throughout
the
Romane
Empire
,
were
put
to
death
by
the
authoritie
of
Rome
,
and
by
the
power
of
Romane
Magistrates
)
therefore
it
is
iust
,
and
meet
that
she
her selfe
should
once
suffer
for
her
impious
courses
;
which
being
not
yet
done
[
according
to
the
purport
of
this
Scripture
]
shall
be
done
hereafter
,
when
she
shall
be
no
lesse
wicked
,
then
she
was
in
former
times
.
Then
[
num.
43.
]
he
proceedeth
in
a
faire
,
and
ingenious
manner
of
Theologicall
discourse
;
saying
:
Whereas
this
extreame
desolation
shall
fall
vpon
Rome
,
neere
the
end
of
the
world
;
it
is
very
iust
,
and
equall
,
in
good
congruitie
of
reason
.
Why
?
Because
the
Citie
is
still
the
same
;
which
,
being
once
so
defiled
with
sin
,
must
one
day
be
purged
with
fire
.
Besides
(
saith
he
)
there
are
many
Citizens
in
Rome
at
this
day
,
who
by
their
name
,
and
stock
,
boast
of
their
descent
from
the
ancient
Romans
,
who
alwayes
increased
there
in
great
number
.
Then
hee
addeth
further
;
that
,
as
a
Citie
,
built
out
of
the
ruines
of
a
former
,
is
reputed
to
be
one
,
and
the
same
Citie
with
it
;
so
here
,
in
this
case
,
the
latter
Citizens
of
Rome
[
when
she
shall
be
destroyed
]
may
be
accounted
the
same
Citizens
with
the
former
(
though
they
be
not
of
their
bloud
,
and
kindred
)
because
they
ioyne
themselues
vnto
the
former
,
and
become
as
it
were
,
one
body
,
and
one
common-wealth
with
them
;
but
specially
by
their
imitation
of
the
facts
,
and
sins
of
their
Predecessors
.
This
(
saith
he
;
Num.
44.
)
is
the
cause
,
therefore
,
why
the
latter
Romanes
,
neere
the
end
of
the
World
,
following
the
impieties
of
the
ancient
,
shall
be
punished
,
and
the
more
grieuously
also
in
that
regard
.
So
that
(
saith
hee
)
though
her
old
sinnes
,
[
committed
in
her
Ethnicall
state
]
were
forgotten
by
God
,
in
regard
of
her
Christian
profession
,
which
shee
entertayned
afterward
:
yet
now
,
vpon
her
new
,
and
like
Impieties
,
neere
the
end
of
the
World
,
the
old
are
remembred
againe
,
and
therefore
she
shall
be
burned
for
them
both
together
.
Excellently
,
and
diuinely
spoken
;
according
to
the
true
tenour
of
the
Scriptures
elsewhere
,
and
particularly
of
the
Reuelation
it selfe
;
and
therefore
Ribera
began
to
grow
warme
in
the
conclusion
of
this
discourse
;
protesting
in
this
manner
;
We
know
this
truth
so
perspicuously
,
by
the
words
of
this
Reuelation
,
VT
NE
STVLTISSIMVS
QVIDEM
NEGARE
POSSIT
;
so
that
the
veriest
foole
in
the
world
cannot
deny
the
same
.
Then
hee
addeth
;
Since
Babylon
shall
be
the
shop
of
all
IDOLATRIE
,
and
of
all
impieties
;
therefore
it
cannot
be
doubted
,
but
that
this
shall
be
the
condition
of
Rome
hereafter
.
And
thus
hauing
made
his
explication
of
the
Text
,
he
propoundeth
a
very
fit
question
,
in
the
end
of
his
discourse
[
Num.
51.
]
namely
;
By
what
meanes
the
Citie
of
Rome
,
neere
the
end
of
the
Vorld
,
should
attaine
vnto
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
passe
,
partly
,
by
reason
of
the
tenne
Kings
,
who
shall
make
a
conquest
of
the
whole
World
,
and
diuide
it
amongst
them
;
and
partly
in
regard
of
Antichrist
,
who
shall
bee
aduanced
in
this
time
;
by
meanes
whereof
Rome
shall
shortly
returne
vnto
her
ancient
power
,
and
shall
haue
these
tenne
Kings
vnder
her
gouernment
,
who
a
little
after
shall
reigne
in
the
whole
World
:
but
,
finally
,
these
Kings
shall
destroy
Rome
;
Apoc.
17.17
.
Here
the
coniecture
of
Ribera
(
founded
vpon
the
vaine
speculations
of
some
ancient
Fathers
,
not
vnderstanding
the
nature
of
this
mysterie
,
nor
the
sense
of
the
Scriptures
in
this
behalfe
)
failed
him
very
much
;
as
not
knowing
,
that
Ecclesiasticall
Rome
is
this
Babylon
,
and
that
the
Pope
is
the
second
Beast
therein
(
by
which
meanes
,
truly
,
Rome
hath
beene
eleuated
in
a
new
,
and
second
greatnesse
in
the
World
,
in
some
sort
excelling
the
former
,
in
her
Ethnicall
estate
)
as
,
by
due
remonstrance
it
shall
hereafter
appeare
.
Meane
while
(
good
hearers
)
excuse
my
tedious
declaration
(
taken
out
of
the
Commentarie
of
this
learned
Iesuite
)
as
contayning
much
varietie
of
matter
of
very
markeable
obseruation
for
my
purpose
.
My
second
Babylonian
Authour
is
Viegas
;
a
Iesuite
also
,
and
a
Doctor
of
Diuinitie
,
and
Professor
thereof
,
first
at
Conimbrica
,
then
at
Ebora
(
two
Vniuersities
of
Portugall
)
who
framed
a
more
copious
,
and
elaborate
Commentarie
,
vpon
this
sacred
Booke
of
the
Reuelation
;
insisting
very
often
in
the
steppes
of
Ribera
,
and
especially
in
this
point
,
whereof
we
now
intreat
.
Therefore
,
though
it
bee
materiall
to
expresse
the
iudgement
of
Viegas
also
vpon
the
same
;
yet
I
may
contract
his
long
Discourse
into
a
few
words
.
This
Viegas
,
then
[
in
Apocal.
17.
§.
2.
]
confesseth
that
the
destruction
of
this
Babylon
[
foretold
cap.
18.
]
shall
be
in
the
last
times
,
before
the
end
of
the
World
.
Afterwards
[
§.
3.
]
he
saith
,
that
this
Babylon
is
the
Citie
of
Rome
;
howbeit
,
not
as
she
is
now
,
vnder
the
Pope
,
but
as
she
was
heretofore
in
her
Ethnicall
condition
,
and
as
she
shall
be
hereafter
in
the
time
of
Antichrist
,
vpon
her
defection
from
the
Pope
,
and
from
her
Christian
Faith
;
and
then
he
sheweth
,
in
many
words
,
the
qualitie
of
her
sinnes
,
and
manner
of
her
ruine
(
conformably
with
the
iudgement
of
Ribera
)
and
that
,
for
old
sinnes
,
ioyned
with
the
latter
,
God
shall
execute
his
wrath
vpon
her
,
by
these
ten
Kings
;
as
hee
doth
more
largely
deduce
also
,
in
cap.
18.
§.
6.
Thus
you
haue
heard
the
consonant
exposition
of
these
two
learned
persons
,
the
second
treading
in
the
steps
of
the
first
;
and
both
(
for
the
maine
point
,
now
in
question
)
in
the
steps
of
the
holy
Scripture
.
Now
,
therefore
,
I
should
proceed
to
collect
,
out
of
them
both
,
such
obseruations
,
as
are
sutable
to
our
purpose
,
but
that
I
am
a
little
stayed
,
and
hindred
,
by
the
voluminous
Commentarie
of
Ludouicus
ab
Alcasar
(
a
Iesuite
of
great
esteeme
in
Spaine
)
which
hee
published
,
vpon
the
yeare
1612.
[
many
yeeres
after
that
the
two
other
Commentaries
,
vpon
the
Reuelation
,
neere
extant
;
for
the
latter
,
of
Viegas
,
was
commended
to
the
Presse
,
vpon
the
yeere
1599.
and
the
former
,
of
Ribera
,
certaine
yeeres
before
that
;
for
Ribera
died
vpon
the
yeere
1591.
]
in
which
Commentarie
a
man
would
,
therefore
,
reasonably
suppose
,
that
some
more
excellent
matters
should
now
come
to
light
,
and
especially
,
after
the
diligent
,
and
painfull
discussion
of
so
many
points
,
by
his
learned
Brethren
,
preceding
him
in
this
kind
.
But
marke
the
euent
,
in
this
our
present
issue
;
how
this
learned
ignorant
man
,
this
wise
foolish
man
,
this
iudicious
absurd
man
,
this
acute
obtuse
man
,
this
Expounder
of
the
Reuelation
,
or
rather
this
compounder
of
Fables
,
doth
heerein
comport
himselfe
.
Two
things
then
in
this
passage
,
deserue
your
carefull
attention
[
shall
I
smile
at
his
folly
,
or
laugh
at
his
misery
,
while
I
propose
the
same
?
]
The
first
is
this
;
that
this
Babylon
is
Rome
indeed
,
but
onely
,
as
she
was
in
her
Ethnicall
state
,
and
not
in
any
state
ensuing
hereafter
.
The
second
is
this
;
that
the
fall
of
this
Babylon
was
mysticall
,
and
spirituall
;
namely
,
from
Ethnicall
Idolatry
to
Christian
Religion
[
an
happy
fall
]
from
the
superstition
of
Pagans
vnto
the
profession
of
Christ
;
which
fall
being
past
,
he
saith
,
that
this
was
mystica
vltio
[
O
mysticall
,
or
rather
,
O
miserable
Foole
]
a
certaine
mysticall
reuenge
of
God
against
the
old
Idolatrous
Babylon
;
which
vltion
(
saith
he
)
is
eternall
;
for
the
Citie
of
Rome
shall
neuer
returne
vnto
the
vomit
of
IDOLATRY
againe
.
These
particulars
,
as
they
are
worthy
to
be
noted
,
so
they
are
vnworthy
to
be
confuted
,
in
this
profound
Mercurialist
;
who
can
extract
such
senses
,
out
of
the
Scripture
,
against
the
sense
of
common
reason
;
and
therefore
I
leaue
him
vnto
the
censure
of
Ribera
;
who
,
prouing
the
contrary
assertions
,
by
the
cleere
euidence
of
the
text
,
giueth
his
verdict
against
this
Ludouicus
(
and
the
associates
of
his
simple
opinion
)
that
hee
is
worse
then
a
very
Foole
:
(
as
you
heard
before
)
and
therefore
let
him
accompany
Spalatensis
;
who
(
vpon
his
returne
to
Babylon
)
is
said
,
for
all
his
ambitious
expectations
of
a
Cardinals
Hat
to
get
nothing
but
a
Fooles
Cappe
,
but
(
I
doubt
)
with
a
Knaues
heart
;
as
any
man
may
well
suppose
that
this
Ludouicus
doth
beare
in
his
brest
;
seeking
to
obscure
,
and
to
draw
into
question
,
the
true
,
cleere
,
inexpugnable
confession
[
according
to
the
point
,
whereof
I
now
intreat
]
which
his
more
iudicious
,
or
more
conscionable
,
fellowes
had
formerly
made
in
this
behalfe
.
Now
therefore
,
leauing
this
graue
,
and
tedious
Iesuite
,
with
his
profuse
,
and
foolish
Booke
,
I
reflect
vpon
such
obseruations
,
as
,
out
of
Ribera
,
and
Viegas
,
are
markable
in
the
issue
,
vpon
which
I
now
proceed
.
For
though
they
are
not
so
Regular
,
as
that
I
dare
follow
them
in
all
things
;
yet
I
will
first
take
such
things
,
as
they
grant
,
vpon
the
euidence
of
the
Text
,
and
then
proue
such
things
,
as
they
denie
,
in
their
misprision
of
the
same
.
The
points
,
which
I
will
collect
out
of
them
,
are
sixe
:
The
first
;
They
confesse
,
that
Rome
is
(
or
shall
bee
)
Babylon
after
her
Ethnicall
estate
,
in
a
later
condition
.
The
second
;
They
confesse
,
that
IDOLATRY
,
and
impietie
shall
abound
in
Rome
,
in
this
her
later
condition
.
The
third
;
They
confesse
,
that
Rome
,
in
this
condition
,
shall
persecute
,
and
oppresse
the
faithfull
professours
of
Gods
Truth
.
The
fourth
;
They
confesse
,
that
Rome
,
in
this
condition
,
shall
haue
great
power
,
authoritie
,
and
command
in
the
World
.
The
fift
;
They
confesse
,
that
,
in
this
condition
,
and
latter
estate
of
her
IDOLATRY
,
Antichrist
shall
possesse
this
Citie
,
and
so
it
shall
bee
a
spirituall
Babylon
;
a
sinke
of
sinne
,
and
shoppe
of
Idolatrie
,
which
shall
bee
deriued
vnto
the
World
,
vnder
the
gouernment
of
Rome
,
in
the
latter
dayes
.
The
sixt
;
They
confesse
,
that
Rome
,
in
this
condition
,
shall
bee
destroyed
,
burnt
with
fire
,
made
desolate
by
tenne
KINGS
;
and
so
shall
come
vnto
her
extreame
ruine
,
by
the
iust
iudgement
of
God
,
for
her
former
,
and
for
her
latter
sinnes
.
All
these
points
(
being
inforced
out
of
the
plaine
testimonie
of
the
Scripture
)
wee
admit
as
true
;
and
such
,
as
either
the
veriest
Foole
cannot
denie
,
or
,
at
least
,
the
wisest
can
neuer
impeach
.
Now
though
Ribera
,
Viegas
(
and
others
that
follow
their
interpretation
)
lay
this
scandall
vpon
the
Citie
only
(
and
not
vpon
the
Church
of
Rome
)
and
vpon
the
Citie
also
when
shee
falleth
from
her
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
poore
euasion
,
vpon
a
miserable
necessitie
,
which
shall
bee
no
Citie
of
refuge
for
the
protection
of
their
CHVRCH
;
howsoeuer
being
weather-beaten
by
the
storme
of
the
Text
(
afflicting
their
hearts
)
they
are
driuen
vnto
this
Harbour
of
their
inuention
;
wherein
the
Conscience
findeth
small
comfort
,
and
reason
it selfe
(
obseruing
the
euents
of
things
,
and
the
occurrencies
of
times
)
doth
force
them
immediatly
out
of
this
silly
creeke
,
into
a
troublesome
Sea
.
Wherefore
,
I
come
now
vnto
the
fourth
,
the
last
,
and
the
substantiall
interpretation
of
my
Text
,
which
layeth
this
name
of
BABYLON
directly
,
and
cleerly
vpon
the
CHVRCH
of
Rome
,
as
shee
long
hath
beene
,
and
now
is
,
and
(
though
declining
in
her
glorie
)
as
she
shall
continue
vnto
the
fearefull
time
of
her
vnhappy
fall
;
and
the
whole
Riuer
of
Tyber
(
though
it
were
all
made
Holy
water
by
Popish
incantation
)
shall
neuer
wash
away
this
scandall
of
her
name
,
which
now
truly
doth
,
and
long
hath
done
,
and
shall
for
euer
cleaue
fast
vnto
her
;
as
the
Leprosie
vnto
Gehezi
,
and
vnto
his
seed
for
euer
.
The
FOVRTH
Interpretation
.
FOurthly
then
,
and
lastly
(
for
now
wee
are
come
vnto
the
mayne
and
principall
issue
)
I
confidently
proclaime
,
and
will
cleerely
proue
,
that
,
as
this
Babylon
is
,
Rome
,
and
Rome
after
her
Ethnicall
estate
;
so
it
is
Rome
in
regard
of
the
Church
,
and
not
onely
of
the
Citie
,
as
both
are
vnder
the
Pope
,
and
this
I
will
euidently
deduce
by
fiue
Reasons
.
FIRST
therfore
,
I
proue
my
assertion
in
regard
of
the
very
edifices
in
Rome
;
the
Churches
,
the
Chappels
,
the
Monasteries
,
the
Palaces
of
the
Pope
,
the
houses
of
Cardinals
,
and
sundry
Ecclesiasticall
places
,
which
take
vp
a
speciall
part
of
Rome
;
being
now
a
Papall
Rome
,
the
seate
of
the
Spirituall
Monarch
;
the
second
Beast
(
as
you
shal
heare
anon
)
inuading
the
Imperiall
Seat
,
and
dignitie
of
the
first
therein
:
so
that
all
motion
in
Rome
is
to
the
Centre
of
the
Church
there
,
whose
Circumference
(
by
dominion
,
and
power
)
is
so
largely
extended
in
the
World
:
all
reference
there
is
vnto
Saint
Peters
Chaire
(
in
whose
person
they
suppose
that
the
actuall
Souereigntie
,
now
exercised
by
the
Pope
,
did
habitually
dwell
)
there
the
splendour
of
the
Church
darkeneth
all
the
glorie
of
the
Citie
,
which
also
,
now
,
by
a
Popish
Metaphor
,
is
translated
into
the
Church
;
for
that
the
Citie
,
and
the
Church
,
are
now
coupled
in
vnion
together
,
both
being
in
subiection
to
one
head
:
in
regard
whereof
,
it
is
Ecclesiasticall
Rome
,
rather
then
Ciuill
;
the
Citie
being
swallowed
vp
of
the
Church
,
as
Pharaohs
fat
Kine
were
deuoured
by
the
leane
.
The
name
of
Babylon
,
then
,
agreeing
to
Rome
(
as
wee
shall
more
cleerely
perceiue
anon
)
falleth
eminently
vpon
the
Church
there
(
rather
then
vpon
the
Citie
)
hauing
all
the
properties
of
Babylon
,
which
the
Reuelation
doth
assigne
;
as
in
the
sequell
of
my
Sermon
,
you
shall
very
sensibly
discerne
.
SECONDLY
,
therefore
I
prooue
my
assertion
,
by
the
reuiew
of
that
Merchandtze
in
Rome
,
which
is
spirituall
,
and
of
the
Church
there
;
not
temporall
,
and
of
the
Citie
;
as
some
doe
poorely
conceiue
,
and
weakly
prooue
.
And
because
this
is
a
matter
of
especiall
consequence
,
I
resolue
to
sound
the
depth
of
this
mysterie
,
and
to
lay
it
forth
in
liuely
colours
;
as
it
shall
please
God
to
guide
,
and
to
direct
my
thoughts
.
The
〈◊〉
Merchants
of
this
Babylon
are
soule-merchants
,
dealing
in
spirituall
affaires
,
vnder
the
great
,
and
terrible
Monarch
of
the
Church
therein
,
sitting
as
God
,
in
the
Temple
of
God
.
This
is
not
mine
inuention
,
but
the
very
testimonie
of
the
Scripture
it selfe
;
Apocal.
18.13
.
For
the
Spirit
of
God
,
making
a
large
enumeration
of
the
Wares
,
and
Merchandize
of
this
Babylon
(
a
Spirituall
Babylon
,
and
,
consequently
,
spirituall
Wares
,
vnder
a
spirituall
Prince
)
concludeth
it
with
the
SOVLES
of
men
;
as
the
proper
,
and
pretended
subiect
of
their
negotiations
;
though
,
vnder
,
and
by
the
pretense
of
spirituall
things
,
this
Papall
Monarch
doth
exercise
a
temporall
,
and
an
earthly
domination
;
as
the
principall
scope
of
his
subtile
practises
,
and
operations
in
the
World
.
And
because
this
point
is
exellently
deliuered
by
the
learned
pen
of
our
gracious
Souereigne
,
I
will
expresse
it
in
his
owne
words
.
Babylon
shall
haue
many
that
shall
bee
Merchants
vnto
her
of
the
soules
of
men
,
by
selling
,
for
Money
,
PARDONS
,
giuen
by
that
Monarch
[
the
second
Beast
]
which
shall
bee
thought
to
haue
power
to
saue
,
redeeme
,
and
free
mens
soules
;
namely
out
of
Purgatorie
.
Wherefore
it
was
truly
affirmed
in
a
Booke
,
composed
by
the
Clergie
of
England
,
in
the
Reigne
of
King
Henry
the
eight
,
(
vnto
the
which
all
the
principall
members
of
the
Clergie
did
subscribe
;
as
by
name
,
Gardiner
,
then
Bishop
of
Winton
;
and
Boner
,
then
Archdeacon
of
Leicester
,
&c.
)
that
it
was
necessary
,
that
such
abuses
bee
cleerely
put
away
,
which
vnder
the
name
of
Purgatorie
,
haue
beene
aduanced
;
as
to
make
men
beleeue
,
that
,
through
the
pardons
of
the
Bishop
of
Rome
,
SOVLES
might
be
cleerely
deliuered
out
of
PVRGATORIE
,
and
all
the
paines
thereof
.
But
since
I
shall
haue
occasion
anone
to
touch
this
ware
,
and
other
merchandizes
of
Babylon
,
more
neerely
to
the
quick
,
let
vs
obserue
here
by
the
way
,
what
the
learned
paire
of
Iesuites
doth
conceiue
of
this
traffick
;
whether
it
may
be
taken
in
a
Litteral
,
or
in
a
Spirituall
sense
;
whether
it
may
appertaine
vnto
the
Church
,
or
vnto
the
Citie
of
Rome
.
RIBERA
commeth
first
in
order
;
who
,
treating
of
these
Merchants
(
in
Apoc.
18.3
.
)
speaketh
of
their
repaire
vnto
Babylon
,
to
fill
her
with
all
varietie
of
things
;
and
afterwards
(
in
v.
11.
)
hee
saith
,
that
the
Merchants
shall
weepe
,
and
lament
for
the
destruction
of
Rome
,
where
they
had
so
great
negotiation
,
because
they
can
haue
no
more
traffick
in
that
great
and
opulent
Citie
.
VIEGAS
followeth
,
&
speaketh
more
copiously
vpon
this
point
;
in
Apoc.
18.3
.
For
he
saith
,
that
Merchants
shal
flow
together
to
Rome
(
being
Babylon
,
neere
the
end
of
the
world
)
out
of
al
parts
of
the
earth
,
&
shal
lament
the
fall
of
Rome
,
because
their
traffick
with
her
shal
be
intercluded
for
euer
.
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
shal
attain
vnto
very
great
power
,
and
abundance
of
riches
,
and
that
her
Empire
(
which
shal
be
most
flourishing
)
shal
be
largely
propagated
in
all
the
world
.
And
again
,
he
affirmeth
immediately
thereupon
;
that
,
in
the
last
times
,
Rome
shal
be
a
most
flourishing
Citie
;
her
Empire
very
large
;
that
she
shal
liue
in
great
pleasure
,
in
great
abundance
of
al
things
;
that
she
shall
then
serue
IDOLATRIE
;
and
,
that
thus
being
Babylon
,
she
shal
come
vnto
a
fatal
,
&
woful
end
.
Thus
they
hunt
counter
in
the
literal
sense
of
temporal
merchandise
,
&
other
Babylonians
also
,
with
them
(
or
rather
before
them
)
run
in
the
fame
course
;
as
by
name
,
our
country-man
D.
Bristow
(
to
whom
D.
Worthington
,
from
whom
I
receiued
this
notice
,
did
attribute
very
much
,
for
his
sober
,
graue
,
and
deep
iudgement
)
who
,
long
before
the
commentary
of
Viegas
came
forth
(
&
,
as
I
suppose
,
before
the
commentary
also
of
Ribera
euer
saw
the
light
,
was
confident
in
his
opinion
that
this
should
be
the
condition
,
and
estate
of
Rome
,
in
the
latter
daies
,
which
I
haue
now
related
out
of
their
works
.
O
fooles
,
and
slow
of
heart
,
to
beleeue
that
,
which
is
so
cleerely
reuealed
in
the
Scriptures
;
if
you
compare
their
prediction
with
the
euent
of
things
!
For
first
,
these
Merchants
are
called
the
Merchants
of
Soules
;
as
I
noted
before
,
vpon
the
point
of
Indulgences
,
of
which
I
shall
speake
more
anone
.
With
which
spirituall
merchandise
we
may
ioyne
many
other
matters
of
their
traffique
;
by
dispensations
,
absolutions
,
appellations
,
faculties
,
inuestitures
,
and
many
pretended
interests
of
the
Church
of
Rome
;
in
a
word
,
by
their
courts
Legantine
,
by
the
discursations
of
Legates
,
and
Apostolicall
officers
,
in
Temporall
,
and
Ecclesiasticall
estates
;
to
the
singular
aduantage
of
Babylon
,
and
the
negotiators
of
that
Apostaticall
See
.
Secondly
;
it
is
extreamely
improbable
,
that
Rome
should
become
such
a
Tyrus
[
such
a
Mart
of
the
Nations
;
Esay
23.3
.
]
as
these
men
pretend
;
a
place
of
such
traffique
,
and
negotiation
;
it
being
,
by
situation
,
and
want
of
conueniences
,
incapable
of
so
great
employments
,
as
neither
shee
enioyed
in
the
highest
pride
of
her
Paganicall
estate
,
nor
any
Citie
(
if
the
Text
be
are
purely
a
litterall
sense
,
in
so
many
verses
;
11.
12.
13.
14.
15.
16.
17.
18.
19.
23
;
amplifying
her
merchandize
with
rare
varietie
of
phrase
)
of
most
commodious
situation
,
indued
with
all
benefits
of
Art
,
and
Nature
,
did
perhaps
euer
enioy
the
like
.
Thirdly
;
it
is
morally
impossible
,
that
Rome
in
this
future
,
imagined
estate
,
should
increase
to
such
an
immoderate
,
and
vast
power
,
as
is
described
in
this
place
;
Apoc.
18.3
.
ALL
NATIONS
haue
drunke
of
the
wine
of
the
wrath
of
her
fornication
;
and
THE
KINGS
OF
THE
EARTH
[
euen
they
that
,
chap.
17.3
.
gaue
their
power
,
and
authoritie
vnto
the
Second
Beast
]
haue
committed
fornication
with
her
;
and
THE
MERCHANTS
OF
THE
EARTH
are
waxen
rich
with
the
abundance
of
her
pleasures
.
This
rare
,
and
portentuous
euent
in
Rome
[
after
her
Ethnicall
estate
;
after
her
entertainment
of
Christian
Religion
;
as
the
Iesuites
confesse
]
doth
require
no
small
extent
of
time
,
and
opportunitie
of
meanes
;
such
time
,
and
such
meanes
,
as
cannot
be
found
in
this
supposed
pedling
,
merchandizing
Babylon
.
For
first
;
if
you
consider
the
extent
of
time
(
according
to
the
common
iudgement
,
and
generall
conceit
of
these
Babylonians
,
themselues
)
you
may
palpably
discouer
the
vanitie
of
their
surmise
.
Vnderstand
therefore
,
and
well
obserue
;
that
,
in
their
opinion
(
taken
by
them
out
of
many
Ancients
;
and
mistaken
by
them
out
of
some
passages
of
the
Scripture
)
the
reigne
of
Antichrist
is
confined
vnto
the
space
of
three
yeeres
,
and
an
halfe
.
Againe
,
consider
that
,
in
their
opinion
,
Antichrist
,
and
his
adherents
,
shall
destroy
the
Citie
of
Rome
;
and
that
,
vntill
the
defection
of
Rome
,
from
the
Pope
,
vpon
this
very
time
,
the
Pope
shall
retaine
this
Citie
,
as
the
place
of
his
Papall
Seate
;
as
being
affixed
vnto
the
same
.
See
Bellarm.
de
Pont.
l.
4.
c.
4.
Now
therefore
,
since
Rome
shall
be
Babylon
againe
,
communicating
her
Idolatry
to
all
Kings
,
and
Nations
,
and
shall
haue
a
large
Empire
in
the
world
,
and
there
shall
be
the
exercise
of
great
traffique
,
and
commerce
,
by
the
Merchants
of
the
earth
,
and
shee
shall
attaine
vnto
an
immensitie
of
riches
;
may
we
not
perceiue
,
that
this
new
,
and
extraordinary
condition
of
Rome
doth
require
a
good
sufficiencie
of
time
to
compasse
,
and
effectuate
such
an
admirable
euent
?
And
yet
,
forsooth
,
Rome
shall
not
fall
from
the
Pope
,
till
vpon
this
very
time
;
so
that
,
after
his
departure
(
voluntarily
,
or
rather
necessarily
out
of
Rome
;
now
beginning
,
as
they
say
,
to
become
a
Babylon
againe
)
all
these
wonderfull
effects
must
ensue
in
Rome
,
and
in
the
world
;
and
yet
all
this
must
be
done
within
a
very
little
time
(
as
you
see
)
against
all
probabilitie
of
reason
,
and
all
possibilitie
of
things
;
as
you
may
easily
discerne
,
by
comparing
one
part
of
their
suggestions
with
another
;
which
are
arena
sine
calce
,
sand
without
lime
(
as
Caligula
spake
of
the
writings
of
Seneca
)
supposed
points
,
without
any
coherence
of
semblable
truth
.
But
,
in
our
apprehension
of
this
Scripture
,
all
points
haue
a
faire
,
substantiall
,
and
orderly
connexion
;
for
as
much
as
Rome
,
being
Babylon
,
vnder
the
Pope
[
who
is
her
Second
Beast
;
as
the
euents
,
concurring
cleerely
with
the
prediction
,
doe
sufficiently
deduce
vnto
our
knowledge
]
hath
therefore
had
not
onely
a
spatious
time
,
but
a
proper
meanes
also
,
to
atchieue
,
and
performe
such
strange
designes
;
to
communicate
IDOLATRY
to
the
world
,
and
to
obtaine
an
Empire
in
the
world
,
and
to
attaine
great
riches
,
and
state
;
and
finally
,
to
haue
commerce
with
the
world
by
her
spirituall
wares
;
wherewith
she
doth
intangle
,
and
insnare
the
world
,
by
her
artificiall
delusions
;
couered
with
the
glorious
veyle
of
APOSTOLICALL
termes
.
Therefore
,
secondly
;
whereas
an
opportunitie
of
meanes
is
required
in
such
a
rare
successe
of
things
,
the
Babylonians
themselues
are
puzzeled
to
inuent
some
colourable
deuice
in
this
behalfe
.
Whence
it
is
(
as
I
noted
before
)
that
Ribera
[
in
Apocal.
14.
num.
51.
]
pondering
deepely
vpon
this
point
,
saith
;
I
thinke
that
no
mortall
man
can
certainly
know
,
by
what
meanes
,
Rome
[
in
the
end
of
the
world
]
should
come
vnto
such
an
incredible
power
,
&c.
Notwithstanding
(
saith
hee
)
a
man
may
,
in
some
sort
,
coniecture
out
of
the
words
of
the
Apostle
;
Apocal.
17.
where
wee
reade
,
that
the
purpled
Whore
sitteth
vpon
a
Beast
,
hauing
ten
hornes
,
in
which
are
vnderstood
ten
Kings
,
who
shall
subdue
,
and
diuide
the
whole
world
betwixt
them
.
In
their
time
shall
Antichrist
reigne
;
whence
I
doe
suspect
,
that
Rome
,
hauing
cast
out
the
Pope
,
shal
,
in
a
short
time
,
reuert
vnto
her
ancient
power
,
so
that
shee
shall
haue
those
tenne
Kings
vnder
her
gouernement
,
who
,
a
little
after
,
shall
reigne
in
the
whole
earth
.
And
yet
these
(
forsooth
)
are
also
the
ten
Kings
,
that
must
finally
destroy
her
with
fire
,
and
sword
.
What
probabilitie
is
in
this
supposed
meanes
,
to
produce
such
prodigious
effects
,
and
that
within
so
little
time
,
let
any
man
,
endued
with
reasonable
capacity
,
with
ingenuity
,
and
with
conscience
,
consider
aduisedly
with
himselfe
;
&
he
may
perceiue
,
that
,
as
the
Iewes
,
being
conuinced
out
of
the
Old
Testament
,
concerning
Christ
,
haue
certaine
diuerticles
,
and
poore
euasions
,
to
escape
the
force
of
truth
:
so
here
this
Iesuite
,
being
conuinced
out
of
the
New
,
touching
Babylon
,
and
the
condition
of
Rome
(
masked
in
that
name
)
will
not
see
his
owne
Antichrist
,
who
is
truely
the
Second
Beast
;
to
whom
these
ten
Kings
,
long
agoe
,
surrendered
a
great
part
of
their
Royall
power
(
whereby
Rome
aspired
vnto
such
dignitie
in
the
world
)
and
thence
it
is
,
that
Rome
hath
such
a
new
Imperiall
State
,
vnder
the
Papall
Crowne
,
and
by
spirituall
wares
(
belonging
to
the
shop
of
a
spirituall
Monarch
)
hath
traded
so
generally
with
many
parts
of
the
Christian
world
.
Fourthly
;
wee
may
discerne
the
vaine
conceit
of
their
pretended
Literall
sense
,
concerning
this
Babylonian
Merchandize
,
because
they
now
change
the
coppie
,
and
tenour
of
the
very
Text
;
which
being
Mysticall
(
as
I
noted
before
)
and
a
Mysticall
Babylon
vnderstood
therein
,
they
run
suddenly
from
the
Mysterie
to
the
Letter
,
from
the
Tree
to
the
Barke
;
taking
all
now
in
an
open
,
outward
,
obuious
sense
,
against
the
generall
purport
of
this
Booke
,
and
particular
of
this
place
.
And
yet
I
deny
not
,
but
that
Rome
hath
some
vse
of
Merchants
,
and
merchandise
in
a
Litterall
sense
;
to
furnish
her
Idolatrous
Temples
,
her
masking
Masses
,
and
thereby
to
commend
her
spectable
vanities
vnto
men
of
popular
iudgement
,
and
of
carnall
hearts
.
And
thus
much
,
heere
by
the
way
,
to
dissolue
the
knot
,
wherewith
the
Iesuites
would
tye
our
vnderstandings
vnto
an
apprehension
of
much
temporall
merchandize
,
which
shall
abound
in
Rome
,
for
a
few
yeeres
(
or
dayes
rather
)
before
her
finall
end
;
accompanied
with
the
very
end
of
the
world
.
Now
,
therefore
,
I
returne
againe
vnto
a
reueiw
of
the
spirituall
merchandize
in
Rome
,
;
and
particularly
of
INDVLGENCES
;
which
are
dispensed
from
this
Apostolicall
Seate
alone
;
as
Bellarmine
saith
in
praefat.
lib.
de
Pont.
Rom.
Vnde
habemus
Indulgentiarum
communicationem
nisi
ab
hac
sede
?
Whence
haue
wee
the
communication
of
Indulgences
,
but
from
this
Seate
alone
?
What
are
these
Indulgences
?
A
relaxation
of
temporall
paines
,
inflicted
vpon
soules
in
Purgatorie
.
Oh
the
falshood
of
this
execrable
merchandize
.
Did
the
ancient
Church
of
God
so
beleeue
,
and
teach
?
No
;
not
for
a
thousand
yeeres
;
Indulgences
were
then
a
relaxation
only
of
Ecclesiasticall
censures
,
inflicted
vpon
penitents
,
by
the
Church
:
and
therefore
Peter
Lombard
(
the
studious
collector
of
the
whole
summe
of
Religion
;
who
flourished
vpon
the
yeere
1172.
)
made
no
mention
of
this
great
mysterie
of
Papall
Indulgences
;
which
began
a
little
after
,
by
the
sophistications
of
darke
,
and
subtill
Schoolemen
;
Roffensis
himselfe
confessing
,
that
the
vse
,
and
practise
of
them
was
lately
receiued
in
the
Church
.
And
therefore
you
may
obserue
,
that
Bellarmine
(
treating
last
of
all
,
concerning
Indulgences
,
which
gaue
occasion
of
the
publike
,
and
iust
discession
of
Protestants
from
the
Church
of
Rome
)
proceedeth
not
in
this
disputation
(
as
in
the
rest
)
by
that
faire
,
and
ingenious
method
;
viz.
by
Scriptures
,
by
Councells
,
by
Fathers
,
by
Reasons
framed
out
of
the
grounds
of
Scripture
,
and
Religion
)
but
,
in
a
new
,
obscure
,
intricate
course
;
of
Positions
,
Suppositions
,
Conclusions
,
vaine
Opinions
of
darke
,
and
obscure
Schoolemen
,
&c.
which
made
the
learned
Doctor
Raynolds
say
,
that
,
till
hee
saw
this
Treatise
of
Indulgences
,
hee
tooke
Bellarmine
to
be
a
man
of
some
conscience
,
and
that
hee
wrote
out
of
his
perswasion
;
but
now
hee
conceiued
of
him
otherwise
.
But
I
proceed
,
and
hasten
vnto
a
conclusion
of
this
point
.
This
Babylonian
ware
of
Indulgences
is
that
traffique
of
the
Church
of
Rome
,
whereby
shee
keepeth
her
intimate
correspondencie
,
and
participation
with
all
her
members
,
tying
thereby
their
consciences
,
by
a
secret
,
and
strong
obligation
,
vnto
the
Pontificiall
Seate
;
it
being
also
of
singular
vse
in
the
manner
of
her
proceedings
.
For
,
as
this
Merchandize
is
the
daughter
of
many
false
doctrines
[
Supererogations
:
Merits
,
euen
the
hatefull
,
and
dangerous
merit
of
Condignitie
:
of
an
Ecclesiasticall
treasure
,
arising
out
of
the
merits
of
Christ
,
and
also
of
the
Saints
;
the
same
being
more
,
then
they
were
bound
vnto
,
and
therefore
,
being
not
rewarded
vnto
them
in
heauen
,
may
bee
communicated
to
the
poore
soules
in
Purgatorie
;
and
the
dispensation
of
this
mysticall
treasure
is
committed
vnto
the
Pope
,
by
vertue
of
his
keyes
,
&c.
]
so
it
is
the
mother
of
many
wicked
practises
,
for
the
aduantage
of
their
Church
;
as
being
the
very
bellowes
,
which
blow
the
fire
of
treason
against
the
Persons
,
and
States
of
Princes
.
This
is
the
ware
,
wherby
Babylon
bewitcheth
not
onely
priuate
men
,
but
great
Kings
;
for
her
Merchants
are
the
great
men
of
the
earth
;
Apocal.
18.3
.
Therefore
infinite
store
of
this
Babylonian
trumperie
was
transported
vnto
the
poore
Indians
,
for
the
pretended
benefit
of
their
soules
,
but
for
the
intended
benefit
of
a
Princes
worldly
estate
.
This
is
the
ware
,
which
Leo
the
tenth
so
freely
,
and
bountifully
dispensed
for
the
redemption
of
soules
out
of
the
Purgatorian
fire
(
which
keepeth
warme
the
kitchin
of
his
Holy-ship
)
in
the
compassion
of
his
charitable
heart
,
and
fulnesse
of
his
Papall
power
.
Said
I
freely
?
Forgiue
mee
this
wrong
:
it
was
for
the
commoditie
,
and
reliefe
of
his
sister
Magdalen
(
as
Guicciardine
,
a
Popish
Historian
,
doth
relate
;
lib.
13.
)
who
had
her
Factors
to
distract
,
and
vent
this
Babylonish
ware
;
whence
Magdalen
,
the
sister
,
had
the
gaine
,
but
Leo
,
the
brother
,
had
the
losse
;
for
,
vpon
this
occasion
(
no
lesse
iust
before
God
,
then
acceptable
to
the
Christian
world
)
Martin
Luther
began
that
course
,
which
hath
succeeded
so
happily
to
the
further
discouery
of
Babylon
,
and
scandall
of
her
wares
;
for
,
since
that
time
,
her
brocage
hath
suffered
a
great
decay
.
Finally
;
this
is
that
ware
,
whereby
this
merchandizing
Babylon
doth
principally
subsist
,
in
honour
,
authoritie
,
riches
,
and
applause
of
the
world
;
inebriated
with
such
incantations
of
her
whorish
cup
,
and
deluded
with
the
vaine
hope
of
these
miserable
helpes
.
What
should
I
speake
of
the
Pedlery
of
Meddalls
,
Beades
,
Graines
,
Holy
Water
,
Images
,
certayne
peculiar
Churches
,
Chappels
,
and
other
places
of
blind
deuotion
?
vnto
which
sundry
Pardons
are
appendant
,
as
being
the
meanes
,
and
instuments
of
Papall
benignitie
,
thereby
to
dispense
,
and
communicate
Indulgences
vnto
poore
,
seduced
soules
;
euen
as
certaine
Fryers
,
receiuing
temporall
reliefe
from
their
deuoted
followers
,
pretend
to
communicate
the
merits
of
all
the
Saints
of
their
owne
order
,
vnto
them
for
their
helpe
;
and
some
,
Lay-men
,
by
wearing
a
Franciscans
Girdle
,
and
vsing
certaine
Ceremonies
(
according
to
the
Rites
of
the
Papall
Church
)
are
made
partakers
of
the
merits
of
Saint
Francis
,
and
of
all
the
brethren
of
that
religious
Order
.
All
which
,
and
many
more
Wares
come
,
originally
,
out
of
the
Store-house
of
Rome
.
To
conclude
then
:
vnto
these
Indulgences
(
some
of
them
being
for
an
hundred
thousand
yeeres
;
so
liberall
is
the
holy
Father
)
I
may
adde
other
spirituall
ware
of
Babylon
;
as
of
Agnus
Dei
(
which
is
a
ware
of
speciall
vertue
,
and
force
)
but
chiefly
of
Dispensations
;
which
are
sometimes
the
dissipations
of
diuine
,
and
humane
right
;
of
naturall
,
and
morall
bands
:
as
full
of
great
presumption
against
the
Lawes
of
God
,
and
Nature
(
to
tye
some
Princes
in
vnlawfull
Mariages
,
and
to
vntye
many
subiects
from
lawfull
obedience
)
as
of
singular
art
,
thereby
to
intangle
Souereignes
,
and
subiects
,
in
the
obedience
of
that
predominant
See
,
and
to
keepe
them
vnder
the
captiuitie
of
the
Triple
Crowne
.
Therefore
the
Pope
doth
greatly
applaud
his
owne
felicitie
,
when
Princes
(
insnared
with
the
loue
,
or
terrified
with
the
greatnesse
,
or
oppressed
by
the
power
of
this
Apostaticall
Seat
)
will
humbly
sue
vnto
him
for
Dispensations
,
or
accept
such
gracious
fauours
kindly
at
his
hands
;
whereby
hee
gaineth
ground
vpon
them
still
,
to
keepe
them
more
securely
within
the
obedience
of
the
Church
;
which
they
shall
not
dare
to
offend
,
without
the
perill
of
their
liues
,
and
states
.
And
now
since
this
Romish
ware
is
Spirituall
,
and
of
the
Church
,
and
for
soules
(
not
temporall
,
not
of
the
Citie
,
and
for
this
life
)
I
conclude
the
second
proofe
of
my
assertion
;
namely
,
that
this
Babylon
,
in
my
Text
,
is
the
Church
of
Rome
,
or
Papall
Rome
,
or
Ecclesiasticall
Rome
,
wherein
the
greatest
Monarch
doth
reigne
(
next
vnder
the
King
of
Heauen
)
aboue
all
the
Kings
of
the
Earth
;
as
we
know
by
their
owne
pretenses
,
challenges
,
doctrines
,
and
vsurpations
in
this
behalfe
.
And
so
I
proceed
vnto
a
new
,
and
the
third
proofe
of
my
said
assertion
.
THIRDLY
,
therefore
,
I
proue
my
assertion
,
to
be
true
,
because
the
whole
World
(
as
the
Iesuites
say
;
perhaps
they
meane
the
Romane
World
,
according
to
the
phrase
of
Scripture
;
Luc.
2.1
.
and
the
sense
of
the
ancient
Fathers
:
or
some
great
part
thereof
,
and
specially
in
Europe
)
shall
bee
vnder
the
gouernment
of
Rome
,
and
so
she
shall
make
a
generall
communication
of
her
Idolatry
vnto
the
same
.
Now
,
in
this
great
dependencie
of
the
World
vpon
Babylon
,
and
in
this
vniuersall
reference
of
Nations
vnto
her
,
how
can
this
be
verified
of
the
Citie
?
How
should
the
Citie
arriue
vnto
such
a
large
Dominion
in
the
World
,
and
,
specially
,
in
so
little
a
time
,
as
the
Babylonians
doe
prescribe
?
You
haue
heard
the
difficultie
proposed
lately
by
Ribera
himselfe
;
and
how
hee
resolueth
it
,
by
a
poore
coniecture
.
But
the
truth
is
cleere
,
and
easily
seene
,
where
God
doth
open
the
eye
;
namely
,
that
Rome
had
this
generall
Dominion
once
,
in
,
and
by
her
Imperiall
State
;
not
onely
vnder
the
Emperours
(
succeeding
Iulius
Caesar
)
but
while
the
dignitie
of
Rome
remayned
in
the
Senate
,
and
the
authoritie
in
the
people
.
During
this
Imperiall
State
,
Rome
receiued
Idolatry
from
all
Nations
;
as
Leo
(
sometimes
Bishop
of
Rome
)
doth
speake
;
Serm.
1.
in
Natal
.
Petri
&
Pauli
:
and
the
ciuill
Stories
of
Liuie
,
Plutarch
,
and
others
doe
sufficiently
declare
,
how
ambitious
,
rather
then
zealous
,
or
how
senselesse
,
rather
then
religious
,
the
old
Ethnicall
Rome
was
,
in
bringing
forreine
Gods
,
and
extraneous
Idolatrie
into
her
bosome
,
for
the
publike
honour
,
and
safetie
of
that
blinded
Citie
.
Therefore
Rome
had
once
her
Pantheon
;
a
Temple
of
all
the
Gods
;
conuerted
since
into
a
Church
of
all
the
Saints
.
This
former
Dominion
was
lost
,
this
imperiall
State
was
dissolued
;
but
behold
a
second
Beast
(
of
whome
I
haue
spoken
much
before
,
but
you
shall
heare
more
fully
of
him
anon
)
entring
,
by
little
and
little
,
into
,
and
vpon
the
place
of
the
former
,
with
a
pretense
of
greater
authoritie
,
carried
with
a
new
forme
,
and
vnder
another
colour
;
and
,
in
this
Papall
State
,
Rome
hath
sent
,
and
communicated
her
Idolatries
vnto
the
World
:
hauing
a
cup
of
gold
in
her
hands
,
full
of
abomination
,
and
filthinesse
of
her
fornication
[
Apoc.
18.4
.
]
which
she
doth
not
now
receiue
from
others
(
as
in
her
Ethnicall
condition
)
but
others
receiue
it
from
her
,
by
her
Papall
incantations
,
and
by
the
venditation
of
her
sacred
power
.
Hence
it
is
,
that
Babylon
hath
such
dominion
in
the
World
;
extensiuè
;
by
such
a
large
dilatation
;
and
intensiué
,
by
so
strong
an
operation
thereof
.
Therefore
Apocal.
13.11
.
the
second
beast
appeared
like
a
Lambe
;
as
the
Pope
entred
vpon
this
dominion
,
with
a
faire
pretense
of
a
Catholike
Pastor
,
a
Successour
of
Saint
Peter
,
a
Vicar
of
Christ
,
&c.
and
hee
had
two
hornes
;
which
word
[
horne
]
signifieth
power
,
very
frequently
in
the
Scripture
:
so
that
his
two
hornes
are
indeed
two
powers
,
which
this
second
Beast
[
with
his
humble
stile
of
Seruus
seruorum
Dei
]
doth
pretend
;
whence
Babylon
hath
gained
so
great
authoritie
,
and
veneration
in
the
World
.
The
first
power
,
which
he
did
originally
pretend
,
was
onely
Spirituall
;
the
power
of
the
KEYES
:
and
therefore
the
Pope
doth
arrogate
all
this
power
,
in
the
whole
Church
,
vnto
himselfe
;
and
saith
,
that
,
from
him
,
it
is
deriued
vnto
the
inferiour
Pastors
there
of
;
as
the
power
of
Order
,
and
the
power
of
Iurisdiction
,
which
all
Bishops
,
and
others
in
the
Cleargie
,
hold
immediately
,
or
mediately
,
from
his
Apostolicall
feate
,
as
the
true
,
proper
,
and
onely
fountaine
thereof
.
From
hence
all
Dispensations
doe
flow
:
to
it
all
Appellations
doe
tend
:
she
hath
all
fulnesse
of
power
from
Christ
;
others
haue
a
part
of
it
from
her
:
nay
,
(
if
we
may
beleeue
her
principall
Doctors
)
her
Peter
gaue
their
Pastorall
authoritie
vnto
the
other
Apostles
(
else
Rome
could
not
be
the
Mother-church
,
in
Bellarmines
iudgement
;
de
Rom.
Pont.
l.
1.
c.
23.
)
and
therefore
as
all
Ecclesiasticall
power
was
deduced
onely
from
S.
Peter
at
the
first
,
so
now
it
is
deduced
onely
from
his
personall
Successours
,
in
this
Apostolicall
seate
.
Now
,
vnto
this
Spirituall
power
in
the
Church
,
they
subiect
all
temporall
power
in
the
State
(
as
I
will
presently
declare
)
as
being
of
greater
excellencie
,
and
vertue
.
And
it
is
true
indeed
,
that
the
spirituall
power
of
the
Church
excelleth
the
temporall
in
the
State
:
but
how
?
ratione
finis
;
because
the
end
of
the
Churches
power
,
is
eternall
life
;
and
ratione
medij
;
because
the
courses
,
whereby
shee
worketh
,
are
spirituall
meanes
;
namely
,
such
as
are
contained
in
the
Word
of
God
,
conducing
vnto
this
end
.
But
yet
this
her
spirituall
power
excelleth
not
the
temporall
power
of
Princes
in
dominion
,
command
,
sublimitie
,
and
glorie
;
which
are
properly
appendant
to
their
Crownes
.
The
second
power
,
which
Babylon
doth
challenge
by
her
second
Beast
,
is
Temporall
;
which
her
Popes
haue
affected
with
many
insinuations
,
and
sometimes
with
open
vendication
thereof
:
and
her
neerest
friends
aduance
it
with
the
best
art
,
which
wit
,
and
learning
can
minister
in
this
behalfe
.
And
certainly
this
is
the
opinion
,
which
daily
increaseth
in
Babylon
,
and
which
they
will
indeuour
to
support
with
might
,
and
mayne
;
though
some
,
more
moderate
,
Babylonians
doe
not
yet
giue
way
vnto
this
highest
Antichristian
course
.
For
I
finde
three
seuerall
Opinions
in
the
Church
of
Rome
,
vpon
this
point
.
1.
The
first
giueth
all
temporall
dominion
directly
vnto
the
Pope
,
as
the
principall
Souereigne
of
the
World
;
from
whom
all
Princes
dependently
hold
their
Crownes
.
These
are
true
Babylonians
indeed
;
but
all
such
are
actuall
Traytors
,
against
the
dignitie
,
and
supreame
honour
of
the
Crownes
of
Princes
,
vnder
whom
they
liue
.
2.
The
second
giueth
all
spirituall
power
(
not
temporall
)
to
the
Pope
;
but
yet
indirectly
drawing
on
a
temporall
power
ouer
Princes
;
in
ordine
ad
spiritualia
,
in
ordine
ad
Deum
,
&c.
viz.
that
the
Pope
may
depose
an
hereticall
,
or
an
irregular
Prince
,
from
his
Crowne
,
as
hauing
authoritie
ouer
him
,
in
this
case
,
to
depriue
him
of
his
estate
.
All
such
Babylonians
are
habituall
Traytors
;
disposed
,
and
alwayes
resolued
;
in
preparation
of
heart
,
to
execute
any
Papall
sentence
of
deposition
,
as
far
as
they
can
,
against
their
owne
naturall
Lords
,
and
Souereigne
Princes
.
3.
The
third
opinion
(
denying
the
second
of
these
,
as
the
second
denieth
the
first
)
giueth
a
meere
spirituall
authoritie
vnto
the
Pope
,
to
excommunicate
a
Prince
,
for
his
correction
,
and
saluation
,
and
to
bring
him
to
a
penitent
submission
vnto
God
,
and
his
Church
;
but
without
any
such
temporall
effect
,
as
the
second
opinion
doth
inforce
.
And
hence
it
is
,
that
the
Oath
of
Alleageance
in
this
Kingdome
,
so
wisely
deuised
,
and
necessarily
enacted
,
though
it
subuert
,
and
contradict
the
first
,
and
second
Opinions
,
yet
it
leaueth
this
last
,
and
third
Opinion
vntouched
,
neither
affirming
,
nor
denying
it
,
because
all
moderate
Papists
,
that
treate
of
the
Popes
power
(
as
namely
Doctor
Barkley
,
and
the
more
milde
Babylonians
in
England
)
denying
it
in
the
first
,
and
second
degree
,
doe
yet
constantly
affirme
it
in
the
third
.
But
these
men
find
least
grace
in
Babylon
(
which
is
more
delighted
with
the
second
Opinion
,
and
chiefly
with
the
first
)
and
therefore
we
see
that
,
as
the
first
groweth
daily
more
strong
in
Rome
,
so
the
second
hath
lately
gotten
more
aduantage
in
France
(
in
the
minoritie
of
the
King
)
by
the
subtile
Oration
of
Cardinall
Peron
;
which
our
most
excellent
Souereigne
hath
cleerly
refuted
by
his
diuine
,
and
learned
Pen.
To
conclude
,
now
,
the
third
proofe
of
my
assertion
;
you
may
perceiue
that
the
large
Dominion
of
Babylon
(
which
the
Iesuits
truly
find
in
Rome
;
but
falsely
conceiue
it
to
be
there
within
a
very
little
time
onely
,
before
her
ruine
)
doth
appertaine
vnto
the
CHVRCH
,
and
not
vnto
the
Citie
;
but
so
far
forth
,
as
it
is
the
place
,
wherein
the
Pope
doth
reigne
;
so
that
,
in
it
,
his
Successors
must
continue
(
euen
vntill
the
time
of
Antichrist
;
when
they
shall
be
expelled
out
of
the
confines
thereof
)
and
there
they
shall
exercise
their
domination
,
not
onely
with
Saint
Peters
Keyes
,
but
also
with
his
two
Swords
.
This
is
the
power
of
Babylon
,
which
the
Reuelation
doth
truly
foretell
,
and
which
these
Iesuites
could
not
discerne
therein
.
But
as
humane
reason
disapproueth
their
idle
conceits
,
and
naked
coniectures
,
so
certaine
experience
,
ioyned
with
diuine
prediction
,
doth
confirme
our
assertion
in
this
point
.
And
so
I
come
vnto
a
fourth
,
and
a
more
important
,
proofe
thereof
.
FOVRTHLY
,
therefore
,
I
proue
it
,
out
of
the
conformitie
betwixt
the
prediction
of
Saint
Paul
,
and
the
Reuelation
of
Saint
Iohn
;
both
contayning
one
sense
of
matter
,
vnder
different
forme
of
words
;
the
point
it selfe
being
one
,
as
proceeding
from
one
Spirit
.
First
,
then
,
it
is
the
prediction
of
Saint
Paul
,
that
Antichrist
shall
be
reuealed
,
and
destroyed
,
before
the
great
Day
of
the
generall
Iudgement
(
2.
Thess.
2.
)
which
seemeth
to
ensue
not
long
after
the
performance
of
that
glorious
worke
.
In
like
manner
,
Saint
Iohn
in
his
Reuelation
,
passeth
from
the
destruction
of
Rome
(
vnder
the
name
of
Babylon
:
cap.
18.
)
vnto
a
description
of
the
new
Ierusalem
(
cap.
21.
)
following
the
ruine
of
the
new
,
and
second
Babylon
(
nothing
being
interuenient
betwixt
these
two
,
but
the
gratulation
of
the
Saints
,
for
the
fall
of
Rome
,
cap.
19.
and
a
briefe
recapitulation
,
made
of
things
past
;
cap.
20.
)
and
so
hee
proceedeth
immediately
vnto
the
conclusion
of
this
present
world
,
cap.
22.
Saint
Paul
doth
farther
assure
vs
(
2.
Thess.
2.3
.
)
that
Antichrist
shall
be
disclosed
,
before
hee
be
destroyed
;
which
sheweth
,
that
hee
had
an
existencie
before
his
discouerie
;
and
that
hee
should
grow
,
by
a
mysterie
[
2.
Thess.
2.7
.
]
vnto
his
greatnesse
,
before
hee
bee
discerned
.
Therefore
Saint
Iohn
,
according
with
Saint
Paul
,
telleth
vs
[
Apoc.
18.5
.
]
that
Babylon
had
a
name
written
in
her
forehead
,
and
it
was
a
Mysterie
.
A
great
mysterie
,
indeed
,
that
the
successour
of
a
Fisherman
(
as
Hierome
calleth
him
,
writing
vnto
Damasus
)
should
aspire
,
by
little
,
and
by
little
,
vnto
such
an
immensitie
of
power
,
that
Kings
are
his
vassalls
,
and
that
,
his
owne
Lord
being
finally
depriued
of
his
Imperiall
Seate
,
this
Beast
should
enter
vpon
it
,
and
exercise
the
old
power
vnder
a
new
name
.
Saint
Paul
goeth
forward
,
and
informeth
vs
,
that
Antichrist
cannot
be
disclosed
,
nor
aduance
himselfe
vnto
that
eminencie
,
wherein
hee
shall
excell
all
Potentates
of
the
earth
,
vntill
the
supreame
power
of
the
Romane
Emperours
were
taken
away
.
For
that
power
was
then
the
chiefest
,
and
therefore
it
kept
downe
the
Papall
Dominion
,
and
restrayned
the
growth
of
the
Pope
;
for
Antichrist
could
not
be
lifted
vp
,
till
the
Emperour
was
cast
downe
.
This
is
the
cleere
,
and
euident
purpose
of
Saint
Paul
in
these
words
;
HEE
,
which
now
withholdeth
,
shall
first
bee
taken
out
of
the
way
:
and
then
that
wicked
man
[
Antichrist
]
shall
bee
reuealed
;
for
two
such
powers
could
not
consist
together
,
at
one
time
,
in
the
Imperiall
Seate
.
That
this
withholder
was
the
Romane
Emperour
,
the
very
tenour
of
the
Text
it selfe
doth
beare
it
;
and
the
successe
of
things
doth
giue
witnesse
thereunto
;
and
this
was
the
common
exposition
of
the
ancient
Doctors
;
as
namely
,
of
Saint
Chrysostome
,
vpon
the
very
place
;
of
Saint
Hierome
;
Epist.
151.
quaest.
11.
and
,
long
before
them
,
of
Tertullian
;
de
Resurrect.
cap.
30.
Thus
the
Christians
had
a
prescience
touching
the
period
,
and
expiration
of
the
Romane
Empire
,
which
the
Pagans
conceiued
to
be
Eternall
;
and
therefore
Saint
Paul
deliuered
this
dangerous
point
in
secret
,
and
obscure
termes
,
least
the
publike
notice
thereof
should
minister
cause
of
persecution
against
the
Church
;
as
Saint
Hierome
doth
collect
.
But
let
vs
obserue
the
words
of
Tertullian
;
for
they
containe
a
point
of
speciall
note
.
Quis
(
saith
he
)
who
is
this
that
doth
withhold
?
Hee
answereth
;
Romanus
status
;
the
Romane
,
and
Imperiall
State
.
Now
therefore
,
as
by
the
word
HEE
[
He
,
that
withholdeth
]
S.
Paul
doth
not
vnderstand
an
indiuiduall
person
,
not
Nero
(
who
was
then
liuing
)
but
a
ciuill
State
,
which
had
a
succession
of
Emperours
therein
,
;
so
,
by
this
word
,
THE
man
of
sinne
;
THE
aduersary
,
&c.
Saint
Paul
doth
not
vnderstand
some
one
particular
person
,
but
a
State
(
and
a
State
Ecclesiasticall
,
as
wee
shall
see
anon
)
hauing
a
succession
of
Potentates
(
viz.
Popes
of
Rome
)
succeeding
in
the
Imperiall
Seate
(
when
the
Emperour
was
taken
away
)
and
exercising
supreame
dominion
therein
.
Thus
farre
Saint
Paul
hath
conducted
vs
in
the
interpretation
of
this
Babylon
;
that
,
by
his
prediction
,
wee
might
certainely
vnderstand
,
that
this
name
agreeth
vnto
the
Papall
,
and
Ecclesiasticall
estate
,
succeeding
vnto
the
Imperiall
,
in
Rome
.
For
he
,
which
withheld
,
being
taken
away
,
Antichrist
will
appeare
;
and
before
,
hee
cannot
(
for
two
such
great
powers
cannot
stand
at
once
)
and
afterward
,
he
shall
immediately
arise
;
for
so
,
in
the
decourse
of
all
ages
in
the
world
,
as
one
supreame
power
(
in
the
foure
Monarchies
)
did
decay
,
so
another
did
presently
exalt
it selfe
.
Now
,
since
Hee
,
that
withheld
,
is
taken
away
(
to
wit
,
the
Romane
Emperour
,
or
Romanus
status
,
as
Tertullian
speaketh
:
for
that
,
which
now
remaineth
,
is
titular
,
rather
then
reall
;
scarce
a
member
of
the
ancient
bodie
:
and
also
the
Pope
sitteth
aboue
this
Romane
Empire
;
as
translated
into
Germany
by
his
meanes
;
and
as
a
creature
of
his
ordination
;
the
Emperour
,
being
by
the
Pope
,
and
true
Papalls
,
reputed
,
and
stiled
no
other
,
then
Electus
,
or
an
incomplete
probationer
,
till
consecrated
,
and
inaugurated
,
or
approoued
by
him
:
and
so
a
vassall
,
and
a
subiect
vnto
the
Papall
power
)
therefore
,
by
the
doctrine
of
S.
Paul
,
that
high
,
great
,
and
glorious
State
,
which
immediately
succeeded
vnto
the
dissolued
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
Citie
alone
,
but
the
Church
also
,
or
Ecclesiasticall
Rome
,
wherein
the
Pope
is
aduanced
(
after
the
Emperour
)
as
the
highest
Potentate
in
the
earth
.
And
if
the
Pope
be
not
the
man
(
to
wit
,
the
man
of
sinne
;
as
Saint
Paul
speaketh
)
or
rather
the
Beast
(
as
you
shall
heare
by
Saint
Iohn
)
that
entred
vpon
the
Imperiall
Seate
,
and
Dignitie
;
who
is
that
Man
,
or
who
is
that
Beast
?
For
some
one
,
or
other
wee
must
find
,
since
hee
,
that
withheld
,
is
taken
out
of
the
way
,
so
long
before
our
time
.
If
any
man
suppose
,
that
the
TVRK
is
that
Antichrist
,
which
appeared
vpon
the
decadencie
of
the
Romane
Empire
,
I
answere
;
no
:
hee
is
not
the
Man
,
or
Beast
,
of
whom
wee
now
enquire
.
First
,
because
Antichrist
,
succeeding
in
the
Romane
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
possesse
Rome
,
as
the
Seat
,
and
Center
of
the
Empire
;
so
doth
not
the
Turk
;
but
so
doth
the
Pope
;
not
by
a
donation
of
Constantine
,
but
by
his
insinuation
into
that
glorious
Citie
.
Thirdly
;
because
Antichrist
ought
to
extoll
himselfe
,
if
not
in
all
,
yet
in
the
most
principall
,
and
essentiall
parts
of
the
Romane
Empire
;
so
doth
not
the
Turk
:
but
so
doth
the
Pope
;
in
Italy
,
Spaine
,
France
,
Germany
,
Poland
,
&c.
so
he
did
in
England
;
but
so
he
shall
doe
no
more
:
so
is
my
prayer
,
and
so
is
my
hope
.
Fourthly
,
and
lastly
;
the
most
generall
,
and
approued
opinion
of
the
learned
Doctors
,
in
the
Church
of
Rome
,
exempteth
the
Turke
from
the
scandall
,
and
infamous
name
of
that
Antichrist
,
which
is
here
intended
by
Saint
Paul
.
And
therefore
,
whereas
Feuardentius
(
following
the
erroneous
conceits
of
some
lesse
iudicious
Romanists
)
inclined
strongly
vnto
their
fancie
,
that
impute
this
crime
vnto
the
Turke
,
hee
was
censured
amongst
his
owne
Catholike
brethren
,
in
this
disgracefull
manner
;
the
opinion
of
Feuardentius
is
not
onely
false
,
but
dangerous
;
and
the
authors
,
whom
hee
alledgeth
,
neuer
thought
,
nor
wrote
any
such
matter
.
Feuard
.
annot.
in
Irenaeum
.
l.
5.
c.
30.
Since
therefore
the
Pope
is
truely
that
man
of
sin
,
who
appeared
,
in
his
superlatiue
power
,
vpon
the
declination
of
the
Romane
Emperour
(
for
thence
wee
inforce
,
by
the
verse
words
of
Saint
Paul
,
that
Antichrist
is
come
;
euen
as
the
Christians
proue
,
against
the
Iewes
,
that
Christ
came
long
agoe
,
because
the
Scepter
departed
from
Iudah
;
and
then
the
Messiah
was
to
be
borne
,
according
to
the
prophecie
of
Iacob
)
wee
may
conclude
,
that
the
Babylon
,
wherein
hee
sitteth
,
is
Rome
;
not
the
Citie
alone
,
but
the
Church
,
which
seemeth
to
be
entayled
vnto
that
fatall
place
,
in
the
iudgement
of
her
chiefest
Doctors
.
Thus
farre
out
of
Saint
Paul
;
and
now
we
come
vnto
Saint
Iohn
.
Secondly
then
,
this
prediction
of
Saint
Paul
is
a
fitting
key
to
open
the
visions
of
Saint
Iohn
,
in
this
behalfe
;
in
cap.
13.
&
17.
For
,
in
his
thirteenth
Chapter
,
hee
had
a
vision
of
two
distinct
beasts
;
the
very
same
,
which
wee
haue
alreadie
seene
in
the
prophecie
of
Saint
Paul
.
Behold
therefore
the
description
of
these
Beasts
;
and
yet
first
vnderstand
(
I
pray
you
)
what
the
name
of
BEAST
doth
generally
purport
,
as
well
in
this
Reuelation
of
Saint
Iohn
,
as
in
the
prophecies
of
Daniel
(
whereof
also
I
am
now
to
take
some
speciall
notice
)
namely
cap.
7.
v.
4.
Foure
great
Beasts
(
saith
hee
)
came
vp
from
the
Sea
.
Euery
word
hath
weight
,
as
I
will
shew
you
in
the
retrograded
order
of
the
Text.
They
came
from
the
great
SEA
;
signifying
,
that
the
conuersions
of
publike
States
should
bring
great
troubles
,
and
perturbations
in
the
world
.
They
came
vp
;
or
ascended
:
for
the
great
Monarchies
had
small
beginnings
,
and
were
aduanced
vnto
a
very
high
estate
.
They
are
Beasts
;
for
these
Monarchies
did
with
furie
and
violence
,
enter
,
increase
,
and
gouerne
in
the
earth
.
Lastly
;
they
are
foure
;
whereof
the
last
is
the
Romane
Monarchy
,
thus
characterized
,
and
marked
by
Daniel
;
v.
7.
The
fourth
Beast
was
fearefull
,
and
terrible
,
and
very
strong
,
&c.
and
it
had
ten
hornes
;
which
,
in
the
twentie
fourth
verse
,
are
interpreted
ten
Kings
;
for
the
Romane
Monarchie
had
a
various
,
and
difforme
gouernment
;
of
different
nature
,
from
all
precedent
Monarchies
;
till
the
Caesars
(
who
are
here
called
the
little
horne
)
rose
vp
;
who
,
subduing
a
great
part
of
their
strength
,
drew
the
principalitie
vnto
themselues
,
and
erected
the
Monarchie
in
their
owne
persons
:
and
this
is
the
true
,
genuine
,
and
proper
interpretation
of
that
text
.
Now
I
returne
vnto
Saint
Iohn
.
The
FIRST
Beast
,
which
Saint
Iohn
did
see
;
Apocal.
13.11
.
&c.
is
the
same
Romane
Monarchie
;
and
expressed
in
this
manner
;
A
Beast
arose
out
of
the
Sea
,
hauing
seuen
heads
,
and
ten
hornes
,
&c.
and
then
followeth
the
persecution
,
raised
by
this
Beast
,
against
the
Church
of
God
.
This
Beast
was
certainely
the
Romane
Empire
;
which
,
in
the
publike
gouernment
(
by
the
Senate
,
and
by
the
people
)
and
in
the
priuate
afterward
(
by
one
person
)
was
still
one
,
and
the
same
Beast
(
hauing
indeed
ten
hornes
at
the
first
;
till
,
afterward
,
one
little
horne
carried
the
sway
,
when
it
grew
vnto
great
power
)
that
reuelled
in
Babylon
,
and
domineered
in
the
world
;
by
whose
Edicts
,
and
Authoritie
,
the
Christians
,
so
generally
for
many
yeeres
,
suffered
cruell
deaths
,
and
horrible
tortures
,
for
the
glorious
name
of
Iesus
Christ
.
When
this
Tragedie
was
ended
,
and
that
this
first
Beast
(
though
now
growne
more
milde
,
and
tamed
by
the
knowledge
of
the
true
Faith
)
beganne
afterwards
daily
to
decline
from
his
greatnesse
(
and
,
at
the
last
,
to
bee
taken
out
of
the
way
;
according
to
the
words
of
Saint
Paul
)
then
began
a
SECOND
Beast
,
to
come
vp
out
of
the
earth
;
Apocal.
13.11
.
that
is
to
say
,
some
other
great
,
and
principall
Potentate
(
for
so
the
word
Beast
importeth
here
,
as
it
doth
in
Daniel
before
)
began
to
reare
vp
himselfe
;
and
therefore
is
here
said
to
come
vp
;
as
hauing
an
inchoation
,
and
then
an
augmentation
of
his
power
;
and
it
is
,
not
without
cause
,
said
here
,
that
he
came
out
of
the
earth
(
whereas
the
former
Beast
,
verse
1.
came
out
of
the
Sea
;
as
the
other
three
Beasts
also
did
;
Daniel
7.4
.
)
because
,
as
hee
is
contrary
to
Christ
(
who
came
from
heauen
)
so
hee
hath
a
different
entrance
into
the
world
,
from
the
former
Beast
(
with
Saint
Iohn
saw
)
and
from
the
other
three
(
which
Daniel
saw
)
because
those
foure
Beasts
had
a
tumultuous
,
violent
,
and
troublesome
beginning
of
their
Empires
;
which
came
,
as
it
were
,
out
of
a
raging
Sea
;
but
this
Second
Beast
(
here
in
Saint
Iohn
)
hath
a
quiet
,
secret
,
peaceable
ascension
(
as
it
were
out
of
the
earth
)
comming
vp
with
the
milde
aspect
of
a
Lamb
;
not
suddenly
aduancing
himselfe
(
like
the
other
Beasts
)
with
terror
,
but
cunningly
insinuating
himselfe
into
the
hearts
,
and
affections
of
men
(
as
Ribera
doth
well
expound
this
place
)
and
is
therefore
well
said
,
to
come
vp
out
of
the
earth
,
because
,
being
little
,
&
meane
at
the
first
(
in
comparison
of
his
future
glorie
)
hee
doth
afterward
attaine
vnto
a
speciall
,
and
extraordinary
power
in
the
world
euen
,
to
doe
all
,
which
the
first
Beast
could
doe
before
him
,
v.
12.
Marke
now
this
passage
well
.
It
doth
appeare
,
that
the
First
Beast
(
viz.
the
Romane
Empire
in
the
ciuill
state
)
was
now
taken
out
of
the
way
.
How
doth
that
appeare
?
Because
this
second
Beast
did
all
,
which
the
former
could
doe
before
him
;
therefore
the
former
was
gone
;
that
is
to
say
,
the
great
Imperiall
power
of
Rome
was
now
decayed
,
and
another
arose
vp
after
it
,
in
as
great
dignitie
,
and
power
,
as
the
other
did
obtaine
.
These
two
Potentates
[
the
first
,
and
second
Beast
]
stood
not
together
in
their
greatnesse
:
two
Sunnes
shine
not
in
one
firmament
:
and
the
Pope
did
well
espy
this
,
when
he
compared
the
Romane
Empire
to
the
Moone
,
and
the
Romane
Papacy
to
the
Sunne
;
as
being
of
greater
excellencie
;
so
that
the
Empire
had
her
light
from
it
,
and
lost
her
light
before
it
;
as
being
not
able
to
shine
in
the
glorious
presence
thereof
.
And
this
is
true
indeed
:
for
,
O
thou
poore
Empire
of
Germany
;
what
art
thou
before
the
conspect
,
and
shining
light
of
the
mightie
Papacie
of
Rome
,
which
leaueth
thee
an
emptie
Title
,
and
possesseth
the
full
power
thereof
?
But
I
proceed
.
It
doth
now
also
appeare
farther
;
that
this
second
Beast
(
who
could
not
aspire
vnto
the
proportion
of
his
greatnesse
,
during
the
consistencie
of
the
former
)
is
mounted
vp
into
the
Imperiall
Dignitie
,
and
Seate
,
(
but
after
the
expiration
of
the
Romane
Empire
;
for
that
Beast
is
gone
;
that
supreame
power
is
abolished
)
as
he
hath
inuaded
his
Dominion
,
to
doe
all
,
that
the
other
could
doe
before
him
.
If
you
aske
how
this
came
to
passe
?
I
answere
;
not
by
Sword
,
not
by
Conquest
,
not
by
forcible
meanes
;
(
for
this
Beast
came
out
of
the
earth
;
in
a
more
meeke
,
and
meane
fashion
;
and
like
a
Lambe
)
but
by
a
faire
pretense
of
his
Euangelicall
Keyes
;
which
afterwards
became
no
lesse
powerfull
then
Swords
,
and
two
Swords
[
spirituall
power
;
which
was
the
first
horne
that
grew
;
and
then
temporall
power
;
which
was
the
second
horne
,
annexed
vnto
the
former
:
both
which
Powers
they
vnderstand
in
the
two
Swords
,
Luc.
22.38
.
]
and
then
the
Beast
,
that
appeared
with
the
hornes
of
a
Lambe
before
,
spake
like
a
Dragon
(
saith
Saint
Iohn
)
with
the
voice
of
blasphemie
;
being
now
growne
vp
vnto
high
estimation
,
reuerently
,
and
obsequiously
intertayned
in
the
World
.
All
this
falleth
cleerely
,
and
irrefutably
vpon
the
Pope
,
and
vpon
the
Pope
alone
;
as
beeing
the
next
great
,
and
Souereigne
Potentate
,
arising
vpon
the
decay
of
the
Imperiall
State
.
Wherefore
the
most
excellent
Maiestie
of
our
gracious
King
Iames
doth
prudently
,
and
truly
obserue
,
concerning
this
SECOND
BEAST
;
that
it
is
the
false
,
and
hypocriticall
Church
,
which
doth
exercise
all
the
power
of
the
former
Beast
:
it
teacheth
the
Kings
of
this
Monarchie
,
and
of
this
Seate
,
by
what
meanes
they
shall
allure
,
and
compell
the
people
to
obey
their
commands
,
&c.
It
shall
perswade
them
,
that
this
hereticall
Monarchie
ought
for
conscience
sake
to
be
obeyed
,
by
all
persons
,
in
whatsoeuer
it
commandeth
,
as
if
it
could
not
erre
.
Heere
the
Church
,
and
the
Pope
doe
import
,
really
,
but
one
thing
:
for
the
dignitie
of
this
Church
ariseth
from
the
Pope
:
and
therefore
hee
is
called
also
the
Church
;
as
wee
shall
see
hereafter
.
Meane
while
wee
obserue
,
that
this
second
,
or
Papall
Beast
in
Rome
hath
the
authoritie
of
the
former
(
viz.
the
Imperiall
)
but
vnder
another
title
,
in
another
kind
,
and
carried
with
another
course
.
Wherefore
this
Babylon
,
in
my
Text
,
being
the
seate
,
wherein
this
second
Beast
(
the
spirituall
Monarch
)
doth
reigne
,
as
the
most
puissant
,
and
souereigne
Lord
in
all
the
earth
,
I
conclude
now
the
third
proofe
of
my
assertion
,
as
well
by
Saint
Iohn
heere
,
as
by
Saint
Paul
before
;
that
the
name
of
Babylon
doth
not
extend
meerely
vnto
the
Citie
of
Rome
(
as
the
Iesuites
doe
pretend
)
but
vnto
Ecclesiasticall
Rome
;
as
it
is
gouerned
,
and
swayed
by
the
POPE
;
vsurping
the
place
,
dignitie
,
and
superioritie
of
the
former
Beast
therein
.
Now
I
come
,
in
a
word
,
or
two
,
vnto
the
seuenteenth
Chapter
of
Saint
Iohn
;
where
wee
reade
of
a
Beast
,
vnto
whom
the
ten
Kings
(
arising
neere
vpon
the
time
of
his
aduancement
)
gaue
their
power
,
but
afterward
God
inclineth
them
to
worke
the
finall
destruction
of
Babylon
,
wherein
this
Beast
doth
reigne
.
This
Beast
is
certainly
the
great
Antichrist
,
as
the
Text
doth
inforce
,
and
the
Iesuites
doe
confesse
:
the
question
therefore
is
;
whether
this
Beast
be
the
same
,
heere
,
with
the
SECOND
BEAST
before
;
for
if
he
be
not
the
same
,
then
that
second
Beast
is
not
Antichrist
;
and
,
consequently
,
the
Pope
(
whom
we
presume
to
be
that
second
Beast
)
is
not
Antichrist
;
as
we
conceiue
him
to
be
.
I
answere
therefore
,
that
this
Beast
(
Cap.
17.
12
,
13.
)
is
the
very
same
with
the
second
Beast
;
Cap.
13.
11.
whose
exaltation
,
and
qualitie
is
described
heere
in
more
precise
,
and
ample
tearmes
,
then
before
.
For
heere
wee
see
his
gradation
,
how
hee
came
to
so
great
power
;
it
was
by
the
meanes
of
the
ten
Kings
,
who
submitted
a
part
of
their
dignitie
vnto
him
;
but
,
finally
,
Babylon
(
wherein
the
Beast
doth
reigne
)
shall
come
vnto
her
ruine
by
these
ten
Kings
;
the
same
,
not
in
person
,
but
in
succession
.
Now
it
is
apparant
,
that
the
man
of
sinne
,
in
Saint
Paul
(
succeeding
the
Emperour
)
beeing
the
second
Beast
,
in
Saint
Iohn
(
as
I
declared
before
)
must
therefore
be
the
Beast
in
this
seuenteeenth
Chapter
;
who
is
the
Antichrist
,
reigning
in
Babylon
,
with
the
subiection
of
his
Kings
;
so
that
these
three
are
all
one
indeed
.
For
the
Beast
,
Apoc.
17.
beeing
Antichrist
,
is
therefore
also
Saint
Pauls
man
of
sinne
;
reuealed
,
when
the
Emperour
was
taken
out
of
the
way
:
and
this
I
haue
proued
to
be
the
Pope
.
The
Emperour
,
then
,
being
the
first
Beast
(
Apocal.
13.1
.
)
it
followeth
necessarily
,
that
the
Pope
is
the
second
Beast
Verse
11.
And
so
,
lastly
,
it
ensueth
by
cleere
,
and
euident
deduction
,
that
the
second
Beast
(
Cap.
13.
11.
)
is
the
same
with
this
Beast
(
Cap.
17.
12.
)
the
Pope
(
or
Papall
Empire
)
being
signified
,
and
intended
in
both
;
so
that
still
,
this
Babylon
,
in
my
Text
,
is
Ecclesiasticall
Rome
;
the
seate
of
that
SECOND
BEAST
.
If
any
man
say
(
and
it
is
the
onely
cauill
,
which
they
can
pretend
)
that
the
first
Beast
(
Apoc.
13.1
.
)
is
the
same
with
this
Beast
(
Apoc.
17.3
.
)
because
that
first
beast
is
described
with
seuen
heads
,
and
ten
hornes
(
Apoc.
13.1
.
)
and
so
is
this
Beast
also
;
Apoc.
17.3
.
I
answere
;
that
the
first
Beast
(
which
is
certainly
Imperiall
Rome
in
her
Ciuill
state
)
hath
great
conformitie
,
in
power
,
and
dominion
,
with
this
Beast
,
which
also
is
the
very
same
with
the
second
Beast
before
)
and
therefore
this
Beast
heere
(
Cap.
17.
3.
)
is
described
much
according
to
the
same
fashion
,
with
the
said
first
Beast
;
because
of
the
resemblance
,
and
similitude
,
which
this
doth
carrie
of
that
;
hauing
a
like
superioritie
,
a
like
souereigntie
,
doing
all
,
that
the
said
first
beast
could
do
(
as
it
is
said
precisely
of
the
second
Beast
;
Apoc.
13.12
.
being
the
same
with
this
)
and
persecuting
the
sincere
professors
of
Christian
Religion
,
as
the
first
also
did
persecute
the
Christian
Martyrs
:
and
as
the
first
Beast
had
ten
hornes
(
euen
as
Daniel
also
did
foretell
in
the
Romane
Empire
)
so
this
Beast
(
which
is
Antichrist
)
hath
ten
Kings
,
by
whose
subiection
he
doth
support
his
dominion
;
and
,
by
their
seruice
vnto
him
,
doth
reigne
powerfull
,
and
shall
continue
in
great
honour
,
till
these
Kings
(
withdrawing
their
obedience
from
the
Beast
)
shall
also
consume
his
seate
;
which
is
the
true
,
naturally
,
vnforced
,
and
certaine
interpretation
of
this
Scripture
.
So
that
the
similitude
of
their
seuen
heads
,
and
tenne
hornes
,
doth
no
more
prooue
the
said
first
Beast
(
Apoc.
13.1
.
)
to
be
the
same
with
this
Beast
(
Apoc.
17.3
.
)
then
that
the
first
Beast
is
the
same
with
the
Dragon
;
who
is
also
said
to
haue
seuen
heads
,
and
ten
hornes
;
as
it
is
Apoc.
12.3
.
Finally
obserue
;
that
if
the
said
first
Beast
(
Apoc.
13.1
.
)
bee
Antichrist
(
and
so
be
the
same
with
the
Beast
,
Apoc.
17.
)
then
it
followeth
,
that
after
Antichrist
(
whom
yet
the
Papists
hold
to
bee
the
last
Potentate
in
the
earth
;
and
to
reigne
but
three
yeeres
,
and
an
halfe
)
another
Beast
,
or
another
Potentate
,
must
arise
;
hauing
as
great
authoritie
,
and
power
as
the
first
;
for
so
it
is
said
;
Apoc.
13.11
,
12.
I
saw
another
Beast
:
and
this
second
Beast
did
all
,
that
the
first
could
doe
;
which
consequence
standeth
not
(
as
you
see
)
with
their
position
.
It
remayneth
therefore
still
(
and
so
shall
it
euer
be
)
most
cleere
,
most
conformable
to
all
reason
,
and
iudgement
(
as
a
point
most
fairely
deduced
,
without
any
difficultie
,
or
absurditie
)
that
since
the
Pope
reigneth
thus
in
Babylon
(
vpon
the
exclusion
of
the
Emperour
,
and
decay
of
the
Empire
)
therefore
this
Babylon
is
not
the
Citie
alone
,
but
Ecclesiasticall
Rome
,
as
it
is
the
seate
of
the
Pope
;
aduanced
,
and
bearing
rule
therein
;
according
to
the
Prediction
of
Saint
Paul
,
and
the
Vision
of
Saint
Iohn
,
both
concurring
(
as
you
may
euidently
perceiue
)
in
one
,
and
the
same
issue
;
which
being
of
speciall
importance
,
I
haue
therefore
insisted
very
long
vpon
it
;
and
so
I
hasten
vnto
the
fift
proofe
of
my
assertion
,
wherewith
I
will
speedily
conclude
this
whole
point
,
and
,
with
it
,
the
first
part
of
this
discourse
.
FIFTLY
then
,
and
lastly
,
I
proue
my
assertion
to
be
true
,
in
regard
of
the
markeable
corruptions
,
and
abominations
in
Rome
;
for
which
shee
shall
bee
destroyed
by
the
iust
,
and
seuere
iudgement
of
God
;
as
Ribera
,
and
Viegas
,
doe
both
confesse
,
vpon
the
certaine
,
and
indubious
euidence
of
the
sacred
Text.
Since
therefore
all
the
iniquities
,
and
impieties
,
for
which
Rome
deserueth
the
name
of
Babylon
in
this
Scripture
,
are
pregnantly
,
and
notoriously
found
in
Ecclesiasticall
,
or
Papall
Rome
(
as
I
will
demonstrate
in
the
next
,
and
second
part
of
this
Sermon
;
wherein
we
shall
behold
the
similitude
betwixt
the
two
Babylons
;
the
Mother
in
East
,
and
the
Daughter
in
the
West
;
the
literall
,
and
the
spirituall
)
and
since
the
iustice
of
God
will
punish
Babylonian
Rome
,
in
her
second
,
and
latter
condition
(
after
her
Ethnicall
estate
is
past
)
because
,
in
this
latter
condition
,
she
will
imitate
the
wickednesse
of
Rome
in
her
former
,
and
so
become
a
Babylon
againe
(
as
these
Iesuites
inferre
out
of
the
Text
)
and
indeed
she
is
now
,
and
long
hath
beene
,
such
a
Babylon
in
regard
of
these
iniquities
(
whereof
I
shall
presently
intreat
)
therefore
Ecclesiasticall
,
or
Papall
Rome
is
Babylon
;
truely
to
bee
stiled
with
that
name
,
and
iustly
to
be
destroyed
for
that
cause
.
The
impieties
,
to
be
found
in
Babylon
,
are
found
in
Ecclesiasticall
Rome
:
how
can
she
,
then
,
auoid
her
title
;
but
that
shee
is
Babylon
?
or
how
can
shee
escape
her
ruine
;
but
that
she
shall
fall
?
as
the
Angell
doth
heere
proclaime
;
It
is
fallen
,
it
is
fallen
,
Babylon
,
&c.
Thus
now
,
at
the
length
,
I
haue
finished
the
fourth
,
and
last
interpretation
of
this
name
[
Babylon
]
being
the
subiect
of
my
Text
,
and
contayning
the
sinne
of
Rome
.
For
as
Salomon
ascended
,
by
seuerall
steps
,
vnto
his
Royall
Throne
,
so
,
by
certaine
gradations
,
we
haue
passed
,
from
one
point
vnto
another
,
till
we
arriued
vnto
the
true
,
certaine
,
and
indisputable
knowledge
of
this
mysticall
name
;
which
,
in
many
Ages
,
hath
so
much
exercised
the
wit
of
many
learned
men
.
FIRST
;
some
conceiued
,
that
this
name
was
imposed
vpon
the
generall
societie
of
the
wicked
:
but
we
haue
prooued
that
it
doth
belong
vnto
a
particular
place
.
SECONDLY
;
some
conceiued
that
this
particular
place
is
Rome
indeed
;
howbeit
in
her
Ethnicall
estate
onely
,
which
is
past
long
since
:
but
we
haue
prooued
that
it
is
Rome
in
another
estate
also
,
succeeding
after
the
Ethnicall
,
by
the
testimonie
of
learned
Iesuits
,
founded
vpon
the
plaine
,
and
certaine
sense
of
this
holy
Writ
.
THIRDLY
;
whereas
they
lay
the
scandall
of
this
name
,
and
crime
thereof
,
vpon
the
Citie
alone
(
but
not
vpon
the
Church
of
Rome
)
and
vpon
the
Citie
also
,
after
her
defection
from
the
Pope
(
but
not
before
)
therefore
we
haue
prooued
,
that
this
mysticall
name
belongeth
truly
,
and
properly
vnto
Ecclesiasticall
,
or
Papall
Rome
,
according
to
the
present
condition
,
wherein
she
continueth
,
after
many
Ages
,
and
shall
so
remayne
,
vntill
her
dolefull
ruine
.
In
a
word
then
:
this
BABYLON
is
Rome
,
and
no
other
place
:
it
is
Rome
in
her
present
condition
also
,
and
not
onely
past
:
it
is
Rome
,
not
onely
in
regard
of
the
Citie
,
fallen
from
the
Pope
,
but
as
it
is
the
Papall
Seat
,
and
flourishing
vnder
the
Pope
;
whose
power
shall
one
day
fall
with
her
glorie
;
the
Whore
being
burnt
with
fire
,
and
the
Beast
being
destroyed
by
the
vnited
forces
of
the
ten
Kings
;
who
haue
loued
the
Whore
,
and
honoured
her
Beast
,
but
shall
mortally
,
yea
immortally
,
hate
them
both
.
And
now
,
in
this
explication
of
Babylon
I
doe
so
securely
,
and
confidently
reappose
,
that
I
doe
not
esteeme
it
probable
onely
,
and
in
such
a
measure
,
that
no
Babylonian
can
lay
the
like
probabilitie
vpon
any
other
PERSON
,
except
the
Pope
,
to
be
the
Antichrist
,
foretold
by
Saint
Paul
[
2.
Thes.
2.3
.
]
and
to
bee
the
second
Beast
,
foreseene
by
Saint
Iohn
[
Apoc.
13.11
.
]
nor
vpon
any
other
PLACE
,
except
Rome
Ecclesiasticall
,
to
be
this
Babylon
in
my
Text
;
but
I
esteeme
it
to
be
so
certaine
,
so
cleere
,
so
easie
,
and
so
fairely
deduced
vnto
the
vnderstanding
of
euery
ingenious
Auditour
,
that
no
Babylonian
,
though
he
barke
at
it
,
shall
bite
it
in
sunder
,
nor
euer
be
able
,
with
Art
,
Learning
,
Iudgement
,
and
Conscience
,
sufficiently
to
refute
the
same
.
Here
then
is
place
of
admiration
,
as
well
as
of
commiseration
,
to
behold
so
many
blind
Babylonians
,
that
doe
not
,
or
rather
will
not
see
the
truth
,
but
run
on
with
preiudice
against
it
,
and
neuer
reflect
,
with
an
indifferent
mind
,
towards
it
:
abusing
their
wit
to
folly
,
their
learning
to
ignorance
,
their
studie
to
vanitie
,
their
talent
to
losse
,
and
their
time
to
vnprofitablenesse
in
this
dispute
.
Shall
I
then
inueigh
against
their
courses
in
this
behalfe
?
No
;
I
will
pray
for
them
,
with
the
earnest
zeale
,
and
tender
affection
of
my
heart
.
O
Lord
,
open
thy
truth
vnto
the
knowledge
of
their
hearts
,
and
frame
their
hearts
vnto
the
obedience
of
thy
truth
;
that
,
searching
for
Babylon
,
they
may
finde
it
;
finding
it
,
may
hate
it
;
hating
it
,
may
flye
it
;
flying
it
,
may
giue
notice
of
it
vnto
others
;
that
they
,
who
are
fallen
,
may
come
out
of
it
;
and
they
,
who
are
falling
,
may
not
come
into
it
;
but
liue
in
thy
feare
,
and
dye
in
thy
fauour
,
to
their
vnspeakable
comfort
,
through
Iesus
Christ
our
Lord
;
Amen
.
The
SECOND
Inquisition
;
Why
this
name
of
Babylon
is
imposed
vpon
Ecclesiasticall
,
or
Papall
ROME
.
THough
the
greatest
difficultie
,
in
my
Text
,
bee
now
past
(
for
that
wee
haue
now
a
sufficient
notice
of
Babylon
;
and
doe
vnderstand
,
that
Papall
Rome
is
the
spirituall
Babylon
therein
)
yet
wee
must
discouer
,
what
is
the
conformitie
betwixt
the
old
Babylon
,
in
the
ancient
Prophets
[
Esay
,
and
Ieremy
]
and
the
new
,
in
our
propheticall
Euangelist
Saint
Iohn
;
that
the
knowledge
of
the
first
may
conduct
vs
vnto
the
knowledge
of
the
second
.
Wherefore
,
though
the
Iesuites
,
finding
Rome
to
be
Babylon
in
two
estates
(
the
one
Ethnicall
,
and
past
;
the
other
Antichristian
,
and
to
come
,
as
they
suppose
)
do
here
compare
Rome
with
Rome
it selfe
:
Rome
,
in
the
latter
condition
,
with
Rome
in
the
former
;
and
so
seeke
out
the
correspondencie
of
Antichristian
Rome
with
Ethnicall
Rome
;
yet
I
will
now
disclaime
that
manner
of
proceeding
,
and
rather
follow
the
purport
of
the
Scripture
,
then
the
practise
of
the
Iesuites
in
this
kind
.
First
;
because
I
doe
not
yet
sufficiently
conceiue
the
said
twofold
estate
of
Rome
,
in
this
Chapter
(
as
they
pretend
)
to
be
vayled
vnder
this
name
of
Babylon
;
as
if
Rome
neere
twice
here
intitled
with
that
name
;
but
that
she
is
certainly
called
heere
by
this
name
,
after
the
extinction
of
Ethnicall
Idolatry
,
and
after
her
reception
of
the
Christian
Faith
;
and
after
the
decay
of
the
Romane
Empire
;
and
as
she
was
to
be
vnder
Antichrist
;
which
estate
,
we
say
,
is
alreadie
come
,
and
the
Papists
expect
it
,
as
yet
to
come
,
neere
vpon
the
end
of
the
world
.
Secondly
;
because
Saint
Iohn
,
in
this
Chapter
(
according
to
the
vision
,
offered
vnto
him
)
doth
only
compare
Rome
with
Babylon
(
that
famous
Citie
of
Chaldaea
,
the
last
Seate
of
the
first
Monarchy
)
and
compareth
it
with
Babylon
,
not
onely
in
the
very
wordes
of
the
Prophet
Esay
[
21.9
.
]
here
repeated
in
my
Text
,
and
reinforced
,
to
the
same
purpose
,
by
the
Prophet
Ieremy
[
51.8
.
]
but
by
many
other
sentences
,
and
passages
,
exemplified
(
as
it
were
)
out
of
those
Prophets
,
and
translated
into
this
place
.
I
proceed
,
therefore
,
now
(
according
to
my
designe
)
to
shew
you
the
resemblances
(
not
all
,
but
some
)
betwixt
that
Babylon
in
Asia
,
and
this
in
Europe
(
the
first
being
so
,
in
a
litterall
name
;
the
second
,
in
a
mysticall
sense
)
whereby
we
shall
easily
perceiue
,
that
Rome
doth
truly
communicate
with
her
,
in
the
similitude
of
her
name
,
because
she
doth
aptly
resemble
her
,
in
the
qualitie
of
her
sins
;
according
to
that
excellent
rule
of
Tertullian
,
in
this
behalfe
;
Scriptura
diuina
vtitur
translatione
nominum
,
ex
comparatione
criminum
;
The
Scripture
doth
vse
a
similitude
of
names
,
from
the
comparison
of
crimes
.
So
it
is
,
Esay
1.10
.
The
Princes
of
Ierusalem
are
called
the
Princes
of
Sodome
.
So
it
is
,
Ezek.
16.3
.
where
the
Father
of
the
Iewes
is
called
an
Amorite
,
and
their
Mother
an
Hittite
.
Then
he
addeth
;
Sic
&
Babylon
,
&c.
and
so
Babylon
in
the
visions
of
S.
Iohn
carrieth
the
figure
,
of
the
Romane
Citie
;
being
therefore
great
,
proud
in
her
Empire
,
and
a
persecutor
of
the
Saints
.
This
is
the
comparison
(
in
three
points
,
as
you
heare
)
which
Tertullian
framed
betwixt
Babylon
in
Chaldaea
,
and
the
Citie
of
Rome
.
But
either
Rome
,
in
that
Ethnicall
state
,
was
not
this
Babylon
(
of
which
Saint
Iohn
doth
speake
)
or
,
at
the
least
,
it
being
Babylon
,
afterward
in
another
estate
(
as
the
Iesuites
confesse
)
we
must
now
enquire
,
what
are
the
crimes
of
Rome
(
as
she
is
Babylon
in
latter
times
)
and
how
the
similitude
,
therein
,
doth
stand
betwixt
that
litterall
Babylon
in
the
East
,
and
this
mysticall
Babylon
in
the
West
.
And
now
,
because
wee
liue
in
the
time
of
the
euent
of
things
,
and
see
that
,
by
experience
,
in
Rome
,
which
Tertullian
could
not
foresee
in
his
iudgement
(
nothing
being
lesse
to
be
suspected
in
his
dayes
,
then
that
the
Pope
should
inuade
the
Imperiall
Seate
,
and
that
Papall
Rome
should
be
spirituall
Babylon
)
and
therefore
,
looking
barely
into
the
prophecie
,
could
not
compare
it
with
the
effects
of
the
time
(
as
we
may
do
;
this
being
the
true
,
and
proper
meanes
to
expound
all
obscure
prophecies
;
as
Irenaeus
doth
well
obserue
;
lib.
4.
c.
43.
)
therefore
I
will
proceed
a
little
beyond
the
two
crimes
of
pride
,
and
crueltie
(
which
Tertullian
found
in
the
Ethnicall
State
of
Rome
)
and
make
an
addition
of
some
other
offences
,
which
went
before
in
litterall
Babylon
,
and
now
follow
after
in
Papall
Rome
.
The
points
,
then
of
comparison
,
betwixt
these
two
,
being
many
(
for
now
plentie
it selfe
hath
made
mee
poore
)
I
will
select
fiue
,
at
this
time
;
which
also
I
shall
rather
briefly
note
,
then
copiously
discusse
.
The
FIRST
Comparison
,
betwixt
Literall
Babylon
,
and
Papall
Rome
.
THe
first
point
,
wherein
this
comparison
doth
stand
,
is
IDOLATRIE
;
it
being
a
peculiar
inuention
of
Babylon
(
as
Saint
Ambrose
doth
relate
;
in
Rom.
1.23
.
(
and
thence
deriued
vnto
other
Nations
of
the
world
.
This
sinne
of
Idolatry
is
a
regnant
sinne
in
Ecclesiasticall
Rome
;
which
is
thence
commended
,
and
commanded
vnto
the
whole
Church
of
God
;
and
this
Idolatrie
I
note
specially
in
foure
particulars
.
The
FIRST
particular
instance
of
Romish
Idolatrie
,
is
in
their
Sacramentall
adoration
;
where
a
creature
is
worshipped
in
stead
of
the
Creatour
;
bread
in
the
place
of
the
body
of
Christ
(
for
the
worship
of
Christs
humane
Nature
floweth
from
the
vnion
therof
with
his
diuine
Person
:
and
the
same
worship
,
which
is
due
vnto
Christ
,
as
he
is
the
Sonne
of
God
,
the
Papists
,
therefore
,
giue
vnto
bread
,
as
being
transubstantiated
into
his
bodie
;
which
,
by
concomitancie
,
is
knit
vnto
his
Diuinitie
)
and
all
this
Idolatrie
is
founded
vpon
their
false
interpretation
of
these
words
;
This
is
my
bodie
:
that
is
,
say
they
,
The
bread
is
now
become
his
body
,
by
a
substantiall
conuersion
:
which
is
contrary
to
the
nature
of
a
Sacrament
;
where
there
is
a
corporall
absence
of
the
thing
it selfe
,
represented
in
the
sacrament
,
but
yet
it
is
ioyned
,
by
sacramentall
vnion
,
with
the
signe
thereof
;
as
Irenaeus
doth
truly
affirme
;
It
is
not
now
common
bread
,
but
the
Eucharist
,
consisting
of
two
things
;
an
earthly
,
and
an
heauenly
;
lib.
4.
c.
34.
Where
are
those
two
things
(
in
the
Popish
Eucharist
)
those
two
Res
?
For
to
say
,
there
are
the
accidents
of
bread
[
colour
,
figure
,
tast
,
&c.
]
and
the
substance
of
Christs
body
,
it
doth
not
satisfie
this
definition
of
Irenaeus
;
and
it
is
repugnant
to
the
plaine
resolution
of
an
ancient
Bishop
of
Rome
(
Gelasius
by
name
)
who
saith
expresly
,
That
the
substance
,
and
nature
,
of
bread
,
and
wine
doe
remaine
in
the
Sacraments
:
vnto
whom
the
learned
Father
,
Theodoret
,
doth
euidently
subscribe
;
saying
,
That
the
mysticall
Symbolls
[
of
bread
,
and
wine
]
goe
not
out
of
their
proper
nature
,
but
doe
remaine
,
in
their
former
substance
,
after
their
sanctification
.
Whence
it
is
,
that
Cyprian
first
,
and
Augustine
after
him
,
speake
both
in
one
sentence
;
viz.
Sacraments
beare
the
names
of
the
things
,
whereof
they
are
Sacraments
;
there
is
the
name
of
the
thing
,
by
Sacramentall
appellation
,
and
there
is
the
thing
by
Sacramentall
vnion
:
but
there
is
not
the
thing
it selfe
,
by
substantiall
mutation
of
the
former
element
;
for
what
absurdities
,
and
blasphemies
must
then
succeed
?
viz.
Wormes
breed
out
of
the
bodie
of
Christ
;
Dogs
,
and
Cats
eate
the
bodie
of
Christ
;
which
things
sometimes
doe
,
or
may
come
to
passe
,
vpon
their
reseruation
of
this
Sacrament
,
if
their
opinion
thereof
were
true
.
But
now
,
since
,
in
the
cleere
purpose
of
Christ
(
according
to
the
iudgement
of
the
ancient
Church
)
there
is
,
in
the
Sacrament
of
his
bodie
,
true
,
and
substantiall
bread
(
yet
remaining
after
Consecration
)
and
the
same
is
not
,
by
any
supernaturall
operation
,
conuerted
into
the
substance
of
his
bodie
(
which
yet
the
Papists
pretend
to
bee
the
onely
substance
there
,
and
vayled
vnder
the
accidents
of
bread
)
what
is
,
or
can
be
,
or
euer
hath
beene
,
palpable
Idolatrie
,
if
this
be
not
,
to
giue
diuine
worship
(
due
vnto
Christ
,
first
,
as
he
is
God
,
and
then
to
the
Man-hood
,
as
it
is
ioyned
by
personall
vnion
with
the
God-head
)
vnto
a
piece
of
bread
(
for
so
I
am
forced
to
speake
,
in
regard
of
the
true
substance
thereof
;
though
it
be
now
no
common
bread
,
but
Sacramentall
,
and
,
in
a
manner
,
diuine
)
vnto
the
worke
of
our
hands
,
euen
vnto
that
,
which
,
being
masticated
in
the
mouth
,
digested
in
the
stomacke
,
is
finally
eiected
into
the
draught
?
Whose
heart
may
not
tremble
in
the
apprehension
of
such
blasphemous
,
and
vnlearned
follies
?
If
any
man
say
(
as
King
Henrie
the
Eighth
once
spake
to
this
effect
)
That
,
since
I
conceiue
there
is
now
no
bread
in
the
Sacrament
,
but
onely
the
body
of
Christ
;
and
doe
found
this
my
conceit
vpon
the
words
of
Christ
(
saying
;
This
is
my
body
)
and
thereupon
,
out
of
this
perswasion
of
my
heart
,
doe
giue
diuine
worship
vnto
the
Body
of
Christ
,
which
I
suppose
to
bee
vayled
in
the
figure
of
bread
,
this
is
now
no
Idolatrie
in
mee
,
if
indeed
the
bread
it selfe
doe
still
remaine
;
for
,
in
the
act
of
my
vnderstanding
,
I
worship
not
any
bread
,
but
the
body
of
Christ
alone
.
I
answere
;
thy
false
opinion
doth
not
excuse
thine
Idolatrous
act
.
For
if
a
misguided
opinion
could
simply
defend
thee
in
this
case
,
then
the
Pagans
were
no
Idolaters
,
when
some
,
in
rude
ignorance
,
worshipped
stockes
,
and
stones
,
supposing
the
Idoll
to
bee
a
very
God
;
or
,
at
the
least
,
they
,
who
were
more
acute
,
and
learned
,
did
conceiue
that
the
Deitie
did
dwell
,
and
inhabite
therein
(
as
Olympius
,
a
Philosopher
,
did
instruct
the
people
;
Sozom.
l.
7.
c.
15.
)
and
,
therefore
,
according
to
their
perswasion
,
they
also
committed
not
Idolatry
,
in
the
prostitution
of
their
bodies
vnto
Statues
,
and
Images
,
which
haue
a
powerfull
force
to
inchant
the
mind
.
Againe
;
whereas
some
may
perhaps
imagine
,
that
,
if
this
bee
an
act
of
Idolatry
in
the
Papists
,
yet
it
is
a
materiall
Idolatry
,
rather
then
a
formall
,
because
there
is
such
a
Christ
,
and
there
is
such
a
bodie
,
to
which
diuine
worship
is
due
,
though
this
bodie
be
not
thus
substantially
in
the
Sacrament
,
where
they
adore
it
;
I
answere
;
that
,
in
the
iudgement
of
Saint
Augustine
,
the
Israelites
did
thus
adore
the
golden
calfe
;
not
taking
it
to
bee
God
,
but
that
God
was
present
in
it
;
yet
their
action
was
Idolatry
;
and
so
is
this
in
the
Papists
,
euen
formall
Idolatry
,
because
,
though
there
were
a
Deitie
,
to
be
worshipped
,
yet
it
was
not
to
bee
worshipped
in
this
matter
,
nor
manner
:
and
so
,
though
there
bee
a
bodie
of
Christ
,
which
is
to
bee
worshipped
,
yet
it
is
not
in
this
place
,
not
vnder
these
accidents
;
vnder
which
,
and
with
which
,
there
is
bread
still
,
and
therefore
no
bodie
of
Christ
,
and
therefore
not
to
bee
worshipped
there
;
and
consequently
,
this
Popish
worship
,
though
it
bee
intentionally
done
to
Christs
body
,
yet
it
is
really
done
to
the
very
bread
;
since
bread
is
there
,
and
the
body
is
not
there
.
If
any
man
reply
,
and
say
;
When
Christ
himselfe
conuersed
herevpon
the
earth
(
and
might
then
truely
receiue
diuine
adoration
,
in
his
humane
nature
)
suppose
,
that
a
stranger
had
worshipped
Saint
Iohn
,
in
stead
of
Christ
;
was
this
Idolatry
,
when
onely
the
partie
was
mistaken
(
Iohn
,
for
Christ
)
and
the
errour
was
onely
in
the
application
of
the
worship
vnto
the
particular
subiect
,
there
being
then
a
Christ
to
be
worshipped
thus
;
though
Iohn
was
not
that
Christ
?
This
was
not
Idolatry
;
or
,
if
it
were
any
,
it
was
materiall
;
it
was
not
formall
.
I
answere
;
that
this
Idolatrie
is
indeed
purely
materiall
,
in
regard
of
the
mistaken
subiect
(
since
Christ
was
then
vpon
the
earth
,
and
was
capable
of
this
diuine
worship
in
his
humane
nature
,
wherein
hee
then
liued
heere
,
and
wherein
afterward
he
did
suffer
,
and
die
heere
)
and
this
is
not
formall
;
since
there
was
such
a
Christ
,
and
was
then
so
to
bee
worshipped
,
in
the
carnall
presence
of
his
reall
body
.
But
this
supposed
case
differeth
very
much
from
the
Popish
adoration
:
because
Christs
body
is
neuer
really
present
in
the
Sacrament
(
according
to
their
fained
conuersion
of
the
bread
into
it
)
there
is
no
such
presence
taught
by
him
,
there
was
none
such
beleeued
by
the
ancient
Church
:
but
he
is
corporally
in
Heauen
,
he
reigneth
there
,
he
remayneth
there
,
and
,
by
locall
motion
,
hee
shall
from
thence
descend
,
visibly
,
at
the
last
day
.
Therefore
;
since
there
is
no
such
corporall
presence
of
Christ
(
as
the
Papists
conceiue
)
in
the
Sacrament
,
but
this
is
fiction
of
their
owne
,
a
false
opinion
of
their
owne
,
without
the
warrant
of
Christs
word
(
nay
against
the
warrant
of
the
same
)
I
conclude
,
that
their
adoration
of
Christs
body
there
(
which
is
not
there
)
is
Idolatry
;
cleere
,
and
grosse
Idolatry
;
materially
(
because
Christs
body
is
not
there
,
but
bread
alone
)
and
formally
;
because
they
haue
not
his
word
for
their
warrant
(
that
there
is
euer
any
such
presence
at
all
)
but
they
haue
falsly
,
foolishly
,
blasphemously
deuised
this
presence
,
out
of
their
owne
braines
,
and
so
adore
the
worke
of
their
owne
inuention
;
which
conceit
,
being
totally
erroneous
(
in
matter
;
which
is
not
there
present
:
and
in
forme
;
which
was
neuer
prescribed
vnto
them
,
for
any
such
presence
)
it
leaueth
them
to
be
totally
Idolatrous
,
both
materially
,
and
formally
;
pure
IDOLATERS
,
without
all
possibilitie
of
defence
.
Where
are
now
the
reconcilers
of
light
,
and
darknesse
,
that
can
reconcile
a
Protestant
with
a
Papist
in
this
high
,
and
important
Mysterie
?
wherein
,
if
Papists
erre
,
they
erre
as
intolerable
Idolaters
,
worshipping
a
breaden
God
:
if
Protestants
erre
,
they
are
blasphemers
,
hereticks
,
and
vnsufferable
wretches
,
to
traduce
the
ordinance
of
Christ
,
&
the
practise
of
his
Church
.
One
of
these
two
inferences
must
necessarily
ensue
;
and
,
which
is
truest
,
I
need
not
say
,
where
the
conscience
of
euery
auditour
can
ease
mee
of
that
paines
.
Wherefore
I
proceed
vnto
the
other
instances
,
which
I
will
handle
more
succinctly
,
for
that
this
is
a
capitall
point
;
vnto
which
therefore
I
haue
assigned
the
first
place
in
this
dispute
.
The
SECOND
instance
,
then
,
concerneth
their
adoration
of
Images
(
as
they
call
them
;
but
Idols
,
as
they
vse
them
)
vnto
which
they
ascribe
the
very
same
worship
,
which
is
due
vnto
the
thing
it selfe
;
of
dulia
vnto
the
Image
of
Saint
Peter
;
of
hyperdulia
vnto
the
Image
of
the
blessed
Virgin
;
of
Latria
vnto
the
Image
of
Christ
,
or
any
representation
of
God
.
So
many
,
and
such
adorations
,
as
they
giue
vnto
the
very
things
(
exhibited
,
and
remonstrated
vnto
them
,
respectiuely
,
in
euery
Image
)
the
very
same
(
no
lesser
,
nor
other
)
they
giue
vnto
the
Images
thereof
;
with
the
same
reuerence
of
minde
,
with
the
same
gesture
of
bodie
,
eleuation
of
eyes
,
extension
of
hands
,
contusion
of
the
breast
,
with
genuflexion
,
prostration
,
and
whatsoeuer
act
is
due
,
in
their
conceit
,
distinctly
vnto
Peter
,
Mary
,
and
Christ
himselfe
;
and
their
reason
is
,
because
,
with
one
act
of
vnderstanding
,
they
assume
the
Image
,
and
the
thing
it selfe
,
into
their
apprehension
,
there
vniting
them
in
one
notice
,
and
in
one
worship
.
O
subtilitie
!
which
as
the
poore
ignorant
people
cannot
reach
vnto
(
seldome
,
or
neuer
practising
according
to
this
rule
)
so
the
more
ancient
Papists
did
not
attaine
vnto
it
,
in
former
ages
;
when
Images
were
reputed
historicall
resemblances
,
and
Lay-mens
Bookes
,
and
then
motiua
obiecta
;
obiects
,
whose
sight
did
excite
,
and
stirre
vp
the
minde
,
vnto
a
contemplation
of
the
things
,
represented
in
the
same
.
But
now
these
obseruations
,
and
courses
cannot
content
them
;
for
,
by
a
relatiue
worship
of
the
Image
,
terminated
(
forsooth
)
in
the
thing
it selfe
,
they
are
ascended
vnto
such
a
speculation
,
by
their
wittie
foolerie
,
that
Christ
,
and
his
Image
haue
one
,
and
the
same
worship
,
from
a
Papist
,
in
his
soule
,
and
body
.
Why
then
did
Epiphanius
deface
an
Image
,
for
feare
of
Idolatry
,
if
this
bee
none
?
Why
did
Serenus
Bishop
of
Massilia
breake
the
Images
,
if
this
be
not
Idolatry
?
Yea
Gregorie
himselfe
,
disapprouing
the
fact
of
Serenus
,
doth
yet
reprehend
the
popular
adoration
of
Images
in
that
time
;
which
certainly
did
not
exceed
(
if
it
did
equall
)
the
Papisticall
in
our
dayes
.
And
though
Doctor
Carrier
(
who
seemed
not
therein
to
vnderstand
the
Papists
,
or
not
himselfe
)
pretendeth
gloriously
in
his
Letter
to
the
Kings
most
excellent
Maiesty
,
that
the
point
of
Images
,
and
the
worship
thereof
,
is
a
small
matter
,
of
none
offence
,
&c.
yet
my
eyes
,
my
heart
,
do
teach
me
otherwise
;
and
therefore
,
notwithstanding
all
their
sophisticall
distinctions
,
I
must
resolue
with
Erasmus
;
It
is
more
easie
to
take
Images
out
of
the
Church
,
then
to
define
,
by
what
reasons
they
may
stand
therein
.
Finally
;
their
doctrine
,
in
this
point
,
is
so
false
(
contrary
to
Gods
Word
,
to
the
iudgement
of
the
ancient
Fathers
,
to
the
opinion
of
many
former
Papists
also
)
and
their
practise
so
wicked
,
that
,
in
this
odious
,
and
execrable
Idolatry
,
you
may
see
the
old
Babylon
reuiued
in
the
new
;
which
,
varying
from
the
Scripture
,
from
the
Church
(
yea
from
her selfe
)
commeth
more
neerely
vnto
the
patterne
of
Babylon
,
whose
name
she
beareth
,
and
(
as
you
may
easily
see
)
shee
beareth
it
not
in
vaine
;
but
the
daughter
,
daily
going
forward
in
the
courses
of
her
Idolatry
,
wil
,
at
the
last
,
excell
her
Mother
;
notwithstanding
all
her
distinctions
:
to
which
she
may
adde
this
;
viz.
There
is
a
double
Idolatry
;
Ethnicall
,
and
Christian
;
or
rather
Antichristian
:
as
wee
shall
yet
more
euidently
discerne
.
The
THIRD
instance
concerneth
their
exorbitant
,
and
irregular
adoration
of
the
Pope
.
For
howsoeuer
they
delay
the
heate
of
the
matter
with
the
coole
water
of
a
moyst
,
and
emptie
distinction
(
as
the
oppressed
Emperour
Barbarossa
spake
vnder
the
feet
of
the
insulting
Pope
;
non
tibi
,
sed
Petro
;
not
to
thee
,
but
vnto
Peter
I
submit
my selfe
,
euen
to
this
base
conculcation
:
to
whom
the
Pope
answered
againe
;
Et
mihi
,
&
Petro
;
it
is
vnto
Peter
,
and
also
vnto
me
:
or
else
by
some
other
euasion
of
ciuill
,
religious
,
and
diuine
worship
,
or
the
like
)
yet
,
if
wee
consider
,
with
what
opinion
of
his
excellency
(
which
they
attribute
vnto
this
Babylonian
Idoll
)
they
adore
the
Pope
;
what
Diuinitie
,
in
regard
of
his
pretensed
office
,
they
ascribe
vnto
his
insolent
person
;
and
lastly
,
with
what
power
,
and
authoritie
they
inuest
him
we
may
well
perceiue
,
that
this
is
Idolatry
,
and
not
of
the
meanest
degree
.
Hence
it
is
,
that
,
immediately
vpon
his
election
,
so
soone
as
euer
he
is
now
Sanctissimus
,
the
most
holy
Lord
(
howsoeuer
wicked
before
)
the
Cardinalls
come
to
their
seruice
of
adoration
(
for
so
is
the
very
terme
,
imposed
vpon
this
solemne
action
)
and
,
with
most
kisses
of
his
sacred
feet
(
for
he
is
greater
then
Kings
,
who
vouchsafe
vs
the
kisses
of
their
hands
)
euery
Cardinall
doth
performe
his
homage
,
in
signe
of
subiection
vnto
the
new
aspiring
Potentate
of
the
earth
.
And
because
this
action
should
better
expresse
their
Idolatry
in
this
point
,
his
new
Holyship
is
aduanced
vpon
an
Altar
(
the
place
of
the
God
of
their
Masse
;
the
Idoll
of
bread
)
and
(
as
I
haue
vnderstood
by
the
relation
of
others
)
he
is
there
,
or
thence
adored
,
as
the
God
of
the
Church
,
the
God
of
the
World
of
which
presumptuous
Titles
I
shal
speak
more
in
a
more
conuenient
place
of
my
discourse
.
And
the
truth
is
,
though
this
adoration
may
seeme
too
much
,
yet
it
is
the
lesse
to
be
admired
in
them
,
if
we
consider
,
that
,
in
the
opinion
of
his
Babylonian
vassals
,
he
is
a
pardoner
of
sin
,
and
a
deliuerer
from
paine
;
that
,
can
,
by
his
Pontificial
authority
,
draw
soules
out
of
Purgatorie
;
that
can
depose
Kings
;
that
can
dispose
Kingdomes
;
that
can
absolue
subiects
from
the
strong
obligations
of
Oath
,
and
Nature
;
that
can
absolue
Princes
from
the
bond
of
a
iust
,
and
necessary
Oath
,
made
vnto
their
Subiects
(
as
in
the
case
of
our
King
Henry
the
Third
,
whence
ensued
the
publike
calamitie
of
this
Kingdome
)
that
can
dispense
against
the
Scriptures
;
that
can
define
matters
of
faith
,
as
infallibly
as
the
Scriptures
;
yea
,
saith
Gregory
de
Valentia
(
a
Iesuite
;
for
who
,
but
a
Iesuite
,
were
a
fit
Author
for
so
strange
a
speech
?
)
that
cannot
erre
,
that
must
bee
beleeued
in
his
Pontificiall
definitions
,
Whether
he
vse
diligence
,
or
not
,
in
vnderstanding
,
and
determining
the
point
;
for
wee
beleeue
that
,
if
hee
will
pastorally
define
any
thing
,
with
purpose
to
bind
the
Church
vnto
his
definition
,
he
shall
not
,
hee
cannot
erre
therein
.
So
writeth
the
Iesuite
in
his
Analysis
fidei
.
O
sure
anchor
of
their
Religion
;
the
rocke
(
their
petra
)
vpon
which
Christ
buildeth
his
Church
,
and
they
their
faith
.
Doe
you
maruell
,
then
,
at
the
outragious
title
,
ascribed
vnto
him
,
by
a
Canonist
(
the
same
being
printed
,
and
re-printed
,
and
neuer
corrected
)
that
this
second
Beast
in
Babylon
should
beare
the
the
stile
of
Dominus
noster
,
Deus
Papa
?
Our
Lord
God
the
Pope
?
And
doe
you
maruell
,
that
,
whom
they
so
extoll
in
dignitie
,
more
then
all
Kings
,
they
should
so
adore
with
worship
,
no
lesse
then
a
God
?
If
this
be
not
Idolatry
,
what
is
Idolatry
,
and
what
doth
deserue
that
name
?
The
child
humbleth
himselfe
vnto
his
Father
;
the
subiect
vnto
his
Prince
;
and
this
honour
is
due
.
If
you
will
call
it
adoration
(
though
the
word
be
not
receiued
publiquely
into
such
vse
)
I
will
admit
it
,
because
it
is
a
ciuill
action
,
founded
vpon
the
Word
of
God
,
and
warranted
by
the
examples
of
his
Saints
;
in
regard
of
a
certaine
diuine
authoritie
,
which
,
by
Gods
holy
ordinance
,
doth
shine
in
their
persons
.
But
since
the
Pope
assumeth
this
honour
(
of
an
higher
,
and
different
nature
also
)
without
the
warrant
of
Gods
Word
,
and
against
the
rule
of
Gods
Word
,
with
immoderate
exaltation
(
as
Gerson
spake
of
Popes
in
his
time
;
volunt
adorari
,
vt
Dij
;
they
will
be
adored
as
Gods
;
yea
by
Kings
also
,
who
are
the
Gods
of
this
earth
;
by
Gods
owne
approbation
;
for
so
hee
speaketh
also
of
inferiour
Magistrates
;
Psal.
82.1
.
)
vnto
which
as
he
hath
no
proper
right
(
by
any
warrant
from
God
)
so
no
mortall
man
(
the
greatest
Souereigne
that
is
,
or
euer
was
;
were
he
the
onely
Lord
of
all
the
World
;
as
the
Pope
doth
gladly
beleeue
of
himselfe
;
and
there
are
sundry
Babylonian
Parasites
,
that
applaud
his
insolencie
in
this
kind
)
can
haue
right
by
Gods
Word
,
vnto
the
like
;
I
conclude
,
therefore
,
that
this
adoration
of
the
Pope
(
the
God
of
Babylon
)
is
Idolatry
,
and
such
as
is
not
to
bee
found
any
where
,
but
in
Rome
,
where
the
Pope
sitteth
in
the
Temple
of
God
,
lifting
vp
himselfe
aboue
all
,
that
is
called
God
.
Saint
Paul
saith
not
,
that
,
which
Is
God
(
to
wit
in
nature
;
for
so
the
Pope
pretendeth
a
subiection
vnto
Christ
)
but
that
,
which
is
called
God
(
to
wit
in
title
,
and
office
;
as
Kings
are
most
properly
)
for
,
aboue
all
such
Gods
,
this
man
of
sinne
doth
exalt
himselfe
(
as
you
haue
heard
a
little
now
,
but
shall
heare
more
anon
)
howbeit
also
it
is
true
,
that
he
exalteth
himselfe
aboue
the
God
of
Heauen
,
and
earth
;
while
he
maketh
the
state
of
Religion
to
depend
vpon
the
oracle
of
his
mouth
,
corrupteth
the
Sacraments
,
mutilateth
them
,
depriueth
the
people
of
Gods
allowance
vnto
them
in
the
holy
Cup
,
peruerteth
the
condition
of
the
Church
,
maketh
himselfe
a
Monarch
therein
,
trampleth
vpon
the
Crownes
of
Kings
,
dispenseth
against
Gods
Word
,
maketh
that
lawfull
,
which
God
made
vnlawfull
(
in
subiects
to
rise
against
their
Souereignes
)
maketh
that
vnlawfull
,
which
God
made
lawfull
(
in
the
Cleargie
to
haue
their
wiues
)
and
so
,
in
these
,
and
other
courses
,
setteth
himselfe
against
God
,
and
aboue
God
,
as
some
doe
vnderstand
that
Scripture
;
2.
Thessal
.
2.4
.
Both
these
expositions
are
true
,
and
,
according
to
both
,
the
Papall
Monarch
doth
so
aduance
himselfe
,
that
hee
is
adored
with
diuine
worship
,
rather
then
ciuill
,
and
humane
.
The
Fourth
,
and
last
,
instance
concerneth
their
inuocation
of
Saints
;
which
hath
sundry
ingredients
of
Idolatry
,
of
which
it
is
compounded
;
as
you
may
obserue
by
foure
particular
points
.
The
First
point
is
,
by
taking
away
that
right
which
is
incommunicably
proper
vnto
God
alone
,
as
the
tribute
of
Mankind
,
payable
onely
vnto
him
,
in
the
two
duties
of
Prayer
,
and
Thankesgiuing
:
so
that
this
very
terme
[
of
Inuocation
]
without
iniurie
vnto
the
diuine
Maiestie
,
cannot
bee
impropriated
vnto
Saints
;
as
the
Papists
doe
commonly
vse
the
same
;
de
sanctorum
Inuocatione
,
beeing
the
title
of
Bellarmines
dispute
:
Li.
1.
de
Sanct.
c.
15.
Which
word
the
Scripture
(
contayning
the
Mother-language
of
the
children
of
Gods
Church
)
doth
peculiarly
attribute
vnto
our
Religious
seruice
of
God
;
Inuoca
mae
,
&c.
Call
vpon
me
,
in
the
day
of
trouble
,
and
I
will
deliuer
thee
;
Ps.
50.15
.
And
,
quemodo
inuocabunt
,
&c.
how
shall
they
call
vpon
him
,
in
whom
they
haue
not
beleeued
?
Rom.
10.14
.
For
this
cause
the
Scripture
directeth
vs
euer
vnto
God
in
the
Old
Testament
;
and
thus
,
according
to
the
tenour
of
the
New
,
all
our
petitions
are
framed
in
the
name
,
and
mediation
of
Iesus
Christ
,
our
Lord
:
neither
is
there
any
one
syllable
in
all
the
New
Testament
,
teaching
(
by
precept
,
or
by
example
)
any
other
course
of
Prayer
,
vnto
,
or
by
any
other
Mediator
(
of
Redemption
,
or
Intercession
:
there
being
but
one
of
both
)
then
onely
by
Iesus
Christ
.
As
for
the
Old
,
though
some
inconsiderate
,
and
more
dull
Babylonians
,
did
heretofore
produce
sundry
passages
out
of
it
,
to
prooue
their
inuocation
of
Saints
,
yet
the
latter
,
and
more
circumspect
,
haue
vtterly
forsaken
that
course
,
as
implying
a
contradiction
;
because
the
soules
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
vnto
Saints
,
as
therefore
hauing
a
knowledge
,
in
him
,
of
our
requests
vnto
them
,
&c.
)
they
were
then
incapable
of
our
requests
.
So
then
,
neither
in
the
Old
Testament
(
as
they
confesse
)
nor
in
the
New
(
as
I
dare
confidently
auouch
)
is
there
extant
one
precept
,
one
example
,
one
proofe
directly
,
or
indirectly
,
by
any
plaine
assertion
,
or
cleere
deduction
,
that
any
such
prayer
is
to
bee
made
by
vs
vnto
Saints
,
or
that
any
such
was
euer
made
vnto
them
,
by
any
Apostle
,
Euangelist
,
Pastour
,
Doctour
,
or
any
faithfull
Christian
whatsoeuer
:
till
,
at
length
,
either
vncertaine
tradition
was
pretended
without
the
written
word
,
or
humane
perswasion
(
guided
by
carnall
affection
,
and
a
peruerse
,
but
pleasing
,
imitation
of
the
Gentiles
)
gaue
an
entrance
vnto
this
errour
at
the
beginning
;
which
,
standing
rather
by
example
of
men
,
then
by
the
Law
of
God
,
gained
a
daily
increase
;
and
finally
,
from
a
lesser
,
to
a
greater
degree
,
is
come
vnto
such
an
exorbitancie
,
that
the
Mother
of
Christ
hath
ten
petitions
made
vnto
her
,
in
stead
of
two
,
that
are
made
vnto
her
Sonne
;
besides
innumerable
requests
,
tendered
vnto
inferiour
Saints
.
The
Second
point
is
,
that
Papists
take
,
hereby
,
Gods
authoritie
from
him
,
and
conferre
it
vpon
the
Saints
;
which
is
to
make
them
Idolls
,
by
aduancing
them
in
the
place
,
and
office
of
God
:
and
this
appeareth
in
all
kinds
of
things
,
which
wee
can
desire
of
God
.
In
things
Spirituall
;
as
,
increase
of
grace
,
faith
,
defence
from
the
Deuill
,
&c.
which
they
intreate
of
Saints
,
not
onely
as
suitors
for
them
,
but
as
collators
of
these
benefits
.
Wherefore
they
pray
thus
vnto
the
blessed
Virgin
;
Tu
nos
ab
hoste
protege
,
Et
horâ
mortis
suscipe
:
Da
nobis
virtutem
contra
hostes
tuos
:
Defend
vs
from
the
enemy
;
receiue
vs
in
the
houre
of
death
;
giue
vs
strength
against
thine
enemies
.
So
that
,
in
,
and
vpon
the
point
of
death
,
the
mouthes
of
the
sicke
(
if
able
to
speake
)
sound
still
;
Iesus
,
Maria
;
(
ioyning
them
both
together
;
and
it
is
well
,
that
they
giue
the
precedencie
vnto
the
Sonne
,
since
they
often
call
vpon
her
,
with
these
blasphemous
words
;
Monstra
te
esse
Matrem
;
Iure
Matris
impera
:
Shew
thy selfe
a
Mother
;
command
him
,
by
the
right
of
a
Mother
,
&c.
)
or
others
,
standing
by
,
sound
it
in
their
eares
with
their
loudest
voyce
,
and
strongest
sides
;
which
I
haue
sometimes
heard
,
and
doe
now
remember
,
with
vnspeakeable
griefe
.
In
things
Eternall
;
for
they
pray
vnto
Saints
,
that
they
would
open
heauen
vnto
them
,
and
receiue
them
into
their
ioyes
;
and
particularly
vnto
the
blessed
Virgin
;
to
whom
all
the
petitioners
doe
especially
resort
(
euen
with
the
plaine
neglect
of
Christ
)
by
reason
of
fabulous
stories
,
and
fond
visions
.
In
things
Corporall
;
for
as
particular
Saints
(
in
the
simple
dotage
of
these
blind
Babylonians
)
haue
a
particular
care
of
certaine
creatures
,
and
a
gift
of
cure
for
their
maladies
(
so
S.
Anthony
is
for
Hogs
;
S.
Roch
for
Dogges
;
S.
Low
for
Horses
;
whereof
I
haue
seene
a
faire
company
,
tyed
about
his
Chappell
,
in
the
time
of
Masse
,
celebrated
therein
,
that
came
for
helpe
vnto
that
Hospitall
)
so
they
haue
a
facultie
,
or
power
,
to
heale
particular
diseases
in
men
:
for
here
,
againe
,
S.
Anthony
is
a
speciall
Saint
for
the
fire
,
which
therefore
beareth
his
name
;
but
(
not
to
be
tedious
also
,
in
so
ridiculous
a
point
)
S.
Mumlyn
is
the
onely
Saint
for
teeth
,
neere
the
Citie
of
S.
Omer
:
thither
the
tender
Infants
(
vexed
with
breeding
their
young
teeth
)
are
carried
in
their
mothers
armes
,
and
commended
,
by
them
,
vnto
the
pittie
of
that
obscure
Saint
,
from
whom
(
vpon
my
certaine
knowledge
)
one
Infant
neuer
obtained
remedie
,
but
dyed
,
without
any
compassion
,
or
reliefe
,
from
any
Saint
;
eyther
hee
,
or
shee
.
The
Third
point
is
,
that
,
hereby
,
the
Babylonians
take
Gods
priuiledge
from
him
,
and
bestow
it
vpon
others
,
by
granting
vnto
Saints
the
knowledge
of
our
cogitations
,
&
hearts
,
which
are
the
Sanctum
Sanctorum
,
into
which
God
alone
,
and
no
man
(
liuing
in
earth
,
or
in
heauen
)
can
enter
.
But
,
say
they
,
the
Saints
haue
a
fruition
of
God
,
and
so
,
in
him
,
a
vision
of
our
hearts
,
and
of
other
things
;
of
which
silly
pretence
,
and
wittie
delusion
,
I
will
speake
more
in
the
fourth
point
;
which
doth
presently
ensue
.
Meane
while
;
if
this
fruition
of
God
bee
the
cause
,
that
they
doe
so
confidently
inuocate
the
Saints
in
heauen
;
then
may
the
Father
make
a
petition
vnto
his
Child-Saint
,
who
,
deceasing
after
baptisme
(
wherein
originall
sinne
is
forgiuen
)
before
the
commission
of
an
actuall
sinne
,
goeth
certainely
to
heauen
,
and
hath
there
the
fruition
of
God
;
and
,
by
vision
in
him
,
may
be
a
petitioner
for
his
Father
,
who
is
a
petitioner
vnto
him
.
What
is
the
impediment
,
or
defect
?
what
impeachment
is
there
of
this
practise
?
vnlesse
they
say
;
either
that
the
Father
is
not
certaine
of
the
intention
of
him
(
or
her
)
that
baptized
his
child
;
and
so
the
want
of
due
intention
maketh
a
nullitie
in
the
Sacrament
,
and
consequently
leaueth
his
child
in
the
state
of
damnation
[
ô
pitifull
doctrine
;
yet
such
is
theirs
]
or
else
,
that
so
young
a
Saint
deserued
not
the
grace
to
bee
a
Mediatour
,
to
receiue
petitions
from
vs
in
earth
,
nor
to
present
them
,
with
effect
,
vnto
God
in
heauen
.
I
haue
spoken
for
the
Babylonians
,
what
I
can
,
in
this
case
;
if
they
can
say
more
for
themselues
,
they
shall
haue
audience
,
when
they
please
.
The
Fourth
point
is
,
that
,
hereby
,
they
ascribe
such
an
omnisciencie
,
or
knowledge
of
all
things
(
and
that
in
an
instant
)
vnto
the
Saints
,
whereof
no
creature
(
though
beatified
)
is
,
or
may
be
capable
,
by
the
euidence
of
Scripture
,
or
consequence
of
reason
.
Let
vs
then
put
the
case
,
as
a
thing
possible
(
which
is
very
probable
also
)
that
,
in
one
indiuisible
point
of
time
,
a
million
(
yea
many
millions
)
of
suitors
make
their
petitions
vnto
the
blessed
Virgin
,
by
prayers
conceiued
in
the
heart
,
or
vttered
with
the
mouth
(
for
that
is
all
one
,
in
effect
,
since
the
Saints
know
our
petitions
in
God
)
which
need
an
immediate
successe
;
the
same
prayers
also
,
being
often
diuers
(
and
sometimes
contrary
)
in
regard
of
the
matters
,
which
they
concerne
.
Now
consider
the
absurditie
of
the
Babylonians
in
this
behalfe
;
that
the
blessed
Virgin
instantly
heareth
(
or
rather
seeth
)
all
their
prayer
;
instantly
presenteth
them
vnto
God
;
instantly
sendeth
such
a
varietie
of
helpes
vnto
her
distressed
suitors
.
This
is
not
to
beatifie
a
soule
,
but
to
deifie
a
creature
;
to
make
it
a
God
,
at
the
second
hand
;
to
giue
that
knowledge
of
all
things
vnto
a
Saint
,
which
,
being
in
God
,
cannot
,
without
communication
of
the
God-head
,
bee
deriued
vnto
any
Creature
.
Therefore
onely
the
Sonne
of
God
,
and
the
Holy
Ghost
,
haue
a
knowledge
of
all
things
with
the
Father
,
because
the
person
of
the
Sonne
is
from
the
Father
;
and
the
person
of
the
Holy
Ghost
is
from
them
both
;
with
the
communication
of
Deitie
to
the
Sonne
in
his
generation
,
and
to
the
Holy
Ghost
in
his
procession
.
But
since
euery
blessed
soule
remaineth
in
the
condition
of
a
creature
,
in
substance
(
though
glorious
)
in
knowledge
(
though
increased
)
therefore
it
hath
a
finite
knowledge
;
for
as
the
state
of
beatitude
requireth
a
great
addition
of
knowledge
,
so
the
state
of
a
creature
requireth
a
determination
of
knowledge
;
whereas
the
Babylonians
extend
it
infinitely
,
by
the
vision
of
God
,
in
whom
these
soules
see
all
things
,
as
they
suppose
This
generall
errour
is
ancient
,
and
the
speciall
author
of
it
is
venerable
;
S.
Gregory
the
Great
:
but
not
so
great
,
that
,
without
any
Scripture
to
iustifie
this
point
,
we
should
subscribe
vnto
his
assertion
.
Yea
,
but
it
is
his
faire
conclusion
,
inferred
out
of
a
true
position
.
How
?
Vident
videntem
omnia
:
the
Saints
see
him
,
that
seeth
all
things
.
What
then
?
Ergo
vident
omnia
:
therefore
they
see
all
things
.
It
seemeth
to
bee
an
ingenious
,
but
it
is
no
substantiall
inference
.
Let
vs
examine
the
position
,
and
then
the
conclusion
,
deduced
out
of
the
same
.
As
concerning
the
position
;
it
is
true
:
The
soules
in
heauen
see
God
,
not
sensibly
,
with
any
corporeall
eyes
,
nor
imaginarily
,
in
any
fancie
;
but
intellectually
,
by
immediate
intuition
(
without
any
vayle
,
or
other
meanes
)
into
the
diuine
Essence
.
But
how
farre
forth
?
Not
by
totall
comprehension
of
the
Deitie
,
which
they
behold
(
for
so
the
Sonne
seeth
the
Father
;
and
the
Holy
Ghost
seeth
them
both
)
but
by
such
a
participation
of
God
,
as
a
creature
can
receiue
,
and
is
necessary
vnto
the
blessednesse
therof
;
which
consisteth
in
the
fruition
,
and
in
the
vision
of
God
.
The
conclusion
,
therefore
,
of
Gregory
(
out
of
the
said
position
)
is
lame
,
and
cannot
stand
by
the
strength
thereof
;
since
hee
onely
seeth
all
things
in
God
,
who
seeth
God
absolutely
,
and
fully
,
by
comprehension
of
the
Deitie
;
as
Christ
seeth
his
Father
:
but
so
,
and
in
such
a
plenitude
of
vision
,
no
creature
can
see
the
Creator
.
As
for
the
soule
of
Christ
,
that
is
of
an
higher
knowledge
,
because
the
humane
nature
hath
the
vision
of
God
,
by
vnion
with
God
,
in
the
person
of
the
Sonne
.
So
then
,
the
poore
Babylonians
are
still
in
the
case
of
Idolatry
;
for
they
,
by
this
falsly
conceiued
omnisciencie
in
the
Saints
,
translate
them
,
or
(
to
speake
in
their
owne
language
)
transubstantiate
them
into
God
.
Neither
doth
their
deuice
of
Speculum
(
that
God
is
the
looking
glasse
of
the
Saints
,
in
whom
they
see
things
,
as
you
heard
before
)
relieue
them
from
the
crime
of
Idolatrie
:
for
this
conceit
issueth
from
the
former
,
and
is
all
one
with
it
in
effect
;
and
both
are
poore
euasions
.
For
though
God
be
a
looking
glasse
vnto
the
Saints
,
yet
he
is
voluntarium
,
a
voluntary
one
,
to
represent
,
what
he
will
(
in
the
freenesse
of
his
pleasure
)
not
necessarium
,
a
necessary
one
,
to
represent
vnto
the
Saints
all
that
,
which
is
in
the
compasse
of
his
excellencie
,
and
knowledge
:
for
then
,
why
should
they
not
as
well
foresee
(
or
rather
see
)
all
future
things
,
as
well
as
all
present
things
,
in
him
?
Finally
;
if
they
see
all
our
prayers
,
and
so
all
other
things
in
him
,
by
the
very
nature
of
their
beatificall
vision
(
as
the
Babylonians
doe
fondly
collect
)
why
then
doe
some
of
the
ancients
teach
,
that
the
soules
,
in
heauen
,
are
informed
by
Angells
(
executing
a
ministeriall
office
here
in
the
earth
)
of
sundry
occurrences
,
that
passe
here
in
the
militant
Church
?
Which
opinion
,
standing
with
good
congruitie
of
reason
(
according
to
the
passages
of
Scripture
,
and
principles
in
diuinitie
)
doth
therefore
necessarily
conclude
,
against
the
supposed
omnisciencie
of
the
soules
(
knowing
all
things
in
God
by
the
vision
of
his
diuine
Essence
)
that
they
haue
such
a
latitude
of
knowledge
,
as
the
Babylonians
doe
conceiue
;
but
(
as
you
see
)
without
any
sufficient
testimony
of
Scripture
,
or
pregnant
inference
,
well
deduced
out
of
certaine
,
and
approoued
grounds
.
Now
,
as
you
haue
heard
their
Idolatry
,
in
sending
vp
emptie
,
and
vnfruitfull
prayers
vnto
the
Saints
(
for
they
must
conuert
them
into
the
nature
,
and
dignitie
of
God
,
to
make
them
vnderstand
the
thoughts
of
our
hearts
,
and
the
multitude
of
occurrences
in
this
world
)
so
behold
their
Idolatry
also
in
murmuring
out
their
Pater
noster
vnto
Saints
(
yea
,
before
the
Images
of
Saints
)
to
whom
they
direct
that
excellent
,
and
incomparable
prayer
;
which
though
Christ
taught
vs
to
poure
out
vnto
his
Father
,
yet
many
among
them
present
vnto
the
Saints
.
Which
practise
of
simple
people
,
in
the
Church
of
Rome
,
I
cannot
say
how
farre
the
learned
do
maintaine
(
I
haue
not
read
,
nor
did
I
euer
aske
their
opinion
in
this
behalfe
)
but
I
find
,
that
,
vpon
this
deepe
point
,
an
egregious
disputation
was
held
in
Scotland
(
&
it
is
related
immediately
after
the
martyrdome
of
Adam
Wallace
,
in
the
Acts
,
and
Monuments
of
the
Church
,
published
by
Master
Foxe
)
where
some
profound
Doctors
of
Babylon
did
substantially
resolue
,
that
primariò
,
formaliter
,
principaliter
,
vltimatè
,
&
capiendo
strictè
,
this
prayer
may
be
said
onely
vnto
God
;
but
secundariò
,
materialiter
,
minùs
principaliter
,
non
vltimatè
,
&
capiendo
largè
,
it
may
be
said
vnto
Saints
.
What
is
so
absurd
,
and
impious
,
which
,
by
distinctions
,
may
not
be
defended
in
the
Church
of
Rome
?
And
why
may
not
that
prayer
be
directed
by
them
vnto
the
Saints
,
since
,
Dominus
being
changed
into
Domina
(
our
Lord
into
our
Lady
)
the
Psalmes
of
Dauid
,
whereby
hee
comforted
himselfe
in
the
Lord
his
God
,
are
turned
by
the
Papists
,
into
an
inuocation
of
our
Ladie
?
And
why
may
not
both
bee
done
by
them
,
who
find
such
an
exact
conformitie
,
betwixt
our
Sauiour
Iesus
Christ
,
and
their
S.
Francis
,
that
hee
may
also
bee
truely
stiled
;
Iesus
Nazarenus
,
Rex
Iudaeorum
;
Iesus
of
Nazareth
,
King
of
the
Iewes
?
But
since
there
is
no
end
,
in
the
prosecution
of
their
blasphemous
absurdities
in
this
kind
,
I
will
conclude
this
last
point
of
Romish
Idolatry
(
in
their
inuocation
of
Saints
)
and
,
finally
,
obserue
,
that
it
is
an
idolatrie
also
in
them
,
thus
to
transferre
the
peculiar
,
sufficient
,
and
glorious
Office
of
Christ
his
Mediatourship
vnto
any
Saint
;
he
,
or
she
;
though
his
owne
Mother
,
(
towards
whom
though
he
bare
a
filiall
respect
,
according
to
humane
nature
,
yet
you
shall
neuer
finde
in
his
acts
,
or
words
,
any
one
passage
,
or
inclination
,
which
might
seeme
to
intitle
her
vnto
such
exorbitant
honour
,
as
the
Babylonians
assigne
vnto
her
;
by
a
boundlesse
,
and
groundlesse
superstition
)
and
specially
,
since
,
as
necessitie
did
not
compell
them
,
so
no
good
reason
could
perswade
them
,
vnto
this
seruice
.
Why
?
because
all
,
and
more
is
to
be
found
in
Christ
,
then
in
any
,
or
in
all
the
Saints
,
in
this
behalfe
.
For
what
doe
wee
,
or
can
wee
,
desire
in
any
intercessor
?
Power
with
him
,
of
whom
hee
doth
intreate
any
thing
:
Affection
to
them
,
for
whom
hee
doth
intreate
:
and
a
sufficient
Capacitie
of
hearing
,
and
receiuing
their
requests
.
First
,
then
for
Power
with
God
:
haue
all
the
Saints
so
much
,
as
he
,
with
the
Father
?
who
testifieth
of
him
;
This
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
.
Matth.
3.17
.
Secondly
;
for
Affection
vnto
vs
;
is
any
Saint
more
kind
,
more
louing
,
more
facill
,
and
gracious
?
No
:
none
is
like
vnto
him
.
Why
?
First
;
because
he
tooke
our
whole
nature
(
not
the
person
of
one
man
)
and
espoused
it
to
his
owne
person
:
it
being
truly
indued
with
all
naturall
affections
,
and
sanctified
with
grace
,
without
any
measure
of
the
Spirit
.
Therefore
,
in
this
regard
,
he
is
as
neere
vnto
mee
as
any
man
;
nay
neerer
then
all
men
.
And
secondly
;
because
,
in
this
nature
,
hee
suffered
for
me
,
with
passions
of
bodie
,
and
soule
;
hee
died
for
me
;
he
satisfied
Gods
wrath
for
me
;
and
so
bought
mee
for
his
owne
:
therefore
,
in
this
regard
,
I
am
more
deare
vnto
him
,
then
vnto
his
blessed
Mother
,
or
vnto
all
the
Saints
,
that
reigne
with
him
in
glorie
.
Hence
it
is
,
that
He
sendeth
vs
not
vnto
them
,
but
calleth
vs
vnto
himselfe
;
Come
vnto
me
,
&c.
Matth.
11.28
.
Thirdly
;
as
for
his
Capacitie
of
hearing
vs
;
who
can
denie
it
to
be
infinite
in
him
,
who
,
being
,
God
is
infinite
in
euery
thing
?
And
as
for
his
humane
nature
,
who
can
sufficiently
iudge
of
the
capacitie
of
it
also
,
in
this
behalf
,
which
,
by
the
grace
of
personal
vnion
with
God
(
and
so
by
the
glorie
of
extraordinarie
vision
in
him
)
hath
such
a
Sea
of
knowledge
,
as
we
are
not
able
to
comprehend
in
the
litle
shels
of
our
vnderstanding
?
Therefore
,
as
Saint
Peter
said
;
to
whom
shall
wee
goe
,
&c.
so
I
say
;
to
whom
shall
we
rather
goe
,
then
to
him
,
in
whom
all
these
things
so
happily
concurre
?
Why
shall
I
giue
his
honour
away
vnto
another
,
and
thereby
take
away
my
comfort
from
my selfe
?
So
shal
I
be
an
iniurious
Idolater
against
his
excellencie
,
and
my
owne
saluation
;
as
they
are
generally
in
the
Babylonian
Church
;
where
the
most
sweet
inuitations
,
and
comfortable
assurances
of
Christ
vnto
vs
,
are
applied
vnto
his
Mother
:
as
;
Come
you
all
vnto
mee
:
and
;
suffer
little
children
to
come
vnto
me
;
with
other
of
like
nature
:
which
diuine
sentences
I
haue
seene
(
for
my
euidence
is
from
mine
owne
vnhappie
eies
)
appendant
,
in
papers
,
vpon
Tapistrie
,
or
vpon
the
walls
of
their
Chappels
,
and
ascribed
vnto
her
(
vpon
a
Festiuall
day
,
solemnely
dedicated
vnto
her
seruice
)
with
this
Motto
;
Intrate
per
me
,
enter
in
by
mee
[
words
peculiar
,
and
meerely
proper
vnto
Christ
himselfe
]
fairely
written
,
in
capitall
Letters
,
and
placed
ouer
the
doore
;
to
instruct
all
men
thereby
,
that
came
into
the
Chappell
,
that
they
must
enter
into
the
Church
,
by
the
inuocation
of
her
name
,
and
into
Heauen
,
by
the
mediation
of
her
Praier
.
Let
them
now
distinguish
,
againe
,
with
strictè
,
and
largè
,
primariò
,
and
secundariò
,
&c.
yet
their
consciences
cannot
escape
the
crime
of
Idolatry
in
this
course
,
which
they
esteeme
to
be
verie
deuout
,
but
we
know
it
to
be
verie
prophane
.
And
thus
much
concerning
the
first
generall
point
of
comparison
[
which
is
in
the
matter
of
Idolatrie
]
betwixt
the
old
,
and
the
new
Babylon
.
I
proceed
,
therefore
,
vnto
the
second
.
The
SECOND
Comparison
betwixt
Literall
Babylon
,
and
Papall
Rome
.
THe
second
point
,
wherein
this
comparison
doth
stand
,
is
PRIDE
;
a
sinne
of
speciall
note
in
the
first
Babylon
;
the
Ladie
of
Kingdomes
[
Esay
47.5
.
]
but
what
is
her
end
?
Desolation
,
and
ruine
.
How
,
and
for
what
cause
?
I
will
make
the
arrogancie
of
the
proud
to
cease
,
and
I
will
cast
downe
the
pride
of
Tyrants
;
faith
the
Lord
;
Esay
13.11
.
But
heere
the
second
Babylon
exceedeth
the
first
;
the
daughter
,
comming
after
the
mother
in
the
order
of
time
,
goeth
before
her
in
the
degree
of
pride
.
Wee
haue
heard
of
the
pride
of
Moab
;
he
is
exceeding
proud
;
saith
the
Prophet
Ieremie
;
48.29
.
So
I
may
say
of
this
Babylonian
Beast
;
his
pride
,
his
arrogancie
,
his
fastuous
carriage
of
himselfe
toward
the
whole
ciuill
State
,
and
toward
the
whole
Church
,
is
such
,
as
may
argue
him
to
be
the
successor
of
Tarquinius
Superbus
(
in
whom
the
Regall
authoritie
of
ancient
Rome
did
expire
)
rather
then
of
Saint
Peter
,
whose
succession
,
and
Apostolicall
power
he
doth
pretend
;
but
without
conformitie
to
his
Apostolicall
doctrine
in
these
things
;
who
teacheth
all
men
to
bee
subiect
vnto
the
King
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
to
him
that
excelleth
,
or
that
is
the
chiefe
,
or
(
as
the
very
word
doth
beare
)
that
ouer-haueth
;
hauing
,
indeed
,
all
others
vnder
him
;
1.
Pet.
2.13
.
Did
not
Saint
Peter
include
himselfe
in
this
precept
?
Then
he
was
not
syncere
.
Or
not
his
successors
?
Then
he
was
defectiue
in
this
point
.
But
the
truth
is
;
he
was
truly
an
humble
person
(
though
of
a
feruent
spirit
)
and
prescribeth
that
doctrine
,
which
hee
followed
,
and
his
successors
embraced
;
acknowledging
their
due
respect
,
and
seruice
vnto
the
Emperours
;
till
the
subiect
became
the
Souereigne
of
his
Prince
,
and
a
spirituall
Pastour
was
changed
into
a
temporall
Monarch
.
Likewise
,
for
the
Church
of
God
,
the
same
Saint
Peter
doth
thus
instruct
all
Pastours
;
To
feed
the
flocke
of
God
,
&c.
[
which
is
an
Office
now
too
base
for
so
great
a
Monarch
]
and
then
,
not
to
comport
themselues
,
as
if
they
were
Lords
ouer
the
heritage
of
God
;
as
it
is
1.
Pet.
5.2
,
3.
For
what
is
more
contrarie
to
an
Apostolicall
spirit
,
then
pride
,
exaltation
,
aduancement
of
themselues
,
with
the
contempt
of
others
?
For
which
cause
,
the
Bishops
of
Britaine
(
vpon
the
aduise
of
an
holy
person
in
those
times
)
reiected
Augustine
the
Monke
(
whom
Gregory
the
Great
sent
into
England
)
and
refused
to
treate
with
him
,
when
they
discouered
the
pride
,
and
insolencie
,
which
appeared
in
his
demeanure
;
as
venerable
Beda
himselfe
(
though
very
fauourable
to
the
proceedings
of
Augustine
)
doth
recount
in
the
Historie
of
our
English
Church
.
Now
let
vs
obserue
the
Apostolicall
stomacke
(
for
what
is
not
Apostolicall
in
that
seat
?
a
glorious
name
to
insnare
poore
seduced
soules
)
of
the
holy
Father
in
Babylon
;
and
whether
such
courses
,
examples
,
rules
,
and
ordinances
of
monstrous
Pride
,
were
euer
knowne
,
or
doe
remaine
vpon
the
Records
of
Antiquitie
,
euen
from
the
beginning
of
the
World
,
vnto
this
present
day
,
in
any
other
Monarchie
,
Kingdome
,
or
State
,
of
whatsoeuer
qualitie
,
or
degree
?
This
Luciferian
pride
(
the
fittest
Epithete
for
the
Papall
;
you
must
goe
into
Hell
,
and
leaue
the
Earth
,
if
you
will
finde
the
like
)
doth
appeare
in
fiue
particular
instances
,
as
being
sensible
demonstrations
of
the
same
.
FIRST
;
the
pride
of
the
holy
Father
appeareth
in
the
particular
facts
of
certaine
Popes
,
vpon
the
presumed
Souereigntie
of
their
Apostolicall
seate
.
He
was
a
Pope
,
that
crowned
,
and
decrowned
Henrie
the
Sixth
(
the
Germane
Emperour
)
with
his
foot
;
shewing
thereby
,
that
,
as
the
Imperiall
Crowne
was
vnder
the
Papall
,
and
subiect
vnto
his
Dominion
(
euen
vnder
his
foot
)
so
it
is
in
the
Popes
great
power
,
vpon
his
holy
pleasure
,
to
giue
Kingdomes
,
and
to
take
away
Kingdomes
;
to
erect
Kings
,
and
to
suppresse
them
againe
;
as
if
they
were
the
Tennis
balls
,
wherewith
his
Holinesse
doth
play
.
He
was
a
Pope
,
who
,
in
disdaine
of
the
Imperiall
dignitie
,
made
Henrie
the
Fourth
attend
,
barelegged
,
and
barefoot
,
with
his
Empresse
and
their
sonne
,
by
way
of
penance
,
in
the
Winter
season
,
at
his
Apostolicall
gates
.
Hee
was
a
Pope
,
that
,
treading
vpon
the
necke
of
Fredericke
Barbarossa
,
the
Emperour
,
with
his
Apostolicall
foot
,
insulted
gloriously
vpon
the
poore
deiected
Prince
,
and
profanely
abused
the
sacred
Scripture
to
his
Apostolicall
purpose
;
Thou
shalt
walke
vpon
the
Lyon
,
and
Aspe
:
the
young
Lyon
,
and
the
Dragon
shalt
thou
tread
vnder
thy
feet
;
Psal.
91.13
.
It
is
no
maruell
then
,
that
our
King
Henry
the
Second
did
humble
himselfe
so
farre
,
as
to
kisse
the
knee
of
his
Legate
,
whose
foote
to
haue
kissed
,
is
a
matter
of
speciall
grace
;
according
to
the
Constitutions
of
the
Papall
Church
;
as
you
shall
immediately
perceiue
:
for
now
wee
insist
onely
vpon
the
matters
of
fact
,
whereof
I
haue
made
a
little
remonstrance
in
a
few
examples
;
referring
you
vnto
the
Histories
,
which
yeeld
copious
testimonies
in
this
kind
.
SECONDLY
,
then
,
this
pride
appeareth
in
their
owne
Ceremoniall
Ordinances
,
formally
prescribing
the
courses
of
humilitie
vnto
Christian
Princes
,
in
their
attendance
of
the
Apostolicall
Father
.
There
the
Emperour
holdeth
his
bridle
,
when
the
Pope
rideth
in
Apostolicall
pompe
;
there
Kings
,
and
Princes
(
being
marshalled
according
to
the
new
Herauldry
of
Babylon
)
march
before
him
in
their
rankes
.
Sometimes
the
Pope
beeing
aduanced
vpon
mens
shoulders
,
in
a
goodly
Chaire
of
Apostolicall
state
,
the
Emperour
,
and
Kings
precede
,
in
their
due
order
,
as
so
many
Vshers
of
his
Holinesse
,
who
throweth
abroad
his
Apostolicall
benedictions
vpon
the
people
,
with
his
sacred
fingers
.
This
pride
may
yet
seeme
to
be
humilitie
in
comparison
of
his
glorious
exaltation
in
the
Church
of
Saint
Peter
(
for
vnder
his
name
passeth
all
this
exorbitancie
)
where
Monarchs
,
humbling
themselues
vpon
the
ground
,
meekly
kisse
his
Apostolicall
feet
,
and
then
are
afterwards
admitted
vnto
so
great
a
fauour
,
as
to
kisse
his
cheeke
.
All
which
was
performed
in
the
person
of
Charles
the
Eighth
,
the
French
King
,
vnto
Alexander
the
Sixth
,
as
Guicciar
dine
relateth
in
his
first
Booke
;
with
humble
seruice
,
in
so
great
a
Prince
,
deserueth
the
note
of
base
deiection
vnto
the
Triple-crowned
Beast
.
But
thus
the
purpled
Whore
can
either
inchant
with
her
cup
,
or
subdue
with
her
Sword
,
the
greatest
,
and
most
puissant
Princes
of
the
World
.
Where
is
the
exemplum
dedi
,
from
Christ
Iesus
in
this
case
?
The
Vicar
,
and
the
Master
stand
in
Diametricall
opposition
almost
in
euery
point
,
as
well
as
in
this
;
the
Master
kissed
the
feet
of
his
poore
Disciples
;
but
heere
the
Vicar
requireth
the
greatest
Monarchs
vnto
the
kisses
of
his
feet
;
he
proudly
challengeth
this
submission
from
them
:
and
they
basely
performe
it
vnto
him
;
that
so
hee
might
appeare
to
bee
,
what
hee
is
;
euen
Antichrist
,
Lifting
vp
himselfe
aboue
all
,
that
is
called
God
.
THIRDLY
,
this
pride
appeareth
by
his
vsurpation
ouer
the
Crownes
of
Princes
;
and
that
in
different
manner
.
Sometimes
,
by
a
particular
interest
;
as
hee
pretended
in
Scotland
,
to
diuert
thence
the
militarie
forces
of
King
Edward
the
first
.
Sometimes
by
donation
,
or
surrender
;
as
he
pretended
in
England
,
by
the
submission
of
King
Iohn
,
and
therefore
called
his
Sonne
,
Henrie
the
Third
,
by
the
ignoble
stile
of
his
Vassall
:
and
,
so
,
by
artificiall
insinuations
,
and
colourable
Titles
,
he
intrudeth
vpon
seuerall
Dominions
;
to
make
some
speciall
challenge
thereunto
.
If
no
such
oblique
,
and
sinister
course
may
serue
his
turne
,
yet
he
hath
two
other
wayes
,
to
come
vnto
his
designed
ends
:
and
that
is
;
either
INDIRECTLY
,
(
and
as
hee
is
Pastour
of
the
Church
)
to
take
Kingdomes
from
their
owners
,
for
their
offences
,
and
to
collate
them
vpon
other
Princes
(
as
,
for
example
,
the
Pope
stirred
vp
Charles
,
the
Earle
of
Angeow
against
Manfredus
,
the
King
of
Sicilia
,
the
true
Lord
,
and
possessour
thereof
by
the
gift
of
his
Father
,
Fredericus
the
Second
;
and
also
the
Pope
stirred
vp
the
said
Charle
,
against
Cunradinus
,
the
Sonne
of
Conradus
,
and
Grand-child
of
the
said
Fredericus
,
to
depriue
him
of
his
life
,
and
to
disseize
him
of
his
lawfull
inheritance
in
the
Kingdome
of
Naples
:
both
which
Kingdomes
he
bountifully
bestowed
vpon
the
said
Charles
:
in
like
manner
the
Pope
dealt
with
Iohn
d'
Albret
,
King
of
Nauarre
,
and
with
our
late
renowned
Queene
Elizabeth
,
of
blessed
memory
,
and
glorious
name
;
though
not
with
like
euent
)
or
else
DIRECTLY
,
and
as
he
is
Lord
of
the
World
(
from
whom
all
Princes
haue
their
dependent
power
)
to
bestow
them
at
his
pleasure
,
as
iust
occasion
shall
mooue
,
and
good
discretion
shall
direct
his
Holyship
in
this
case
;
which
last
opinion
hath
a
daily
growth
in
Babylon
,
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
vnto
the
members
.
For
as
the
Cardinalls
(
who
are
the
great
regotiatours
in
the
publike
affaires
of
the
world
)
are
the
cosins
of
mightie
Kings
(
who
salute
them
by
that
affable
,
and
gracious
name
;
as
being
glad
,
and
ambitious
of
the
affection
of
these
purpled
Fathers
in
the
Apostolicall
Court
)
so
the
whole
bodie
of
the
shaued
Clergy
pretendeth
an
exemption
from
the
lawfull
iurisdiction
of
their
naturall
Lords
;
as
being
subiects
,
secundum
quid
,
after
a
certaine
manner
,
or
measure
;
and
a
body
rather
collected
,
and
vnited
vnder
the
Pope
,
then
vnder
their
owne
Souereignes
;
in
whose
Lands
they
receiued
their
first
breath
,
and
vnder
whose
protection
,
they
enioy
their
liuelyhood
,
with
the
preseruation
of
their
liues
.
FOVRTHLY
,
this
pride
appeareth
in
his
domination
ouer
the
whole
Church
:
as
first
;
that
all
spirituall
power
(
of
order
,
and
iurisdiction
)
is
deriued
from
his
Apostolicall
Seate
;
that
hee
can
depriue
,
suspend
,
excommunicate
such
,
as
withstand
his
pleasure
;
that
appellations
may
be
made
,
and
,
in
some
cases
,
must
be
made
vnto
him
,
from
the
sentences
,
and
censures
of
Bishops
,
in
all
places
of
the
world
;
that
he
may
demand
,
and
receiue
a
supply
of
monyes
,
and
necessaries
,
for
the
vse
,
and
benefit
of
his
Apostolicall
greatnesse
;
that
hee
is
answerable
to
no
power
in
the
Church
,
or
State
;
that
hee
may
,
by
reseruations
,
and
prouisions
,
bestow
Ecclesiasticall
benefices
vpon
whom
hee
will
,
in
any
part
of
the
Christian
world
;
that
he
is
greater
then
all
the
Church
,
and
is
,
in
truth
,
and
effect
,
the
very
Church
:
which
being
essentially
,
in
the
whole
societie
of
Christians
,
is
representatiuely
in
a
lawfull
Councell
,
and
virtually
in
the
Pope
;
so
that
,
finally
,
the
Church
,
their
Mother
,
is
the
Pope
,
their
Father
;
who
is
the
Lord
,
the
Head
,
the
Guide
,
the
Pastour
,
the
Vniuersall
Bishop
of
the
Church
.
Which
insolencies
,
and
oppressions
,
in
the
Holy
Father
,
made
Gerson
bitterly
to
complaine
;
That
the
Head
of
the
Church
was
growen
too
heauy
for
the
whole
bodie
thereof
;
and
our
learned
Countrey-man
,
Bishop
Grosthead
,
to
pronounce
,
That
the
Church
would
neuer
be
freed
from
the
yoake
of
her
Aegyptian
bondage
,
but
by
the
dint
,
and
edge
of
a
bloudie
sword
.
FIFTHLY
,
and
lastly
,
his
pride
appeareth
in
his
great
,
and
glorious
titles
;
taken
vp
partly
by
himselfe
,
and
partly
ascribed
vnto
him
by
others
,
with
gratefull
appobation
of
the
Apostolicall
Seate
.
As
for
example
;
hee
is
a
Vice-God
(
as
in
that
inscription
;
Paulo
Quinto
Vice-deo
:
where
the
numerall
letters
,
V.
L.
V.
I.
V.
C.
D.
make
vp
the
fatall
number
of
666.
containing
the
mysterie
of
Antichrist
his
name
,
Apocal.
13.18
.
)
but
this
is
too
little
;
therefore
hee
is
plainly
a
God
;
nay
that
is
too
little
also
;
he
is
our
Lord
God
;
as
I
shewed
you
once
before
;
and
yet
sometimes
,
Nec
Deus
es
,
nec
homo
,
sed
neuter
es
inter
vtrumque
;
Thou
,
ô
Souereigne
of
the
World
,
art
neither
God
,
nor
man
(
therefore
Antichrist
;
for
Christ
is
both
)
but
art
,
betwixt
both
,
neither
the
one
,
nor
the
other
.
Hee
is
Dominus
dominorum
,
quoad
potestatem
;
the
Lord
of
Lords
,
in
regard
of
his
power
;
though
Seruus
seruorum
quoad
humilitatem
(
saith
bald
Baldus
)
the
Seruant
of
Seruants
(
and
be
it
so
;
but
in
the
sense
of
Noah
,
in
his
malediction
of
Canaan
;
Genes.
9.25
.
)
in
regard
of
his
meekenesse
.
O
meeke
,
and
humble
Saint
;
whose
ordinarie
title
hath
beene
his
Holinesse
,
his
Blessednesse
;
more
compatible
with
his
Apostolicall
office
,
then
his
Maiestie
;
which
is
,
indeed
,
the
pleasing
,
and
acceptable
stile
,
vnto
which
their
proud
,
and
tyrannicall
vsurpations
doe
aspire
.
And
therefore
this
was
well
attibuted
vnto
Paulus
the
fifth
,
by
Ludouicus
ab
Alcasar
,
the
Iesuite
,
in
his
dedicatorie
Epistle
,
prefixed
before
his
miserable
exposition
of
this
mysticall
booke
.
Yet
thou
wast
more
wise
,
and
circumspect
,
ô
noble
,
and
victorious
Iulius
Caesar
,
that
diddest
refuse
the
title
of
a
King
:
and
thou
wast
more
modest
,
ô
Princely
Augustus
,
that
diddest
reiect
the
title
of
a
Lord
.
But
behold
,
here
is
a
greater
then
both
;
which
accepteth
all
,
alloweth
all
;
as
,
indeed
,
challenging
a
great
deale
more
.
Let
him
then
take
one
title
more
,
to
furnish
vp
his
glorious
stile
;
hee
is
Lucifer
in
his
pride
,
ambition
,
and
insultation
ouer
all
States
,
Ciuill
,
&
Ecclesiasticall
,
as
the
pretended
Lord
of
both
.
The
THIRD
Comparison
betwixt
Literall
Babylon
,
and
Papall
Rome
.
THe
third
point
,
wherein
this
comparison
doth
stand
,
is
INIVRIOVS
VIOLENCE
against
the
Crowne
Imperiall
,
and
Estates
of
Souereigne
Princes
;
in
which
tempestuous
courses
the
Spirituall
Babylon
of
Rome
doth
exceed
the
Literall
in
Chaldea
;
and
the
rather
,
because
the
later
had
a
speciall
commission
in
this
behalfe
,
which
the
former
doth
vainely
pretend
,
by
lame
deductions
,
and
inferences
,
but
cannot
prooue
directly
by
the
testimonie
of
any
Scripture
.
The
commission
of
Nebuchadnezzer
was
vnder
the
warrant
of
God
himselfe
,
as
being
the
executioner
of
his
seuere
Iustice
;
and
therefore
God
affoordeth
him
the
title
of
his
Seruant
,
not
onely
for
his
expedition
against
Tyrus
[
Ezek.
29.18
.
]
but
against
his
owne
people
;
Ierem.
25.9
.
Now
our
Babylonian
Monarch
,
not
by
the
authoritie
of
Gods
Word
,
not
by
any
cleere
euidence
of
reason
,
founded
vpon
the
same
,
not
by
any
example
of
his
predecessors
(
or
of
any
other
Bishop
)
in
the
more
pure
,
and
innocent
state
of
the
Church
,
but
,
out
of
his
owne
appetite
,
and
desire
of
temporall
power
(
which
Christ
gaue
him
not
,
which
the
ancient
Popes
challenged
not
,
which
they
durst
not
pretend
,
nor
could
they
execute
,
till
the
decadencie
,
and
expiration
of
the
Romane
Monarchy
,
in
these
occidentall
parts
)
hath
often
thrust
the
sickle
of
his
forged
authoritie
,
into
the
haruest
of
other
mens
Kingdomes
.
Witnesse
the
distressed
King
of
Nauarre
,
Iohn
d'
Albret
(
mentioned
before
)
sententially
deposed
by
the
Pope
,
and
a
part
of
his
Kingdome
,
thereupon
,
inuaded
by
his
neighbour
,
the
King
of
Spaine
.
Witnesse
my
deare
Countrey
of
England
,
in
the
time
of
that
vnfortunate
Prince
,
King
Iohn
;
whose
Kingdome
was
,
by
Papall
authoritie
,
exposed
vnto
the
furie
of
the
French
;
the
King
himselfe
,
being
compelled
(
like
a
silly
man
)
to
surrender
his
Crowne
,
vpon
his
knees
,
into
the
hands
of
an
Apostolicall
insolent
Legate
;
and
so
,
remaining
,
for
the
space
of
fiue
daies
,
without
a
Crowne
(
committed
now
vnto
the
benignitie
of
the
Church
)
hee
receiued
it
againe
,
vpon
such
base
,
and
ignoble
termes
,
as
it
pleased
my
Lord
,
the
Legate
,
to
impose
vpon
him
:
one
whereof
was
(
if
the
Babylonians
say
true
)
that
he
should
hold
it
,
by
fealtie
,
from
the
Church
of
Rome
,
and
,
for
acknowledgement
thereof
,
pay
an
annuall
tribute
vnto
the
Pope
:
so
wise
,
and
skilfull
are
these
men
to
fish
in
troubled
waters
;
being
now
,
not
fishers
of
men
,
but
fishers
of
Kingdomes
.
Witnesse
England
againe
in
the
time
of
King
Henry
the
eight
;
who
,
by
a
Papall
processe
of
Paul
the
third
,
was
depriued
of
his
Kingdome
,
and
his
subiects
commanded
,
by
force
,
and
armes
,
to
eiect
him
out
of
the
confines
therof
:
the
successe
whereof
was
,
for
a
time
,
troublesome
to
the
King
,
but
,
in
the
end
,
inglorious
to
the
Pope
:
the
tenour
of
whose
roaring
Bull
,
and
Capitoline
thunderbolt
,
deserueth
your
speciall
obseruation
,
for
that
hee
exciteth
the
subiects
of
England
,
against
their
King
,
by
a
most
impudent
,
and
ignorant
application
of
the
Scripture
;
Wee
,
being
placed
(
saith
hee
)
in
the
Seate
of
Iustice
,
according
to
the
prediction
of
the
Prophet
[
Ierem.
1.10
.
]
saying
;
Behold
,
I
haue
set
thee
ouer
the
Nations
,
and
ouer
the
Kingdomes
to
plucke
vp
,
and
to
roote
out
,
and
to
destroy
,
and
throw
downe
,
&c.
This
is
a
Text
,
which
sounded
to
his
purpose
;
and
therefore
Carerius
(
de
potest
.
Rom.
Pont.
l.
1.
c.
3.
)
maketh
this
peruerse
glosse
vpon
that
text
;
The
Prophet
Ieremy
speaketh
this
,
in
the
person
of
Christ
,
vnto
the
Bishop
of
Rome
;
that
if
Kings
bee
wicked
,
hee
may
punish
,
and
correct
them
.
A
terrible
correction
vnto
a
King
,
to
be
deposed
from
his
Imperiall
Crowne
,
by
the
Babylonian
Beast
,
and
to
be
exposed
vnto
the
crueltie
of
his
owne
subiects
.
This
is
their
art
,
and
this
is
their
pietie
,
in
the
exposition
of
the
sacred
Scriptures
,
to
bring
them
vnto
their
owne
fancies
.
But
thou
,
Carerius
,
and
thou
,
ô
Paul
;
you
lay
violent
hands
vpon
Christian
Princes
,
and
vpon
Gods
owne
Word
.
You
say
,
that
this
was
spoken
by
the
Prophet
,
in
the
person
of
Christ
[
that
so
you
might
bring
his
title
,
in
this
point
,
vnto
the
Pope
,
as
being
his
Vicar
,
and
so
endued
with
this
power
of
deposition
,
vnder
Christ
]
but
it
is
not
so
:
for
God
speaketh
it
precisely
vnto
his
Prophet
.
You
say
,
that
therefore
the
Pope
is
placed
ouer
all
Kingdomes
,
to
excommunicate
Princes
,
to
giue
away
their
Kingdomes
,
&c.
It
is
not
so
:
but
God
giueth
a
commission
to
his
Prophet
,
to
denounce
his
iudgements
against
sundry
Nations
(
as
hee
doth
afterward
)
and
to
foretell
their
ruines
;
according
to
his
propheticall
,
and
pastorall
office
,
that
God
did
impose
vpon
him
to
this
effect
.
But
I
leaue
these
Babylonians
,
in
their
absurd
,
and
presumptuous
,
interpretation
of
the
Scriptures
,
and
proceed
vnto
their
tyrannicall
actions
.
Witnesse
then
,
here
againe
,
my
deare
,
and
natiue
Countrie
,
vnder
the
most
happy
,
prosperous
,
and
gracious
administration
of
our
late
Souereigne
Queene
ELIZABETH
;
twice
deposed
by
these
furious
Beasts
;
first
,
by
Pius
the
fifth
,
who
bestowed
her
Kingdome
,
most
liberally
,
vpon
the
King
of
Spaine
(
to
get
it
by
Armes
,
if
he
could
)
and
this
Pontificall
donation
standeth
in
Azorius
,
the
Iesuite
,
for
one
principall
instance
,
and
president
of
the
Papall
authoritie
in
this
behalfe
.
By
vertue
(
or
rather
vice
)
of
his
Bull
,
the
subiects
were
absolued
from
their
obedience
;
and
thereupon
some
,
taking
vp
Armes
in
the
Northerne
parts
,
came
vnto
alamentable
,
but
a
deserued
end
;
whose
bloud
,
being
shed
by
the
Iustice
of
England
,
will
be
iustly
required
of
Babylon
,
the
cruell
Mother
of
her
Children
;
and
so
shall
the
bloud
of
many
Priests
,
and
other
Romish
Catholikes
,
who
dyed
iustly
for
their
transgression
of
the
Statute
,
made
against
Romish
Priests
(
comming
into
England
)
&
all
persons
entertaining
them
;
as
culpable
of
highest
treason
.
Why
?
for
now
the
Popes
Emissaries
,
the
Priests
,
came
with
a
resolution
to
maintaine
his
proceedings
:
and
they
,
whom
the
Priests
reconciled
,
were
now
spirituall
members
of
that
Church
,
which
sought
the
perdition
,
and
ruine
of
their
Prince
.
Was
it
not
now
necessarie
(
and
it
was
not
done
till
now
;
vpon
the
thirteenth
yeere
of
her
reigne
)
to
prouide
the
antidote
of
such
seuere
Lawes
,
against
the
poison
of
such
vnnaturall
Subiects
?
Secondly
;
she
was
deposed
againe
by
Sixtus
the
fifth
,
vpon
the
time
of
the
great
inuasion
,
to
be
executed
by
that
inuincible
Armado
from
Spaine
,
in
the
yeere
1588.
Neere
vpon
which
time
(
by
the
negotiation
of
Parsons
,
the
Iesuite
)
Allen
was
promoted
vnto
the
dignitie
of
a
Cardinall
,
for
the
better
accommodation
of
all
matters
,
in
that
execrable
designe
:
who
,
therefore
,
wrote
an
Admonition
to
the
Nobilitie
of
England
;
as
full
of
fraud
,
falshood
,
and
impossibilitie
,
in
that
,
which
he
vndertooke
to
assure
,
as
of
malice
,
treason
,
and
villany
against
the
person
of
his
Souereigne
Ladie
;
who
,
finally
,
had
the
glorie
in
their
shame
,
to
the
contempt
of
Babylon
,
and
admiration
of
the
world
.
Witnesse
France
,
in
the
tyrannicall
,
and
proud
fury
of
Boniface
the
eight
(
who
came
into
his
Apostolicall
Seate
,
like
a
Fox
,
reigned
in
it
like
a
Lyon
,
and
dyed
like
a
Dog
)
against
Philip
,
sirnamed
the
Fayre
,
whom
that
Babylonian
Monarch
(
vendicating
vnto
himselfe
all
power
,
Spirituall
in
the
Church
,
and
Temporall
in
the
world
)
deposed
sententially
from
his
royall
Dignitie
,
and
State
;
disposing
the
same
,
by
his
Apostolike
liberalitie
,
vnto
Albertus
,
King
of
the
Romanes
:
but
that
Heroicall
,
and
Magnanimous
Prince
preserued
,
and
maintained
both
,
to
the
great
ignominy
,
and
contempt
of
the
vsurping
Beast
.
Witnesse
Germany
,
where
Henry
the
fourth
,
by
the
Papall
insolencie
of
Gregory
the
seuenth
(
a
true
,
and
euident
Antichrist
)
was
abandoned
by
his
subiects
,
violently
persecuted
by
Henry
the
fifth
,
his
naturall
,
vnnaturall
sonne
;
who
,
succeeding
in
that
nominall
Empire
(
the
Pope
being
the
reall
Emperour
)
was
afterwards
,
by
the
diuine
vltion
of
God
(
though
by
the
Apostolicall
operation
of
the
Pope
)
forsaken
by
his
owne
people
;
the
Empire
(
such
as
it
was
)
being
collated
vpon
another
.
What
should
I
say
of
Philippus
,
the
Emperour
(
brother
of
the
said
Henry
)
and
Otho
,
Duke
of
Saxony
,
erected
,
by
Pontificiall
meanes
,
against
the
said
Philip
?
Who
suffered
both
vnder
the
Babylonian
Beast
.
What
shall
I
say
of
Frederick
the
second
(
sonne
of
the
said
Philip
)
persecuted
,
circumuented
,
oppressed
by
the
spirituall
Fathers
of
Babylon
?
His
sonne
also
,
Conradus
,
suffered
like
outrages
by
the
Father
of
the
Romane
thunderbolts
,
exciting
the
Lantgraue
of
Thuring
against
him
,
and
persecuting
the
royall
family
of
Barbarossa
,
till
it
came
,
finally
,
vnto
that
ruine
,
which
the
Babylonian
Beast
did
long
desire
,
in
his
heart
,
and
,
at
the
last
,
did
effectuate
by
his
meanes
.
And
now
,
by
the
way
,
wee
may
here
obserue
the
miserable
condition
of
Princes
,
who
must
weare
the
Babylonian
yoake
,
to
their
shame
,
or
cast
it
off
,
to
their
danger
;
standing
vpon
the
dreadfull
tearmes
of
deposition
,
murther
,
and
other
disastrous
calamities
,
when
,
one
Prince
being
deposed
by
Papall
furie
,
another
Prince
(
rather
out
of
desire
of
his
Kingdome
,
then
out
of
obedience
to
the
Pope
)
is
readie
to
inuade
his
Dominions
;
so
that
one
of
them
is
made
the
executioner
of
another
,
and
all
of
them
instruments
of
the
Papall
Tyranny
;
till
,
by
this
meanes
,
the
Papal
iurisdiction
,
ouer
them
all
,
groweth
strong
by
prescription
[
Nos
sanctorum
,
&c.
being
a
better
plea
,
for
the
Popes
,
in
latter
Ages
,
then
it
was
in
the
time
of
Hildebrand
,
the
Pope
,
who
pretended
the
example
of
his
predecessors
,
for
the
deposition
of
Princes
]
and
so
,
in
processe
of
time
,
all
Princes
(
as
the
Popes
doe
cunningly
affect
)
shall
hold
their
Kingdomes
,
as
donatiues
of
the
Babylonian
Seate
.
I
am
wearied
(
and
so
perhaps
are
you
)
in
the
prosecution
of
this
vnhappie
argument
;
wherefore
I
will
gather
vp
my
sayles
,
and
conclude
this
tedious
Voyage
with
two
remarkeable
obseruations
.
The
first
concerneth
the
Papall
intrusion
vpon
the
Citie
of
Rome
it selfe
,
the
centre
of
that
Empire
,
whose
circumference
was
so
largely
extended
in
the
World
;
the
proper
,
and
peculiar
seate
of
the
First
Beast
(
Apocal.
13.1
.
)
till
the
Second
Beast
(
Apocal.
13.11
.
)
by
his
artificiall
proiects
,
and
the
popular
applause
of
the
Citizens
,
diuested
,
and
disseized
the
true
Lord
of
his
ancient
right
.
For
Leo
,
the
lawfull
Emperour
of
Rome
,
residing
in
Constantinople
(
as
many
of
his
Predecessours
before
him
)
was
excommunicated
by
Gregorie
the
Second
(
bearing
the
name
,
but
not
hauing
the
disposition
of
the
first
)
his
subiects
were
released
(
by
Apostolicall
dispensation
)
from
their
Oath
of
Alleageance
;
and
,
vpon
these
proceedings
,
the
Romanes
(
like
wicked
Traytours
)
submitted
their
Citie
vnto
the
Pope
(
a
more
wicked
Traytour
then
they
)
as
vnto
their
Souereigne
Lord
;
if
that
bee
true
,
which
the
Iesuite
Azorius
doth
affirme
;
Instit.
Moral
.
part
.
2.
lib.
4.
c.
20.
Thus
,
the
old
Lord
beeing
vniustly
depriued
,
a
new
Lord
entred
vniustly
into
his
place
.
The
second
concerneth
the
Papall
intrusion
vpon
Infidels
(
for
hee
must
goe
out
of
the
World
,
that
will
goe
out
of
his
reach
)
vpon
whose
estates
also
,
and
Kingdomes
,
this
Babylonian
Monarch
stretcheth
out
the
line
of
his
Apostolicall
power
.
Witnesse
America
(
poore
,
distressed
America
)
in
the
liberall
donation
of
large
,
and
ample
Territories
therein
,
vnto
the
Kings
of
Spaine
.
For
he
was
a
Pope
(
but
a
Catiline
,
a
Iudas
;
the
man
of
sinne
,
or
rather
of
all
sinnes
)
euen
that
execrable
villaine
,
Alexander
the
sixt
,
who
,
out
of
his
meere
motion
,
and
liberalitie
(
as
the
Beast
roareth
in
his
Bull
,
to
that
purpose
)
did
bestow
all
the
great
,
and
mightie
Kingdomes
,
in
these
parts
,
vpon
Ferdinand
,
King
of
Arragon
,
and
Elizabeth
Queene
of
Castile
,
and
vpon
their
heires
for
euer
.
Therefore
Francis
Lopez
,
in
his
generall
Historie
of
the
Westerne
Indies
,
lib.
1.
cap.
19.
expressing
the
title
,
and
interest
of
the
said
Princes
in
these
rich
,
and
spacious
Kingdomes
,
setteth
downe
the
Bull
of
Alexander
the
sixt
(
who
,
out
of
his
Papall
authoritie
,
and
particular
affection
to
his
Countrey
,
freely
,
and
powerfully
bestowed
them
vpon
the
said
Princes
,
and
their
heires
)
to
this
end
,
and
purpose
,
That
all
men
may
vnderstand
(
saith
hee
)
that
the
conquest
,
and
conuersion
of
these
Countreyes
,
which
the
Spaniards
doe
make
,
is
by
the
authoritie
,
and
donation
of
the
great
Vicar
of
Iesus
Christ
.
Is
this
,
then
,
the
title
,
and
right
,
which
Spaine
pretendeth
to
haue
in
this
new
,
and
other
World
?
Is
this
the
colour
,
and
pretense
for
the
cruell
,
and
infinite
effusion
of
bloud
(
humane
,
though
not
Christian
)
in
these
miserable
Countreyes
(
whereof
Benzo
,
an
Italian
,
and
Bartholomaeus
à
Casa
,
himselfe
a
Spaniard
,
doe
so
pittifully
complaint
)
conuerted
now
(
as
you
may
perceiue
)
vnto
Christian
Religion
,
so
powerfully
by
the
Sword
?
Wherefore
I
may
truly
say
,
that
euery
drop
of
Indian
bloud
,
shed
in
this
discouery
,
and
conquest
,
shall
be
required
of
Babylon
;
as
truly
guiltie
of
the
same
;
according
to
the
prediction
of
the
Angell
;
In
her
was
found
the
bloud
of
all
them
,
that
were
slaine
vpon
the
earth
;
namely
,
in
the
Dominions
of
Infidels
,
as
,
well
as
of
the
Prophets
,
and
of
the
Saints
,
in
the
Christian
World
it selfe
.
Apocal.
18.24
.
And
now
,
because
the
diligent
obseruation
of
this
particular
prepareth
vs
vnto
a
fourth
Comparison
,
betwixt
the
Literall
Babylon
,
and
Papall
Rome
,
therefore
I
pray
you
to
cast
your
eyes
backe
,
a
little
,
vpon
this
passage
of
the
Scripture
,
that
so
you
may
looke
forward
,
the
better
,
vnto
the
sequele
of
my
speech
.
Well
saith
the
Angell
,
that
the
bloud
of
ALL
MEN
,
slaine
vpon
the
earth
,
was
found
in
Babylon
:
for
,
in
her
is
the
bloud
of
these
Indians
;
in
her
is
the
bloud
of
her
owne
Pseudo-Catholikes
,
shed
in
England
,
by
the
Sword
of
Iustice
;
in
her
is
the
bloud
of
all
them
,
that
perish
in
,
for
,
or
by
her
designes
:
in
her
is
the
bloud
of
many
Christians
,
shed
for
the
truth
of
Gods
Word
,
in
so
many
Countreyes
;
in
her
is
the
bloud
of
many
thousand
persons
,
shed
vpon
the
contentions
of
her
Popes
;
in
her
is
the
bloud
of
so
many
people
,
taking
armes
,
vpon
her
incantations
,
against
their
Souereigne
Lords
;
in
her
is
the
bloud
of
so
many
thousand
Christians
,
in
their
vnlawfull
warres
against
other
Princes
,
vpon
her
prouocations
;
in
her
is
the
bloud
of
many
poore
subiects
,
against
whom
she
hath
incited
their
owne
Princes
.
Thus
Rome
began
in
the
bloud
of
two
brethren
;
it
increased
in
the
bloud
of
many
neighbours
;
it
was
inlarged
by
the
bloud
of
many
Prouinces
;
it
stood
in
the
bloud
of
many
subiects
;
it
continued
in
the
bloud
of
many
people
;
first
by
Emperours
;
lastly
,
by
Popes
:
and
it
shall
end
in
the
bloud
of
her selfe
,
and
her
followers
,
as
you
shall
see
more
cleerely
hereafter
,
when
wee
come
vnto
the
second
part
of
my
Text.
Meane
while
,
I
proceed
vnto
a
new
comparison
,
which
fitly
taketh
its
beginning
from
the
end
of
this
discourse
.
The
FOVRTH
Comparison
betwixt
Literall
Babylon
,
and
Papall
Rome
.
THe
fourth
point
,
then
,
wherein
this
comparison
doth
stand
,
is
CRVELTIE
,
bloudie
crueltie
,
very
spectable
in
that
ancient
Monarchie
(
the
figure
of
the
Papall
)
as
the
Scriptures
themselues
(
in
the
two
Prophets
;
Esay
,
and
Ieremy
)
besides
ciuill
Histories
,
doe
sufficiently
deduce
vnto
our
knowledge
;
vnto
which
,
for
breuitie
sake
,
I
must
now
remit
you
;
as
men
expert
,
and
skilfull
,
in
the
sacred
Sriptures
:
it
being
a
great
part
of
your
happinesse
,
that
you
haue
Gods
Word
in
your
owne
tongue
(
which
many
other
Nations
,
though
bearing
the
name
of
Christians
,
doe
not
enioy
)
to
read
it
,
and
obserue
it
,
for
your
instruction
,
and
vnspeakable
comfort
.
Well
then
;
let
vs
leaue
the
first
,
and
come
vnto
the
second
Babylon
;
which
,
in
this
point
of
barbarous
,
and
inhumane
crueltie
,
exceedeth
all
example
of
Ages
past
,
and
preuenteth
the
example
of
all
that
are
to
come
,
vnlesse
it
be
in
the
persecutions
,
which
she
,
perhaps
,
may
yet
raise
against
the
Church
of
God
:
for
the
instruments
of
crueltie
are
in
their
habitations
:
which
Iacob
spake
of
his
bloudie
sonnes
;
and
I
may
speake
it
of
our
more
bloudie
mother
.
Her
voice
is
the
voice
of
bloud
;
Surge
Petre
[
Paule
quinte
]
Occide
,
&c.
Arise
,
O
Paul
the
fift
in
name
[
but
Peter
in
Office
:
so
is
euery
Pope
;
and
therefore
none
taketh
that
name
vpon
him
;
when
,
in
their
entrance
vpon
the
Papacie
,
they
leaue
their
former
Christian
names
,
as
comming
vnto
an
Antichristian
place
]
arise
,
and
kill
the
Venetians
(
saith
that
flattering
,
false
,
cruell
Baronius
,
their
learned
Cardinall
)
kill
them
with
thy
thunderbolts
[
which
rarely
kill
any
,
but
men
of
softer
metall
]
despoile
them
of
their
Dominion
,
expose
them
vnto
ruine
,
because
they
dare
so
insolently
resist
thy
great
,
and
mightie
power
.
Heere
was
a
killing
Text
in
deed
;
especially
,
by
vertue
of
SAINT
PETERS
name
,
who
knew
well
how
to
handle
a
Sword
;
and
because
hee
cut
off
a
seruants
eare
,
why
may
not
his
successours
cut
off
a
Princes
head
?
For
what
Text
,
if
it
touch
Saint
Peter
,
doth
not
animate
,
and
confirme
these
Babylonian
Monarchs
,
vnto
Depositions
,
Assassinates
,
Poysons
(
though
in
their
sacred
Hoast
it selfe
;
as
Henry
the
sixt
the
Emperour
knew
very
well
by
wofull
experience
)
and
,
finally
,
to
ruinate
Christian
Princes
,
that
dare
withstand
their
Antichristian
pride
?
Yet
wonder
not
at
the
former
Text
(
for
that
perhaps
may
beare
some
shew
of
bloud
)
but
wonder
at
this
;
that
,
Pasce
oues
meas
[
Feede
my
Sheepe
;
saith
Christ
vnto
Peter
;
Iohn
21.16
.
]
should
approue
these
killing
courses
in
the
Pope
,
these
violent
depositions
of
Princes
,
these
rebellious
insurrections
of
people
.
But
it
doth
so
:
and
in
whose
iudgement
?
euen
of
Bellarmine
himselfe
;
De
Rom.
Pont.
lib.
5.
cap.
7.
Who
thence
inferreth
a
certaine
,
and
necessary
power
in
the
Pope
,
to
depose
two
sorts
of
Princes
;
the
one
,
hereticall
,
whom
he
compareth
vnto
cruell
Wolues
;
the
other
,
irregular
,
whom
hee
compareth
vnto
vnruly
Rammes
;
and
therefore
(
saith
hee
)
since
the
Pope
,
is
Pastour
of
the
vniuersall
Church
,
and
hath
an
Office
to
feed
the
SHEEPE
(
that
is
to
say
,
all
faithfull
Christians
)
hee
must
haue
a
power
to
restraine
,
and
resist
such
WOLVES
,
and
RAMMES
,
as
trouble
,
and
infest
the
flocke
.
So
that
,
in
conclusion
,
Pasce
in
Bellarmine
,
and
Occide
in
Baronius
(
according
to
the
new
Grammer
,
and
Diuinitie
of
Babylon
)
meet
both
in
one
centre
of
signification
,
and
in
one
issue
of
sense
.
O
skilfull
Mercurialists
,
to
draw
bloud
out
of
the
veines
of
the
holy
Scripture
.
Yet
these
are
the
men
,
that
opprobriously
,
and
scornfully
,
obiect
this
textuall
folly
vnto
the
Diuines
of
the
Reformed
Church
,
in
misapplying
the
Scriptures
vnto
their
misguided
fancies
.
But
now
I
proceed
to
make
a
sufficient
remonstrance
of
bloudie
crueltie
in
their
mysticall
Babylon
,
by
foure
seuerall
,
and
inuincible
demonstrations
thereof
.
FIRST
,
then
,
the
crueltie
of
Babylon
appeareth
,
in
raysing
vp
subiects
against
their
naturall
Lords
,
to
the
inualuable
expense
of
Christian
bloud
.
England
can
say
some
thing
in
this
behalfe
,
not
onely
in
the
more
ancient
times
(
as
of
King
Iohn
;
who
,
with
his
people
,
suffered
much
by
the
instinct
,
and
operation
of
Rome
)
but
in
these
latter
times
,
both
of
King
Henrie
the
Eighth
(
against
whom
some
noble
Persons
conspired
,
and
some
meaner
Subiects
rebelled
,
by
the
procuration
of
Rome
,
to
the
losse
of
their
bloud
,
which
shall
be
found
in
her
)
and
in
the
Halcyonian
dayes
of
Queene
Elizabeth
(
by
insurrections
in
the
North
:
by
clancular
,
and
secret
Treasons
of
damnable
Parricides
:
by
hostile
inuasions
,
resolued
against
England
,
and
in
part
effected
in
Ireland
;
all
depending
vpon
Babylon
,
and
issuing
from
her
designes
;
which
instructed
her
Priests
to
seduce
the
people
heere
from
their
iust
obedience
;
whence
ensued
the
iust
execution
of
both
,
by
the
necessary
prouision
of
the
Lawes
)
and
in
the
happy
Reigne
of
our
most
gracious
Souereigne
Lord
,
King
Iames
;
who
therefore
enacted
a
speciall
,
and
prudent
Law
(
by
consent
of
the
Peeres
,
and
People
of
this
Kingdome
)
to
try
,
thereby
,
the
alleageance
,
and
fidelitie
of
his
subiects
:
which
Oath
finding
so
much
opposition
,
and
impugnation
,
from
the
Babylonian
Monarch
,
did
minister
an
ineuitable
necessitie
vnto
this
State
,
to
draw
some
bloud
from
such
Priests
,
as
rather
obserued
,
and
respected
the
Papall
Seate
of
Babylon
,
then
the
Royall
Crowne
of
England
.
And
this
bloud
,
so
iustly
shed
,
will
bee
found
,
not
in
England
,
but
in
Babylon
it selfe
.
But
France
may
speake
much
more
,
in
that
generall
,
and
bloudie
Massacre
vnder
Charles
the
Ninth
,
procured
by
Babylonian
operations
;
and
therefore
,
when
the
report
thereof
came
vnto
Rome
,
shee
like
a
bloudie
Whore
(
so
the
Scripture
calleth
her
)
applauded
that
Thracian
,
or
rather
Scythian
crueltie
of
her
children
;
sang
her
Te
Deum
,
in
publique
gratulation
of
that
horrible
fact
,
disbursed
her
Indulgences
,
out
of
her
spirituall
Treasures
,
for
the
benefit
of
the
cruell
Murtherers
;
and
so
sent
her
gifts
abroad
,
as
reioycing
in
their
ruine
.
Apocal.
10.11
.
&c.
France
can
yet
speake
more
,
which
,
in
the
end
of
the
Reigne
of
Henrie
the
Third
,
and
beginning
of
the
Reigne
of
Henrie
the
Fourth
,
opened
the
veines
of
her
bodie
,
and
let
forth
streames
of
her
owne
bloud
,
by
the
prouocation
of
Babylon
,
till
it
was
stanched
by
the
vnhappie
submission
of
that
great
King
vnto
the
Triple-crowne
.
Yet
then
also
hee
could
not
bee
secure
;
for
some
principall
Babylonians
,
supposing
that
the
King
confessed
that
with
his
mouth
,
which
hee
denied
in
his
heart
,
Iohn
Chastell
(
a
young
Disciple
of
old
Iesuites
)
was
suborned
to
offer
violence
vpon
the
sacred
Maiestie
of
the
Kings
person
;
but
could
not
performe
that
Tragicall
act
,
which
Rauilliac
did
afterwards
effectuate
with
his
most
wicked
hand
.
But
I
proceed
.
Germany
can
speake
more
,
then
any
other
Nation
;
whose
terrible
warres
(
stirred
,
continued
,
and
supported
by
the
meanes
of
Babylon
)
for
many
yeeres
,
in
the
reigne
of
sundry
Emperours
,
embrued
the
earth
with
copious
effusion
of
Christian
bloud
;
making
it
a
true
Adamah
(
an
earth
red
with
bloud
)
and
giuing
it
her
originall
name
againe
.
As
for
Italy
,
shee
cannot
be
silent
in
this
case
,
if
she
remember
the
bloudy
faction
of
her
Guelphs
,
and
Gibelines
,
with
sundry
warres
,
raised
vp
by
Papall
furie
,
and
sometimes
managed
by
their
owne
persons
;
forgetting
,
that
they
,
who
take
the
sword
,
shall
perish
by
the
sword
,
Matth.
26.52
.
What
shall
I
say
of
the
Holy
Land
it selfe
,
which
in
tedious
,
and
expensiue
warres
(
procured
,
enterprised
by
Papall
motions
;
and
what
the
Pope
could
not
performe
,
with
his
owne
temporall
meanes
to
assist
this
warre
,
hee
performed
by
the
Spirituall
Exchequer
;
dispensing
his
Indulgences
thence
,
to
further
,
and
aduance
the
same
)
consumed
much
treasure
of
the
Christians
,
and
more
of
their
bloud
?
But
you
will
say
;
it
was
an
heroicall
,
and
glorious
act
.
I
answer
;
looke
vnto
the
Popes
designes
,
and
intentions
therin
,
with
the
issue
of
that
glory
.
You
will
say
;
it
was
a
pious
,
and
a
religious
act
.
I
answer
;
the
pretence
is
more
specious
,
then
the
enterprise
is
alwayes
iust
,
in
such
a
case
.
For
it
may
be
disputed
;
Whether
,
or
how
farre
forth
,
it
is
lawfull
for
Christian
Princes
,
vpon
the
pure
,
and
sole
title
of
Religion
,
to
make
such
warres
vpon
the
Turke
;
who
,
by
the
power
of
the
sword
,
and
by
submission
of
the
people
,
and
by
long
possession
,
hath
such
an
interest
into
those
lands
;
the
matter
of
faith
,
and
religion
,
neither
giuing
vnto
any
Prince
,
nor
taking
from
any
,
the
proprietie
of
his
temporall
,
and
worldly
state
.
Such
is
the
doctrine
of
the
sacred
Scripture
;
such
was
the
practise
of
the
ancient
Church
.
SECONDLY
,
The
crueltie
of
Babylon
appeareth
,
in
stirring
vp
persecution
against
the
professours
of
Gods
eternall
,
and
inuincible
truth
;
which
no
policie
of
man
,
no
furie
of
diuells
,
can
possibly
extinguish
;
because
it
is
founded
vpon
the
true
rock
,
Christ
Iesus
;
and
not
vpon
the
pretensed
rocke
(
or
rather
stocke
)
of
the
Apostaticall
Seate
in
Babylon
.
Now
if
I
should
here
make
a
particular
account
of
her
crueltie
in
this
kind
,
against
the
persons
of
many
Martyrs
,
it
would
exceed
the
proportion
of
one
,
or
many
Sermons
.
Or
,
if
I
would
make
it
yet
more
generall
,
by
a
suruey
of
persecutions
in
many
Countries
,
by
sword
,
and
by
fire
(
which
burning
zeale
yet
lodgeth
in
their
Scythian
hearts
)
the
relation
would
bee
as
tedious
,
as
it
is
vnnecessary
,
since
the
histories
of
sundry
Nations
are
extant
in
this
behalfe
,
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
doe
I
repaire
vnto
more
ancient
times
,
for
proofe
of
their
crueltie
?
The
sound
whereof
hath
so
lately
passed
the
Seas
from
miserable
France
,
vnto
happy
England
;
the
secure
,
and
comfortable
harbour
of
many
distressed
soules
.
O
France
,
still
cruell
vnto
thy selfe
:
the
bloud
is
yet
warme
in
thy
fields
,
which
the
Cadmaean
brethren
(
thy
vnfortunate
children
)
haue
lately
spilt
in
mutuall
,
and
intestine
conflicts
.
But
by
what
incantation
?
Of
Babylon
;
whose
powerfull
operation
in
the
malignant
,
and
actiue
spirits
of
the
Ignatian
sect
,
hath
so
bewitched
thee
,
to
sacrifice
thy
bloud
vnto
her
Altars
;
for
,
in
her
,
God
shall
find
it
,
when
the
iustice
of
heauen
shall
heare
the
cry
of
the
earth
.
Hast
thou
not
yet
seene
,
by
sundry
ouertures
(
ô
miserably
seduced
France
)
the
iniustice
of
thy
proceedings
,
in
the
infelicitie
of
thy
successe
?
Euery
seuerall
drop
of
the
Hugonots
bloud
hath
had
a
resurrection
into
so
many
new
seuerall
Hugonots
,
which
haue
sprung
,
and
risen
out
of
the
same
.
So
truely
is
the
bloud
of
Martyrs
the
seed
of
the
Church
.
Remember
thy
S.
Bartholomew
;
thy
Sicilian
vespers
,
in
that
great
,
and
dreadfull
massacre
;
when
,
in
the
verie
instant
,
and
moment
of
the
hottest
persecution
,
God
gaue
thee
a
present
,
and
prodigious
signe
of
the
future
,
and
strange
euent
.
For
many
are
yet
aliue
in
Paris
,
who
saw
,
to
their
admiration
,
that
,
beyond
the
course
of
nature
,
and
aboue
the
iudgement
of
reason
,
a
white
thorne
tree
,
in
a
certaine
Churchyard
of
that
populous
Citie
,
was
suddenly
cloathed
with
a
garment
of
white
blossomes
,
as
in
the
moneth
of
May.
Sundry
were
the
coniectures
vpon
this
signe
,
acccording
to
their
seuerall
inclinations
;
some
supposing
,
that
God
gaue
thereby
a
sufficient
notice
vnto
the
Romish
Catholikes
,
of
the
new
glorie
,
and
flourishing
estate
of
their
Church
;
others
conceiuing
,
that
God
did
thereby
minister
a
comfortable
hope
,
or
rather
a
certaine
assurance
,
vnto
the
Protestants
,
that
,
when
,
in
humane
iudgement
,
they
might
seeme
to
bee
vtterly
destroied
,
and
brought
to
finall
ruine
,
yet
God
,
against
,
and
aboue
the
opinion
of
mortall
men
,
would
restore
them
vnto
a
more
happy
condition
,
then
euer
they
did
enioy
before
;
with
an
vnexpectable
augmentation
,
and
rare
increase
.
Now
(
saith
Thuanus
;
a
more
moderate
Papist
;
but
yet
no
Hugonot
)
if
wee
cast
our
eyes
vpon
the
issue
of
this
bloudie
fact
,
the
successe
may
easily
shew
,
which
interpretation
was
more
true
,
and
proper
in
this
behalfe
.
Thus
you
haue
heard
the
generall
crueltie
of
Babylon
,
in
sundrie
Nations
;
but
particularly
in
France
;
the
publike
Theater
of
Tragedies
in
this
kind
.
And
now
,
my
natiue
Countrie
of
England
;
remember
thy
bloud
,
which
Babylon
hath
shed
;
and
wherewith
she
is
not
yet
satisfied
;
that
horse-leech
hath
not
yet
her
fill
.
The
heate
,
which
is
in
the
stomackes
of
some
Babylonians
,
breaketh
out
in
the
fire
of
their
mouthes
,
when
they
dare
vomit
vp
the
malice
of
their
hearts
,
and
speake
of
fire
and
faggot
,
while
their
owne
neckes
(
by
power
of
the
Lawes
,
standing
in
force
)
lye
vnder
the
danger
of
the
sword
.
Babylon
cannot
put
off
her
cruell
nature
;
such
Mother
,
such
Children
;
a
Panther
is
not
more
cruell
to
a
man
,
then
a
true
Babylonian
vnto
a
sincere
Christian
.
O
Lord
;
if
sinners
may
bee
suitors
for
grace
,
and
fauour
at
thy
mercifull
hands
,
deliuer
not
thy
poore
children
into
the
power
of
Babylon
againe
.
THIRDLY
,
the
crueltie
of
Babylon
appeareth
in
the
destruction
of
her
owne
children
;
when
,
one
Pope
rising
vp
against
another
,
and
a
third
against
them
both
,
euery
Peter
betooke
himselfe
vnto
his
sword
;
one
excommunicating
,
and
deposing
another
,
with
such
a
generall
distraction
of
Europe
,
that
(
as
our
Country-man
,
Tho.
Walsingham
,
doth
relate
)
two
hundred
thousand
persons
lost
their
liues
in
these
bloudie
contentions
of
the
Antipopes
;
so
that
the
Church
may
more
iustly
say
vnto
the
Pope
;
Thou
art
a
bloudy
Father
vnto
mee
,
then
Zipporah
could
say
truly
vnto
Moses
;
Thou
art
a
bloudy
husband
vnto
mee
:
for
shee
cut
off
onely
the
fore-skin
of
her
child
,
to
saue
the
life
of
Moses
;
but
the
Church
lost
many
of
her
childrens
liues
,
to
saue
the
glorie
of
the
Pope
;
whose
bloud
shed
for
,
and
by
Babylon
,
must
also
bee
found
in
her
.
FOVRTHLY
,
the
crueltie
of
Babylon
appeareth
in
her
approbation
of
the
most
execrable
treasons
;
as
namely
,
in
Henry
the
fifth
(
the
Emperour
)
against
his
owne
Father
,
Henry
the
fourth
;
which
prodigious
fact
,
as
Babylon
did
incense
him
vnto
,
so
she
commendeth
in
him
,
for
an
act
of
singular
pietie
,
and
deuotion
vnto
the
Church
,
as
preferring
his
spirituall
Mother
before
his
naturall
Father
.
But
by
whose
pen
doth
this
incredible
villany
appeare
?
euen
of
Baronius
himselfe
;
a
Babylonian
flatterer
,
a
sycophant
,
extolling
that
fact
with
praise
vnto
the
heauens
,
which
the
heauens
blushed
to
see
,
and
the
earth
trembleth
to
remember
.
But
what
testimony
can
France
affoord
vnto
vs
in
this
kind
?
I
spake
before
of
Babylons
exultation
,
and
ioy
vpon
the
newes
of
that
bloudie
massacre
.
Well
Babylon
;
thou
hast
thirsted
after
bloud
(
as
Tomyris
said
to
Cyrus
,
when
shee
threw
his
head
into
a
vessell
,
filled
with
bloud
)
drinke
thy
fill
of
bloud
,
by
thy
barbarous
crueltie
;
thou
shalt
,
one
day
,
drinke
thy
fill
of
bloud
by
the
diuine
vltion
of
the
greatest
Iudge
;
now
thou
drinkest
other
mens
;
then
thou
shalt
drinke
thine
owne
.
But
I
let
passe
this
example
(
though
neuer
to
bee
forgotten
)
and
I
come
to
one
(
in
stead
of
all
)
which
requireth
your
best
attention
,
and
due
ponderation
;
and
that
is
,
the
murther
committed
by
Iames
(
falsly
sirnamed
Clement
;
as
Polydore
Virgil
saith
,
that
many
Popes
also
beare
their
names
vntruly
;
Pius
,
yet
wicked
;
Clemens
,
yet
cruell
,
&c.
as
,
in
Greeke
,
the
same
word
signifieth
a
bow
,
and
life
;
whereupon
Heraclitus
said
well
;
A
bow
hath
the
name
of
life
,
but
the
worke
of
death
;
so
had
this
Clement
;
so
haue
many
Popes
)
vpon
the
person
of
Henry
the
third
,
the
French
King
,
of
vnhappy
condition
,
and
name
also
;
euen
as
that
of
Caius
was
in
the
family
of
the
Caesars
;
few
of
them
came
vnto
a
mature
,
and
peaceable
end
.
Now
,
though
I
cannot
certainely
say
,
that
Babylon
,
or
some
speciall
agent
for
her
,
did
particularly
instigate
this
Clement
vnto
that
bloudie
fact
,
yet
I
may
more
truly
say
of
him
,
that
hee
was
plenus
Babylone
,
full
of
Babylon
in
his
heart
(
and
so
,
for
her
sake
,
was
incited
vnto
that
odious
treason
)
then
Campian
(
more
rhetoricall
in
his
flashes
,
then
substantiall
in
his
proofes
)
saith
of
Pultrot
,
who
killed
the
Duke
of
Guise
with
a
shot
,
that
he
was
plenus
Beza
;
full
of
poyson
,
drawne
from
the
breast
of
Beza
;
who
neuer
gaue
counsell
before
,
nor
approbation
afterward
,
vnto
that
act
of
Pultrot
,
as
Mariana
the
Iesuite
hath
approoued
that
execrable
fact
of
Clement
:
yea
,
Sixtus
Quintus
himselfe
gaue
extraordinary
applause
thereunto
,
vpon
the
first
arriuall
of
that
newes
in
Babylon
.
Marke
it
well
,
as
a
matter
of
speciall
importance
,
for
sundry
causes
.
For
whereas
the
Kings
most
excellent
Maiestie
,
in
his
learned
,
and
accurate
writings
,
published
by
himselfe
,
to
iustifie
the
Oath
of
Alleagance
(
impugned
by
Babylon
)
did
worthily
obiect
vnto
the
Romanists
the
approbation
of
this
horrible
treason
by
Sixtus
,
in
his
Oration
,
pronounced
vnto
the
Cardinalls
,
in
his
Consistorie
,
to
this
purpose
;
Bellarmine
doth
confidently
answere
,
that
this
Oration
was
neuer
deliuered
by
the
Pope
;
that
hee
,
liuing
in
Rome
,
heard
no
mention
of
it
;
that
the
Cardinalls
,
conuersing
then
in
the
Court
,
protested
,
that
they
neuer
had
any
knowledge
of
the
same
;
and
so
the
point
is
vtterly
denied
,
and
must
bee
reputed
for
a
deuice
of
such
,
as
were
the
enemies
of
the
Church
.
O
bloudie
Citie
;
it
is
all
full
of
lyes
,
saith
Nahum
the
Prophet
,
of
Nineuch
,
and
I
may
now
so
speake
of
Rome
:
for
here
is
lying
added
vnto
murthering
;
impudencie
vnto
crueltie
:
what
veritie
then
,
what
equitie
,
what
conscience
can
you
expect
from
her
?
Note
therefore
,
that
amongst
some
Romish
Priests
,
that
tooke
,
and
defended
the
Oath
of
Alleageance
(
though
,
for
this
cause
,
they
haue
beene
censured
,
publikely
in
the
Sermons
of
some
Iesuites
,
by
the
name
of
Wolues
;
such
as
had
no
commission
to
teach
,
to
absolue
,
to
minister
the
Sacraments
,
&c.
as
hauing
lost
their
whole
authoritie
,
by
taking
this
Oath
,
and
perswading
others
to
doe
the
like
,
to
the
high
preiudice
,
and
impugnation
of
S.
Peters
Seate
,
from
whence
it
was
deriued
)
there
was
one
William
Warmington
,
Chaplaine
vnto
Cardinall
Allen
,
vpon
the
very
time
,
that
this
panegyricall
Oration
proceeded
from
that
vaine-glorious
Pope
;
who
,
by
his
Pontificiall
excommunication
,
deposed
our
late
gracious
Queene
,
and
now
,
in
a
solemne
speech
,
commended
the
murther
(
by
way
of
admiration
)
which
Clement
had
perpetrated
vpon
the
sacred
person
of
that
vnhappy
Prince
.
This
Warmington
therefore
,
in
a
booke
,
published
for
the
defence
of
the
said
Oath
,
doth
freely
,
and
ingenuously
confesse
,
that
,
this
Oration
being
vttered
,
in
the
Consistorie
,
by
Sixtus
,
the
Pope
;
his
Lord
,
and
Master
(
being
then
,
and
there
present
)
was
earnestly
requested
,
by
some
of
the
Cardinalls
,
to
recollect
the
speech
of
his
Holinesse
,
and
to
commit
the
same
to
writing
;
which
he
(
being
a
man
of
singular
memorie
)
did
accordingly
performe
,
with
the
commendations
,
and
thankes
of
the
said
Cardinalls
;
affirming
,
that
,
to
their
best
remembrance
,
this
coppie
,
presented
vnto
them
by
Cardinall
Allen
,
did
truely
containe
,
word
for
word
,
the
verie
Oration
,
pronounced
vnto
them
by
his
Holinesse
;
so
that
this
was
the
originall
,
and
Mother-coppie
,
whence
so
many
transcripts
were
made
,
and
issued
forth
into
the
publike
view
.
And
he
saith
further
,
that
his
speciall
friend
,
Master
William
Rainolds
[
author
of
Caluino-Turcismus
]
remaining
then
in
the
Low
Countries
,
and
receiuing
a
transcript
of
the
said
coppie
from
him
,
conceiued
the
said
speech
to
bee
a
certaine
approbation
of
that
fact
;
as
,
indeed
,
the
forme
,
and
matter
thereof
doe
sufficiently
euince
.
O
Bellarmine
;
where
is
thy
conscience
of
the
truth
?
O
Sixtus
;
where
is
thy
tender
respect
of
Christian
bloud
?
yea
more
,
of
Princes
?
and
yet
more
,
of
the
first
borne
,
and
eldest
sonne
of
thy
Church
?
O
Babylon
;
where
is
thy
shame
,
that
darest
thus
admire
,
approoue
,
extoll
(
without
one
word
,
or
syllable
of
dislike
;
that
ingenuitie
is
not
in
thy
whorish
breast
)
such
a
murther
,
so
wickedly
executed
,
and
vpon
so
great
a
Prince
?
FIFTHLY
,
and
lastly
,
the
crueltie
of
Babylon
appeareth
,
by
her
doctrines
tending
to
the
effusion
of
bloud
.
She
can
depose
Kings
from
their
States
:
shee
can
absolue
Subiects
from
their
Alleageance
;
she
can
bestow
Kingdomes
at
her
pleasure
:
shee
can
stirre
vp
hostile
inuasions
:
shee
can
authorize
secret
murthers
of
Princes
,
by
Daggers
,
Poysons
,
or
any
other
detestable
meanes
;
as
you
shall
heare
in
my
second
Sermon
,
from
Mariana
,
a
Iesuite
;
as
farre
from
the
true
nature
of
Iesus
,
as
neere
vnto
his
sacred
name
.
Hence
it
is
,
that
many
Emperours
,
and
Princes
,
in
ancient
times
,
fearefully
obseruing
the
powerfull
incantations
of
Babylon
,
and
that
their
liues
,
with
their
estates
,
stood
(
by
vertue
thereof
)
in
perpetuall
danger
(
for
he
may
easily
take
away
the
life
of
another
,
that
contemneth
his
owne
;
as
many
inchanted
Babylonians
doe
)
were
therefore
compelled
,
by
humane
feare
,
to
entertaine
that
vnitie
,
and
correspondencie
with
her
,
in
outward
tearmes
,
which
they
hated
,
and
contemned
in
their
inward
thoughts
.
For
as
Porsenna
,
the
ancient
King
of
Hetruria
,
was
induced
to
spare
the
life
,
and
farther
torment
of
Mutius
(
a
confident
,
and
glorious
Romane
;
who
offered
priuate
violence
vnto
his
Royall
person
)
when
hee
heard
Mutius
solemnely
protesting
;
that
the
death
of
Porsenna
was
certainly
concluded
vpon
,
by
a
number
of
Romanes
,
no
lesse
resolute
vnto
that
action
,
then
himselfe
,
and
no
lesse
resolued
to
suffer
any
torment
,
then
to
aduenture
vpon
any
perill
,
for
that
end
,
and
purpose
;
and
thereupon
Porsenna
,
desisting
from
his
warres
,
made
a
peace
with
the
Romanes
,
out
of
feare
,
and
not
of
loue
:
so
there
haue
beene
sundry
Princes
,
in
former
Ages
,
that
perceiuing
this
vehement
,
and
formidable
inclination
in
the
Romanists
,
to
act
any
villanie
,
and
to
suffer
any
penaltie
,
so
that
they
might
attaine
vnto
their
desired
end
[
to
subuert
Kingdomes
,
to
depose
Kings
,
to
lay
violent
hands
vpon
their
persons
,
&c.
]
were
thereby
inforced
to
submit
themselues
vnto
the
Babylonian
Monarch
;
rather
choosing
to
liue
vnder
his
tyrannie
,
then
to
die
by
his
designes
.
Thus
also
euery
man
,
that
standeth
in
speciall
opposition
vnto
Babylon
(
the
Mother
of
Murthers
)
may
truly
say
with
Dauid
;
There
is
but
a
step
betweene
me
,
and
death
.
1.
Sam.
20.3
.
Howbeit
,
that
should
bee
the
resolution
of
euery
Christian
Prince
,
in
the
behalfe
of
Gods
truth
,
which
was
the
reckoning
of
vertuous
Hester
,
in
the
behalfe
of
her
people
;
If
I
perish
,
I
perish
.
Yet
feare
not
,
O
Religious
Princes
;
it
is
Gods
cause
,
which
you
maintaine
;
therefore
hee
will
also
maintaine
you
:
he
will
defend
the
defenders
of
his
Faith
:
hee
hath
a
better
guard
of
holy
Angels
about
your
Royall
persons
.
The
diffidence
of
his
preseruation
,
in
any
ariseth
from
the
imbecillitie
of
faith
,
not
resting
vpon
his
word
,
and
promise
.
If
the
noble
aspect
of
Scipio
bred
such
an
awfull
reuerence
in
the
hearts
of
theeues
,
and
murtherers
,
that
they
did
therefore
rather
admire
his
vertue
,
then
seeke
his
life
,
when
they
came
into
his
presence
;
doubt
yee
not
,
but
that
God
will
worke
such
an
impression
of
feare
in
the
hearts
of
Babylonian
Traytors
,
that
they
shall
not
dare
attempt
,
or
(
at
the
least
)
not
effectuate
any
course
of
violence
,
and
iniquitie
,
against
your
sacred
Persons
.
Finally
,
to
conclude
this
point
of
Romish
crueltie
;
let
no
faithfull
,
and
sincerely
affected
Nazianzen
an
earnest
Preacher
,
a
zealous
Writer
,
a
well
deseruing
Prelate
,
or
Minister
in
the
Church
)
despaire
of
Gods
protection
,
though
a
Murtherer
dare
vndertake
to
assaile
him
in
any
priuate
manner
,
or
secret
place
;
as
sometimes
it
fell
out
in
the
case
of
that
learned
,
constant
,
and
glorious
Bishop
;
related
by
himselfe
,
in
the
description
of
his
owne
life
.
Be
couragious
,
then
,
in
the
behalfe
of
Gods
eternall
truth
:
feare
not
the
crueltie
of
Babylon
;
death
is
the
debt
of
Nature
,
by
the
desert
of
sinne
:
to
die
for
Gods
cause
,
it
is
an
act
of
glorie
in
this
World
,
and
it
hath
a
reward
in
Heauen
.
Let
thy
tongue
,
therefore
,
speake
;
and
thy
pen
write
;
and
thy
heart
pray
;
let
not
our
feare
of
Babylons
crueltie
increase
their
hope
of
our
ruine
.
I
say
,
then
,
vnto
euery
souldier
of
Iesus
Christ
in
this
spirituall
warfare
,
as
the
Angell
vnto
Gedeon
;
The
Lord
is
with
thee
,
thou
valiant
man
.
Iudic.
6.12
.
The
FIFT
Comparison
betwixt
Literall
Babylon
,
and
Papall
Rome
.
THe
fift
,
and
last
point
(
which
I
now
resolue
to
touch
)
in
this
comparison
,
is
,
IMPIETIE
of
life
.
As
for
the
old
Babylon
,
she
was
incurable
in
her
sinfull
courses
.
We
would
haue
cured
Babylon
,
but
shee
would
not
be
cured
;
Ierem.
51.9
.
It
followeth
therefore
;
Her
iudgement
is
come
vp
to
Heauen
.
It
came
downe
from
Heauen
also
:
for
God
stirred
vp
the
spirit
of
Cyrus
to
execute
his
vengeance
vpon
the
Ladie
of
Kingdomes
,
and
the
hammer
of
the
World
.
As
for
the
new
Babylon
,
shee
answereth
fully
vnto
her
type
:
for
as
Rome
went
before
in
Babylon
,
so
Babylon
followeth
afterward
in
Rome
.
I
speake
not
now
of
the
common
people
,
nor
of
any
Lay
persons
of
more
eminent
qualitie
;
I
come
vnto
the
Cleargie
it selfe
;
and
not
in
the
more
ignoble
sort
,
but
in
the
higher
degree
of
the
Cardinalls
;
of
whom
as
Caluin
saith
truly
,
that
,
Vnà
cum
suo
capite
sensim
creuerunt
[
these
principall
members
of
the
Romane
Church
grew
vp
by
little
,
and
little
,
into
this
amplitude
of
power
,
and
dignitie
,
together
with
their
head
]
so
,
together
with
the
increasing
impietie
of
the
Popes
,
they
increased
also
in
their
impietie
of
manners
.
The
Histories
are
extant
;
their
conditions
are
knowne
;
I
leaue
therefore
the
members
,
and
come
vnto
their
head
himselfe
;
in
comparison
of
whom
the
Monarchs
of
Literall
Babylon
may
seeme
to
bee
iust
,
and
holy
;
as
God
testifieth
of
Ierusalem
,
that
shee
had
iustified
Samaria
in
all
the
abominations
,
which
shee
had
done
,
Ezek.
16.
Doe
you
now
expect
of
mee
a
Catalogue
of
their
names
,
and
a
repetition
of
their
crimes
?
Platina
,
the
Writer
of
their
liues
(
an
Authour
of
their
owne
,
that
had
experience
of
many
matters
in
Babylon
)
can
tell
you
that
,
which
is
no
lesse
odious
for
you
to
heare
,
then
tedious
for
me
to
speake
.
But
descend
from
ancient
Writers
vnto
Baronius
(
though
one
of
the
most
perfidious
,
and
dissolute
Historians
,
that
euer
tooke
pen
in
hand
)
euen
their
owne
Cardinall
Baronius
;
and
you
shall
see
the
tender
hearted
man
,
melting
into
teares
,
vpon
the
recordation
of
Papall
impieties
;
and
particularly
of
Iohn
the
Twelfth
.
You
shall
find
Baronius
lamenting
the
condition
of
the
Church
vnder
such
Heads
,
and
wondering
that
such
an
impure
,
and
wicked
wretch
should
assume
so
gracious
a
name
,
as
that
is
both
by
signification
,
and
by
the
persons
,
that
did
sometimes
beare
the
same
.
Wherevpon
hee
saith
,
that
,
in
his
opinion
,
the
Pope
did
thereby
intend
to
deceiue
the
World
,
which
might
suppose
,
that
there
was
a
man
,
sent
from
God
,
whose
name
was
Iohn
.
So
writeth
he
of
that
Boy
-
Pope
;
that
egregious
Varlet
,
who
,
by
the
meanes
of
a
Whore
,
sate
in
the
Whore
of
Babylon
;
as
a
fit
Incumbent
of
that
Apostolicall
See
.
Now
if
I
would
prosecute
the
Historie
of
those
Popes
alone
,
who
did
vntruly
weare
the
garment
of
this
name
(
which
might
seeme
to
couer
the
turpitude
of
their
liues
)
it
were
more
easie
to
finde
a
beginning
,
then
an
end
of
my
discourse
:
for
Babylon
had
many
Iohns
(
besides
a
Ioane
)
but
few
of
them
good
;
and
the
last
of
that
name
(
Iohn
21.
or
23.
for
the
Papists
disagree
vpon
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
Councell
of
Constance
,
vpon
the
yeare
1414.
that
,
as
the
name
of
Tarquin
was
hatefull
in
Rome
,
so
the
name
of
Iohn
became
execrable
in
the
Church
;
and
no
Pope
delighted
to
take
it
vpon
him
,
since
the
time
of
that
Councell
.
But
why
doe
I
,
or
rather
why
should
I
take
fruitlesse
paines
in
this
behalfe
,
yea
,
disaduantagious
also
vnto
mine
owne
cause
?
For
now
I
pray
you
to
obserue
diligently
,
with
me
,
two
passages
in
Bellarmine
,
very
artificially
framed
;
the
one
to
preuent
our
beliefe
;
the
other
,
to
peruert
our
iudgement
.
In
praefat.
lib.
de
Summo
Pont.
For
first
,
being
to
treate
of
the
impieties
of
his
holy
Fathers
(
such
,
so
prodigious
,
so
innumerable
,
as
perhaps
no
State
of
Pagans
can
parallel
,
much
lesse
of
Christians
;
be
they
Princes
,
or
bee
they
Prelates
)
marke
how
cunningly
hee
seeketh
to
bring
his
Reader
into
a
suspition
of
all
Histories
;
which
he
had
rather
accuse
of
falshood
,
then
wee
should
accuse
his
Popes
of
impious
,
and
wicked
life
.
Thus
therefore
writeth
the
learned
Cardinall
;
Quidam
parùm
probi
Pontifices
:
&c.
Some
Popes
,
being
of
little
honestie
,
did
sometimes
possesse
,
and
gouerne
the
Apostolicall
Seate
.
Parùm
probi
?
Away
with
that
tearme
of
diminution
:
improbissimi
,
impijssimi
,
diabolissimi
,
&c.
were
fitter
words
for
such
monsters
,
whose
villanies
no
tongue
can
speake
with
modestie
,
nor
pen
describe
.
But
let
vs
proceed
.
Who
were
those
parùm
probi
?
He
telleth
you
:
Stephanus
the
sixt
,
Leo
the
fift
,
Christophorus
the
first
,
Sergius
the
third
,
Iohannes
the
twelfth
,
Alexander
the
sixt
.
Then
he
addeth
;
alijque
non
pauci
.
Speake
more
plainly
,
Bellarmine
,
mince
not
the
matter
;
say
not
,
non
pauci
[
not
a
few
others
]
but
a
great
multitude
of
Popes
;
for
so
there
was
,
if
their
owne
Historians
may
deserue
our
beliefe
.
But
heere
the
Cardinall
casteth
in
his
doubt
;
Si
vera
sunt
,
que
de
eorum
vita
,
&
rebus
gestis
,
apud
historicos
eorum
temporum
scripta
leguntur
:
If
(
saith
he
)
those
things
be
true
,
which
the
Histories
of
those
times
record
concerning
the
liues
,
and
actions
of
these
Popes
.
If
they
be
true
?
His
desire
was
to
denie
all
the
accusations
;
but
,
hauing
not
abilitie
to
disprooue
the
matters
,
he
draweth
the
Histories
into
question
,
and
breedeth
a
secret
dubitation
in
the
minde
of
his
Reader
.
This
is
the
first
passage
in
Bellarmine
:
and
he
is
more
ingenuous
,
and
modest
in
this
case
,
then
Baronius
is
often
in
the
like
;
not
only
drawing
an
obscuritie
,
or
some
doubt
vpon
such
Histories
,
as
distaste
his
palate
,
and
are
against
his
purpose
,
but
sometimes
disclayming
them
,
correcting
them
at
his
pleasure
,
forging
others
,
without
any
apparant
euidence
;
with
many
such
indirect
,
and
preposterous
courses
;
which
the
Venetian
Authours
(
while
the
controuersie
depended
betwixt
their
State
,
and
Paul
the
fift
)
doe
carefully
note
in
that
dishonest
Authour
;
whom
the
Spaniards
,
the
Benedictines
,
the
said
Venetians
,
and
sundrie
Romane
Catholickes
,
vpon
seuerall
occasions
(
all
tending
to
one
crime
of
iniurious
falsitie
)
doe
brand
most
deeply
in
this
behalfe
.
And
thus
hauing
spoken
some
thing
of
these
two
Cardinall
Brethren
[
the
Castor
,
and
Pollux
of
the
Romane
Church
]
I
will
end
with
him
,
with
whom
I
did
first
begin
.
His
second
passage
,
therefore
,
is
of
more
excellent
note
.
Hee
would
discredit
the
Histories
,
as
false
:
hee
could
not
:
behold
now
a
greater
aduantage
vnto
his
Church
,
if
they
be
true
.
How
can
that
bee
?
Is
hee
so
skilfull
a
Workeman
,
that
hee
can
make
a
Mercurie
out
of
euery
blocke
;
be
it
neuer
so
crooked
,
and
knottie
?
He
is
:
for
marke
his
dilemma
.
If
those
Histories
be
false
,
then
they
make
nothing
against
vs
.
If
they
bee
true
,
yet
they
make
very
much
for
vs
.
How
can
this
be
?
Because
the
wickednesse
of
the
Persons
doth
prooue
the
sanctitie
,
and
perpetuitie
of
their
Seate
:
so
that
the
issue
of
my
labour
(
in
shewing
their
impieties
)
would
be
the
preiudice
of
my
cause
.
Heare
therefore
the
Cardinall
speaking
in
his
owne
words
;
Nihil
est
quòd
haeretici
,
&c.
It
is
to
no
purpose
(
saith
he
)
for
the
heretickes
to
take
so
much
paines
,
in
searching
out
the
vices
of
certaine
Popes
.
Why
so
?
For
we
confesse
that
they
were
not
few
.
A
good
confession
:
though
before
we
heard
him
speake
in
another
Language
;
Si
vera
sunt
;
if
those
things
were
true
.
Well
:
now
they
are
true
:
now
he
confesseth
the
accusation
:
but
why
?
For
hee
hath
inuented
a
new
defence
of
the
Seat
by
the
old
offences
of
the
persons
.
Heare
him
,
therefore
,
againe
in
his
owne
words
;
Tantum
abest
,
&c.
This
is
so
farre
(
saith
he
)
from
obscuring
,
or
diminishing
the
glorie
of
this
Seate
,
that
thereby
it
is
rather
exceedingly
amplified
,
and
increased
;
for
that
thereby
we
may
perceiue
,
that
it
consisteth
by
the
speciall
prouidence
of
God
.
So
he
.
But
I
perceiue
no
such
matter
;
howbeit
I
perceiue
that
nothing
was
so
absurd
,
which
some
Philosopher
would
not
maintaine
:
and
nothing
is
so
true
,
and
forcible
,
which
these
Babylonians
will
not
either
denie
,
or
elude
.
And
farther
I
perceiue
,
that
recitasse
,
confutasse
est
;
to
recite
their
opinions
,
is
to
refute
their
follies
.
And
lastly
I
perceiue
,
that
as
it
is
Gods
singular
patience
to
suffer
these
Monarchs
of
Babylon
a
while
,
so
there
is
a
time
of
wrath
to
come
(
and
it
cannot
bee
farre
off
)
when
the
Whore
must
perish
by
fire
,
and
her
Beast
must
yeeld
vnto
the
Sword
.
For
as
in
this
Sermon
,
you
haue
heard
of
a
Babylon
[
the
sinne
of
Rome
]
in
the
subiect
of
my
Text
,
so
,
in
the
next
,
you
shall
heare
of
a
cecidit
[
the
punishment
of
Rome
]
in
predicate
of
the
same
.
Meane
while
I
conclude
,
by
due
,
and
true
remonstrances
in
the
first
,
and
second
Inquisitions
[
two
distinct
parts
of
my
discourse
;
the
one
shewing
,
by
good
,
and
pregnant
reasons
,
that
Rome
,
in
her
present
condition
,
is
the
Babylon
in
my
Text
;
the
other
declaring
the
conformitie
betwixt
the
Literall
Babylon
,
and
Papall
Rome
;
and
so
expressing
the
congruitie
of
this
title
of
Babylon
,
applied
here
vnto
Rome
]
that
since
Rome
doth
imitate
(
nay
much
exceed
)
the
sinnes
of
Babylon
,
therefore
shee
doth
iustly
,
and
must
necessarily
,
beare
her
name
;
agreeing
vnto
it
,
in
regard
of
the
Church
,
and
the
Citie
,
as
both
are
vnder
one
,
and
their
common
head
,
the
Pope
.
This
was
the
cleere
intention
of
the
Angell
;
this
is
the
certaine
exposition
of
this
Scripture
.
Wherefore
as
Simeon
,
and
Leui
are
called
fratres
in
malo
[
Gen.
49.5
.
]
brethren
in
euill
,
so
Babylon
,
and
Rome
are
sorores
in
malo
,
sisters
in
euill
;
like
in
condition
,
and
in
qualitie
,
to
their
owne
confusion
;
as
the
name
of
the
first
doth
originally
import
,
and
doth
likewise
ominate
vnto
the
second
.
Obseruations
pertaining
to
Faith
,
and
Manners
,
framed
vpon
the
passages
in
the
two
former
Inquisitions
.
NOw
I
come
thirdly
,
and
lastly
,
vnto
such
Obseruations
(
according
to
my
promise
,
and
proiect
in
the
[
*
](A03335-e24570-b)
*
Pag.
4.
beginning
of
this
Sermon
)
as
doe
kindly
,
and
proper
ensue
vpon
the
precedent
passages
of
my
discourse
;
and
they
are
ten
:
which
I
will
prosecute
with
such
conuenient
breuitie
,
as
the
matter
of
each
will
particularly
beare
.
FIRST
,
then
,
as
the
Church
of
God
doth
stand
specially
indebted
vnto
him
for
this
diuine
Booke
of
the
Reuelation
,
wherein
wee
may
plainely
discouer
the
prescience
of
God
,
in
things
to
come
,
and
the
care
of
God
in
the
administration
of
his
Church
,
so
,
it
being
more
darke
vnto
the
ancient
Fathers
[
so
many
syllables
,
so
many
mysteries
therein
]
and
breeding
more
admiration
,
then
bringing
vtilitie
vnto
them
,
by
the
great
obscuritie
thereof
(
so
that
the
Pen-man
of
this
sacred
Booke
might
truly
say
,
Scripsi
,
&
non
scripsi
;
I
haue
written
,
and
not
written
,
I
haue
reuealed
,
and
yet
concealed
,
the
future
condition
of
the
Church
)
therefore
,
now
wee
stand
bound
vnto
God
in
a
new
,
and
farther
obligation
,
for
that
wee
,
in
the
successe
of
time
,
and
euent
of
things
,
haue
attained
,
in
sundrie
particulars
of
greatest
consequence
(
and
namely
,
in
this
mysterie
of
Babylon
)
vnto
such
a
perspicuous
,
and
infallible
vnderstanding
of
this
Booke
;
which
is
the
Beniamin
of
Iesus
Christ
(
the
principall
Author
thereof
)
the
Sonne
of
his
right
hand
;
the
last
borne
,
in
the
whole
Issue
of
the
Scripture
,
which
hee
begate
vnto
his
Church
;
the
conclusion
of
that
Oracle
,
whence
we
deriue
our
Faith
.
This
Booke
is
,
therefore
,
vnto
vs
,
the
apparant
Seale
of
Gods
prouidence
,
a
strong
bulwarke
of
our
Faith
,
an
incurable
wound
of
the
Babylonian
Monarch
,
a
certaine
expugnation
of
the
Antichristian
Church
.
For
though
the
learned
Iesuite
Ludouicus
ab
Alcasar
,
in
his
copious
exposition
of
this
Booke
,
doth
so
peruert
the
sense
,
and
purpose
of
the
Holy
Ghost
therein
,
by
laying
the
name
of
Babylon
vpon
Rome
in
her
Ethnicall
estate
alone
,
&
pretending
that
this
fall
is
only
in
a
spirituall
manner
,
by
falling
from
her
ancient
Idolatrie
,
vnto
the
Faith
of
Christ
,
and
therefore
concludeth
his
exposition
of
this
Booke
in
these
brauing
words
;
Maximâ
sum
voluptate
perfusus
,
&c.
I
am
filled
with
singular
contentation
,
and
ioy
of
heart
,
because
,
through
the
fauour
of
God
,
I
haue
now
cleerely
discerned
,
how
glorious
this
Booke
of
the
Reuelation
is
vnto
the
Romane
Church
;
yet
wee
may
contemne
his
folly
,
or
rather
commiserate
his
blindnesse
in
this
case
.
But
wee
will
leaue
him
vnto
the
censure
of
Ribera
,
so
well
discerning
that
this
Babylon
is
Rome
,
in
another
estate
,
succeeding
after
the
intertainment
of
Christian
Religion
,
and
that
this
fall
is
by
a
great
,
and
finall
ruine
of
that
Idolatrous
Citie
,
that
hee
pronounceth
them
to
be
worse
then
very
fooles
,
that
will
not
see
,
and
confesse
this
point
.
The
truth
is
this
(
good
Christian
hearers
)
that
though
Ribera
first
,
and
Viegas
after
him
,
doe
confidently
deny
,
that
Rome
is
Babylon
now
,
or
that
the
Church
of
Rome
euer
shall
so
bee
,
or
that
the
Citie
it selfe
,
while
shee
remaineth
in
subiection
to
the
Pope
,
shall
deserue
that
name
,
yet
,
by
making
such
a
plaine
,
and
faire
confession
(
which
the
very
euidence
of
the
Text
,
with
the
due
coherence
of
all
circumstances
therein
,
did
necessarily
extort
from
their
pens
)
that
Rome
is
Babylon
also
in
another
,
and
●●
second
estate
;
and
that
it
shall
bee
so
full
of
Idolatry
at
home
,
and
communicate
it
abroad
;
and
that
shee
shall
haue
great
negotiation
of
Merchants
;
and
that
shee
shall
haue
another
Empire
,
largely
patent
,
and
greatly
potent
in
the
world
;
therefore
not
onely
a
strong
suspition
,
but
a
manifest
conuiction
must
fall
ineuitably
vpon
Papall
Rome
(
as
wee
haue
deduced
by
many
substantiall
proofes
,
against
the
vaine
,
and
poore
surmises
of
Ribera
,
and
Viegas
to
the
contrarie
)
the
true
Babylon
(
of
which
I
haue
spoken
heretofore
)
that
shall
come
vnto
the
lamentable
fall
,
whereof
I
shall
speake
hereafter
.
This
consequence
Ludonicus
ab
Alcasar
,
either
well
perceiuing
,
or
vehemently
suspecting
it
to
ensue
vpon
the
said
confession
of
his
brethren
,
hath
therefore
cast
a
new
myst
vpon
the
matter
,
drawne
a
vayle
before
our
eyes
,
contradicted
their
exposition
,
wrested
the
sacred
Text
vnto
his
foolish
,
and
ridiculous
fancie
(
as
if
the
state
of
this
Babylon
,
and
her
fall
,
were
past
)
that
so
wee
might
not
discerne
the
true
Babylon
,
which
is
now
present
,
nor
her
certaine
fall
,
which
is
yet
to
come
.
But
let
mee
here
speake
a
word
,
or
two
(
for
I
am
to
passe
vnto
other
matters
)
touching
this
learned
grando
;
Ludouicus
ab
Alcasar
.
If
this
Babylon
be
Rome
,
onely
in
her
Ethnicall
estate
;
and
if
Rome
haue
not
any
other
fall
,
but
only
a
mysticall
fall
;
viz.
by
falling
vnto
Christian
Religion
from
that
estate
(
which
estate
hath
now
beene
extinct
,
neere
vpon
the
space
of
one
thousand
&
three
hundred
yeres
)
and
yet
it
appeareth
,
in
the
frame
and
tenour
of
the
sacred
Booke
of
the
Reuelation
,
that
no
speciall
and
notable
matter
of
propheticall
prediction
therein
,
doth
interuene
,
or
come
betwixt
the
ruine
of
Babylon
(
which
is
described
historically
,
Chapter
18.
there
being
a
prolepsis
only
,
or
briefe
anticipation
thereof
,
Chapter
14.8
.
)
and
the
consummation
of
the
world
(
for
,
after
the
fall
of
Babylon
,
Chapter
18.
S.
Iohn
proceedeth
,
Chapter
19.
to
an
applause
of
the
Saints
,
for
her
destruction
:
then
,
Chapter
20.
to
a
recapitulation
of
things
past
,
with
a
declaration
of
the
generall
Iudgement
,
being
then
shortly
to
come
:
then
,
finally
,
Chapter
21.
and
22.
to
a
description
of
the
heauenly
Ierusalem
,
and
the
happy
condition
of
the
Saints
therein
,
&c.
)
it
must
necessarily
follow
,
that
this
voluminous
Iesuite
of
Alcasar
(
this
man
of
the
Land
of
Nod
)
in
the
tohu
,
and
bohu
[
the
vanitie
,
and
inanitie
]
of
his
large
,
and
copious
Commentarie
vpon
this
diuine
Booke
,
hath
left
open
so
wide
a
gap
of
one
thousand
&
three
hundred
yeres
(
or
neere
vpon
that
space
)
alreadie
past
,
besides
that
time
,
which
is
yet
to
come
in
the
state
of
the
Church
,
and
of
the
world
,
without
any
sufficient
matter
,
of
Historicall
prediction
,
to
fill
vp
the
same
.
And
yet
who
doth
not
perceiue
,
by
the
beginning
,
and
the
ending
of
this
Booke
,
that
it
doth
,
in
the
passages
thereof
,
generally
containe
a
perpetuall
,
and
a
continued
Historie
of
the
Church
,
in
her
whole
decourse
;
euen
,
from
the
time
of
Saint
Iohn
,
vnto
the
end
of
the
world
?
Farewell
,
then
,
gentle
Ludouicus
ab
Alcasar
,
with
your
little
wit
,
and
lesse
honestie
:
and
so
I
returne
(
my
benigne
,
and
courteous
Auditors
)
vnto
you
againe
.
Reioyce
you
,
therefore
,
in
this
inestimable
Booke
;
embrace
it
with
gratitude
;
conuerse
in
it
with
diligence
;
admire
what
you
vnderstand
,
and
,
what
you
vnderstand
not
,
admire
it
the
more
;
search
it
with
industrie
;
enter
into
it
with
praier
;
despise
not
the
opinion
of
others
;
presume
not
vpon
your
owne
;
let
not
the
obscuritie
of
some
things
,
yet
vnknowne
,
make
you
neglect
the
vtilitie
of
so
many
things
(
and
,
particularly
,
this
mysterie
of
Babylon
)
alreadie
knowne
therein
.
Read
it
,
reuerence
it
;
repute
it
(
as
it
is
)
the
sacred
Oracle
of
God
,
committed
vnto
his
Church
,
to
sustaine
her
patience
,
and
to
confirme
her
faith
.
SECONDLY
;
wee
haue
great
cause
to
commend
Gods
goodnesse
,
and
to
applaud
our
owne
happinesse
in
the
certaine
,
and
cleere
discouerie
of
Babylon
in
this
diuine
,
and
mysticall
Booke
.
For
as
the
Starre
did
lead
the
Wise-men
to
find
out
Bethlehem
,
where
Christ
was
borne
,
so
this
Scripture
doth
guide
,
and
conduct
vs
vnto
the
knowledge
of
Babylon
,
wherein
Antichrist
doth
reigne
.
Rome
shall
not
,
therefore
,
infatuate
vs
with
her
glorious
title
of
the
Mother-Church
;
for
now
wee
know
her
to
bee
the
Mother
of
Fornications
:
shee
shall
not
insult
with
the
faire
priuiledge
of
the
Apostolicall
Seate
;
for
now
wee
know
her
to
be
an
Apostaticall
Synagogue
:
shee
shall
not
beare
vs
downe
with
the
supremacie
of
a
Papall
Head-ship
;
for
now
wee
know
,
who
is
the
Second
Beast
,
intruding
vpon
the
Seate
,
and
Dominion
of
the
former
,
with
a
larger
challenge
of
power
;
extensiuè
,
in
place
,
and
intensiuè
,
in
degree
:
now
we
know
,
who
hee
is
,
that
aduanceth
himselfe
ouer
Kings
,
and
Emperours
;
ouer
States
,
and
Crownes
;
ouer
Church
,
and
Common-wealth
,
by
his
false
Keyes
,
and
pretensed
Swords
.
THIRDLY
;
whereas
this
Romish
Babylon
cryeth
out
vpon
our
separation
from
her
Societie
,
wee
are
warranted
,
nay
wee
are
commanded
thereunto
,
by
the
voyce
of
God
himselfe
;
Goe
out
of
her
my
people
;
and
the
reason
is
not
there
taken
only
from
her
sinnes
,
in
that
shee
is
Babylon
,
but
from
her
punishment
also
,
in
that
shee
shall
fall
;
for
so
it
followeth
;
that
you
bee
not
partakers
in
her
sinnes
,
and
that
you
receiue
not
of
her
plagues
;
of
which
I
am
to
treate
,
when
I
come
vnto
the
predicate
of
my
Text.
Meane
while
you
may
obserue
,
that
this
Exodus
,
this
departure
out
of
Babylon
,
is
Corporall
(
and
not
spirituall
onely
)
unto
sch
,
as
haue
Locall
communion
with
her
,
and
dwell
within
her
walls
:
but
it
is
Spirituall
onely
,
and
not
corporall
,
vnto
such
,
as
,
dwelling
in
England
,
France
,
&c.
haue
doctrinall
communion
with
her
;
and
are
members
,
depending
vpon
her
head
:
so
that
this
word
her
[
goe
out
of
her
]
importeth
not
onely
her
site
,
and
place
,
but
her
societie
,
and
errours
.
Goe
then
specially
out
of
these
,
ô
you
his
people
,
whether
within
,
or
without
her
walls
;
whether
you
bee
in
Rome
(
where
God
hath
some
people
,
euen
by
the
testimony
of
the
Text
)
or
whether
in
any
other
part
of
the
world
.
And
since
shee
casteth
you
out
of
her
societie
,
desire
it
not
;
for
it
is
vnto
your
owne
danger
;
shee
doth
that
for
you
,
which
God
requireth
you
to
doe
for
your selues
.
And
now
let
mee
,
in
a
few
words
,
addresse
my
speech
vnto
rhetoricall
Campian
,
insulting
vpon
the
Protestants
,
with
his
termes
of
derision
,
and
contempt
;
Audito
nomine
Ecclesiae
hostis
expalluit
,
saith
hee
:
our
aduersarie
waxed
pale
,
when
hee
heard
the
very
name
of
the
Church
;
as
if
the
Protestant
could
produce
no
Catalogue
of
names
,
for
any
visible
existencie
,
and
lawfull
succession
of
his
Church
;
which
Rome
onely
hath
,
and
the
Protestant
hath
not
.
How
shallow
,
weake
,
malicious
,
and
vnlearned
a
pretence
this
is
(
either
against
vs
,
or
for
themselues
)
it
is
now
no
conuenient
time
,
nor
proper
occasion
to
dispute
:
I
will
attend
both
,
as
it
shall
please
God
,
in
his
prouidence
,
to
direct
mee
in
this
behalfe
.
But
vnto
Campian
I
returne
my
answere
,
truely
,
fairely
,
and
pertinently
,
by
the
verdict
of
my
Text.
Audito
nomine
Babylonis
hostis
expalluit
;
our
aduersarie
waxed
pale
,
vpon
the
very
name
of
Babylon
:
it
troubled
his
wit
;
it
vexed
his
heart
;
it
is
a
terrour
vnto
his
soule
:
for
hee
liueth
in
that
,
from
which
hee
ought
to
flye
,
if
hee
haue
any
part
in
Gods
people
.
Now
,
as
the
cause
of
our
separation
from
Rome
is
necessarie
,
in
many
respects
,
and
is
grounded
here
,
vpon
such
a
principle
,
as
cannot
bee
denied
,
so
wee
need
not
depart
from
Rome
,
but
because
she
is
Babylon
,
and
as
she
is
Babylon
,
as
she
is
departed
from
God
,
and
from
his
truth
(
standing
vpon
his
Word
)
and
as
she
is
departed
from
her selfe
,
as
she
was
in
the
more
pure
,
and
ancient
times
,
in
which
no
Catalogue
of
names
can
bee
produced
,
to
iustifie
any
succession
in
those
doctrines
,
wherein
wee
iustly
dissent
from
them
,
and
they
vniustly
from
the
Primitiue
Church
.
O
how
gladly
would
we
returne
vnto
Rome
,
if
shee
would
returne
vnto
her selfe
?
Shee
will
not
doe
the
one
;
therefore
wee
cannot
doe
the
other
.
To
conclude
this
point
;
since
the
iniudicious
auoydance
of
one
errour
draweth
vs
into
the
danger
of
another
(
Arrius
was
in
opposition
vnto
Sabellius
;
and
Eutyches
vnto
Nestorius
;
but
all
in
errour
)
let
men
be
well
,
and
soundly
aduised
in
their
departure
from
this
Babylon
,
lest
they
erect
a
new
Babylon
,
compounded
of
their
owne
fancies
,
by
Anabaptisticall
furie
,
and
Anarchicall
paritie
,
through
a
misprision
of
things
,
vpon
false
,
vnlearned
,
and
dangerous
principles
;
namely
,
that
the
way
,
to
come
neerest
to
the
truth
,
is
to
goe
farthest
from
the
Pope
:
that
the
Church
of
Christ
must
stand
in
an
vniuersall
contrarietie
vnto
Rome
:
that
the
meanes
,
to
bring
things
vnto
a
medietie
,
and
proper
state
,
is
to
runne
into
an
opposite
,
and
contrarie
course
;
as
,
to
bring
a
crooked
sticke
vnto
streightnesse
,
you
must
wreathe
,
and
force
it
the
other
,
and
the
contrary
way
.
Which
instance
being
made
to
this
purpose
,
by
a
learned
man
(
standing
in
the
tearmes
of
inconformitie
to
the
Church
of
England
)
Master
Hooker
(
that
Oracle
of
Theologie
)
made
answere
vnto
him
very
well
;
that
the
Church
of
England
was
alreadie
come
to
her
medietie
,
and
setled
estate
;
but
,
by
this
instance
,
it
seemeth
that
the
said
learned
man
,
with
some
others
(
running
a
way
of
extreame
opposition
)
were
yet
to
come
vnto
some
other
medietie
,
and
condition
,
after
they
had
thus
bowed
things
vnto
a
contrarie
course
.
And
,
to
say
the
truth
(
vpon
certaine
experience
)
to
auoyde
the
Scylla
of
one
shipwracke
,
some
men
runne
indiscreetly
vpon
the
Charybdis
of
another
;
being
so
transported
with
intemperate
Zeale
,
that
,
without
Learning
,
Wisdome
,
or
Conscience
,
they
impute
the
name
of
Poperie
vnto
any
thing
,
that
they
ignorantly
distast
,
and
cast
the
aspersion
of
a
Papist
vpon
any
person
,
that
they
maliciously
disaffect
.
Such
ciuill
warres
in
the
Church
haue
their
end
without
triumph
;
of
which
point
I
shall
speake
more
anon
.
FOVRTHLY
;
great
is
the
happinesse
of
our
Church
,
and
State
,
being
deliuered
from
the
yoake
,
and
tyrannie
of
Babylon
,
which
held
them
both
in
seruitude
,
and
captiuitie
,
for
many
yeeres
.
For
if
any
Land
may
iustly
complaine
,
that
cruell
Lords
haue
had
the
dominion
ouer
them
;
ENGLAND
might
complaine
of
this
indignitie
,
and
did
often
complaine
of
it
,
with
many
,
and
bitter
teares
;
and
particularly
in
the
Reigne
of
King
Henrie
the
Third
,
whom
(
as
Matthew
Paris
doth
relate
)
the
Babylonian
Monarch
stiled
his
Vassall
,
and
England
his
Iade
;
for
shee
did
beare
his
burthens
of
oppression
,
in
sundry
expilations
,
and
deepe
exhaustions
of
her
Treasure
.
Afterward
,
in
the
reigne
of
his
Sonne
(
King
Edward
the
first
)
hee
sent
forth
peremptory
interdictions
vnto
all
the
Cleargie
of
this
Land
,
requiring
them
vpon
vertue
of
their
obedience
vnto
the
Apostolicall
Seat
,
not
to
contribute
their
Subsidies
,
and
iust
reliefe
,
vnto
their
Souereigne
Lord
,
the
King
;
directly
,
and
cleerly
against
the
prescription
of
Saint
Paul
vnto
all
Christian
subiects
(
though
vnder
vnbeleeuing
Princes
)
instructing
them
to
giue
tribute
,
vnto
whom
they
owe
tribute
,
Rom.
13.
O
the
rare
Diuinitie
of
Babylon
!
The
Cleargie
of
England
must
giue
monies
vnto
the
Pope
,
if
hee
require
them
;
but
not
vnto
the
King
,
if
he
forbid
them
.
Vpon
this
occasion
ensued
a
rebellious
opposition
in
the
Archbishop
of
Canterburie
[
Peckham
by
name
]
against
his
lawfull
Souereigne
;
that
victorious
,
and
puissant
King
(
as
,
indeed
,
the
Pope
seldome
wanted
a
Prelate
in
that
See
,
to
concurre
with
him
against
the
King
)
to
the
iust
prouocation
of
his
Royall
displeasure
,
and
no
small
inconuenience
of
the
whole
Cleargie
in
this
Land
.
But
leauing
temporall
things
(
wherein
this
Iland
suffered
great
calamitie
,
and
vexation
by
the
Babylonian
Monarchs
;
drawing
monies
out
of
mens
purses
,
and
withdrawing
their
obedience
from
their
naturall
Lords
,
and
Kings
)
I
come
vnto
spirituall
things
,
wherein
your
deliuerance
,
from
Babylon
,
pertaineth
vnto
the
soule
,
and
ministreth
vnto
you
matter
of
higher
contemplation
;
as
namely
,
that
you
are
freed
from
dangerous
errous
of
false
doctrines
;
from
the
oppression
of
conscience
,
wherein
the
Pope
did
reigne
,
and
tyrannize
;
from
the
vncomfortable
,
and
ridiculous
seruice
of
God
in
an
vnknowne
tongue
;
from
prostitution
of
the
bodie
,
and
soule
vnto
stocks
,
and
stones
;
from
Idolatrous
adoration
of
a
breaden
God
;
from
the
vexing
feare
of
fained
Purgatorie
;
from
the
vaine
hope
of
Babylonian
Pardons
;
and
finally
(
in
a
word
)
from
the
vanitie
of
vncertaine
traditions
,
with
a
number
of
superstitions
,
and
fopperies
,
whose
obseruation
was
with
great
difficultie
and
little
profit
;
yea
rather
with
singular
detriment
,
vnto
the
glorie
of
God
,
and
perfection
of
his
Church
.
Which
things
being
iustly
cast
out
of
this
Church
(
as
Christ
expelled
abuses
out
of
the
Temple
;
Iohn
2.15
.
)
you
haue
a
peaceable
state
of
conscience
toward
God
,
in
the
sweet
libertie
of
his
truth
,
vnder
a
gracious
,
and
learned
Souereigne
;
a
sincere
Professour
,
and
a
constant
Protectour
of
the
same
.
FIFTLY
;
they
beare
a
speciall
obligation
to
God
for
his
singular
mercie
,
whom
hee
hath
drawne
out
of
the
societie
of
Babylon
,
and
from
the
contagion
of
her
cup
;
which
,
with
Circaean
intantations
,
metamorphizeth
men
into
beasts
,
intoxicating
them
with
her
venimous
dregges
;
till
God
,
of
his
meere
grace
,
seeking
them
,
who
had
lost
themselues
,
take
away
the
veile
of
errour
from
their
eyes
,
and
make
them
vnderstand
,
from
whence
[
Apoc.
2.5
.
]
and
to
what
,
they
are
fallen
.
Though
they
wanted
his
preuenient
grace
,
and
therefore
fell
,
yet
they
had
his
excitant
grace
,
and
therefore
rose
againe
:
and
if
they
haue
assistant
grace
,
none
are
more
humble
in
their
minds
,
none
are
more
carefull
of
their
wayes
,
none
are
more
gratefull
vnto
God
,
none
are
more
seruiceable
vnto
the
Church
.
Let
not
the
elder
brother
repine
at
the
reuersion
and
entertainment
of
the
younger
:
why
should
man
shew
his
enuie
,
where
God
doth
shew
his
pittie
?
Acknowledge
thy
owne
infirmitie
in
thy
brothers
fall
:
commend
Gods
grace
in
his
restitution
to
his
estate
;
the
neerer
he
was
to
Hell
,
the
neerer
he
may
be
to
Heauen
.
SIXTLY
;
whereas
many
,
out
of
the
insufficiencie
of
knowledge
,
or
weaknesse
of
iudgement
,
or
neutralitie
of
Religion
(
setting
vp
the
saile
of
their
conscience
vnto
the
wind
of
time
)
incline
strongly
vnto
Rome
,
or
prostitute
themselues
wholy
vnto
her
communion
;
let
them
consider
,
that
it
is
BABYLON
(
hated
of
God
,
and
ordained
to
destruction
)
which
they
embrace
:
and
though
they
liue
corporally
in
England
,
France
,
&c.
that
yet
they
liue
spiritually
in
her
;
that
they
are
members
of
this
Citie
,
and
that
therefore
they
must
weare
the
liuerie
of
her
name
;
they
are
BABYLONIANS
,
in
their
true
,
and
proper
title
.
Let
them
,
then
,
reiect
the
name
of
a
PAPIST
(
the
inuention
,
they
say
of
LVTHER
,
but
well
accommodated
,
for
many
causes
,
vnto
the
vassals
of
the
POPE
)
let
them
contemne
the
imposition
of
it
(
though
they
cannot
auoid
it
)
but
yet
they
shall
neuer
decline
this
title
,
which
the
sacred
Scripture
it selfe
,
so
anciently
,
so
notably
,
so
ineuitably
doth
fasten
vpon
them
,
to
their
outward
shame
,
and
inward
griefe
.
Let
them
glorie
in
Rome
,
which
the
Scripture
declareth
to
be
Babylon
,
if
it
be
any
glorie
to
triumph
in
her
,
that
,
from
exaltation
(
as
the
name
of
Rome
doth
signifie
in
the
holy
tongue
)
shall
come
to
confusion
;
as
the
name
of
Babylon
doth
import
:
the
name
is
changed
(
Rome
into
Babylon
)
the
state
is
changed
;
glorie
into
shame
.
Know
then
,
O
vnhappie
children
of
the
Romane
Synagogue
,
that
you
are
Babylonians
,
carrying
the
name
of
your
Mother
,
according
to
the
verdict
of
Scripture
,
as
well
as
Papists
,
carrying
the
name
of
your
Father
,
according
to
the
proofe
of
reason
.
So
then
we
will
speake
with
the
Scripture
,
and
not
with
Luther
;
you
are
Babylonians
;
this
is
your
name
;
answere
vnto
it
;
for
by
it
,
you
stand
indicted
at
the
Barre
of
the
diuine
iudgement
.
SEVENTHLY
;
if
Rome
be
Babylon
,
and
we
must
goe
out
of
it
,
why
doe
some
men
perswade
you
to
goe
vnto
her
,
or
,
at
the
least
,
to
meete
her
?
As
if
the
differences
in
Religion
,
betwixt
you
,
and
her
,
were
not
so
materiall
,
but
that
you
may
relinquish
your
opinions
;
or
else
not
so
reall
,
but
that
you
,
and
shee
,
by
the
aduise
of
some
Modificators
,
and
temperate
men
,
might
bee
reconciled
together
.
But
I
will
discouer
the
impossibilitie
of
their
deuise
,
by
foure
euident
,
and
perspicuous
Reasons
.
First
;
there
are
many
points
,
which
admit
no
reconciliation
;
especially
such
,
as
concerne
the
Subiect
;
namely
,
whether
the
thing
,
vpon
which
we
dispute
,
simply
bee
,
or
bee
not
at
all
.
As
for
example
;
the
Papists
dispute
amongst
themselues
,
whether
Purgatorie
bee
in
Hell
;
whether
it
haue
a
corporall
fire
;
whether
Deuills
be
the
Tormentors
;
whether
a
soule
bee
in
it
for
ten
,
or
one
hundred
yeares
,
&c.
but
they
dispute
not
,
among
themselues
(
by
way
of
doubt
)
whether
there
bee
a
Purgatorie
or
not
;
for
they
differ
onely
about
the
Praedicata
,
or
attributes
,
thereof
,
whereas
they
all
agree
concerning
the
Subiect
;
that
there
is
an
estate
of
soules
in
temporall
paine
.
Now
wee
denie
the
Subiect
it selfe
;
and
therefore
the
question
,
proposed
betwixt
vs
,
and
them
is
;
Whether
there
be
any
PVRGATORIE
or
not
?
Which
either
is
,
or
it
is
not
;
and
so
there
is
no
reconciliation
in
the
differences
of
this
nature
,
betwixt
vs
,
and
them
:
for
,
betwixt
est
,
and
non
est
[
it
is
;
and
it
is
not
]
there
is
no
middle
thing
.
But
if
the
question
be
de
Praedicato
,
how
this
,
or
that
agreeth
vnto
the
subiect
(
as
namely
,
what
reall
presence
of
Christs
bodie
is
in
the
Sacrament
)
heere
,
perhaps
,
some
reconciliation
might
haue
beene
deuised
in
this
behalfe
,
had
not
they
,
in
this
(
and
so
in
many
other
points
)
excluded
all
meanes
of
reconciliation
also
,
by
their
definitions
,
resolutions
,
and
modifications
of
the
Praedicate
,
in
such
a
manner
,
as
cannot
consist
with
the
truth
of
Gods
Word
,
and
euident
principles
of
reason
.
As
namely
,
they
haue
defined
the
reall
presence
to
be
by
Transubstantiation
of
the
Elements
into
the
bodie
and
bloud
of
Christ
,
hauing
an
inuisible
existencie
vnder
the
formes
of
Bread
and
Wine
.
This
modification
,
beeing
thus
concluded
by
them
,
and
now
reputed
an
essentiall
Article
of
Faith
,
there
is
no
meanes
of
reconciliation
in
this
case
also
;
nor
in
many
other
points
,
of
like
qualitie
,
and
condition
vnto
this
;
for
what
communion
hath
light
with
darknesse
?
Secondly
;
therefore
,
they
haue
,
by
certaine
Councels
(
the
infallible
,
and
irreuocable
Oracles
of
their
Religion
)
so
defined
,
and
so
resolued
these
,
and
many
other
things
,
that
,
if
wee
cannot
come
to
them
,
in
their
points
(
in
regard
of
certaine
falshood
,
or
of
vncertaine
truth
in
them
)
they
cannot
come
to
vs
,
in
our
points
,
in
regard
of
their
owne
principles
,
from
which
,
if
they
once
depart
,
they
renuerse
,
and
ouerthrow
the
very
foundation
of
all
their
faith
,
standing
wholy
vpon
their
late
Councels
,
and
Popes
.
Whence
it
is
,
that
they
giue
vs
no
leaue
to
speake
dogmatically
,
and
problematically
of
the
meanest
point
in
their
Religion
(
as
of
Purgatorie
,
Indulgences
,
&c.
)
in
such
a
manner
,
as
that
the
point
may
haue
a
supposed
truth
,
or
that
it
may
haue
a
possible
falshood
;
but
they
bind
vs
to
receiue
it
indisputably
,
as
to
be
beleeued
by
necessitie
,
and
vpon
the
certaine
perill
of
saluation
;
and
the
reason
is
,
because
(
as
Bellarmine
teacheth
;
De
Laicis
cap.
19.
§
.
Quintò
)
There
is
one
,
and
but
one
rule
of
faith
,
whereby
wee
beleeue
all
,
and
euery
point
of
faith
;
namely
,
the
Word
of
God
,
expounded
by
the
Church
;
meaning
their
late
Romane
Church
.
Therefore
it
is
all
one
danger
,
to
deny
all
their
Articles
,
or
to
deny
but
any
one
Article
[
Indulgences
,
or
the
like
]
resolued
by
a
Councell
,
and
so
propounded
by
their
Church
;
which
,
if
shee
had
a
certaintie
of
errour
in
one
point
,
should
haue
an
vncertainetie
of
truth
in
all
.
Where
then
is
the
meanes
of
reconciliation
,
or
what
reconciliation
can
you
make
,
while
they
insist
in
this
course
?
You
must
come
wholy
to
them
,
for
they
will
not
come
,
in
any
one
part
,
or
parcell
,
vnto
you
;
and
that
were
not
a
reconciliation
with
Rome
,
but
a
submission
vnto
her
.
Thirdly
;
the
Babylonians
haue
assumed
vnto
themselues
the
onely
power
of
calling
Councells
(
the
most
proper
meanes
to
determine
all
matters
of
Religion
,
by
the
verdict
of
Gods
Word
,
and
testimony
of
his
Church
)
the
onely
suffrages
to
define
;
the
onely
authoritie
of
doing
,
and
proceeding
after
their
owne
pleasure
;
and
,
finally
,
an
vnquestionable
infallibilitie
to
oblige
vs
vnto
that
,
which
they
canonically
resolue
,
and
conclude
.
Where
then
is
the
meanes
of
reconciliation
?
If
they
could
retrograde
,
and
goe
backe
from
any
point
,
alreadie
determined
by
them
,
or
from
this
course
of
determination
,
it
would
bee
as
great
a
miracle
vnto
vs
,
as
the
retrocession
,
or
going
backe
of
the
Sun
,
in
the
dyall
of
Ahaz
.
Fourthly
,
and
lastly
,
the
Babylonians
themselues
defie
this
businesse
of
reconciliation
;
they
scorne
it
as
ridiculous
;
they
detest
it
as
odious
;
they
reiect
it
as
impossible
.
Therefore
when
Cassander
(
as
being
a
moderate
Pontifician
)
entred
vpon
this
designe
,
the
rigid
,
and
more
seuere
Babylonians
(
as
namely
Iohannes
à
Louanio
)
wrote
vehemently
,
and
sharply
against
this
attempt
;
whom
Bellarmine
[
de
Laicis
cap.
19.
]
doth
follow
,
insisting
in
the
same
steps
.
Whence
it
is
,
that
Master
Robert
Parsons
,
the
Iesuite
,
writeth
,
in
his
Treatise
of
Mitigation
,
precisely
in
this
manner
;
Wee
agree
with
the
Protestants
in
this
,
that
there
can
bee
no
agreement
betwixt
vs
,
and
them
,
in
Religion
.
Chap.
2.
num.
5.
Wherefore
I
may
well
approoue
the
aduised
,
and
iudicious
answere
of
Beza
vnto
the
late
,
vnhappy
French
King
,
Henrie
the
fourth
;
That
hee
would
endeauour
to
reconcile
the
persons
[
Protestants
,
and
Papists
]
but
not
their
Religions
;
the
first
being
a
charitable
office
;
the
second
an
impossible
worke
.
To
conclude
this
obseruation
,
then
;
be
not
deceiued
by
the
pretenders
of
Reconciliation
,
who
would
intangle
your
mindes
with
this
vnlearned
,
foolish
,
and
erroneous
proiect
;
as
Vlphila
,
a
Bishop
of
the
Goths
,
did
sometimes
insnare
the
credulous
,
and
ignorant
people
;
assuring
them
,
that
the
differences
,
betwixt
the
Catholikes
,
and
the
Arrians
,
did
consist
rather
in
the
forme
of
words
,
then
in
the
substance
of
matter
;
as
Theodorit
doth
report
;
lib.
4.
cap.
37.
Now
as
the
Reconcilers
of
the
two
Religions
doe
iustly
deserue
your
censure
,
so
the
secret
Babylonians
,
that
hold
outward
conformitie
with
England
,
and
inward
correspondencie
with
Rome
,
are
to
bee
lamented
,
as
well
as
detested
;
being
no
lesse
dangerously
affected
in
the
state
of
their
owne
soules
,
then
against
the
state
of
this
Church
.
These
are
men
,
that
stand
like
a
needle
in
a
dyall
;
North
,
and
South
:
personally
in
England
,
affectionately
in
Rome
:
heterogeneous
members
of
both
,
and
neither
Church
:
amphibia
,
creatures
liuing
in
the
two
Elements
of
Sion
,
and
Babylon
:
they
speake
both
languages
,
of
the
Iewes
,
and
Philistines
:
they
comport
themselues
so
wisely
,
that
the
present
times
may
beare
them
,
and
the
future
receiue
them
:
men
more
subtile
for
themselues
,
then
sincere
to
any
.
It
were
to
bee
wished
,
that
,
as
men
belieue
(
if
such
men
doe
belieue
any
thing
)
so
they
would
confesse
:
For
with
the
heart
wee
belieue
to
righteousnesse
,
and
with
the
mouth
wee
confesse
to
saluation
.
EIGHTHLY
;
since
Papall
,
or
Ecclesiasticall
Rome
,
is
that
Babylon
,
which
Saint
Iohn
doth
here
propose
,
and
exhibite
in
liuely
colours
vnto
our
view
,
I
cannot
,
without
indignation
,
or
rather
compassion
,
obserue
,
that
this
truth
(
being
of
such
cleere
euidence
,
and
of
so
great
consequence
for
the
consolation
of
Gods
Church
,
afflicted
by
her
,
and
confusion
of
Babylon
,
triumphing
in
her
pride
,
malice
,
and
crueltie
vpon
vs
:
as
also
prouoking
the
diuine
Maiestie
,
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
bee
so
little
regarded
by
some
(
vngratefull
therefore
vnto
God
for
this
sacred
Reuelation
,
made
vnto
his
Church
)
or
so
much
questioned
by
others
:
who
either
,
out
of
negligence
,
search
not
into
this
truth
;
or
,
out
of
a
puzzeled
vnderstanding
,
cannot
comprehend
it
;
or
,
out
of
a
preiudice
,
will
not
discerne
it
;
but
,
like
men
in
a
secure
,
and
pernicious
Lethargie
,
with
heauie
and
drowsie
spirits
,
raise
not
vp
their
thoughts
vnto
a
more
acute
penetration
of
so
excellent
,
and
so
necessarie
a
point
;
for
the
prediction
whereof
,
so
long
before
,
wee
owe
much
vnto
the
prouidence
of
God
,
and
for
the
discouery
of
it
,
now
so
long
after
,
in
these
our
dayes
,
wee
owe
much
vnto
his
goodnesse
.
And
I
doe
more
earnestly
presse
all
Diuines
in
this
Church
,
vnto
a
serious
,
and
diligent
contemplation
of
this
mysterie
(
now
so
reuealed
vnto
vs
,
which
was
concealed
from
our
fathers
)
because
they
shall
thereby
inable
themselues
,
with
more
sufficiencie
of
meanes
,
to
confirme
many
in
the
truth
;
and
to
recall
many
from
their
errours
;
when
they
shall
,
by
good
discourse
of
reason
(
founded
vpon
the
circumstances
of
this
Scripture
;
comparing
it
with
other
Scriptures
,
and
with
the
euents
of
time
;
the
successe
of
things
,
in
later
Ages
,
concurring
with
the
prediction
in
former
)
cleerely
,
and
fairely
perceiue
that
Rome
(
as
now
shee
is
,
and
long
hath
beene
,
vnder
the
gouernment
of
the
Pope
)
is
the
Mysticall
Babylon
,
the
Mother
of
Whoredomes
,
the
Seate
of
the
Second
Beast
,
the
verie
Synagogue
,
wherein
Antichrist
doth
reigne
.
For
defect
of
which
certaine
knowledge
in
the
vnderstanding
,
and
secret
perswasion
of
the
mind
therein
,
a
greater
gap
is
left
open
for
the
entrance
of
Babylon
into
many
hearts
:
whereof
I
could
say
something
by
the
particular
experience
of
my
vnhappy
selfe
.
Since
therefore
,
I
doe
so
well
apprehend
the
force
,
and
efficacie
of
this
truth
(
for
which
I
giue
most
humble
thankes
vnto
my
benigne
,
and
gracious
Lord
,
and
Sauiour
Iesus
Christ
)
I
doe
more
willingly
excite
,
and
stirre
vp
my
learned
Brethren
,
to
settle
their
iudgements
vpon
a
perfect
,
and
exact
knowledge
thereof
;
being
able
,
and
readie
,
by
speciall
demonstration
,
and
strength
of
discourse
,
to
explicate
the
same
in
particular
manner
,
and
forme
,
omni
poscenti
,
to
euerie
one
,
that
shall
aske
a
reason
of
their
assertion
,
and
beliefe
in
this
point
;
wherein
now
the
Iesuites
themselues
(
Ribera
,
and
Viegas
)
haue
carryed
vs
securely
,
and
firmely
,
beyond
the
speculation
of
Augustine
,
and
some
others
(
conceiuing
this
Babylon
to
bee
the
generall
societie
of
the
wicked
,
and
no
particular
place
)
and
beyond
the
decision
of
Hierome
;
supposing
it
to
bee
Ethnicall
Rome
,
and
so
to
bee
alreadie
past
;
at
which
wee
doe
not
meruaile
,
since
Hierome
by
experience
,
saw
that
State
past
,
but
could
not
,
by
diuination
,
foresee
this
to
come
;
namely
,
that
the
Pope
should
bee
the
Second
Beast
,
and
that
Rome
should
bee
Babylon
vnder
him
;
a
matter
not
imaginable
in
those
more
happie
times
.
Therefore
,
though
the
said
Iesuites
,
going
beyond
Augustine
,
confesse
this
Babylon
to
bee
Rome
,
and
,
going
beyond
Hierome
(
yea
beyond
the
most
generall
conceit
of
other
Babylonians
)
confesse
it
to
bee
Rome
,
in
a
new
,
second
,
and
latter
estate
(
after
the
entertainment
of
Christian
Religion
therein
)
but
deny
it
to
bee
so
,
in
regard
of
the
Church
at
all
,
or
of
the
Citie
,
as
it
now
is
,
and
while
shee
shall
so
remaine
vnder
the
Pope
;
yet
wee
see
them
so
wrapped
vp
in
sundrie
inextricable
difficulties
,
to
maintaine
this
their
determination
of
the
point
,
that
,
till
wee
come
vnto
the
perspicuous
,
and
solid
resolution
thereof
(
by
laying
so
great
a
power
of
Babylon
,
which
they
saw
in
it
,
vpon
the
Papall
Souereignety
;
and
so
large
a
Dominion
,
which
they
saw
in
it
,
vpon
the
extension
of
his
authoritie
in
the
world
;
and
so
much
Idolatry
,
which
they
saw
in
it
,
vpon
the
superstitious
,
&
foolish
practises
of
the
Romane
Church
;
and
such
a
correspondency
with
the
world
,
which
they
saw
in
it
,
vpon
the
communication
of
her
Wares
,
and
negotiation
of
her
Merchants
with
it
,
together
with
the
dependencie
of
of
States
,
and
Churches
vpon
it
)
there
is
no
meanes
,
in
congruitie
of
reason
,
and
in
ordinarie
sense
,
to
vntwine
,
and
loose
the
doubts
,
which
arise
thereupon
,
and
bind
vp
these
men
so
fast
;
viz.
How
Rome
,
within
the
space
of
three
yeeres
,
or
therevpon
(
with
which
limits
of
time
they
circumscribe
the
reigne
of
Antichrist
;
out
of
a
false
,
and
erroneous
opinion
of
the
Ancients
)
should
attaine
vnto
such
a
vast
power
,
and
so
ample
a
Dominion
in
the
world
;
with
such
grosse
Idolatrie
,
diffused
so
copiously
from
thence
,
into
the
world
;
with
such
a
subiection
of
Kingdomes
,
and
Prouinces
vnto
it
:
which
things
,
though
they
saw
truely
,
and
affirme
constantly
(
by
the
certaine
,
and
infallible
euidence
of
the
Text
it selfe
)
yet
they
would
not
,
or
they
could
not
(
by
reason
of
their
forestalled
conceit
,
which
they
haue
of
the
holy
Father
,
and
of
his
Apostolicall
State
)
behold
,
and
discerne
them
there
,
where
onely
they
are
to
bee
found
;
where
onely
,
the
Scripture
doth
assigne
them
;
where
onely
,
the
palpable
euents
,
and
cleere
ocurrences
of
the
time
discouer
them
;
where
onely
reason
,
and
her
discourse
,
doth
bring
them
forth
vnto
sufficient
notice
.
Hee
therefore
,
that
now
seeth
not
this
truth
,
hath
a
shallow
head
;
and
hee
,
that
,
seeing
it
,
will
yet
dissemble
it
,
hath
an
hollow
heart
.
Such
men
therefore
I
may
truely
compare
vnto
Achan
;
for
as
hee
tooke
the
Babylonish
garment
,
and
couered
it
in
his
Tent
[
Iosh.
7.21
.
]
expecting
a
more
conuenient
time
,
to
make
some
further
vse
thereof
;
so
they
lay
vp
Babylonian
doctrines
,
and
superstitions
,
in
their
hearts
,
expecting
a
time
,
to
make
more
publike
practise
thereof
;
as
opportunitie
may
giue
them
securitie
in
this
behalfe
;
men
,
therefore
,
that
looke
downeward
vnto
the
changeable
times
in
the
earth
,
but
not
vpward
,
vnto
immutable
eternitie
in
heauen
.
NINTHLY
;
since
Rome
is
Babylon
,
therefore
vnitie
,
and
peace
,
and
concord
should
reigne
in
the
Church
of
God
(
which
shee
laboureth
to
vndermine
with
her
policie
,
and
to
ruinate
with
her
power
)
that
all
may
conspire
in
a
sacred
expedition
,
to
performe
the
word
,
and
worke
of
God
,
against
Babylon
;
the
denne
of
that
accursed
Beast
.
For
,
if
the
diuersitie
of
tongues
hindred
the
setting
of
Literall
Babylon
vp
,
the
diuersitie
of
hearts
will
hinder
the
pulling
of
Spirituall
Babylon
downe
.
Let
vs
pray
,
then
,
for
the
peace
of
Ierusalem
;
let
them
prosper
that
loue
it
:
let
euery
man
endeauour
to
cure
domesticke
wounds
,
and
make
none
;
that
euery
honest
heart
may
beare
witnesse
vnto
it selfe
,
and
say
with
the
wise
woman
of
Abel
,
in
her
Apologie
for
her
Citie
;
I
am
one
of
them
that
are
peaceable
,
and
faithfull
in
Israel
,
2.
Sam.
20.19
.
TENTHLY
;
and
lastly
,
I
conclude
with
a
Morall
obseruation
vpon
this
point
.
Since
Rome
is
degenerate
from
her
ancient
state
,
in
purer
times
(
when
shee
was
a
professour
of
the
truth
,
and
a
protectour
of
them
,
that
repayred
vnto
her
for
defence
thereof
)
hauing
lost
her
Excellencie
,
and
forfeited
her
Name
(
by
a
sorrowfull
change
of
Glorious
Rome
,
into
Impure
Babylon
)
wee
may
therefore
consider
,
that
the
Grace
of
GOD
is
not
tyed
to
any
place
,
not
fixed
to
any
Citie
,
not
bound
vnto
any
Kingdome
;
but
as
hee
giueth
it
freely
,
by
his
fauour
,
so
hee
taketh
it
away
iustly
for
our
sinnes
.
Hence
it
is
(
according
to
the
construction
of
this
point
,
by
Ribera
,
the
Iesuite
)
that
this
Rome
(
now
faithfull
,
in
his
opinion
)
may
become
,
and
shall
become
Babylon
heereafter
,
in
her
Idolatrie
,
Dominion
,
Power
,
Riches
,
&c.
(
though
indeed
shee
is
now
so
,
in
all
these
things
;
neyther
can
it
bee
presumed
,
by
any
reason
,
that
shee
should
become
so
within
a
little
time
,
euen
the
space
of
two
or
three
yeeres
,
as
they
ridiculously
conceiue
,
but
necessarily
suppose
,
for
their
owne
discharge
)
and
that
shee
shall
be
a
Cage
of
vncleane
Birds
,
and
that
she
shall
truly
deserue
this
name
of
Babylon
,
by
the
confluence
of
all
Impieties
,
that
shall
then
reigne
therein
.
Which
future
(
as
he
pretendeth
,
but
present
,
as
we
see
)
estate
of
Rome
,
and
change
of
her
name
,
in
the
change
of
her
condition
,
hee
approoueth
by
the
instance
of
Ierusalem
(
as
I
noted
before
)
once
a
faithfull
Citie
,
the
place
of
Gods
speciall
delight
,
&c.
yet
afterwards
a
rebellious
Citie
,
a
Where
,
in
her
Idolatries
,
and
sinnes
:
wherewith
,
afterward
,
she
prouoked
him
vnto
his
fierce
,
and
vindictiue
wrath
.
And
indeed
,
well
might
this
calamitie
fall
vpon
Rome
,
if
it
fell
vpon
Ierusalem
[
How
is
the
faithfull
Citie
become
an
harlot
?
thy
siluer
is
become
drosse
,
thy
wine
is
mixt
with
water
:
Esay
1.
21.
]
since
Ierusalem
was
priuiledged
with
more
Immunities
,
by
Gods
owne
concession
,
and
testimonie
,
then
euer
was
that
fatall
Citie
of
Rome
;
howbeit
,
vnder
the
Emperours
,
shee
boasted
of
her
eternitie
,
and
,
vnder
the
Popes
,
shee
braggeth
of
Saint
Peters
Chaire
,
as
beeing
fastened
vnmoueably
vnto
her
sides
;
for
so
doth
Bellarmine
conceiue
,
and
earnestly
presse
this
point
(
de
Rom.
Pont.
lib.
4.
cap.
4.
)
as
a
most
probable
opinion
,
and
piously
to
bee
beleeued
.
And
though
shee
may
bee
burned
in
the
time
of
Antichrist
(
saith
hee
)
yet
that
shall
not
bee
till
the
end
of
the
World
:
yea
,
by
their
computation
of
Antichrists
reigne
,
perhaps
within
a
yeare
,
or
two
before
it
,
since
Antichrist
(
reigning
but
three
and
an
halfe
)
cannot
presently
subdue
other
parts
of
the
World
,
and
bring
his
power
against
this
Citie
.
But
leauing
Bellarmine
,
with
his
fellowes
,
intangled
in
the
bird-lime
of
their
owne
absurdities
,
let
vs
not
maruell
at
this
mutation
in
Rome
,
which
we
now
behold
(
the
name
of
it
being
thus
translated
into
Babylon
,
since
the
dignitie
,
and
glorie
,
and
lustre
of
her
ancient
vertues
are
now
extinguished
by
the
inundation
of
her
sinnes
,
mentioned
before
,
leading
her
into
the
Sea
of
her
perdition
)
nor
at
the
mutation
of
Ierusalem
,
of
which
you
heard
before
(
her
name
signifying
,
they
shall
see
peace
,
but
shee
saw
,
and
felt
the
miserie
of
warres
,
for
her
great
and
many
sinnes
)
let
vs
,
I
say
,
not
maruell
at
the
one
,
or
other
,
but
let
vs
feare
the
like
vnto
our selues
,
if
God
leaue
vs
vnto
our selues
,
to
dye
,
and
to
perish
in
the
course
of
our
sinnes
.
Hee
may
take
away
the
kingdome
from
vs
,
and
giue
it
vnto
another
Nation
:
hee
may
remooue
our
Candlesticke
,
and
place
it
in
another
Region
:
so
may
Albion
(
this
white
and
faire
Countrey
of
England
,
wherein
wee
dwell
)
loose
her
name
,
and
be
turned
into
a
black
,
darke
,
and
dismall
Land
;
and
then
also
God
may
be
glorified
in
our
destruction
,
as
he
hath
beene
glorified
in
our
preseruation
,
and
great
felicitie
;
euen
to
the
admiration
of
all
Lands
,
and
enuie
of
some
,
that
haue
complotted
,
but
could
not
effect
,
our
ruine
.
Therefore
,
while
wee
haue
the
light
,
let
vs
walke
in
it
,
and
cast
away
the
workes
of
darknesse
,
that
Gods
truth
may
euer
dwell
in
our
Land
;
that
,
as
wee
haue
receiued
it
from
our
Fathers
in
peace
(
though
they
left
it
vnto
vs
by
their
bloud
)
so
wee
may
transmit
the
same
vnto
our
Children
,
and
bee
euer
readie
also
to
seale
it
with
our
bloud
;
if
God
shall
vouchsafe
vs
that
double
honour
;
to
beleeue
in
his
Sonne
,
and
to
suffer
for
his
sake
.
The
end
of
the
first
Sermon
.
THE
SECOND
SERMON
.
WHEREIN
IS
DISCVSSED
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
,
retyring
himselfe
,
gaue
way
,
and
passage
vnto
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
prioritie
vnto
the
Sinne
of
Rome
,
in
the
method
,
and
disposition
of
the
parts
,
which
I
haue
followed
in
the
pursuite
,
and
discussion
of
my
Text.
Now
therefore
I
come
,
from
the
Subject
,
to
the
Praedicate
;
from
Babylon
,
to
her
fall
;
from
the
Sinne
of
Rome
,
to
her
Punishment
;
so
confirmed
,
so
ratified
,
and
entayled
therevnto
,
that
no
wit
(
though
subtile
)
no
learning
(
though
great
)
no
policie
(
though
deepe
)
no
Art
(
though
curious
)
no
strength
(
though
mightie
)
shall
bee
able
to
diuert
,
nullifie
,
and
preuent
the
same
;
as
hereafter
we
shall
in
due
place
,
most
cleerely
discouer
and
discerne
.
As
for
the
Subject
,
BABYLON
;
whether
it
bee
Rome
,
or
not
;
and
in
what
estate
;
and
for
what
causes
;
the
serious
,
and
diligent
tractation
thereof
required
a
large
extent
of
time
,
to
speake
sufficiently
,
and
exactly
thereof
;
to
instruct
the
ignorant
,
to
confute
the
aduersaries
,
to
dissolue
doubts
,
and
to
settle
the
conscience
of
euery
intelligent
,
and
indifferent
hearer
,
in
a
very
plaine
,
and
certaine
apprehension
of
the
truth
:
for
that
was
my
desire
;
and
,
I
hope
,
it
is
my
successe
.
But
now
,
being
to
treate
of
the
Praedicate
[
IT
IS
FALLEN
]
which
is
so
certaine
to
ensue
,
and
so
easie
to
vnderstand
,
I
will
speake
thereof
with
such
breuitie
,
as
may
not
be
obscure
,
and
such
length
,
as
may
not
be
tedious
vnto
you
.
And
because
method
doth
make
the
discourse
more
easie
,
and
the
memorie
more
firme
(
as
well
in
the
hearer
,
as
in
the
speaker
)
I
will
propose
this
order
for
my
speech
:
First
;
I
will
speake
of
the
time
of
this
Punishment
;
why
it
is
expressed
in
the
preterperfect
tense
;
it
is
fallen
;
as
if
it
were
alreadie
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
finall
,
and
irrecouerable
ruine
.
Thirdly
;
of
the
qualitie
,
and
condition
of
this
ruine
;
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
it selfe
,
according
to
the
originall
Text
,
being
in
the
aorist
,
signifieth
a
fall
in
a
time
indeterminately
,
or
vncertainly
past
;
&
is
more
aptly
rendred
,
is
fallen
,
then
hath
fallen
;
as
(
Ioh.
11.14
.
)
our
Sauiour
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
ruine
:
from
whence
shee
shal
not
haue
her
resurrection
to
worldly
glorie
:
(
though
Lazarus
had
his
resurrection
to
temporall
life
)
for
shee
shall
fall
,
and
neuer
rise
againe
;
as
wee
shall
afterwards
perceiue
.
But
now
,
as
the
blessed
Virgin
desired
to
vnderstand
of
the
Angel
;
How
shall
this
be
?
Luc.
1.34
.
that
shee
(
being
a
Virgin
)
should
yet
conceiue
a
sonne
;
so
,
how
can
this
be
that
Babylon
,
being
in
her
Imperiall
souereigntie
,
at
the
time
of
this
Praediction
(
which
yet
,
in
the
very
letter
,
carrieth
the
forme
of
a
relation
,
and
report
)
and
now
being
,
after
so
many
hundred
yeeres
,
in
her
Papall
eminencie
standing
then
and
not
being
fallen
yet
,
shee
should
notwithstanding
be
here
said
,
to
bee
alreadie
fallen
;
as
if
that
were
then
past
,
which
is
not
yet
come
?
I
frame
my
answere
out
of
the
learned
disputation
of
Epiphanius
,
haeres
.
79.
where
he
doth
well
obserue
,
that
Esay
(
the
Euangelicall
Prophet
)
foresaw
some
things
,
which
were
then
to
come
,
as
if
they
had
beene
alreadie
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
helpe
the
weakenesse
of
the
Prophets
faith
;
and
,
secondly
,
to
declare
,
thereby
,
the
firmenesse
of
Gods
promise
;
in
whose
preuision
,
counsell
,
and
purpose
,
the
things
were
alreadie
past
vnto
,
and
before
him
,
though
they
were
yet
to
bee
fulfilled
,
in
their
act
,
and
execution
,
vnto
,
and
before
men
.
These
two
reasons
hold
due
proportion
,
&
iust
correspondency
in
,
&
with
our
present
case
:
where
S.
Iohn
(
the
Euangelical
Prophet
of
the
new
Testament
)
doth
vnderstand
,
by
reuelation
of
the
Angel
(
or
rather
of
Iesus
Christ
himselfe
;
as
it
is
Apoc.
1.1
.
)
that
the
proud
and
tyrannical
Babylon
is
fallen
;
that
God
hath
executed
his
fierce
wrath
vpon
that
vsurping
Citie
.
FIRST
,
then
,
God
did
,
by
this
forme
of
speech
,
confirme
the
faith
of
his
seruant
then
,
and
of
vs
now
,
that
the
length
of
time
might
not
shake
the
constancie
of
his
,
and
our
faith
,
in
expectation
of
this
euent
,
but
that
,
with
patience
,
we
might
attend
the
certaine
pleasure
of
God
,
though
to
bee
fulfilled
in
an
vncertaine
time
.
So
in
the
Prophet
Esay
:
chap.
53.
vers
.
4.5
.
&c.
Hee
was
despised
:
hee
carried
our
sorrowes
:
he
was
wounded
for
our
transgressions
:
hee
was
afflicted
,
&c.
thus
Esay
wrote
of
the
sacred
Passion
of
our
Lord
Iesus
Christ
,
which
ensued
neere
vpon
the
space
of
eight
hundred
yeeres
,
after
the
time
of
this
Prediction
(
or
Narration
rather
:
for
so
it
is
in
the
tenour
of
the
words
;
which
doe
rather
Historically
relate
,
then
Prophetically
foretell
)
and
thus
the
Prophet
(
and
,
with
him
,
the
faithfull
Iewes
)
doth
comfort
himselfe
,
in
the
secure
expectation
of
so
great
a
blessing
,
in
the
solid
stabilitie
of
this
faith
:
in
which
,
or
rather
by
which
,
hee
saw
that
with
the
eye
of
his
soule
,
which
he
neuer
saw
with
the
eye
of
his
bodie
.
The
thing
was
infallible
;
but
the
time
was
not
so
reuealed
vnto
him
(
at
least
,
hee
neuer
reuealed
it
vnto
vs
)
as
vnto
Daniel
,
that
excellent
and
glorious
Prophet
,
Dan.
9.25
.
This
example
alone
might
suffice
in
this
behalfe
;
but
that
we
haue
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
vnderstand
the
ruine
of
Literall
Babylon
,
expressed
,
and
set
downe
in
the
very
like
forme
of
words
;
Babel
is
fallen
:
all
the
Images
of
her
Gods
hath
hee
broken
vnto
the
ground
.
There
God
doth
support
the
faith
of
Esay
,
and
of
his
children
;
to
whom
hee
doth
so
cleerely
reueale
(
as
if
the
act
were
absolutely
past
)
the
destruction
of
that
potent
,
rich
,
and
stately
Citie
;
which
was
Gods
Scourge
to
afflict
his
people
,
and
his
Hammer
to
ruinate
the
Citie
of
Gods
delight
,
and
Temple
of
his
presence
.
In
like
manner
,
God
doth
,
here
in
my
Text
,
giue
great
consolation
vnto
S.
Iohn
,
his
seruant
,
and
vnto
vs
,
his
brethren
,
in
the
seene
(
rather
then
foreseene
)
ruine
of
mysticall
Babylon
;
which
,
in
her
Imperiall
state
,
did
,
for
certaine
ages
,
with
Heathenish
crueltie
persecute
,
spoile
,
murther
Gods
Saints
,
with
copious
effusion
of
their
bloud
,
which
was
the
Seed
of
his
Church
:
and
in
her
Papall
state
,
hath
for
many
Ages
,
with
Antichristian
furie
,
afflicted
,
tormented
,
killed
many
a
member
of
Iesus
Christ
;
which
,
for
loue
of
his
truth
,
and
feare
of
his
Name
,
could
not
,
and
would
not
participate
in
the
Cup
of
her
incantations
,
wherewith
shee
bewitcheth
many
Kings
and
Kingdomes
in
the
World
.
The
point
,
then
,
which
I
here
obserue
,
is
this
:
that
our
faith
maketh
vs
happie
,
and
secure
:
our
faith
lifteth
vs
vp
,
aboue
sense
and
reason
:
our
faith
is
Iacobs
staffe
,
whereby
we
passe
ouer
,
and
through
the
Iorden
of
this
World
:
our
faith
is
Manna
,
which
feedeth
vs
in
the
Wildernesse
of
this
World
,
and
neuer
ceaseth
,
till
wee
come
into
the
Canaan
of
Heauen
:
then
,
and
not
before
,
her
Commission
doth
expire
.
For
as
Barzillai
conducted
Dauid
ouer
Iorden
,
but
went
not
with
him
to
Ierusalem
;
so
faith
carrieth
vs
out
of
this
miserable
World
,
but
goeth
not
with
vs
into
the
heauenly
Kingdome
,
where
the
fruition
of
God
,
and
vision
of
his
essence
,
exclude
the
nature
of
beliefe
.
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
excellencie
of
Faith
in
it selfe
:
it
maketh
vs
secure
in
things
to
come
,
as
if
they
were
alreadie
past
;
or
,
at
the
least
,
it
maketh
them
present
vnto
vs
,
by
bringing
,
and
presenting
them
inwardly
vnto
our
mindes
.
Wherein
Faith
differeth
from
Hope
:
for
as
Faith
exceedeth
Hope
in
the
extent
of
the
obiect
(
Hope
looketh
onely
vpon
things
desirable
,
and
good
;
Faith
vpon
all
things
,
generally
,
that
are
reuealed
by
God
)
so
where
they
meet
in
one
obiect
(
the
same
thing
being
belieued
by
Faith
,
and
desired
by
Hope
;
as
life
eternall
&c.
)
they
haue
a
different
relation
thereunto
:
for
that
is
present
vnto
Faith
,
which
is
future
vnto
Hope
:
Hope
carrieth
vs
vnto
the
things
;
Faith
bringeth
the
things
vnto
vs
.
For
as
Dauids
Worthies
brake
through
the
Host
of
their
Enemies
,
and
brought
water
out
of
the
Well
of
Bethlehem
vnto
him
,
for
which
hee
longed
:
so
Faith
ascendeth
into
all
places
bee
they
neuer
so
high
;
descendeth
into
them
,
be
they
neuer
so
deepe
;
flieth
vnto
them
,
be
they
neuer
so
remote
;
pierceth
into
them
,
bee
they
neuer
so
close
,
and
bringeth
vs
the
thing
,
which
wee
long
for
,
by
an
effectuall
,
liuely
and
forcible
demonstration
thereof
vnto
the
soule
.
Hope
therefore
doth
comfortably
attend
;
Faith
doth
infallibly
assure
:
Hope
sustayneth
vs
in
the
expectation
;
Faith
putteth
vs
in
the
possession
.
SECONDLY
;
the
benefit
of
Faith
vnto
vs
:
it
is
the
eye
of
a
Christian
soule
,
and
(
as
Luther
well
obserued
)
the
reason
of
a
Christian
man
;
Credo
,
Domine
:
I
beleeue
,
O
Lord
;
Marke
9.24
.
To
which
purpose
well
speaketh
one
of
the
Ancients
;
Fides
credat
,
intelligentia
non
requirat
:
Let
Faith
beleeue
,
let
not
the
Vnderstanding
seeke
:
Nay
,
Credendo
intelligimus
,
non
intelligendo
credimus
:
wee
beleeue
not
,
by
vnderstanding
;
but
we
vnderstand
by
beleeuing
.
By
this
is
Abraham
iustified
,
Rom.
4.17
.
for
aboue
Hope
(
the
hope
of
humane
reason
)
he
beleeued
vnder
Hope
;
the
Hope
of
diuine
Faith
.
By
this
Saint
Paul
doth
liue
;
I
liue
by
Faith
in
the
Sonne
of
God
:
Gal.
2.20
.
By
this
Saint
Iohn
conquereth
all
worldly
things
;
this
is
the
victorie
,
that
ouercommeth
the
World
;
euen
our
Faith
.
1.
Iohn
5.4
.
To
conclude
,
therefore
,
according
to
the
subiect
of
my
speech
:
Let
Babylon
extoll
her selfe
,
and
oppresse
others
;
let
her
aduance
her selfe
,
and
deiect
others
:
let
her
proceed
in
her
Crueltie
,
Idolatry
,
and
Pride
,
&c.
Yet
for
all
these
things
,
God
shall
bring
her
to
iudgement
.
I
beleeue
it
;
I
am
certaine
of
it
;
for
hee
assureth
mee
that
she
is
alreadie
fallen
.
Faint
not
then
(
O
Religious
,
and
Christian
hearts
)
vnder
her
tyrannie
;
but
comfort
your selues
in
her
assured
,
and
infallible
ruine
;
which
God
doth
certifie
,
and
Faith
doth
apprehend
,
and
time
shall
manifest
,
at
the
last
:
but
beleeue
this
;
for
,
if
you
beleeue
not
,
you
shall
not
be
established
:
Esay
7.9
.
Therefore
I
say
vnto
all
my
brethren
,
as
Iehoshaphat
vnto
his
subiects
;
Put
your
trust
in
the
Lord
your
God
;
beleeue
his
Prophets
,
and
you
shall
prosper
.
2.
Chron.
20.20
.
Now
,
therefore
,
since
Faith
is
of
this
excellencie
in
it selfe
,
and
bringeth
this
benefit
vnto
vs
(
as
that
,
by
it
,
wee
enioy
things
yet
to
come
:
by
it
wee
behold
things
farre
distant
:
by
it
wee
are
risen
againe
,
before
we
be
dead
:
by
it
we
are
ascended
into
Heauen
,
while
wee
are
yet
in
the
Earth
:
by
it
wee
are
happie
,
though
we
be
yet
in
the
vale
of
miserie
)
let
vs
make
three
vses
of
this
incomparable
gift
of
God
.
First
;
to
prayse
God
for
this
grace
,
and
particularly
in
this
subiect
,
whereof
I
now
intreat
:
that
as
hee
hath
reuealed
vnto
vs
the
ruine
of
our
capitall
enemie
[
BABYLON
]
in
his
holy
word
,
and
by
his
owne
sonne
,
so
hee
hath
giuen
vs
an
assurance
of
Faith
to
beleeue
it
confidently
,
and
so
strengthened
our
faith
by
the
certaintie
of
the
prediction
,
as
if
we
had
seene
it
alreadie
fulfilled
with
our
eyes
.
Therefore
,
against
her
power
,
and
glorie
,
and
dominion
,
and
reputation
,
and
all
outward
splendour
,
and
,
finally
,
the
concurrencie
of
her
friends
,
or
slaues
,
to
support
her
greatnesse
,
whereby
she
may
seeme
to
subsist
by
a
solid
,
and
inconcussible
foundation
of
her
estate
(
the
same
being
strengthened
by
the
depth
of
policie
,
and
adorned
with
all
varietie
of
Learning
;
as
Saint
Gregorie
himselfe
did
foresee
,
that
the
Ministers
of
Antichrist
were
the
Locusts
,
Apocal.
9.7
,
10.
hauing
Crownes
on
their
heads
,
signifying
literature
,
and
knowledge
:
hauing
also
stings
in
their
tayles
,
signifying
power
,
and
abilitie
)
I
still
oppose
Gods
purpose
,
reuealed
in
his
Word
,
that
cannot
be
frustrate
,
and
my
Faith
,
founded
vpon
his
Word
,
which
cannot
be
erroneous
.
For
as
Saint
Augustine
doth
ingeniously
,
and
grauely
collect
out
of
the
Prophet
Daniel
,
that
the
resurrection
of
the
dead
(
so
cleerely
foretold
by
him
)
shall
certainly
be
effectuated
in
due
time
,
because
other
things
,
in
that
Prophet
(
so
long
before
set
downe
in
his
Prophesie
)
haue
had
their
reall
,
and
actuall
accomplishment
,
according
to
his
prediction
(
which
being
true
in
the
rest
,
cannot
faile
in
this
)
so
my
Faith
is
established
firmely
here
in
this
point
,
by
diligent
obseruation
of
all
othet
passages
in
this
Booke
(
once
very
obscure
,
but
now
daily
more
,
and
more
cleere
)
because
other
things
being
so
notably
discouered
in
their
euent
,
and
the
predictions
of
this
mysticall
Scripture
being
made
so
apparant
in
the
successe
of
time
;
I
may
not
,
I
will
not
,
I
cannot
doubt
of
the
adimpletion
of
this
particular
,
but
that
Romish
Babylon
shall
finally
come
vnto
her
fatall
ruine
,
as
shee
is
alreadie
fallen
in
Gods
certaine
Preuision
,
eternall
Counsell
,
and
immutable
Decree
.
Secondly
;
we
ought
to
nourish
this
faith
by
all
possible
meanes
;
especially
,
by
reading
the
holy
Scriptures
,
and
conferring
one
place
thereof
with
another
,
which
is
a
singular
key
to
open
vnto
vs
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
Reuelation
with
another
:
the
predictions
of
Saint
Paul
with
the
Visions
of
Saint
Iohn
)
together
with
the
obseruation
of
manifold
occurrences
in
the
Ciuill
and
Ecclesiasticall
state
,
from
time
to
time
,
since
the
declination
of
the
Empire
,
and
corruption
of
the
Church
(
as
the
Histories
of
each
may
sufficiently
deduce
vnto
our
knowledge
)
doth
notably
discouer
this
Babylonian
Mysterie
vnto
vs
,
with
the
beginning
,
progresse
and
decadencie
of
her
estate
.
THIRDLY
;
since
Faith
is
the
speciall
gift
of
God
,
who
sanctifieth
vnto
vs
the
outward
meanes
to
increase
,
and
confirme
the
same
,
wee
must
humbly
sue
vnto
God
by
deuout
,
and
earnest
Prayer
,
with
the
Kingly
Prophet
Dauid
;
Psal.
119.18
.
Open
mine
eyes
,
O
Lord
,
that
I
may
see
the
wonderfull
things
in
thy
Law
.
Otherwise
,
as
the
Iewes
reade
the
old
Testament
,
and
yet
cannot
find
Christ
therein
;
so
men
may
may
reade
the
new
,
and
cannot
see
see
Antichrist
therein
.
Why
?
because
their
hearts
are
hardned
,
their
vnderstandings
are
forestalled
with
preiudice
,
the
veile
is
ouer
their
eyes
,
they
walke
in
darknesse
,
and
will
not
see
the
light
.
For
such
I
will
pray
that
God
would
open
their
hearts
,
that
they
may
entertaine
his
sauing
Truth
.
But
for
my selfe
,
and
others
,
who
haue
bin
in
the
like
condition
with
mee
,
(
whose
eyes
were
blinded
with
the
glorie
of
Babylon
;
for
as
Zebul
said
vnto
Gaal
,
Iudic
.
9.36
.
the
shadow
of
the
Mountaynes
seeme
men
vnto
thee
;
so
the
shadow
of
many
things
seemed
a
substance
of
verity
vnto
vs
)
I
will
thanke
God
,
for
that
he
hath
opened
our
eyes
to
see
this
mysterie
,
and
misery
of
Babylon
;
that
she
is
fallen
,
that
she
is
gone
into
perdition
,
that
God
hath
destroyed
her
for
euer
.
Credo
Domine
:
O
Lord
,
I
beleeue
thy
Word
,
not
my
owne
reason
;
which
I
captiuate
into
the
obedience
of
faith
;
and
therefore
I
pray
with
thine
Apostles
;
O
Lord
,
increase
our
faith
;
(
Luke
17.5
.
)
that
we
may
beleeue
thy
Word
.
And
thus
much
bee
spoken
concerning
the
first
cause
,
why
the
Fall
of
Babylon
,
which
is
yet
to
come
,
is
expressed
by
a
time
alreadie
past
.
SECONDLY
;
by
this
forme
,
and
tenour
of
speech
,
God
doth
euidently
declare
vnto
his
Church
the
truth
,
and
certaintie
of
his
promise
in
the
destruction
of
Babylon
;
that
we
may
repose
securely
in
this
expectation
of
her
ruine
:
his
dixit
is
a
fecit
:
it
is
spoken
,
and
it
is
done
,
in
regard
of
his
infallible
Word
,
and
constant
promise
.
And
that
wee
may
more
cleerely
vnderstand
this
point
,
we
must
obserue
a
double
kinde
of
Prophesie
in
the
holy
Scriptures
.
The
FIRST
is
a
Prophesie
of
Commination
:
as
God
did
threaten
the
fall
of
Niniueh
within
fortie
dayes
;
but
hee
threatned
her
fall
,
that
she
might
not
fall
:
for
the
effect
of
such
a
Prophesie
dependeth
vpon
our
comportment
,
and
carriage
thereupon
toward
God
by
Repentance
;
and
therefore
it
hath
a
condition
(
implyed
here
,
though
not
expressed
;
as
sometimes
it
is
,
Ieremie
18.7
,
8.
)
vpon
which
the
execution
doth
stay
,
or
go
forth
,
according
as
we
performe
,
or
neglect
the
same
.
So
that
this
Prophesie
is
conditionall
,
and
not
absolute
:
it
contayneth
Gods
sentence
,
and
not
his
Decree
:
and
therefore
it
is
expressed
in
the
future
tense
;
Nineueh
shall
fall
.
In
this
case
the
Prophesie
is
changeable
,
if
we
be
changed
;
and
therefore
God
calleth
vs
to
Repentance
,
that
we
may
escape
his
iudgements
.
And
though
this
kind
of
Prophesie
be
not
now
particularly
directed
against
thy
Countrey
,
nor
thy
person
(
as
,
in
the
holy
Scriptures
,
it
is
often
so
directed
against
such
a
Nation
,
such
a
Citie
,
and
such
a
man
)
yet
as
the
generall
comminations
of
God
against
sinners
doe
include
vs
,
and
will
take
hold
vpon
vs
,
if
wee
returne
not
vnto
God
with
the
teares
of
true
repentance
;
so
the
particular
examples
of
his
comminations
,
denounced
,
and
executed
against
some
Cities
,
and
some
persons
,
doe
,
by
equall
reason
,
and
a
like
cause
,
appertaine
vnto
vs
;
according
to
the
rule
,
and
obseruation
of
our
blessed
Sauiour
;
Except
you
amend
your
liues
,
you
shall
likewise
perish
.
Luk.
13.3
,
5.
When
Nineueh
is
threatned
by
Ionah
,
England
is
threatned
:
when
her
ruine
is
declared
by
Nahum
,
how
can
England
be
secure
?
Pares
culpâ
,
cur
impares
poena
?
why
is
she
vnlike
to
Nineueh
in
punishment
,
who
is
so
like
to
her
in
sinne
?
wee
feare
the
destruction
,
and
not
the
sinne
:
the
effect
,
and
not
the
cause
.
But
it
is
the
Lords
Mercies
that
wee
are
not
consumed
.
The
SECOND
is
a
Prophesie
of
Predestination
(
as
I
may
call
it
)
depending
indeed
vpon
our
sinne
,
but
yet
resolued
by
God
,
as
well
as
declared
;
in
which
respect
it
is
absolute
,
and
not
conditionall
,
once
decreed
,
and
neuer
reuoked
:
concluded
in
Gods
immutable
counsell
;
foreseene
in
his
infallible
prescience
;
and
it
is
rather
pronounced
,
then
denounced
by
him
.
Therefore
it
is
expressed
,
either
in
the
time
past
(
as
heere
in
my
Text
,
and
Esay
21.9
.
)
or
in
the
time
present
,
though
the
effect
doe
not
yet
appeare
.
For
wee
may
obserue
,
that
,
in
the
Prophesie
of
Ionah
,
(
there
being
a
commination
against
her
,
at
that
time
)
it
is
deliuered
in
the
future
tense
;
Nineueh
shall
fall
:
but
,
in
the
Prophesie
of
Nahum
(
there
being
now
a
resolution
of
God
,
declared
concerning
her
subuersion
)
it
is
deliuered
in
the
present
tense
:
the
Horseman
lifteth
vp
the
bright
Sword
:
a
multitude
is
slaine
:
they
stumble
vpon
their
corpses
.
Chap.
3.3
.
and
then
,
in
the
seuenth
Verse
;
Nineueh
is
destroyed
.
So
that
,
(
in
this
kind
of
Prophesie
)
these
two
tenses
,
to
wit
,
the
present
and
the
preterperfect
,
haue
a
coincident
sense
,
and
purpose
,
concerning
an
infallibilitie
of
the
euent
.
Whence
it
is
,
that
the
Prophet
Esay
ioyneth
them
both
together
in
the
Passion
of
Christ
,
and
Mysterie
of
our
Redemption
;
saying
of
him
,
that
he
is
despised
;
he
is
a
man
full
of
sorrowes
;
he
is
brought
,
as
a
sheepe
vnto
the
slaughter
;
Esay
53.3.7
.
as
well
as
,
hee
was
oppressed
;
he
was
afflicted
,
&c.
Thus
wee
see
,
by
the
conference
of
Scriptures
,
that
the
fall
of
Babylon
here
,
certified
vnto
vs
in
the
time
past
[
it
is
fallen
]
doth
truly
import
an
ineuitable
euent
;
a
sentence
neuer
to
bee
recalled
;
proceeding
from
a
decree
,
neuer
to
bee
changed
;
because
God
hereby
doth
insinuate
vnto
our
knowledge
,
that
shee
would
not
bee
renewed
by
repentance
,
and
that
hee
would
not
conferre
that
grace
vpon
her
,
but
leaue
her
to
perish
in
the
course
of
her
owne
sinnes
.
And
this
truth
is
farther
assured
,
and
amplified
,
by
al
the
circumstances
,
preceding
her
ruine
;
accompanying
her
ruine
;
following
her
ruine
,
in
three
seueral
chapters
;
17.18.19
.
in
such
large
and
ample
termes
,
that
the
very
Image
of
Babylon
,
in
all
these
things
,
is
effectually
and
liuely
exhibited
,
thereby
,
vnto
our
eyes
;
as
a
matter
of
present
action
,
rather
then
future
accomplishment
;
rather
to
be
seene
,
then
to
be
beleeued
.
Wherefore
,
the
promise
of
God
being
thus
verified
vnto
vs
,
in
this
forme
,
and
manner
of
speech
,
let
vs
(
by
the
way
)
make
a
little
reflection
vpon
this
point
,
for
our
vse
and
obseruation
;
as
being
of
so
great
consequence
,
for
the
benefit
of
Gods
children
,
and
aduancement
of
his
truth
.
First
,
then
,
the
fidelitie
of
Gods
promise
herein
doth
exclude
,
and
confute
their
errour
,
who
suppose
that
this
is
a
prophecie
of
Commination
onely
,
and
not
of
Resolution
against
Romish
Babylon
;
as
though
shee
might
turne
from
her
sinnes
,
and
consequently
,
God
might
turne
from
his
wrath
.
In
which
opinion
S.
Hierome
himselfe
was
involued
,
as
it
appeareth
,
in
his
darke
,
vncertaine
,
and
perplexed
discourse
,
touching
Babylon
,
and
her
ruine
,
in
the
conclusion
of
his
second
book
against
Iovinian
;
whose
errors
did
then
begin
to
possesse
many
in
Rome
,
and
to
intangle
them
in
his
snare
,
composed
artificially
out
of
sundry
passages
of
the
Scripture
.
Wherevpon
S.
Hierome
maketh
a
patheticall
Apostrophe
vnto
Rome
in
this
manner
;
I
will
speake
vnto
thee
,
O
Rome
,
which
by
the
confession
of
Christ
,
hast
blotted
out
of
thy
forehead
,
the
blasphemy
written
therein
.
There
,
the
name
Babylon
is
laid
vpon
Ethnicall
Rome
,
as
if
Rome
were
afterward
to
bee
discharged
for
euer
of
this
scandall
;
which
misprision
,
and
errour
I
haue
refuted
in
my
former
Sermon
.
But
let
vs
proceed
with
S.
Hierome
,
who
addeth
immediately
,
by
way
of
acclamation
;
O
potent
Citie
;
O
Lady-citie
of
the
world
;
O
Citie
,
commended
by
the
voyce
of
the
Apostle
;
interpret
thine
owne
name
:
according
to
the
Greekes
,
it
is
a
name
of
FORTITVDE
:
according
to
the
Hebrewes
,
it
is
a
name
of
SVBLIMITIE
;
Keepe
that
,
then
,
which
thou
art
called
:
let
vertue
make
thee
high
,
let
not
pleasure
make
thee
base
.
All
this
pertaineth
to
her
honour
,
and
exaltation
;
but
then
hee
giueth
his
aduice
vnto
her
presently
,
in
the
very
next
words
;
Thou
mayest
,
by
thy
repentance
,
escape
the
malediction
,
which
our
Sauiour
hath
threatned
vnto
thee
in
his
Reuelation
.
No
,
not
so
,
S.
Hierome
,
by
your
leaue
:
shee
shall
not
escape
:
this
is
not
a
simple
Commination
against
Rome
,
which
may
bee
preuented
,
but
a
resolution
,
which
must
be
fulfilled
.
And
now
to
conclude
this
obseruation
;
I
here
discouer
some
perplexitie
(
as
I
said
before
)
and
vncertaintie
,
yea
,
perhaps
,
contradiction
in
this
Rhetoricall
passage
of
this
learned
Father
.
For
since
he
doth
confesse
,
that
,
howsoeuer
Christian
Rome
had
wiped
away
the
infamie
of
her
Ethnicall
estate
,
and
doth
,
notwithstanding
,
immediately
affirme
,
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
vpon
her
,
if
she
,
by
repentance
,
shall
not
diuert
and
euacuate
the
same
;
one
of
these
two
things
must
necessarily
here
ensue
:
namely
,
that
either
shee
will
bee
Babylon
againe
,
in
succeeding
ages
,
and
iustly
deserue
this
ruine
(
and
so
S.
Hierome
,
by
the
former
words
,
doth
not
discharge
Rome
from
the
name
of
Babylon
,
for
the
time
to
come
,
but
onely
in
that
her
present
state
)
or
else
that
God
shall
punish
her
in
the
time
to
come
,
for
her
sinnes
alreadie
past
;
which
I
doubt
how
it
may
stand
with
the
Truth
,
and
Iustice
of
God
,
as
I
haue
more
largely
deduced
in
my
former
Sermon
.
And
so
leauing
it
vnto
your
iudicious
censure
,
what
you
will
determine
of
S.
Hierome
in
this
case
(
since
this
iudgement
is
laid
vpon
Rome
,
in
the
name
of
Babylon
,
and
for
her
Babylonian
sinnes
)
I
end
this
obseruation
with
the
confession
of
the
learned
Iesuites
,
as
well
as
of
some
ancient
Fathers
,
that
Rome
being
Babylon
,
shall
be
certainly
destroyed
;
howbeit
,
not
by
Antichrists
power
,
as
they
conceiue
,
but
for
Antichrists
pride
,
as
we
haue
partly
seene
heretofore
,
and
shall
see
more
hereafter
.
A
Second
vse
,
to
be
made
of
this
point
,
is
,
for
the
consolation
of
Gods
children
:
shee
curseth
them
,
shee
excommunicateth
them
,
shee
deposeth
Kings
,
shee
disposeth
Kingdomes
,
shee
exposeth
both
to
ruine
,
shee
absolueth
subiects
from
obedience
,
shee
stirreth
forraine
powers
against
them
,
shee
burneth
,
shee
drowneth
,
shee
spareth
no
meanes
to
extirpate
them
out
of
the
world
.
Comfort
now
your selues
in
Gods
promise
;
shee
is
fallen
,
with
him
:
shee
shall
fall
before
vs
:
for
Gods
Word
shall
not
fall
.
Againe
,
shee
taketh
vpon
her
to
foretell
our
ruine
,
and
destruction
.
Pererius
,
a
learned
Iesuite
(
but
a
blind
Babylonian
)
in
his
exposition
of
Genes.
15.16
.
complaineth
bitterly
of
the
persecution
of
Catholikes
in
England
,
which
(
saith
he
,
meaning
England
)
though
she
remaine
in
the
course
of
her
sins
,
yet
she
enioyeth
great
felicitie
;
but
he
recollecteth
himselfe
with
that
speech
of
God
vnto
Abraham
;
the
sinnes
of
the
Amorites
are
not
yet
full
;
ENGLAND
(
saith
hee
)
though
full
of
sinne
,
hath
not
yet
fulfilled
the
number
of
her
sinnes
:
but
,
when
they
are
come
to
their
height
,
shee
shall
certainely
perish
:
and
,
if
any
man
thinke
,
that
this
time
is
not
farre
off
,
hee
,
in
my
opinion
,
is
not
farre
from
the
truth
.
Now
though
wee
are
to
learne
something
of
our
enemies
(
but
more
by
the
examples
in
sacred
Scripture
)
that
we
may
repent
and
change
our
liues
,
that
so
God
may
shew
his
mercie
,
and
compassion
towards
vs
,
yet
two
things
I
obserue
here
;
the
one
for
their
reproofe
;
the
other
for
our
comfort
.
The
first
is
for
their
reproofe
;
for
(
as
S.
Augustine
doth
truely
note
)
the
Deuill
,
to
gaine
the
reputation
of
Prescience
,
and
Deitie
,
foretelleth
such
things
,
as
hee
is
resolued
to
effect
,
and
bring
to
passe
,
by
his
owne
power
,
and
meanes
;
if
God
giue
permission
vnto
his
desire
:
so
the
Ianizaries
of
Babylon
,
the
progenie
of
Loiola
(
Frogges
in
the
Reuelation
,
16.13
.
as
some
haue
ingeniously
conceiued
,
for
that
a
Iesuite
is
,
ordinarily
a
politicke
,
and
actiue
Polypragmon
;
and
so
an
Amphibion
,
that
conuerseth
in
two
elements
of
Ciuill
,
and
Ecclesiasticall
affaires
;
of
the
Church
,
and
of
the
state
)
may
seeme
to
bee
Prophets
in
foretelling
the
ruine
of
my
deare
,
and
natiue
Countrey
,
whereas
they
foretell
that
,
which
themselues
do
proiect
,
and
labour
to
atchieue
;
and
it
had
been
effectuated
long
before
this
time
,
but
that
he
hath
had
mercy
vpon
England
,
who
will
shew
none
to
Babylon
,
and
hath
not
left
this
other
better
world
of
Brittaine
vnto
their
pernicious
designes
.
The
second
is
for
our
comfort
;
they
haue
prophecies
of
our
destruction
;
but
written
in
their
owne
wicked
,
and
treacherous
hearts
;
and
therefore
I
may
say
vnto
such
a
Prophet
,
as
Nehemiah
vnto
Sanballat
;
Neh.
6.8
.
It
is
not
done
[
saith
hee
;
it
shall
not
bee
done
,
say
I
]
according
to
these
words
,
that
thou
sayest
;
for
thou
fainest
them
of
thine
owne
heart
:
Thy
prophecies
are
vagabond
lies
,
flying
vp
and
downe
in
wandring
papers
of
no
weight
,
or
value
;
but
this
our
prophecie
(
or
rather
S.
Iohns
,
or
rather
Christs
by
him
)
is
registred
in
the
sacred
Scripture
of
infallible
truth
.
So
that
wee
may
say
securely
(
concerning
the
ruine
of
Babylon
)
with
our
(
not
their
)
S.
Peter
:
2.5.19
.
Wee
haue
a
most
sure
word
of
a
Prophet
,
to
the
which
wee
doe
well
,
that
wee
take
heed
:
for
Babylon
shall
fall
(
since
Gods
Word
cannot
fall
)
the
sentence
is
past
,
the
execution
is
at
hand
.
And
thus
much
of
the
first
point
,
to
bee
obserued
here
in
the
second
part
of
my
Text
;
namely
,
the
TIME
of
Romes
punishment
;
which
,
being
then
,
and
yet
to
come
,
is
expressed
by
the
Angels
proclamation
,
in
the
time
alreadie
past
.
The
SECOND
point
,
concerning
the
duplication
of
her
punishment
;
It
is
fallen
;
and
againe
,
it
is
fallen
.
AS
our
blessed
Sauiour
sent
forth
his
Disciples
,
two
,
and
two
;
Luc.
10.1
.
so
he
setteth
forth
the
notice
of
Babylons
ruine
,
by
a
doubled
voyce
:
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
deserue
due
ponderation
in
this
case
,
I
will
examine
with
perspicuous
breuitie
,
and
so
proceed
to
the
maine
substance
of
my
Text.
The
FIRST
reason
is
that
,
which
S.
Ambrose
vpon
the
Reuelations
(
or
the
Author
of
that
Commentarie
,
which
is
graced
with
his
name
)
doth
assigne
in
this
manner
;
Babylon
is
said
twice
to
fall
,
because
a
great
multitude
fell
from
her
communion
,
and
entertained
the
Christian
Faith
;
and
because
shee
shall
bee
punished
,
in
the
last
day
,
with
eternall
death
.
So
he
resolueth
,
that
Babylon
falleth
twice
,
but
he
neuer
came
once
neere
vnto
the
truth
of
the
point
;
for
he
seemeth
either
to
speake
of
Babylon
,
as
it
is
the
mysticall
Citie
of
sinne
,
and
not
as
the
particular
Citie
of
Rome
;
or
else
he
meaneth
,
that
this
fall
doth
signifie
the
fall
of
Rome
from
Paganisme
vnto
Christ
;
which
,
being
a
fall
of
singular
felicitie
,
and
ioy
differeth
much
from
the
fall
intended
in
this
place
;
which
is
a
fall
of
great
miserie
,
sorrow
,
and
feare
;
as
you
shall
perceiue
anon
,
when
I
come
vnto
the
third
part
of
my
Sermon
;
where
I
am
to
treate
directly
of
this
point
.
Therefore
I
come
now
vnto
a
SECOND
exposition
,
which
seemeth
to
be
ingenious
,
but
is
not
substantiall
:
namely
,
that
Rome
hath
a
double
fall
:
the
one
in
respect
of
Gods
truth
and
grace
,
wherein
shee
sometimes
stood
,
and
from
whence
shee
is
long
since
fallen
.
But
though
shee
bee
so
fallen
,
yet
this
fall
is
included
in
the
subiect
of
my
Text
[
BABYLON
;
which
implyeth
the
condition
of
Rome
in
her
sin
]
and
not
in
the
praedicate
;
IT
IS
FALLEN
:
which
signifieth
her
estate
in
her
punishment
,
so
that
the
second
fall
of
Rome
is
her
extreme
ruine
,
by
the
vindictiue
Iustice
of
God
.
And
indeed
this
the
fall
,
here
to
bee
vnderstood
;
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
vpon
the
first
:
for
,
because
shee
is
Babylon
(
fallen
from
Gods
truth
)
shee
shall
therefore
haue
another
fall
(
expressed
here
by
repetition
)
and
perish
by
Gods
iudgement
.
THIRDLY
,
then
,
this
Fall
is
heere
repeated
,
to
shew
the
certaintie
of
the
euent
,
as
written
in
the
Booke
of
Gods
immutable
Decree
:
Pharaoh
had
two
Dreames
,
which
differed
in
forme
,
and
resemblance
,
but
agreed
(
and
were
one
)
in
the
sense
thereof
,
and
purpose
of
God
;
Gen.
41.32
.
&c.
The
ruine
of
Rome
is
here
expressed
by
one
word
,
twice
vttered
,
but
with
the
same
meaning
,
and
the
same
intention
;
that
as
the
Dreame
was
doubled
vnto
Pharaoh
,
because
the
thing
was
established
by
God
,
so
the
subuersion
of
Rome
is
inculcated
here
in
my
Text
vnto
vs
,
because
this
thing
is
established
by
God
,
and
shall
bee
performed
infallibly
in
the
due
and
appointed
time
.
Therefore
,
as
before
,
her
fall
was
notified
in
the
preterperfect
tense
[
she
is
fallen
]
so
here
it
is
ratified
in
the
duplication
of
the
same
word
;
it
is
fallen
;
it
is
fallen
.
For
who
could
reasonably
,
and
probably
conceiue
,
according
to
the
euidence
,
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
Kingdomes
,
so
rich
in
estate
,
so
renowmed
in
fame
,
should
come
to
this
despicable
,
and
deplorable
end
?
Thankes
,
therefore
,
be
vnto
our
God
,
who
,
as
hee
can
,
and
will
humble
her
Pride
,
abase
her
Glorie
,
breake
her
Power
,
dissolue
her
Strength
,
and
defeat
her
Policies
,
to
her
confusion
,
and
the
honour
of
his
Name
;
so
hee
hath
now
so
cleerely
reuealed
,
and
so
certainly
assured
this
Truth
,
and
the
certaintie
thereof
,
vnto
vs
,
for
our
comfort
;
that
now
we
enuie
not
her
greatnesse
,
because
wee
know
her
fall
:
wee
feare
not
her
malice
,
because
wee
see
her
miserie
:
wee
regard
not
the
insolent
venditation
of
her
supposed
eternitie
,
because
wee
perceiue
the
dolefull
expiration
of
her
estate
.
But
here
,
by
the
way
,
wee
may
obserue
,
to
our
admiration
;
that
many
Babylonians
should
not
yet
discerne
,
and
feare
this
extreame
vastation
,
so
certainly
to
fall
vpon
that
miserable
Citie
;
so
constantly
pronounced
,
so
vehemently
reiterated
by
the
Angell
vnto
Saint
Iohn
;
and
that
,
being
simply
gulled
with
the
false
opinion
of
her
Ethnicall
estate
(
alreadie
past
)
they
should
bee
so
blind
,
and
obdurate
,
in
the
knowledge
,
and
acknowledgement
of
so
cleere
,
and
so
euident
a
truth
.
Notwithstanding
,
when
I
reflect
vpon
the
iudgements
of
God
,
inflicted
vpon
other
people
,
I
see
,
that
,
before
their
fatall
destruction
,
they
haue
suffered
an
extraordinarie
defect
in
humane
policie
,
and
ordinarie
wisdome
,
(
the
iustice
of
God
concurring
with
the
merit
of
their
sinnes
)
so
that
they
could
not
carefully
preuent
an
eminent
,
and
imminent
danger
,
nor
wisely
foresee
the
same
.
So
the
Lord
himselfe
doth
giue
his
owne
testimonie
of
the
excecation
of
the
Edomites
(
otherwise
an
ingenious
,
and
circumspect
Nation
)
in
this
manner
:
Is
wisdome
no
more
in
Teman
?
Is
counsell
perished
from
their
children
?
Is
their
wisdome
vanished
?
Ieremie
49.7
.
And
that
this
their
excecation
proceedeth
from
God
,
hee
himselfe
doth
declare
by
the
Prophet
Obadiah
;
Verse
8.
Shall
not
I
,
in
that
day
,
euen
destroy
the
Wisemen
out
of
Edom
,
and
vnderstanding
from
the
Mount
of
Esau
?
Whence
it
is
,
that
they
could
not
discerne
a
false
friend
from
a
true
enemy
;
who
vnder
the
pretensed
termes
of
loue
,
and
vnitie
,
did
supplant
,
and
vndermine
their
State
.
Therefore
it
is
said
in
the
Verse
,
immediately
going
before
:
the
men
,
that
were
at
peace
with
thee
,
haue
deceiued
thee
:
whereupon
the
Lord
passeth
his
Diuine
censure
vpon
Edom
in
these
words
;
there
is
none
vnderstanding
in
him
.
For
as
the
Philistims
put
out
Samsons
eyes
,
and
then
made
him
grind
for
their
vse
,
so
GOD
permitteth
the
secret
,
and
malicious
enemies
of
some
Nation
,
to
put
out
the
eyes
of
their
wisedome
,
by
sugred
delusions
,
and
then
make
them
to
serue
vnder
the
burthens
,
which
they
impose
vpon
them
.
FOVRTHLY
,
and
lastly
;
this
duplication
of
Babylons
fall
,
is
to
shew
the
conformitie
betwixt
the
Old
Testament
,
and
the
New
,
in
this
behalfe
;
and
that
one
Spirit
,
in
sundry
Ages
,
did
,
in
the
like
manner
direct
,
and
assist
the
Church
.
For
thus
wee
reade
(
as
I
noted
once
before
)
in
the
Prophet
Esay
,
Chap.
21.
Verse
9.
Babell
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
,
&c.
Esay
6.3
.
so
the
two
Testaments
haue
mutuall
consonancie
of
words
in
this
point
;
to
signifie
thereby
vnto
vs
,
that
,
this
being
spoken
once
(
nay
rather
twice
)
of
Literall
Babylon
,
and
being
fulfilled
in
her
;
it
,
beeing
now
spoken
againe
the
second
time
of
the
Mysticall
Babylon
,
shall
be
completed
in
her
likewise
;
since
,
by
the
Historicall
euidence
of
things
,
that
are
alreadie
past
,
wee
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
reuealeth
it
:
the
same
Prouidence
,
that
guideth
all
things
to
their
certain
,
and
determined
euent
.
Hence
therefore
we
may
deduce
,
for
our
instruction
;
that
the
presidents
of
the
Old
Testament
should
direct
,
and
informe
vs
vnder
the
New
,
to
trust
in
God
,
whose
Truth
is
still
the
same
;
to
loue
God
,
whose
Goodnesse
is
still
the
same
;
to
feare
God
,
whose
Iustice
is
still
the
same
;
who
,
by
the
examples
of
his
seueritie
in
the
Old
Testament
,
frameth
vs
vnto
the
reuerence
of
his
Name
,
and
obedience
of
his
Will
,
in
the
New
;
as
Saint
Paul
himselfe
doth
grauely
,
and
diuinely
teach
vs
;
1.
Cor.
11.6
.
These
are
ensamples
to
vs
;
and
againe
,
Verse
11.
All
these
things
came
vnto
them
for
ensamples
,
and
were
written
to
admonish
vs
.
If
,
therefore
,
Babylon
heare
of
a
ruine
,
denounced
by
Esay
,
Let
Rome
feare
her
ruine
reuealed
by
Saint
Iohn
.
And
let
vs
also
conceiue
(
for
it
is
a
truth
,
and
worthy
by
all
meanes
to
be
receiued
)
that
as
a
generall
destruction
of
my
people
in
the
Old
Testament
,
is
an
admonition
to
any
Kingdome
or
Nation
in
the
New
,
so
a
particular
destruction
of
any
person
there
,
is
an
example
,
and
premonition
vnto
me
,
and
to
thee
,
and
to
euery
one
in
his
degree
,
qualitie
,
and
place
,
to
auoid
the
like
sinne
,
by
which
the
former
perished
,
and
fell
,
through
the
exemplarie
iustice
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
apparant
,
and
identicall
tearmes
,
as
the
ruine
of
Mysticall
Babylon
heere
is
discouered
in
the
ruine
of
Literall
Babylon
there
.
And
so
much
of
the
second
point
,
which
I
proposed
before
in
the
distribution
of
my
Text
,
and
haue
now
explained
in
the
orderly
pursuit
thereof
.
The
THIRD
point
,
concerning
the
nature
,
and
qualitie
of
this
ruine
;
what
this
Fall
of
Babylon
doth
heere
import
.
NOw
I
am
come
vnto
the
substance
of
the
matter
:
for
the
former
points
(
concerning
the
time
past
,
&
the
Duplication
of
the
fal
)
are
accidents
,
&
circumstances
of
the
Fal
,
whereof
I
now
intreat
,
but
yet
such
,
so
proper
,
and
so
effectuall
,
as
that
they
bring
an
especiall
light
thereunto
;
and
therefore
I
haue
handled
them
before
,
as
being
accessorie
helpes
for
vs
,
to
vnderstand
the
principall
point
it selfe
.
As
for
the
word
[
Fall
]
it
is
plaine
,
and
easie
,
but
very
significant
,
and
Emphaticall
in
this
place
;
it
being
a
fall
of
speciall
,
and
extraordinary
note
;
as
wee
shall
perceiue
,
in
the
third
sense
,
and
acception
of
the
same
.
FIRST
,
therefore
;
according
to
the
primarie
,
and
simple
meaning
of
the
Letter
;
it
doth
import
a
locall
motion
,
whereby
some
thing
of
an
higher
place
,
or
of
a
firme
consistencie
before
,
is
lapsed
into
a
lower
(
properly
vpon
the
Earth
)
or
so
dissolued
into
pieces
,
that
it
doth
not
cohere
,
and
stand
in
the
former
qualitie
,
and
manner
:
as
the
house
fell
vpon
Iobs
children
[
Iob
1.19
.
]
though
by
a
violent
meanes
;
and
the
walls
of
Iericho
fell
downe
[
as
it
Iosh.
6.20
.
]
though
by
a
miraculous
meanes
;
signifying
in
a
sense
allegoricall
,
the
fall
of
Impietie
at
the
sound
of
Gods
Word
.
Though
Babylon
shall
haue
a
fall
,
of
a
more
markable
nature
(
as
anon
you
shall
heare
)
yet
this
fall
doth
likewise
appertaine
vnto
her
,
in
her
glorious
Churches
,
in
her
sumptuous
Monasteries
,
in
other
magnificall
Palaces
of
his
Holinesse
,
and
his
Cardinals
(
whom
hee
maketh
Princes
in
all
Lands
;
as
some
haue
blasphemously
applyed
that
Text
:
Psal.
45.16
.
)
in
the
stately
houses
of
the
Citizens
,
and
finally
in
her
walls
;
the
carkasse
of
that
proud
,
and
insolent
Citie
.
O
that
spatious
,
ancient
,
and
venerable
Church
of
Saint
Peter
:
it
was
sometimes
a
Sanctuarie
,
and
protection
of
the
miserable
,
distressed
Citizens
of
Rome
(
as
Sozom.
doth
relate
,
lib
,
9.
c.
9.
and
Saint
Augustine
himselfe
doth
insinuate
;
De
Ciuit.
Dei
,
lib.
1.
c.
1.
&
4.
)
when
the
furious
,
and
barbarous
Gothes
spoyled
,
and
ransacked
,
the
Citie
,
and
made
a
cruell
massacre
of
the
people
.
But
now
it
is
defiled
with
Babylonian
Merchandize
:
)
and
,
when
the
Day
of
this
vengeance
doth
come
,
it
shall
fall
;
it
shall
bee
cast
downe
to
the
ground
;
it
shall
haue
no
Sanctuarie
for
its
owne
protection
.
That
shall
be
verified
in
her
,
which
was
fulfilled
in
the
desolation
of
the
Temple
;
One
stone
shall
not
be
left
vpon
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
carkasse
(
in
the
Hebrew
,
Greeke
,
and
Latine
)
is
deriued
in
the
seuerall
originals
;
for
that
,
by
death
,
wee
fall
and
cannot
now
stand
)
and
wee
fall
into
the
earth
;
as
the
Centre
of
grauitie
,
to
which
all
heauie
things
doe
tend
,
and
where
they
haue
their
rest
.
Now
death
is
either
naturall
,
or
violent
.
NATVRALL
;
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
haue
one
Exodus
by
death
,
with
the
poorest
,
and
meanest
of
the
people
.
Heere
is
something
for
our
Humiliation
;
the
strong
,
the
rich
,
the
mightie
man
shall
fall
,
and
fall
into
the
earth
;
the
mother
,
out
of
whose
substance
he
is
framed
,
and
into
which
he
shall
be
dissolued
againe
.
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
euer
thinke
of
this
fall
into
the
earth
,
by
my
death
;
that
I
might
neuer
fall
from
Heauen
by
my
sinnes
.
This
fall
is
no
speciall
iudgement
vnto
the
Citizens
of
Babylon
,
which
is
a
generall
necessitie
of
all
men
in
the
World
.
But
let
vs
obserue
something
for
our
Consolation
,
and
then
wee
shall
see
more
.
For
our
fall
by
death
is
not
without
hope
of
a
Resurrection
,
and
that
also
vnto
eternall
glorie
(
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
extreame
desolation
)
hath
no
hope
of
a
ciuill
resurrection
,
to
arise
,
after
her
fall
,
vnto
any
splendour
,
or
dignitie
againe
:
and
therefore
I
may
say
of
her
,
as
Iacob
of
his
eldest
sonne
,
the
first-borne
of
his
strength
;
thy
dignitie
is
gone
,
Gen.
49.4
.
The
second
kind
of
fall
by
death
,
is
VIOLENT
;
and
now
we
come
neerer
vnto
the
point
.
This
kinde
of
fall
is
often
remembred
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
peoples
cause
,
with
God
,
by
Prayer
;
but
Gods
cause
,
with
the
people
,
by
Swords
.
And
Psal.
36.12
.
They
are
fallen
,
that
worke
iniquitie
.
This
fall
may
well
be
applied
vnto
Babylon
,
because
her
ruine
is
not
onely
locall
(
for
houses
and
walls
)
but
personall
,
for
the
Inhabitants
themselues
(
Clericall
,
and
Laicall
(
who
,
dwelling
within
her
precincts
,
shall
fall
by
the
extreame
furie
of
the
Sword
,
which
shall
deuoure
their
flesh
,
in
the
Day
of
the
LORDS
vengeance
.
Tremble
,
therefore
,
O
yee
vnhappie
Citizens
,
at
the
voice
of
the
fatall
ruine
of
that
vnfortunate
place
;
your
knees
may
smite
,
the
one
against
the
other
(
as
Balshazzars
,
Dan.
5.6
.
)
with
the
extremitie
of
your
iust
feare
,
for
that
disastrous
calamitie
,
which
shall
fall
vpon
you
,
or
vpon
your
posteritie
,
and
succession
.
Therefore
depart
out
of
her
;
it
is
Gods
owne
premonition
vnto
you
;
and
they
,
that
are
his
people
,
will
depart
out
of
her
,
either
corporally
,
to
saue
their
liues
,
or
spiritually
to
saue
their
soules
.
And
,
as
for
you
,
that
are
yet
immaculate
,
and
not
defiled
with
her
contagion
,
heare
not
her
inuitation
,
be
not
intangled
with
her
voice
.
She
cryeth
;
Venite
;
come
vnto
me
,
the
mother
of
the
faithfull
:
but
Christ
saith
;
Exite
,
goe
out
of
her
,
my
people
,
that
you
bee
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
vs
vnto
the
third
.
THIRDLY
,
then
,
this
word
doth
signifie
such
a
ruine
,
as
is
without
recouery
,
with
extreame
vastitie
,
horrible
miserie
,
vnspeakable
desolation
;
which
Babylon
shall
more
sensibly
feele
,
then
we
can
truly
declare
;
res
superat
fidem
;
the
matter
exceedeth
beliefe
:
humane
beliefe
,
that
standeth
vpon
reason
,
but
not
Diuine
,
which
is
grounded
vpon
reuelation
;
as
I
shall
haue
speciall
occasion
to
declare
more
fully
,
in
my
ensuing
Discourse
.
Meanewhile
,
to
iustifie
this
last
acception
,
and
sense
of
this
Word
,
according
to
the
tenour
of
the
holy
Scriptures
,
I
produce
vnto
you
certaine
instances
,
very
agreeable
to
our
purpose
.
For
if
wee
speake
of
the
persons
,
inhabiting
in
Babylon
,
then
Dauid
writeth
aptly
of
such
falling
;
Psal.
36.12
.
They
[
mine
enemies
]
are
cast
downe
[
they
are
fallen
;
in
the
words
immediatly
before
]
and
shall
not
be
able
to
rise
.
But
,
if
we
speake
of
the
place
it selfe
;
Iericho
is
an
example
in
this
case
Iosh.
6.
The
walls
fell
downe
;
man
,
and
woman
,
young
,
and
old
,
with
all
the
cattle
,
were
destroyed
therein
.
And
to
fill
vp
the
measure
of
the
calamitie
thereof
,
shee
was
to
lie
buried
in
the
Tombe
of
her
owne
ruines
;
and
a
curse
laid
by
Ioshua
vpon
the
man
,
that
should
repaire
,
and
reedifie
the
same
.
To
conclude
;
the
pitifull
(
but
vnpitied
)
vastation
of
this
Babylonian
Citie
,
her
dolefull
fall
(
to
follow
the
prescript
euidence
of
my
Text
)
is
resembled
in
the
iust
affliction
,
which
fell
vpon
the
Citizens
,
and
Citie
of
Sechem
,
which
Abimelech
destroyed
,
and
sowed
the
place
thereof
with
Salt
;
Iudic.
9.45
.
Such
shall
bee
(
if
any
patterne
can
exemplifie
her
case
)
the
fall
;
the
fatall
end
,
the
wofull
period
of
this
great
,
and
glorious
Citie
.
It
is
finall
;
for
I
reade
of
none
after
it
;
it
is
singular
;
for
I
reade
of
none
such
before
it
.
For
,
to
passe
by
the
conflagration
of
Rome
by
the
Gaules
(
when
she
was
yet
in
the
time
of
her
minoritie
,
and
youth
)
and
to
come
to
the
state
of
her
declination
,
in
the
time
of
Honorius
,
the
Emperour
,
vpon
the
yeare
of
Christ
414.
we
find
in
the
Ciuill
and
Ecclesiasticall
Histories
,
that
Alarichus
,
King
of
the
Gothes
,
tooke
the
Citie
of
Rome
(
rather
by
Famine
,
then
by
the
Sword
,
as
Saint
Hierome
doth
relate
)
burned
some
part
thereof
,
slue
the
Citizens
,
despoyled
them
of
an
infinite
abundance
of
riches
;
but
(
as
I
noted
before
)
gaue
them
their
liues
,
that
could
take
Sanctuarie
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
vnto
Rome
with
a
mightie
power
,
resoluing
to
put
all
the
Citizens
to
the
sword
;
to
raze
the
Citie
vnto
the
very
foundations
;
to
erect
another
in
some
commodious
place
,
and
to
impose
the
name
of
Gothia
vpon
it
:
from
which
resolution
he
was
diuerted
by
the
humble
supplications
,
and
gentle
perswasions
of
his
deerely
beloued
wife
Placidia
,
sister
vnto
Honorius
:
and
so
Rome
did
then
escape
that
ruine
,
vnto
which
she
is
yet
reserued
,
and
which
she
shall
certainly
feele
in
the
due
appointed
time
.
Afterward
,
vpon
the
yeere
450.
Gensericus
,
King
of
the
Vandals
,
so
sacked
,
and
ransacked
the
Citie
of
Rome
,
that
,
for
some
time
,
it
remained
without
any
inhabitant
to
dwell
therein
.
But
much
more
grieuous
,
and
fearefull
was
her
desolation
by
Totilas
,
King
of
the
Goths
,
vpon
the
yeere
547.
a
great
part
of
the
walls
being
cast
downe
,
the
houses
burned
,
the
Citizens
killed
;
so
that
neither
man
,
nor
woman
remained
therein
;
as
Bellarmine
himselfe
(
out
of
Blondus
)
doth
briefly
recite
C.
de
Pont.
Rom.
l.
4.
c.
7.
)
but
to
a
very
poore
,
and
simple
purpose
;
as
you
shall
heare
anon
in
the
passage
of
my
discourse
.
Meane
while
,
descending
neerer
vnto
our
times
,
I
smile
at
the
fearefull
apprehensions
of
Pope
Alexander
the
sixth
(
vpon
the
yeere
1494.
)
when
hee
was
troubled
,
and
all
Rome
with
him
,
at
the
militarie
approach
of
Charles
the
eight
of
France
;
and
therefore
vpon
a
treatie
of
peace
,
hee
accepted
the
Articles
,
imposed
vpon
him
by
the
victorious
Prince
,
for
the
time
(
but
with
a
perfidious
heart
,
as
the
sequell
of
things
did
discouer
)
who
thereupon
was
receiued
into
Rome
with
tender
demonstration
of
singular
respect
,
and
loue
;
otherwise
,
hee
had
certainly
imitated
the
president
of
the
conquering
Gaules
ancient
times
,
and
burnt
the
whore
with
fire
;
which
worke
did
rather
appertaine
vnto
his
successours
in
the
Crowne
of
France
;
as
time
,
the
mother
of
truth
,
shall
one
day
reueale
to
fulfill
that
,
which
Truth
,
the
Sonne
of
eternitie
(
Christ
Iesus
himselfe
)
doth
here
foretell
.
But
,
leauing
Rome
in
that
passion
of
feare
,
let
vs
behold
her
in
the
passion
of
sense
,
vpon
the
yeere
1524.
when
the
Imperiall
Armie
of
Charles
the
fifth
(
marching
vnder
the
conduct
of
the
Duke
of
Burbon
,
who
was
fatally
slaine
before
the
walls
of
Babylon
)
first
surprised
the
Suburbes
,
and
then
inuaded
the
Citie
it selfe
;
in
whom
it
is
doubtfull
(
saith
Guicciardine
,
lib.
18.
which
Historie
well
deserueth
your
reuiew
)
whether
bare
more
rule
;
the
humour
of
crueltie
to
kill
,
or
the
appetite
of
lust
to
deflower
,
or
the
rage
of
auarice
to
spoile
.
What
honour
,
and
reuerence
did
these
Catholike
Souldiers
performe
then
vnto
the
holy
Father
,
and
his
worthy
Prelates
?
As
for
him
,
hee
was
made
a
prisoner
in
his
owne
Castle
,
and
redeemed
himselfe
from
farther
dangers
at
a
great
proportion
of
monyes
,
and
remained
in
custodie
,
vntill
it
pleased
the
Emperour
,
out
of
his
speciall
grace
,
to
release
him
againe
.
As
for
them
;
many
of
them
were
set
vpon
Asses
,
and
leane
Moyles
,
with
great
dignitie
,
and
contempt
,
hauing
their
faces
reuersed
to
the
crowpe
of
the
beasts
;
and
so
,
being
apparrelled
with
the
habites
,
and
markes
of
their
dignitie
,
were
made
a
spectacle
of
derision
in
the
publike
view
;
while
some
other
Cardinalls
being
naked
,
and
soled
along
with
buffets
and
bastinadoes
,
redeemed
their
liues
with
deepe
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
,
wee
see
such
furious
actions
of
hostilitie
against
her
,
not
onely
by
barbarous
enemies
,
but
by
them
,
who
carrie
the
names
,
and
titles
of
Christian
,
and
of
Catholike
,
by
particular
stile
,
what
incomparable
crueltie
will
so
many
seuerall
Nations
exercise
against
her
,
with
implacable
hatred
vnder
the
Ensignes
of
so
many
seuerall
Princes
,
enraged
against
her
,
for
her
violation
of
their
Crownes
,
&
stirred
vp
by
the
speciall
iudgement
of
God
?
O
vnexemplifyable
fall
;
I
want
termes
to
expresse
it
.
And
therefore
as
the
Painter
,
being
to
represent
,
by
a
liuely
Image
,
the
behauiour
of
the
father
of
Iphigenia
(
lamenting
,
and
bewayling
her
pitifull
death
)
drew
a
veile
before
his
face
;
that
being
a
more
proper
signification
of
his
griefe
,
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
reioyce
thereat
:
Cap.
19.
1.
2
,
3.
)
this
fall
,
(
I
say
)
of
Rome
;
and
thus
by
silence
,
as
wanting
all
words
,
I
shall
speake
more
,
that
if
I
could
deliuer
the
nature
of
it
in
many
.
Thus
now
,
at
the
last
,
I
haue
made
an
interpretation
of
this
fall
;
comparing
it
with
other
falls
,
which
were
some
shadowes
of
it
;
Rome
being
her
owne
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
captiuitie
afterward
,
vnder
Shalmaneser
,
so
the
former
fals
of
Rome
were
light
in
comparison
of
this
fall
;
nay
rather
they
were
concussions
,
and
shakes
,
this
onely
is
the
fall
,
and
ruine
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
Deuils
;
reward
her
,
as
she
hath
rewarded
you
;
fill
her
the
Cup
double
:
her
plagues
shall
come
in
one
day
;
death
,
sorrow
,
and
famine
;
shee
shall
be
burnt
with
fire
:
no
man
buyeth
her
ware
any
more
:
her
Merchants
shall
howle
and
cry
,
&c.
Then
Chapter
19.3
.
her
smoake
rose
vp
for
euermore
.
And
so
much
of
the
fall
;
namely
,
for
the
manner
and
qualitie
of
the
same
.
Whereby
you
may
perceiue
the
simple
subtiltie
of
some
learned
Papists
,
who
suppose
this
fall
of
Rome
to
bee
meerely
spirituall
(
in
falling
from
Ethnicall
Idolatry
vnto
Christian
Religion
)
and
not
a
materiall
fall
,
by
outward
ruine
;
as
Ludouicus
ab
Alcasar
doth
vainly
dreame
;
standing
in
a
foolish
opposition
heerein
vnto
the
iudicious
resolution
of
Viegas
,
and
Ribera
;
his
more
ingenious
,
and
exact
compeeres
.
Now
,
for
conclusion
of
this
whole
matter
,
I
must
take
notice
of
foure
Questions
,
which
are
appendant
,
and
belonging
vnto
this
fall
;
by
faire
discussion
wherof
,
I
shall
exempt
,
and
take
out
of
your
minds
,
certayne
Doubts
,
which
may
arise
(
and
perhaps
are
alreadie
risen
)
in
your
apprehension
of
this
fall
.
The
FIRST
Question
.
FIrst
,
therefore
,
if
you
desire
to
vnderstand
,
by
whose
meanes
,
and
operation
,
Babylon
shall
thus
fall
,
and
who
shall
bee
the
instruments
of
Gods
vindictiue
Iustice
in
this
behalfe
;
I
answere
,
from
the
sacred
Oracle
of
God
himselfe
;
that
it
shall
bee
executed
by
the
vniforme
,
and
powerfull
concurrencie
of
many
Kings
,
and
States
;
concerning
whom
three
things
are
markeably
deliuered
in
this
Propheticall
Word
of
God
.
First
;
there
is
obserued
their
beginning
,
and
exaltation
;
Apoc.
17.12
.
The
tenne
hornes
,
[
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
haue
not
receiued
a
Kingdome
to
wit
,
in
the
time
of
Saint
Iohn
]
but
shall
receiue
power
,
as
Kings
,
at
one
houre
with
the
Beast
.
For
,
as
the
seuerall
Dominions
of
the
Kings
,
and
States
in
Europe
,
were
members
of
the
great
and
mightie
bodie
of
the
Romane
Empire
,
which
was
dissolued
afterward
into
these
parts
,
of
which
it
was
formerly
compounded
,
and
made
;
so
these
Kings
,
and
States
,
arose
neere
vpon
the
same
time
,
which
is
here
called
one
houre
;
not
in
an
exact
measure
of
time
,
but
in
a
conuenient
propinquitie
,
and
neernesse
of
time
,
according
to
the
phrase
of
holy
Writ
;
wherein
the
word
houre
is
taken
in
this
sense
;
as
1.
Thes.
2.17
.
Wee
were
kept
from
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
an
houre
:
and
Philem.
15.
Onesimus
departed
from
Philemon
his
Master
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
an
houre
:
and
Saint
Iohn
1.2.18
.
Little
children
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
last
houre
,
&c.
It
followeth
;
that
they
receiued
this
power
at
one
houre
with
the
Beast
;
beause
as
the
Imperiall
dignitie
,
and
glory
did
decay
,
by
fraction
,
&
partition
of
the
potent
Empire
,
so
the
second
Beast
in
Babylon
,
[
the
Papall
State
]
beganne
to
aduance
it selfe
,
and
to
succeed
,
by
a
pretense
of
Ecclesiasticall
Supremacie
,
in
the
place
of
the
former
Beast
[
the
State
Imperial
]
as
he
began
to
decrease
;
according
to
the
prediction
of
S.
Paul
;
which
I
haue
touched
before
in
the
precedent
Sermon
,
vnto
which
,
I
must
therefore
,
remit
you
for
the
more
cleere
vnderstanding
of
this
point
.
But
now
you
may
see
,
what
these
Kings
are
;
whence
,
when
,
with
whome
,
and
from
whom
,
they
tooke
their
Royall
dignitie
,
and
power
.
Secondly
,
there
is
obserued
the
subiection
,
and
submission
of
their
power
vnto
this
second
Beast
,
whose
Ecclesiasticall
glorie
,
and
estimation
,
did
insnare
the
ciuill
Dominion
of
these
Kings
:
for
so
it
followeth
,
Verse
13.
They
shall
giue
their
power
;
and
authoritie
vnto
the
Beast
;
vpon
which
he
cunningly
intruded
,
by
faire
pretenses
of
his
succession
vnto
the
Prince
of
the
Apostles
,
and
of
his
immediate
function
vnder
Iesus
Christ
;
whose
name
hee
abused
to
the
corruption
,
and
suppression
of
his
Euangelicall
Truth
.
Thus
these
Kings
became
his
instruments
also
,
to
serue
his
turne
,
in
the
oppugnation
of
Christs
Doctrine
,
and
in
the
persecution
of
his
members
,
as
the
prediction
,
in
the
fourteenth
Verse
,
doth
truly
beare
,
and
the
euent
of
things
doth
notably
declare
.
And
now
they
were
made
the
hornes
of
this
second
Beast
,
that
is
to
say
,
his
strength
and
corroboration
(
as
this
word
horne
doth
often
signifie
,
in
the
Scriptures
;
but
more
specially
in
the
Booke
of
Psalmes
,
as
in
the
Prophecies
of
Daniel
)
whereby
hee
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
owne
power
;
which
as
they
did
fondly
submit
vnto
him
,
so
hee
doth
proudly
vendicate
vnto
himselfe
;
for
so
hee
was
foretold
by
Saint
Paul
,
that
he
should
lift
vp
himselfe
aboue
all
,
that
is
called
God
.
Thirdly
;
there
ensueth
their
action
of
hostilitie
,
and
enterprize
of
warre
against
Babylon
,
wherein
this
Beast
doth
reigne
;
for
so
it
is
written
;
Verse
16.
The
ten
hornes
,
which
thou
sawest
vpon
the
Beast
,
are
they
,
that
shall
hate
the
Whore
[
what
?
are
they
like
Amnon
,
whose
loue
to
Tamar
turned
into
hatred
?
]
and
shall
make
her
desolate
,
and
naked
,
and
shall
eate
her
flesh
,
and
burne
her
with
fire
;
the
old
punishment
,
which
in
the
Law
of
Nature
,
was
inflicted
vpon
Whores
,
Genes.
38.24
.
Here
is
a
strange
Metamorphosis
;
Friends
changed
into
Enemies
;
setters
vp
into
pullers
downe
,
Defenders
into
Expugnators
;
Babylons
louers
into
her
haters
;
the
strength
of
the
Beast
into
his
ruine
.
This
is
the
Lords
doing
(
as
you
shall
heare
anon
)
and
it
is
meruailous
in
our
eyes
.
Meanewhile
,
I
cannot
passe
forward
,
vnto
the
discussion
of
other
points
,
without
a
serious
consideration
of
this
;
namely
,
that
these
Kings
,
thus
submitting
their
Royall
power
vnto
the
Beast
(
partly
to
take
a
Crowne
by
his
donation
;
partly
to
hold
it
ratified
by
his
confirmation
:
partly
to
hold
it
)
vpon
tearmes
of
fealtie
to
him
;
partly
to
acknowledge
all
their
Dominion
to
be
deriued
from
his
plenitude
of
power
;
partly
to
suffer
him
to
execute
forreigne
iurisdiction
in
their
Realmes
;
partly
to
stand
in
awe
of
his
sentententiall
deposition
;
partly
to
suffer
an
expilation
of
the
goods
,
and
reuenues
of
their
subiects
,
issuing
forth
of
their
Kingdomes
,
to
the
supportation
of
Babylon
;
partly
to
permit
their
Clericall
subiects
to
be
exempted
from
their
Regall
authoritie
;
and
many
other
courses
,
whereby
the
proud
vsurping
Beast
doth
either
closely
,
like
a
Fox
,
insinuate
into
their
Crownes
,
or
violently
like
a
Lion
,
insult
vpon
the
same
;
by
their
owne
folly
,
tendernesse
,
and
ignorance
in
the
beginning
;
that
so
Gods
Word
might
be
fulfilled
herein
)
I
say
,
I
cannot
neglect
the
obseruation
of
this
point
;
that
now
these
Kings
(
not
the
same
in
person
,
but
in
succession
)
should
beginne
to
bee
wise
,
to
vnderstand
his
tyrannie
,
to
see
their
owne
miserie
,
and
to
reuenge
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
aduancement
of
this
second
Beast
;
which
,
from
a
Pygmie
became
an
Hercules
,
and
by
seuerall
augmentations
,
grew
vp
more
,
and
more
,
from
small
beginnings
,
vnto
the
full
proportion
of
his
greatnesse
,
wherein
he
stood
long
,
but
now
beginneth
to
fall
)
thou
,
O
blessed
Leo
,
by
the
venerable
authoritie
of
thy
graue
,
and
gracious
person
,
by
thy
perswasiue
Eloquence
,
and
gentle
intreates
,
diddest
once
diuert
the
hostile
inuasion
of
Attila
(
King
of
the
Hunnes
)
from
Rome
(
not
then
Babylon
)
and
thou
wast
a
Sauiour
vnto
her
(
as
many
of
the
Iudges
in
ancient
Israel
were
called
)
not
by
a
Sword
,
but
by
thy
word
,
full
of
power
,
and
efficacie
in
thy
religious
mouth
.
But
now
this
Spirit
,
this
excellencie
shall
not
bee
in
thy
successours
,
when
the
fatall
houre
of
her
last
desolation
,
and
fall
,
is
come
;
for
the
wrath
of
these
Kings
shall
bee
specially
incensed
against
this
Beast
;
a
Lyon
indeed
,
not
in
heroicall
fortitude
,
and
Christian
magnanimitie
,
but
in
crueltie
,
oppression
,
insultation
;
stirring
vp
these
Kings
vnto
this
furie
,
which
no
perswasion
,
no
eloquence
,
no
policie
can
appease
.
And
now
,
to
conclude
this
point
;
I
find
two
obseruations
,
that
attend
this
last
passage
of
my
discourse
.
The
FIRST
concerneth
a
dogmaticall
errour
,
and
false
opinion
,
preuailing
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
,
vntill
the
Romane
Emperor
were
taken
out
of
the
way
;
which
then
withheld
,
and
so
kept
downe
all
other
power
,
that
Antichrist
could
not
exalt
himselfe
.
Hence
the
ancient
Fathers
(
as
namely
S.
Hierome
;
epist.
151.
quaest.
11.
and
,
long
before
him
,
Tertull.
in
apologetic
.
cap.
32.
whose
iudgement
also
S.
Augustine
doth
follow
,
de
Ciuit.
Dei
,
l.
20.
c.
23.
but
vpon
another
ground
,
taken
,
and
mistaken
out
of
the
Prophet
Daniel
)
doe
very
truly
deduce
,
and
inferre
,
that
the
Romane
Empire
shall
not
bee
destroyed
,
vntill
the
comming
of
Antichrist
;
and
therefore
they
seemed
reasonably
to
suppose
also
,
that
it
shall
bee
destroyed
by
him
;
and
so
,
consequently
,
that
Rome
it selfe
shall
suffer
her
finall
ruine
by
his
power
,
and
by
his
meanes
.
Which
erroneous
deduction
seemeth
to
haue
had
a
generall
applause
in
the
ancient
times
of
the
Church
;
as
wee
may
see
by
the
testimonie
of
Lactantius
,
who
liued
in
the
time
of
Constantine
the
Great
,
vpon
the
yeere
320.
Thus
therefore
hee
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
performe
that
worke
.
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
yeres
after
their
time
;
and
else
where
;
That
Christ
should
reigne
a
thousand
yeeres
on
the
earth
,
&c.
)
so
,
in
this
particular
conceit
,
he
,
and
others
,
digressed
apparantly
from
the
truth
,
as
wanting
the
cleere
euidence
of
times
,
and
the
successe
of
things
,
to
helpe
them
in
the
right
interpretation
of
the
Scriptures
,
in
this
propheticall
kind
.
It
is
then
a
very
certaine
,
and
pregnant
truth
,
which
Tertullian
,
Augustine
,
Hierome
,
Chrysostome
,
and
others
did
conceiue
,
that
the
Romane
Empire
should
stand
,
till
the
reuelation
of
Antichrist
(
according
to
the
prediction
of
S.
Paul
.
)
And
againe
,
it
is
true
,
in
a
great
part
,
that
Antichrist
hath
destroyed
it
;
for
the
Popes
were
a
speciall
meanes
to
exclude
the
Emperour
out
of
Italy
,
and
Rome
(
which
they
haue
inuaded
)
and
,
erecting
a
new
Empire
in
the
Kings
of
France
,
and
after
in
Germanie
,
they
finally
made
this
Nominall
Emperour
,
of
Rome
,
a
Reall
slaue
of
Babylon
;
though
sometimes
with
great
reluctation
,
and
opposition
of
the
Emperours
,
as
he
was
able
to
resist
;
whom
therefore
the
Popes
did
gladly
suffer
to
bee
depriued
of
their
rights
in
Italy
;
the
same
being
a
Countrie
,
specially
accommodated
for
the
aduantage
,
and
securitie
of
his
greatnesse
,
because
there
are
sundry
formes
of
gouernments
,
and
many
particular
states
therein
:
In
regard
whereof
,
as
one
hath
a
diligent
eye
to
obserue
,
and
hinder
the
increase
,
and
inlargement
of
another
,
so
,
if
any
of
them
oppose
his
Holinesse
,
hee
is
readie
,
with
his
thunderbolts
,
to
shake
that
State
in
pieces
,
and
to
raise
vp
other
Princes
there
,
to
make
an
execution
of
his
sentence
.
And
because
he
doth
pretend
some
particular
interest
in
the
goodly
,
and
rich
Kingdome
of
Naples
,
he
therefore
installed
the
Kings
thereof
,
with
this
caution
and
reseruation
,
That
they
should
neuer
take
the
Empire
vpon
them
;
fearing
,
thereupon
,
the
potencie
of
so
neere
a
neighbour
,
as
being
preiudiciall
vnto
his
triple
Crowne
.
This
was
a
matter
of
speciall
exception
,
taken
against
Charles
the
fifth
,
in
his
election
vnto
the
Imperiall
State
;
though
not
pursued
,
because
there
was
no
remedie
against
so
mightie
a
Prince
;
who
,
as
hee
seemed
to
accept
the
Empire
,
against
the
ancient
prouision
of
the
Popes
,
so
he
seemed
vnmannerly
to
resigne
the
same
vnto
Ferdinand
,
his
brother
,
and
to
establish
him
therein
,
without
the
notice
,
and
approbation
of
the
holy
Father
.
Thus
farre
,
then
,
we
agree
with
the
iudgement
of
antiquitie
,
touching
the
Romane
Emperour
,
and
Antichrist
,
because
it
agreeth
very
well
with
the
prediction
of
Saint
Paul
.
But
the
predictions
of
Saint
Iohn
doe
sufficiently
refute
the
last
opinion
(
which
seemeth
to
be
inferred
out
of
the
former
,
by
an
emptie
,
and
barren
speculation
)
to
wit
,
that
the
Citie
of
Rome
shall
bee
destroyed
by
Antichrist
,
and
his
associats
;
as
Lactantius
lib.
7.
c.
16.
doth
erroniously
conceiue
.
For
the
Second
Beast
in
Rome
is
Antichrist
himselfe
,
to
whom
the
ten
Kings
gaue
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
subuersion
of
Babylon
,
but
his
enemies
,
&
assailants
,
to
ruinate
Babylon
,
(
wherin
he
reigneth
)
because
of
his
abominable
comportment
therein
;
as
the
context
of
the
Scripture
it selfe
doth
infallibly
demonstrate
,
and
conclude
.
And
therefore
,
as
in
many
other
points
,
concerning
Babylon
,
and
Antichrist
,
the
ancient
Christians
were
much
deceiued
;
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
Seate
,
and
Center
of
his
Dominion
.
The
SECOND
obseruation
,
which
from
thence
I
frame
,
and
tender
vnto
your
religious
hearts
,
is
a
Morall
truth
;
namely
,
that
God
doth
often
punish
our
sinnes
,
by
such
meanes
,
and
instruments
,
as
were
seruiceable
vnto
vs
therein
,
to
the
accomplishment
of
our
desires
.
So
wee
read
,
Ezek.
16.37.39
.
&c.
that
whereas
the
Iewes
committed
spirituall
fornication
with
the
Idols
of
Aegypt
,
and
Assyria
,
and
reapposed
more
in
the
helpe
of
the
Aegyptians
,
and
Assyrians
sometimes
,
then
in
the
protection
of
God
;
therefore
he
threatneth
to
giue
them
into
their
hands
;
who
,
being
instruments
of
their
sinnes
against
him
,
should
bee
also
instruments
of
his
iudgements
against
them
.
Sundry
are
the
examples
in
this
kind
,
which
I
cannot
now
produce
:
but
leauing
the
ponderation
of
this
point
vnto
your
owne
hearts
,
I
aduise
you
,
in
the
tender
feare
of
God
,
so
to
please
him
in
all
your
wayes
,
that
not
onely
all
men
,
but
all
his
creatures
may
bee
disposed
,
and
inclined
by
him
to
our
incolunitie
,
and
preseruation
.
So
saith
the
Wiseman
:
When
the
wayes
of
a
man
please
the
Lord
,
hee
will
also
make
his
enemies
at
peace
with
him
,
Prou.
16.7
.
To
this
purpose
spake
Eliphaz
,
in
Iob.
5.23
.
The
stones
of
the
field
shall
bee
in
league
with
thee
,
and
the
beasts
of
the
field
shall
be
at
peace
with
thee
;
But
if
wee
sinne
impenitently
against
him
,
euery
creature
in
heauen
and
earth
,
is
readie
prest
by
his
instinct
,
and
motion
,
to
reuenge
the
iniurie
done
vnto
him
,
who
is
the
Creator
of
heauen
and
earth
.
And
so
much
concerning
the
first
question
;
I
come
therefore
vnto
the
second
.
The
SECOND
Question
.
SECONDLY
;
if
you
require
of
me
,
what
are
the
causes
,
for
which
these
ten
Kings
shall
take
vp
their
Armes
against
Babylon
;
I
answere
(
partly
out
of
the
euidence
of
the
Scripture
,
and
partly
out
of
the
demonstration
of
reason
)
that
three
principall
causes
concurre
in
this
behalfe
.
The
FIRST
is
a
meritorious
cause
,
by
congruitie
,
and
condignitie
(
as
they
vse
to
speake
of
the
merit
of
their
workes
)
in
regard
of
her
sinnes
(
which
I
haue
touched
heretofore
,
in
the
comparisons
betwixt
the
Misticall
,
and
the
Literall
Babylon
)
which
,
being
a
burthen
vnto
the
earth
,
cry
for
vengeance
vnto
heauen
.
And
now
here
is
a
collection
of
her
sinnes
;
the
old
,
and
the
new
come
into
one
reckoning
,
and
account
.
They
were
past
in
act
,
but
remained
in
guilt
;
wherefore
it
is
said
,
Apoc.
18.5
.
Her
sins
are
come
vp
vnto
heauen
,
and
God
hath
remembred
her
iniquities
;
for
though
hee
alwayes
remembred
them
in
his
prouidence
,
and
knowledge
,
yet
now
hee
declareth
his
remembrance
by
the
execution
of
his
Iustice
.
Thus
we
perceiue
,
that
God
hath
a
time
,
to
permit
sinnes
,
and
a
time
to
punish
sinnes
(
the
former
,
and
the
latter
sinnes
together
)
of
any
state
,
or
of
any
person
,
when
our
repentance
bindeth
not
vp
the
hands
of
his
iustice
,
but
our
continuance
,
addition
,
and
renouation
of
sinne
,
draw
the
sword
out
of
the
scabbard
,
and
compell
him
vnto
the
manifestation
of
his
wrath
;
as
it
is
here
in
the
fall
of
Babylon
;
whose
sins
are
bound
vp
together
,
in
this
great
,
and
fearefull
iudgement
.
But
since
she
will
make
no
benefit
of
this
instruction
(
as
being
obdurate
in
the
course
of
her
sinnes
,
and
prepared
for
destruction
)
let
vs
obserue
it
(
brethren
)
for
our
owne
vse
,
since
wee
know
the
iust
seueritie
of
God
,
which
leadeth
vs
vnto
speedie
repentance
;
least
he
arraigne
vs
at
the
barre
of
his
Iustice
,
for
our
ancient
&
for
our
latter
sins
.
This
obseruation
pertaineth
,
first
,
vnto
a
Kingdome
,
and
State
;
hee
doth
not
forger
her
sins
,
though
he
remember
them
not
presently
in
iudgement
.
After
many
hundred
yeeres
,
he
called
Amalek
vnto
an
account
;
I
remember
(
saith
he
vnto
Saul
)
what
Amalek
did
vnto
Israel
;
how
they
laid
wait
for
them
in
the
way
,
as
they
came
vp
out
of
Egypt
;
therefore
he
sent
Saul
vpon
an
expedition
against
the
Amalekites
,
to
destroy
them
from
the
face
of
the
earth
.
O
that
my
natiue
Countrey
would
take
notice
of
this
at
the
heart
,
and
not
adde
sin
vnto
sin
,
new
vnto
the
old
;
prouoking
God
vnto
great
indignation
against
her
.
But
two
things
comfort
me
here
:
the
one
;
that
God
will
spare
the
Land
,
because
hee
hath
many
faithfull
seruants
therein
,
that
mourne
for
the
sins
of
England
;
and
that
(
as
Eliphaz
speaketh
in
Iob
22.30
.
)
the
innocent
shall
deliuer
the
Iland
.
For
it
is
not
the
Sea
,
that
can
defend
vs
from
inuasion
;
it
is
not
any
Castle
,
that
can
saue
vs
from
the
enemy
(
and
sin
within
the
Land
,
is
of
greater
force
to
destroy
it
,
then
any
foe
without
)
but
some
righteous
men
are
in
the
Iland
,
and
God
doth
spare
it
for
their
sake
.
The
other
is
,
that
(
according
to
Dauids
option
,
and
choyce
)
wee
shall
rather
fall
into
the
hands
of
the
Lord
,
then
of
men
,
for
the
punishment
and
castigation
of
this
Land
.
This
obseruation
pertaineth
,
secondly
,
vnto
the
Church
;
which
,
falling
in
her
inward
puritie
,
cannot
stand
long
(
as
Gregorie
noted
)
in
her
outward
glory
,
If
wee
haue
not
a
place
in
the
conscience
of
men
(
by
our
effectuall
doctrine
,
and
our
exemplarie
life
)
that
wee
haue
a
mansion
in
their
very
hearts
,
then
the
Law
,
our
Gouernment
,
our
Temporalties
,
all
outward
prouision
for
the
Ministers
of
the
Church
,
shall
make
them
but
a
weake
consistencie
,
and
a
feeble
station
in
the
world
.
Let
not
our
sins
preuaile
against
vs
,
to
prouoke
God
,
and
we
shall
not
feare
the
complotments
of
any
mortall
man
,
whose
breath
is
in
his
nostrills
.
This
obseruation
pertaineth
,
thirdly
,
vnto
euery
particular
person
,
of
whatsoeuer
qualitie
,
or
condition
;
rich
,
or
poore
,
high
,
or
low
.
For
,
for
if
thou
addest
the
sins
of
thy
age
,
vnto
the
sins
of
thy
youth
,
(
for
which
Dauid
intreateth
pardon
of
God
;
Psalm
.
25.7
.
)
and
makest
an
accumulation
of
thine
iniquities
,
of
latter
vnto
former
,
without
remorse
of
thy
conscience
,
and
feare
of
Gods
displeasure
,
saying
;
I
shall
haue
peace
,
although
I
walke
according
to
the
stubbornenesse
of
mine
owne
heart
,
thus
adding
drunkennesse
to
thirst
;
know
then
,
that
the
Lord
will
not
be
mercifull
vnto
thee
,
but
then
the
wrath
of
the
Lord
,
and
his
iealousie
,
shall
smoake
against
thee
,
and
euery
curse
,
that
is
written
in
his
booke
,
shall
light
vpon
thee
,
and
the
Lord
shall
put
out
thy
name
from
vnder
heauen
.
Deut.
29.19
,
20.
yea
out
of
heauen
also
:
that
is
;
hee
shall
declare
,
that
thy
name
was
neuer
written
there
;
according
to
that
in
the
Psalme
;
Let
them
be
put
out
of
the
booke
of
life
.
Psa.
69.28
.
And
so
much
concerning
the
first
cause
,
why
these
ten
Kings
assemble
against
Babylon
,
to
worke
her
fall
.
The
SECOND
is
an
efficient
cause
;
and
that
is
,
God
by
his
iustice
;
his
iustice
being
prouoked
by
her
sins
;
according
to
that
of
the
Prophet
Esay
42.24
.
Who
gaue
Iacob
to
the
spoile
,
and
Israel
to
the
robbers
?
Did
not
the
Lord
,
because
wee
haue
sinned
against
him
?
Thus
we
haue
a
connexion
of
the
first
,
and
second
cause
,
in
this
one
sentence
,
which
meete
in
Babylons
case
.
For
first
,
wee
heare
of
the
meritorious
cause
of
her
fall
,
Apoc.
17.2
.
The
Kings
of
the
earth
haue
committed
fornication
with
her
,
and
the
Inhabitants
of
the
earth
are
drunken
with
the
wine
of
her
fornication
;
to
wit
,
in
her
Ecclesiasticall
State
.
Then
,
secondly
,
we
heare
of
the
efficient
cause
of
her
fall
:
v.
17.
God
hath
put
in
the
hearts
of
the
ten
Kings
to
fulfill
his
will
,
and
to
doe
with
one
consent
,
for
to
giue
their
Kingdome
vnto
the
Beast
:
How
long
?
Vntill
the
words
of
God
bee
fulfilled
.
What
then
?
They
shall
hate
the
whore
,
and
make
her
desolate
,
and
naked
,
and
burne
her
with
fire
.
Vpon
what
motion
?
From
God
;
as
the
Text
doth
plainly
beare
.
And
therefore
our
most
learned
,
and
prudent
Souereigne
doth
truly
and
aptly
obserue
in
this
place
;
The
hearts
of
the
greatest
Kings
,
as
well
,
as
of
the
smallest
subiects
,
are
in
the
hands
of
the
Lord
,
to
make
them
his
instruments
,
and
to
turne
them
,
as
it
shall
please
him
to
employ
them
.
Here
then
I
note
three
things
.
FIRST
:
though
Kings
may
bee
carried
by
their
proper
motion
of
malice
,
or
auarice
,
or
of
some
other
affection
,
in
their
warres
against
some
people
,
and
in
bringing
them
to
ruine
;
yet
therein
we
may
obserue
,
and
must
confesse
,
that
it
is
digitus
Dei
,
Gods
finger
,
or
rather
Gods
hand
in
this
worke
.
So
Nebuchadnezzar
himselfe
(
a
cruell
,
proud
,
insolent
Prince
)
in
his
warres
,
did
so
performe
the
will
,
and
purpose
of
God
therein
,
that
God
himselfe
giueth
him
the
title
of
his
seruant
,
and
commendeth
his
seruice
done
vnto
him
,
not
only
against
his
enemies
(
a
people
that
knew
not
his
Lawes
)
as
it
is
Ezekiel
29.18
.
but
also
against
his
owne
people
;
Ieremy
25.9
.
And
so
in
his
sacred
expugnation
of
Babylon
,
these
Kings
are
Gods
seruants
;
they
doe
their
worke
from
him
;
and
hee
doth
his
worke
by
them
.
Therefore
Saint
Ambrose
(
or
whosoeuer
is
the
Author
of
that
Commentarie
vpon
the
Reuelation
)
doth
ingeniously
deliuer
his
iudgement
vpon
the
words
of
my
Text
[
Babylon
is
fallen
:
it
being
here
the
voyce
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
,
vt
caderet
.
The
speech
of
God
is
the
worke
of
God
:
for
hee
said
,
that
Babylon
is
fallen
,
because
he
brought
it
to
passe
,
that
Babylon
should
fall
.
SECONDLY
;
we
may
heere
consider
,
that
,
as
there
is
mercie
in
God
to
receiue
vs
vnto
grace
,
so
there
is
Iustice
in
him
to
punish
our
sinnes
.
Marci●
knew
not
this
;
but
,
because
of
different
operations
,
proceeding
from
God
,
hee
made
a
diuersitie
of
Gods
;
one
good
,
another
iust
,
or
rather
cruell
;
one
the
maker
of
the
body
,
another
of
the
soule
;
one
,
whom
he
would
loue
;
another
,
whom
he
would
feare
;
one
in
the
Law
,
another
in
the
Gospell
.
But
wee
know
one
God
alone
;
onely
good
,
onely
wise
,
onely
gracious
;
whose
mercie
is
free
,
and
proceedeth
from
himselfe
;
whose
iustice
is
right
,
and
is
prouoked
by
vs
:
for
as
wee
haue
malum
culpae
,
to
offend
him
,
so
hee
hath
malum
poenae
to
afflict
vs
.
Amos
3.6
.
Esay
45.7
.
THIRDLY
,
and
lastly
;
though
Reason
may
seeme
to
perswade
vs
(
as
it
perswadeth
Babylon
her selfe
)
that
she
is
so
strengthened
by
the
confederacy
of
Princes
(
as
,
in
many
dangers
,
shee
hath
not
neglected
the
tearmes
of
prudencie
in
this
behalfe
)
by
the
amitie
of
her
Friends
,
by
the
diligence
of
her
Negotiators
,
by
the
policie
of
her
Counsellours
,
by
the
art
of
her
Learning
,
by
the
abundance
of
her
Riches
,
and
,
finally
,
by
a
generall
confluence
of
all
outward
meanes
,
for
the
supportation
of
her
Estate
,
that
shee
shall
neuer
fall
(
for
so
she
saith
in
her
heart
;
I
sit
being
a
Queene
,
and
am
no
Widdow
,
and
shall
see
no
mourning
;
Apoc.
18.7
.
)
yet
Faith
assureth
me
,
that
her
owne
Friends
,
her
owne
Vp-holders
(
her
hornes
)
these
ten
Kings
,
her
old
Louers
,
shall
bring
her
downe
to
the
Earth
;
to
fall
so
low
,
that
shee
can
fall
no
lower
;
I
meane
not
in
place
,
and
situation
,
but
in
condition
,
and
estate
.
Now
;
if
Rome
aske
;
or
if
my
owne
reason
demand
of
me
;
how
can
this
be
?
I
answere
;
God
hath
said
it
,
and
hee
will
doe
it
;
I
haue
heard
his
Word
,
and
now
I
doe
expect
his
Worke.
Away
then
with
quomodo
(
how
can
this
,
or
how
can
that
bee
?
)
when
God
speaketh
,
and
God
assureth
vs
,
and
God
reuealeth
his
Will
vnto
vs
.
This
Word
commeth
in
with
incredulitie
,
and
want
of
faith
;
as
the
diuine
Preacher
Saint
Chrysostome
doth
excellently
note
vpon
the
question
of
the
Iewes
;
Iohn
6.52
.
How
can
this
man
giue
vs
his
flesh
to
eate
?
Therefore
I
rest
vpon
the
truth
of
God
;
that
is
it
,
which
I
beleeue
,
and
I
am
no
farther
scrupulous
,
in
regard
of
many
improbabilities
,
and
difficulties
,
which
reason
suggesteth
,
and
presenteth
vnto
me
in
this
point
.
If
I
haue
(
as
now
I
haue
)
Gods
Word
,
that
this
Worke
shall
be
performed
,
I
am
not
curious
to
inquire
of
the
manner
,
and
meanes
,
how
hee
will
bring
the
same
to
passe
.
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
iust
wrath
of
these
Kings
;
but
outward
,
in
respect
of
the
prouocation
thereof
,
by
the
indignities
,
and
iniuries
of
Babylon
,
against
the
Potentates
of
the
Earth
.
Now
,
as
in
the
first
,
and
second
causes
,
I
had
the
plaine
testimonie
of
Scripture
;
so
heere
,
in
this
third
,
I
haue
the
certaine
assurance
of
strong
reason
to
confirme
,
and
settle
my
iudgement
therein
;
for
now
I
beginne
to
discouer
some
impulsiue
cause
,
arising
from
Babylon
,
that
stirreth
vp
these
Kings
vnto
the
execution
of
Gods
Worke.
First
,
therefore
,
Babylon
hath
treasonable
doctrines
against
the
state
,
and
dignitie
of
Kings
(
though
they
were
the
hornes
,
and
strength
of
the
second
Beast
therein
)
as
namely
;
to
depose
Kings
from
their
royall
seates
;
yea
,
to
take
away
the
faire
Titles
,
wherewith
she
had
inuested
them
before
;
as
this
Beast
had
once
taken
vpon
him
to
depriue
Francis
,
the
French
King
,
of
his
Title
of
the
most
Christian
King
,
and
to
translate
it
vnto
Henry
the
Eighth
of
England
(
as
Guicciardine
,
their
owne
Historian
,
doth
record
)
though
afterward
,
with
greater
furie
and
indignation
,
hee
proceeded
against
the
same
Henry
,
who
had
beene
a
principall
horne
,
to
corroborate
,
and
confirme
the
Maiestie
of
the
Triple
Crowne
.
Againe
,
this
Babylon
exposeth
the
persons
of
Princes
vnto
priuate
violences
,
and
publike
impugnation
by
their
owne
subiects
,
as
well
as
their
States
,
vnto
the
Rapine
,
and
Inuasion
,
of
forreigne
power
.
Lastly
;
this
Babylon
doth
aduance
her
Beast
aboue
all
ciuil
Lords
,
and
Souereignes
;
not
onely
by
an
indirect
authoritie
ouer
them
,
in
case
of
Heresie
,
and
for
spirituall
ends
(
to
which
opinion
onely
,
and
no
farther
a
multitude
of
Babylonians
doe
incline
,
though
with
the
peremptorie
censure
of
the
Beast
himselfe
,
and
violent
oppugnation
of
his
chiefe
Adherents
,
in
that
behalfe
)
but
by
a
direct
,
and
superiour
authoritie
ouer
them
,
as
Lord
of
Lords
,
and
King
of
Kings
.
So
Boniface
the
Eighth
,
intruded
vpon
the
Crowne
of
France
,
but
found
the
strong
opposition
of
Philippus
Pulcher
,
to
his
great
disgrace
.
So
Sixtus
the
Fift
,
(
that
subtile
,
and
insolent
Beast
)
disdayned
the
Workes
of
their
Learned
Bellarmine
himselfe
,
because
he
did
not
attribute
this
direct
Omnipotencie
vnto
the
Pope
(
as
a
true
,
and
lawfull
Superiour
of
all
Kings
)
and
therefore
did
conceiue
a
purpose
to
suppresse
,
and
extinguish
his
Writings
,
that
seemed
to
limit
,
and
circumscribe
,
the
transcendencie
of
his
power
;
as
D.
Barkley
(
a
Pontifician
in
other
points
)
doth
relate
in
his
very
impugnation
of
Bellarmines
opinion
;
that
being
also
false
,
scandalous
,
and
dangerous
vnto
the
state
of
Christian
Princes
,
and
,
in
some
respects
,
more
absurd
,
then
the
other
,
which
Bellarmine
did
before
reiect
;
though
,
in
his
Reply
vnto
D.
Barkley
,
hee
seemeth
to
incline
(
like
a
Cardinall
now
)
vnto
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
imbraced
by
the
Iesuites
;
is
diligently
furthered
by
the
Popes
;
and
doth
daily
gather
strength
in
Babylon
.
No
maruell
then
,
if
,
as
the
proportion
of
Hercules
his
bodie
was
collected
by
the
quantitie
of
his
foot
;
so
,
by
these
foote-steps
of
Antichristianity
,
Christian
Princes
doe
now
beginne
to
discerne
,
and
discouer
the
second
Beast
himselfe
;
and
to
be
excited
iustly
vnto
the
ruine
,
and
perdition
of
his
estate
.
Secondly
;
Babylon
hath
treasonable
practises
against
the
liues
and
states
of
Princes
;
and
these
same
issuing
also
out
of
her
very
doctrines
,
by
a
powerfull
incantation
of
bewitched
soules
;
as
namely
out
of
Purgatorie
,
Indulgences
,
Merit
,
Satisfaction
,
and
the
like
;
besides
a
blind
,
and
vnquestionable
obedience
,
whereby
many
stand
more
specially
deuoted
,
and
also
obliged
vnto
this
Beast
.
Now
therefore
,
though
it
bee
so
,
that
Christian
Princes
should
be
more
iealous
of
Gods
honour
,
then
their
owne
state
;
of
his
glorie
,
then
their
owne
safetie
;
of
his
truth
,
then
their
owne
liues
;
(
and
certainly
,
for
these
causes
,
God
shall
raise
them
vp
,
vnto
this
sacred
expedition
,
against
Babylon
,
and
her
Beast
)
yet
now
their
own
cause
shall
incite
them
forward
to
the
same
;
their
state
,
safetie
,
and
liues
,
being
in
danger
,
by
the
basest
Vassall
of
this
Purpled
Whore
.
For
if
his
Holy-ship
may
iustly
depose
a
Prince
,
from
his
Royall
Seat
,
by
a
Papall
sentence
,
and
if
execution
thereof
cannot
otherwise
proceed
;
then
that
may
well
follow
,
which
Mariana
(
a
learned
,
but
a
wicked
Iesuite
)
doth
prescribe
in
this
case
;
namely
,
that
such
a
Prince
may
bee
lawfully
empoysoned
[
if
it
were
in
their
very
Sacrament
it selfe
,
Papists
know
the
practice
of
this
villany
]
or
,
by
some
clandestine
,
and
secret
meanes
,
depriued
of
his
life
.
And
the
truth
is
,
that
,
if
the
generall
,
and
current
doctrine
of
Babylon
(
for
deposition
of
Princes
)
bee
sound
and
substantiall
;
then
such
practises
(
and
specially
for
defect
of
some
other
course
,
to
put
the
Papall
sentence
in
execution
)
are
by
the
verdict
of
good
reason
,
and
by
faire
consequence
of
that
doctrine
,
to
bee
maintayned
,
and
to
bee
performed
;
which
horrible
,
and
damnable
impietie
,
is
conuinced
by
the
testimonie
of
Gods
Word
,
by
the
pietie
of
the
ancient
Church
,
and
by
the
iudgement
of
sundrie
Papists
themselues
;
not
so
deeply
,
and
dangerously
infected
with
the
leauen
of
Babylon
,
in
this
point
,
and
therefore
lesse
neere
,
and
deare
vnto
the
Triple-crowned
Beast
.
And
thus
you
haue
a
decision
of
the
second
point
;
namely
the
causes
(
with
the
seuerall
branches
thereof
)
why
these
ten
Kings
shall
conspire
in
this
action
,
for
the
fall
of
Babylon
;
and
therefore
I
will
now
proceed
vnto
the
third
.
The
THIRD
Question
.
THIRDLY
,
then
,
if
you
require
of
me
;
when
the
ten
Kings
(
these
glorious
starres
in
the
firmament
of
the
World
)
shall
meete
in
this
coniunction
,
which
shall
be
so
fatall
vnto
Rome
;
I
answere
;
it
is
a
curiositie
to
enquire
the
time
,
and
temeritie
to
define
it
.
For
who
can
looke
,
without
his
perill
,
into
the
Arke
of
the
Diuine
prouidence
?
Wherefore
,
in
an
vncertaine
point
,
I
will
follow
the
greatest
certaintie
,
which
the
Scripture
itselfe
,
and
my
best
obseruation
,
will
direct
mee
vnto
in
so
doubtfull
a
case
.
The
points
,
which
I
tender
vnto
your
consideration
,
are
foure
.
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
reioyce
for
her
ruine
,
Chap.
19.
then
,
Chap.
20.
there
is
a
recapitulation
of
things
past
in
the
state
of
the
Church
,
with
a
description
of
the
generall
Iudgement
:
then
,
in
the
two
last
Chapters
,
ensueth
a
description
of
celestiall
Hierusalem
,
and
the
happie
condition
of
the
Triumphant
Church
;
the
state
of
the
Militant
being
now
consummate
,
and
ended
(
as
it
seemeth
)
in
,
or
vpon
,
the
fall
of
Babylon
;
as
being
one
of
the
last
glorious
,
and
obseruable
Acts
,
preceding
the
generall
Resurrection
of
the
dead
.
Howbeit
I
cannot
determinately
affirme
with
Lactant.
lib.
7.
cap.
25.
that
the
World
shall
receiue
her
end
immediately
vpon
this
vastation
of
Rome
;
which
,
(
as
he
falsly
supposed
)
should
be
performed
by
the
great
Antichrist
;
and
consequently
,
according
to
his
account
,
and
the
generall
opinion
of
the
Ancients
,
the
World
cannot
stand
longer
,
then
the
space
of
three
yeares
,
or
therevpon
,
after
the
fall
of
Rome
;
since
he
,
and
they
,
did
generally
conceiue
,
that
the
Reigne
of
Antichrist
was
confined
within
the
compasse
of
three
yeeres
,
and
an
halfe
.
But
as
their
speculations
in
this
kinde
had
no
sufficient
ground
,
and
the
very
courses
of
times
,
with
the
successe
of
things
therein
(
besides
the
more
cleere
,
and
certaine
exposition
of
Propheticall
Scriptures
in
this
later
Age
)
doe
foundly
conuince
the
same
;
so
they
inferre
with
them
this
palpable
absurditie
,
that
,
they
,
who
see
this
extinction
,
and
ruine
of
Babylon
,
shall
haue
an
infallible
knowledge
,
that
the
World
shall
determine
,
and
end
within
the
space
of
such
a
time
(
the
fire
,
in
Romes
destruction
,
giuing
them
this
light
)
which
consequence
as
it
is
euident
,
vpon
their
ground
,
so
it
needeth
no
refutation
;
since
it
implyeth
sundry
points
of
markeable
errour
,
which
I
leaue
vnto
your
prudent
censure
.
SECONDLY
;
her
fall
attendeth
the
complement
,
and
full
number
of
her
sinnes
;
according
to
a
semblable
case
,
Gen.
15.16
.
When
the
sinnes
of
the
Amorites
are
full
,
&c.
when
the
latter
times
of
Rome
haue
filled
vp
the
measure
of
her
iniquities
;
when
this
Haruest
is
ripe
,
then
commeth
the
Sickle
of
Gods
vengeance
:
or
(
to
follow
the
very
words
of
GODS
Spirit
)
this
fall
shall
come
vnto
Rome
,
when
the
words
of
God
are
fulfilled
(
Apoc.
17.17
.
)
concerning
her
tyrannie
,
pride
,
and
insolencie
;
which
must
haue
their
due
course
,
before
her
fatall
end
.
THIRDLY
,
then
,
we
may
reasonably
conclude
,
that
the
time
of
her
fall
is
neere
at
hand
;
for
what
can
future
Rome
adde
vnto
the
sinnes
of
the
former
?
—
eadem
facient
,
cupientque
minores
,
(
as
the
ingenious
Poet
spake
of
Imperiall
Rome
,
vpon
fifteen
hundred
yeeres
agoe
)
they
,
that
come
after
,
shall
desire
,
and
doe
the
same
things
with
them
,
that
went
before
.
What
Tyrannie
,
what
Oppression
,
what
Persecution
,
what
Antichristian
Pride
,
what
Insolencie
against
Princes
,
what
Delusions
,
what
Impostures
can
wee
expect
from
Rome
hereafter
,
which
wee
haue
not
already
found
?
FOVRTHLY
,
and
lastly
;
wee
may
obserue
,
that
,
as
the
mysticall
condition
of
this
Babylonian
Rome
is
,
by
cleere
remonstrance
(
made
by
learned
,
and
iudicious
men
)
notoriously
discouered
vnto
all
the
World
,
so
the
hornes
of
the
Papall
Beast
haue
begun
to
fall
from
his
head
;
his
power
being
thereby
much
abated
,
and
neuer
likely
to
bee
recouered
againe
;
but
one
horne
,
after
another
,
shall
be
plucked
off
.
Wherefore
,
as
I
may
certainly
conclude
,
that
the
Turke
shall
not
destroy
the
states
,
and
dignities
of
these
ten
Kings
,
(
whatsoeuer
Zanchius
,
a
learned
,
and
profound
Diuine
,
did
conceiue
to
the
contrary
;
for
which
he
suffered
some
opposition
,
as
,
in
the
second
part
of
his
Miscellanea
,
it
may
appeare
;
and
whatsoeuer
Melancthon
himselfe
deliuered
in
his
publike
Lectures
;
that
all
Germanie
should
bee
possessed
by
the
Turke
)
and
my
reason
is
grounded
vpon
the
Scripture
;
shewing
,
that
the
ten
Kings
,
which
arose
with
the
second
Beast
in
Rome
,
shall
destroy
Rome
at
the
last
(
and
therefore
if
the
Turke
obtaine
their
Kingdomes
,
it
must
be
after
the
fal
of
the
Rome
,
which
they
must
first
ruinate
)
so
I
may
very
reasonably
,
and
probably
affirme
,
that
the
Kings
,
which
are
alreadie
fallen
from
the
Beast
[
the
Pope
]
shall
neuer
returne
vnto
him
againe
,
to
giue
their
power
,
a
second
time
,
vnto
him
,
and
to
submit
their
Royall
States
vnto
the
Papall
Crowne
.
But
if
Babylon
should
aduance
her selfe
in
England
againe
(
which
wee
haue
no
cause
to
feare
,
nor
Papists
reason
to
hope
)
yet
that
shall
not
hinder
the
accomplishment
of
this
worke
:
for
Babylon
must
fall
;
it
is
decreed
by
GOD
;
it
shall
bee
performed
by
these
Kings
.
Notwithstanding
;
since
Babylon
is
full
of
malice
,
and
indignation
,
playing
,
first
,
the
Foxe
,
to
enter
into
the
Lords
Vineyard
,
that
shee
might
be
a
Lyon
,
afterwards
,
to
kill
the
Keepers
thereof
;
let
vs
not
be
secure
in
obseruing
her
courses
,
nor
fearefull
to
sustaine
her
conflict
.
Let
vs
be
prepared
for
that
,
which
may
not
,
perhaps
,
be
prepared
for
vs
;
Wee
must
not
bee
wanting
to
Martyrdome
,
though
it
may
bee
wanting
vnto
vs
:
ne
desit
animus
Martyrio
,
saith
Saint
Cyprian
;
Let
vs
not
want
a
mind
to
die
for
the
truth
of
Christ
;
hee
may
be
an
habituall
Martyr
euer
,
that
is
an
actuall
neuer
;
in
preparation
of
mind
,
not
in
passion
of
bodie
;
in
will
,
and
not
in
worke
:
as
Saint
Bernard
speaketh
of
Saint
Iohn
the
Euangelist
,
that
hee
was
a
Martyr
in
will
,
though
not
in
worke
;
whereas
the
Innocents
were
Martyrs
in
worke
,
but
not
in
will
;
and
Saint
Stephen
in
both
.
But
here
let
no
man
deceiue
himselfe
with
a
sudden
apprehension
of
Martyrdome
,
as
a
matter
of
little
difficultie
to
vndergo
;
but
let
him
consider
rather
,
that
multi
ante
persecutionem
Leones
,
in
persecutione
cerui
;
many
are
Lyons
in
the
time
of
peace
,
but
Harts
in
the
time
of
persecution
(
as
one
of
the
Ancients
spake
,
by
experience
of
those
times
)
that
many
,
who
speake
gloriously
of
their
resolution
,
appeare
cowards
in
their
performance
(
as
the
historie
of
Doctor
Pendleton
,
and
Master
Sanders
may
testifie
)
and
finally
,
that
they
,
whom
God
calleth
vnto
so
great
a
worke
,
shall
bee
prepared
by
him
with
gifts
,
conuenient
for
that
purpose
.
Therfore
Saint
Ambrose
(
writing
vnto
his
sister
Marcella
;
Epist.
44.
)
saith
modestly
of
himselfe
;
because
God
knew
me
to
be
weake
,
hee
hath
not
yet
giuen
the
Deuill
power
ouer
my
bodie
.
And
though
I
should
desire
martyrdome
,
and
offer
my selfe
vnto
it
,
perhaps
he
doth
iudge
mee
yet
to
be
vnable
for
so
great
a
strife
,
and
therefore
doth
exercise
mee
with
other
labours
,
and
diuers
afflictions
;
but
hath
not
tried
mee
in
this
kind
.
O
the
rare
humilitie
of
such
an
excellent
spirit
!
Let
vs
,
then
,
by
his
example
,
bee
willing
,
not
boasting
;
readie
,
not
desirous
,
to
dye
for
the
cause
of
God
,
if
Babylon
should
yet
againe
try
vs
in
the
fire
of
her
persecution
,
before
shee
come
to
the
fire
of
her
owne
ruine
.
And
so
much
of
the
third
point
;
namely
,
the
time
;
when
Babylon
shall
be
destroyed
by
these
Kings
.
The
FOVRTH
Question
.
THe
FOVRTH
,
and
last
question
concerneth
the
state
of
the
Pope
,
of
Papists
,
and
of
Poperie
,
vpon
this
fall
of
Babylon
;
whether
hee
,
and
they
,
and
it
,
shall
come
vnto
a
finall
extirpation
with
Babylon
;
or
what
may
bee
conceiued
,
probably
,
of
each
,
in
the
discourse
of
iudgement
,
and
reason
,
by
deduction
out
of
the
sacred
Scripture
it selfe
.
This
question
,
then
,
hath
three
seuerall
branches
,
as
you
heare
,
and
therefore
I
will
treate
of
them
all
in
order
,
as
it
shall
please
God
to
assist
mee
with
the
celestiall
illumination
of
his
blessed
Spirit
.
The
FIRST
Branch
of
the
fourth
Question
;
concerning
the
POPE
.
WE
doe
not
now
enquire
concerning
the
Person
of
the
Pope
(
whether
a
Iohn
,
as
many
were
,
or
a
Iohne
,
as
one
was
supposed
to
be
)
but
concerning
the
State
,
place
,
office
,
and
dignitie
of
the
Pope
,
and
as
hee
is
the
Second
Beast
in
Babylon
;
inuading
there
the
Imperiall
Seat
,
and
,
by
another
forme
,
or
colour
of
gouernment
,
vsurping
the
Imperiall
power
;
as
the
ancient
Fathers
doe
vsually
speake
of
Antichrist
(
according
to
the
tenour
of
the
Scripture
it selfe
,
in
this
behalfe
)
and
as
the
experience
of
latter
ages
doth
really
verifie
,
and
exhibite
the
truth
of
their
iudgement
herein
,
vnto
our
eyes
.
I
answere
then
;
that
as
Bellarmine
doth
vainely
flatter
himselfe
(
lib.
4.
de
Pont.
Rom.
cap.
4.
)
concerning
the
time
of
this
ruine
of
Babylon
(
namely
,
that
it
shall
not
be
vntill
the
end
of
the
world
,
and
in
the
time
of
their
chimericall
,
and
imagined
Antichrist
,
whose
reigne
,
enduring
three
yeeres
,
and
an
halfe
,
is
ended
by
the
second
comming
of
our
Lord
Iesus
Christ
,
as
they
simply
pretend
)
so
hee
doth
delude
himselfe
,
and
others
,
when
he
saith
,
that
,
in
the
time
,
and
after
the
time
of
her
ruine
,
the
Pope
shall
bee
called
,
and
indeed
shall
be
,
Romanus
Pontifex
,
the
Bishop
of
Rome
.
For
the
truth
is
apparant
,
by
the
tenour
of
the
sacred
Booke
of
the
Reuelation
,
that
the
Papall
Beast
is
the
cause
of
the
expedition
,
made
by
the
tenne
Kings
against
Babylon
;
that
this
warre
,
made
vpon
Babylon
,
is
in
regard
of
the
pride
,
oppression
,
and
other
sinnes
in
Babylon
,
as
shee
is
borne
vp
,
and
supported
by
the
second
Beast
;
whose
Dominion
was
aduanced
by
their
submission
vnto
him
,
and
shall
bee
suppressed
by
their
concurrencie
against
him
.
It
is
not
,
then
,
a
quarrell
against
the
Citizens
,
or
the
edifices
of
Rome
,
but
against
her
vsurpations
,
exercised
by
the
Triple-crowned
Beast
therein
.
Neither
had
these
Kings
performed
their
designe
,
if
,
when
they
burnt
the
Citie
of
Rome
,
the
Beast
should
still
remaine
.
Therefore
,
as
Babylon
it selfe
shall
fall
,
so
the
power
of
her
Beast
shall
be
destroyed
by
these
Kings
,
as
being
coupled
,
and
commixed
with
the
same
.
For
as
the
ruine
of
Literall
Babylon
was
accompanied
with
the
ruine
of
the
Chaldaean
Empire
,
so
the
fall
of
Mysticall
Babylon
shall
bee
accompanied
with
the
fall
of
her
Beast
;
whom
these
Kings
will
now
permit
no
more
to
tyrannize
,
with
Papall
dominion
,
in
the
Ciuill
,
or
Ecclesiasticall
State
;
for
as
the
power
of
the
Beast
standeth
by
these
Kings
,
so
it
shall
fall
by
these
Kings
.
This
is
vnderstood
in
the
words
of
the
Scripture
;
Apoc.
18.
No
man
buyeth
her
ware
any
more
of
her
;
that
is
to
say
;
The
traffique
of
the
Whore
,
and
spirituall
negotiations
of
her
Beast
(
by
Pardons
,
Dispensations
,
and
other
fornications
,
as
they
are
called
)
shall
cease
vpon
her
ruine
,
made
by
these
Princes
of
the
earth
.
Whereas
,
then
,
Bellarmine
saith
,
the
Pope
shall
still
continue
Bishop
of
Rome
;
I
answere
;
not
by
any
Souereignety
,
and
Dominion
;
which
Bellarmine
perhaps
may
pretend
,
that
Antichrist
shall
not
permit
him
actually
to
exercise
in
that
time
;
but
wee
affirme
,
by
demonstration
of
the
Scripture
,
that
the
ten
Kings
shall
depriue
him
of
that
power
in
the
world
,
which
he
formerly
enioyed
by
their
concession
;
which
shall
then
expire
.
Notwithstanding
,
if
Sibylla
doe
truely
prophesie
of
Rome
,
that
it
[
being
once
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
strength
,
and
power
,
as
S.
Hierome
descanted
vpon
her
name
]
shall
afterwards
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
street
,
(
as
Lactantius
doth
record
;
Inst.
l.
7.
c.
25.
)
the
Bishop
of
Rome
may
,
perhaps
,
remaine
then
in
the
qualitie
,
and
place
of
an
ordinarie
Bishop
;
but
shall
not
bee
receiued
any
more
,
as
vniuersall
Pastour
of
the
Church
;
not
as
the
Beast
was
before
;
not
with
such
latitude
of
power
;
not
insulting
againe
ouer
States
,
and
Churches
.
And
,
if
the
prophecie
of
Hildegardis
(
a
sacred
Virgin
,
of
great
reputation
,
vpon
the
yeere
1150.
)
be
of
any
force
,
the
Bishop
of
Rome
shall
bee
reduced
vnto
the
condition
of
other
Bishops
,
&c.
as
I
haue
seene
,
and
read
in
a
very
faire
,
and
ancient
Manuscript
of
parchment
,
concerning
the
predictions
of
that
religious
person
.
If
therefore
I
may
expresse
a
graue
matter
by
a
light
example
(
namely
of
Sir
Thomas
Moore
;
who
,
hauing
resigned
his
office
of
the
Lord
Chancellour
,
came
himselfe
,
vpon
the
next
Sunday
,
vnto
the
Pew
of
his
Ladie
,
in
the
Parish
Church
of
Chelsey
;
speaking
vnto
her
in
his
facetious
,
and
wittie
manner
;
Madame
;
will
you
goe
?
My
Lord
is
gone
;
which
were
formerly
the
vsuall
words
of
her
gentleman
Vsher
;
when
the
Lord
Chancellour
departed
out
of
the
Church
)
so
may
I
say
in
this
case
;
when
Babylon
shall
be
wasted
with
fire
,
and
the
Beast
shal
be
despoyled
of
his
power
;
Our
Lord
the
Pope
is
gone
;
but
yet
the
Bishop
may
still
remaine
.
And
then
Christians
may
reckon
ab
vrbe
euersâ
,
as
Pagans
did
,
ab
vrbe
conditâ
;
when
the
power
,
honour
,
and
glory
of
Babylon
,
and
her
Beast
,
shall
perish
,
and
bee
extinguished
,
by
the
concordable
operation
of
these
great
,
and
puissant
Kings
;
who
therefore
will
continually
suppresse
it
,
that
it
may
neuer
increase
,
and
gather
strength
againe
.
The
SECOND
Branch
;
concerning
PAPISTS
.
I
Speake
not
now
of
ordinary
Papists
,
but
chiefe
Babylonian
Papists
;
that
is
to
say
,
such
,
as
haue
a
speciall
vnion
,
and
coniunction
with
the
Pope
,
in
those
things
,
which
appertayne
vnto
the
Mysticall
impietie
of
this
second
Beast
.
Wherefore
the
name
of
a
Papist
is
taken
either
from
Poperie
,
which
hee
doth
defend
,
or
from
the
Pope
,
to
whom
he
doth
adhere
.
In
the
first
acception
;
I
esteeme
him
a
Papist
,
that
,
leauing
the
Pope
in
the
principall
,
and
essentiall
points
of
the
Papacie
,
doth
yet
beleeue
sundry
errors
,
defined
,
resolued
,
and
maintayned
in
the
Romish
Church
,
vnder
the
gouernment
,
and
administration
of
the
Pope
;
of
which
kinde
of
Poperie
,
and
sort
of
Papists
,
I
shall
treate
more
particularly
in
the
third
Branch
,
which
doth
immediately
ensue
.
But
now
(
in
the
second
acception
)
he
is
really
,
and
formally
a
Papist
,
who
is
vnited
vnto
the
Pope
,
not
in
regard
of
the
Popes
person
,
but
in
regard
of
his
seat
,
place
,
and
dignitie
,
which
he
vsurpeth
in
Babylon
;
and
therefore
doth
especially
beleeue
,
and
follow
the
Pope
in
such
particular
points
,
as
depend
vpon
his
Papall
Office
;
as
namely
;
The
Popes
temporall
Superioritie
ouer
all
Princes
,
as
being
the
chiefe
,
and
,
in
truth
,
the
onely
Souereigne
of
the
World
(
which
is
the
peculiar
,
and
intimate
character
of
the
Antichristian
Beast
)
or
,
at
the
least
,
if
he
haue
not
this
temporall
power
ouer
all
Princes
directly
,
as
their
Lord
,
yet
indirectly
,
as
Pastour
of
the
Church
,
to
depose
,
and
dethrone
them
,
(
which
indirect
authoritie
doth
yet
inuest
him
with
a
pretended
iurisdiction
ouer
all
the
World
;
and
is
a
more
subtile
insinuation
of
the
Babylonian
Beast
)
and
that
he
hath
an
infallible
iudgement
,
as
Pope
,
in
the
controuersies
of
Religion
,
to
bind
the
whole
World
vnto
his
definition
,
vpon
paine
of
Ecclesiasticall
censure
(
which
opinion
,
being
greatly
imbraced
in
their
Church
,
and
daily
increasing
,
suffered
much
opposition
by
the
Sorbonists
,
and
generally
by
the
Church
of
France
)
and
that
,
from
this
Papall
seate
,
all
Christians
haue
the
practice
,
and
benefit
of
Indulgences
(
the
peculiar
Ware
of
Babylon
)
that
this
Apostolicall
,
and
Supreame
Seat
hath
power
to
dispense
with
Oathes
,
and
with
Mariages
in
certaine
degrees
of
consanguinitie
,
and
affinitie
,
and
that
all
Christians
must
haue
recourse
vnto
her
for
Dispensations
,
Absolutions
,
&c.
that
,
vnto
this
seat
belong
Appellations
,
from
all
parts
of
the
Christian
World
,
as
vnto
the
highest
Authoritie
vpon
Earth
(
by
which
courses
they
exhaust
much
treasure
of
all
Kingdomes
,
and
vexe
the
subiects
with
tedious
,
and
expensiue
trauels
)
that
this
Beast
hath
power
to
call
generall
Councels
,
and
to
ratifie
,
or
nullifie
their
Decrees
;
and
other
Babylonian
doctrines
,
belonging
to
the
mysterie
of
the
second
Beast
.
In
this
sense
,
and
acception
of
a
Papist
,
King
Henry
the
Eighth
,
in
his
iust
,
necessary
,
and
conscionable
discession
from
the
Church
of
Rome
,
vpon
the
point
of
his
vnlawfull
Mariage
with
the
Ladie
Katherine
,
his
Brothers
Wife
(
which
,
by
Papall
Dispensation
,
was
contracted
against
the
Word
of
God
,
and
Law
of
Nature
;
especially
as
her
case
did
stand
)
was
now
no
longer
a
Papist
;
because
he
reiected
the
Pope
in
these
Mysteries
of
the
Papacie
,
and
in
all
points
,
that
had
dependencie
vpon
his
Seat
,
Office
,
and
pretensed
Authoritie
in
the
Church
.
Whence
it
is
,
that
this
magnanimous
Prince
(
iustly
prouoked
,
but
vniustly
handled
by
the
holy
Father
)
writeth
vnto
Charles
the
Fift
,
and
to
all
Christian
States
,
in
these
very
words
;
Orbis
intelligat
varias
PAPISTARVM
fraudes
,
&c.
and
againe
;
ne
Papa
Regum
authoritate
ad
extir
pandas
crescentis
Euangelij
radices
,
&c.
abuti
possit
.
So
that
,
though
this
King
remayned
still
a
Papist
in
the
first
acception
(
howbeit
he
made
an
happy
entrance
also
to
the
purgation
of
sundry
abuses
in
the
Church
;
as
by
taking
away
some
superstitious
Feasts
,
some
highly
respected
Images
,
some
much
adored
Relikes
;
the
Word
of
God
was
translated
into
the
vulgar
tongue
;
and
many
other
things
were
done
in
his
time
,
for
the
reformation
of
blind
,
and
ignorant
stupiditie
in
the
Church
)
yet
notwithstanding
,
in
the
mayne
,
and
essentiall
things
,
which
specially
giue
the
true
denomination
of
a
Papist
,
he
is
to
be
exempted
cleerely
from
the
crime
,
and
contagion
of
this
Title
.
And
yet
as
Iehu
did
performe
the
Worke
of
God
,
imposed
vpon
him
,
for
the
ruine
of
Baal
,
and
that
Idolatry
,
but
departed
not
from
other
sinnes
of
Ieroboam
,
and
the
Kings
of
Israel
,
so
this
excellent
Prince
destroyed
the
Baal
of
Rome
,
and
his
power
,
within
the
confines
of
this
Kingdome
,
but
,
in
many
other
things
,
hee
still
followed
the
doctrines
of
Rome
:
but
yet
so
,
as
he
conceiued
them
(
though
vntruly
)
to
bee
built
vpon
the
Word
of
God
,
and
conformable
to
the
iudgement
of
the
ancient
Church
.
I
answere
therefore
,
FIRST
;
that
,
when
these
ten
Kings
shall
take
vp
their
Armes
against
Babylon
,
many
Papists
[
of
the
second
,
and
worst
degree
,
and
acception
]
shall
firmely
combine
with
the
Pope
[
the
second
Beast
]
and
shall
seeke
his
defence
,
against
the
incursion
of
these
mightie
Kings
:
such
Papists
,
I
meane
,
as
specially
the
Iesuites
are
,
and
the
Canonists
,
and
all
such
,
as
adore
this
Beast
for
his
supposed
excellencie
,
and
glorie
;
so
that
,
by
the
opposition
of
their
owne
force
,
and
by
their
excitation
of
their
Adherents
,
they
shall
make
all
possible
(
but
yet
a
vaine
)
resistance
against
this
generall
enterprise
of
these
potent
Kings
;
because
they
loue
,
reuerence
,
defend
with
writing
,
propugne
with
their
power
,
and
(
aboue
all
other
Papists
)
maintayne
,
to
their
vttermost
,
this
second
Beast
in
Babylon
;
as
their
dearest
Lord
,
and
highest
Potentate
of
the
Earth
;
to
whom
(
as
they
say
)
all
men
must
be
subiect
,
vpon
the
necessitie
of
their
saluation
.
SECONDLY
,
therefore
;
I
inferre
,
that
,
since
the
Beast
himselfe
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
certainely
come
vnto
a
finall
ruine
.
For
as
these
Kings
shall
bring
the
Beast
vnto
desolation
,
so
they
will
not
suffer
such
to
liue
,
as
shall
,
by
doctrine
,
iustifie
,
and
magnifie
the
power
of
this
Beast
(
which
they
hate
,
and
will
destroy
)
or
;
by
politike
meanes
,
seeke
his
aduancement
,
or
,
by
forcible
contradiction
,
procure
his
supportation
,
and
defence
,
against
their
inuincible
armes
,
which
,
by
Gods
owne
warrant
,
they
shall
take
vp
against
Babylon
,
and
against
the
Antichristian
vassals
,
that
admire
the
glorie
,
and
follow
the
poyson
of
the
second
Beast
therein
.
As
for
other
Papists
(
of
inferiour
note
,
and
not
of
this
marke
,
or
stampe
)
I
will
deliuer
my
iudgement
in
the
third
Branch
;
vnto
which
,
therefore
,
I
addresse
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
Gods
Word
)
yet
we
must
distinguish
heere
,
as
wee
haue
before
;
for
that
such
points
,
as
depend
vpon
the
Popes
pretended
office
,
and
beare
speciall
reference
thereunto
(
as
namely
they
are
,
for
which
some
Papists
haue
their
principall
denomination
,
as
I
did
obserue
in
the
second
branch
)
are
truly
,
and
really
Popish
,
not
in
regard
of
the
person
of
this
,
or
that
Pope
(
as
Heresies
doe
most
generally
carrie
the
name
of
their
inuentor
;
and
,
in
this
case
also
,
it
were
not
hard
to
shew
,
that
some
Popish
doctrines
had
either
their
beginning
,
or
else
their
principall
corroboration
from
certaine
Popes
,
and
might
therefore
well
be
stamped
with
their
names
)
but
in
regard
of
the
Papall
See
,
office
,
dignitie
,
and
vsurped
superioritie
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
Mysterie
of
Iniquitie
(
which
Saint
Paul
did
foresee
)
are
Popish
,
and
Poperie
,
and
therefore
this
kind
of
Poperie
(
connexed
to
the
Papall
Seate
and
Office
)
will
haue
a
certaine
end
,
and
determination
,
with
the
fall
of
the
Pope
;
this
second
Beast
;
whose
ruine
is
implied
in
the
fall
of
Rome
it selfe
.
And
therefore
we
may
heere
,
not
impertinently
,
obserue
,
that
,
in
the
points
of
Popery
,
all
are
not
of
one
,
and
equall
degree
;
but
such
doe
specially
beare
the
marke
,
and
cognisance
of
Antichristianitie
,
as
do
more
highly
aduance
this
beast
in
his
pretended
authoritie
ouer
all
Kings
,
and
ciuill
States
,
ouer
all
Churches
,
and
Ecclesiasticall
persons
;
in
,
and
ouer
the
consciences
of
men
(
in
which
he
setteth
vp
his
Dominion
,
to
reigne
therein
)
and
finally
,
whereby
hee
doth
most
neerely
oblige
,
and
tye
men
vnto
him
,
by
the
glorious
ostentation
of
his
great
,
and
sacred
power
.
Secondly
,
there
are
other
points
of
Poperie
,
not
vniustly
so
called
;
as
being
defined
by
Papall
Councels
(
whose
infallible
Decrees
depend
vpon
the
Popes
assent
)
as
being
parts
of
that
corrupt
bodie
of
erroneous
doctrine
,
which
is
taught
in
his
Synagogue
,
sustayned
by
his
authoritie
,
defended
by
his
Writers
,
propugned
by
secular
Princes
(
as
seruants
of
the
Pope
;
though
stiled
by
more
honourable
names
)
finally
,
such
as
tend
to
the
confirmation
of
the
Pope
,
and
that
Babylonian
Church
,
in
which
the
mysterie
of
iniquitie
(
beginning
long
agoe
)
hath
now
fully
declared
it selfe
,
in
so
great
an
Apostasie
,
and
defection
from
the
truth
.
And
if
you
require
a
speciall
catalogue
of
these
Popish
errours
,
they
are
(
for
the
greatest
part
)
comprised
in
the
twelue
Articles
of
the
new
Creed
,
framed
,
and
proposed
by
Pope
Sixtus
quartus
[
in
Bulla
,
super
forma
iuramenti
professionis
fidei
]
which
containe
the
principall
errours
of
the
Papall
Beast
,
and
of
the
Papists
,
miserably
seduced
therein
from
the
integritie
of
Gods
Word
,
and
extreamely
different
from
the
Catholike
sense
of
the
more
pure
,
and
ancient
Church
.
I
answere
therefore
;
when
God
shall
deliuer
his
Church
from
the
Aegyptian
bondage
,
which
it
suffereth
vnder
this
Babylonian
Beast
,
that
,
in
due
probabilitie
of
reason
,
if
not
all
,
yet
many
of
these
more
grosse
,
absurd
,
and
enormious
errours
(
now
predominant
in
the
Church
of
Rome
)
shall
be
corrected
by
the
more
sound
,
and
Christian
iudgement
,
euen
of
those
,
who
liue
in
the
outward
communion
of
the
Romish
Church
(
for
there
neuer
wanted
some
more
Religious
spirits
,
that
did
dislike
,
oppose
,
and
seeke
to
redresse
the
growing
,
and
growne
errours
therein
)
and
that
Christian
Princes
shall
willingly
concurre
to
the
reformation
of
Popish
errours
,
when
a
more
free
,
and
indifferent
course
shall
be
opened
for
a
generall
Councell
(
then
can
be
yet
obtained
,
while
this
Babylonian
Beast
doth
reigne
)
to
treate
,
dispute
,
and
conclude
vpon
things
,
which
appertaine
vnto
the
peace
,
and
puritie
of
the
Church
.
To
conclude
this
passage
therefore
,
I
shall
intreat
your
prudent
,
and
iudicious
consideration
of
three
markable
points
,
which
I
now
tender
,
and
present
vnto
your
religious
hearts
.
The
FIRST
;
that
the
Church
of
Rome
(
as
it
standeth
at
this
day
)
offending
rather
in
additions
vnto
Gods
truth
(
in
regard
whereof
they
foolishly
call
ours
a
Negatiue
Religion
;
which
doth
truly
deny
,
and
iustly
impugne
their
additions
)
then
in
subtractions
from
the
same
(
though
they
erre
also
in
this
kind
;
taking
lawfull
authoritie
from
the
ciuill
Magistrate
;
taking
halfe
the
Communion
from
the
Laitie
;
taking
away
the
Word
of
God
from
the
people
,
by
concealing
it
in
an
vnknowne
tongue
,
&c.
and
so
in
other
things
;
against
which
,
therefore
,
our
doctrine
is
affirmatiue
,
in
opposition
of
their
errours
)
I
say
,
that
the
Church
of
Rome
doth
hold
,
and
teach
the
fundamentall
points
of
Christian
Religion
,
positiuely
,
in
the
Articles
of
the
Creed
(
though
it
haue
some
doctrines
,
that
,
by
force
of
consequence
,
may
seeme
to
contradict
the
same
)
and
that
this
Church
of
Rome
doth
well
,
and
soundly
conceiue
of
many
great
,
and
principall
points
(
as
namely
,
of
the
two
Natures
,
and
one
Person
of
Christ
;
as
learned
Zanchius
himselfe
doth
confesse
;
de
Incarnat
.
lib.
2.
cap.
9.
and
elsewhere
)
but
it
doth
erre
chiefly
,
and
dangerously
,
in
the
Office
of
our
Sauiour
Iesus
Christ
,
by
destroying
the
merit
of
his
Passion
,
and
by
false
application
thereof
;
not
onely
by
the
meanes
of
Holy
water
,
and
other
Babylonian
inuentions
,
but
by
such
meanes
,
as
are
contrarie
,
and
repugnant
thereunto
;
as
namely
,
by
the
paines
of
Purgatorie
;
where
our
Satisfaction
concurreth
with
his
,
and
his
is
applied
by
ours
;
as
the
Booke
of
Cardinall
Peron
,
passing
vnder
the
name
of
Master
Henry
Constable
,
doth
blasphemously
teach
.
Finally
then
;
her
many
truths
cannot
iustifie
her
prodigious
errours
;
her
many
errours
cannot
infringe
her
certaine
truths
:
but
the
truths
therein
cannot
so
securely
saue
,
as
the
errours
therein
will
greatly
endanger
the
soule
of
any
Babylonian
captiue
,
inthralled
,
and
insnared
with
the
perill
of
truly
Popish
errours
.
The
SECOND
point
,
therefore
,
is
this
;
that
all
particularities
,
which
beare
the
name
of
Poperie
,
in
the
censure
,
and
iudgement
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
antiquitie
;
as
being
carried
with
the
affection
of
Aëtius
,
who
(
as
Socrates
doth
report
;
l.
2.
c.
28.
)
conuersed
not
in
the
Bookes
of
ancient
Writers
,
but
reiected
such
,
as
were
of
greatest
reputation
in
the
Church
;
following
the
sophisticall
conclusions
of
his
owne
captious
braine
.
Hence
it
is
,
that
the
intemperate
Anabaptists
condemne
the
baptisme
of
Children
,
as
the
inuention
of
a
Pope
.
Hence
it
is
,
that
the
pestilent
Trinitarians
profanely
teach
,
that
the
doctrine
of
the
Trinitie
is
the
fable
of
a
Pope
,
and
that
therfore
this
popish
mysterie
is
aptly
signified
in
the
triple
Crowne
.
Hence
it
is
,
that
the
certaine
,
and
indubious
distinction
of
a
Bishop
,
and
a
Presbyter
(
the
first
hauing
a
paternall
superioritie
ouer
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
perpetuall
gouernment
of
the
Church
,
or
presumptuous
against
all
ages
,
and
all
succession
in
the
same
.
Hence
it
is
,
that
the
few
,
innocent
,
conuenient
Ceremonies
in
this
Church
(
issuing
from
the
practise
of
the
reuerend
,
learned
,
and
holy
Fathers
)
are
scandalized
with
the
contemptuous
name
of
Popery
.
But
by
whom
?
By
men
commonly
of
vnlearned
hearts
,
strong
passions
,
and
weake
iudgements
;
so
that
(
as
I
obserued
before
)
whatsoeuer
thing
they
dislike
,
it
is
Popery
;
and
,
whatsoeuer
person
they
distast
,
hee
is
Popish
in
their
poore
conceits
.
Much
like
,
though
not
in
hereticall
opinion
,
yet
in
simple
carriage
,
vnto
the
followers
of
Artemon
,
who
taught
that
Christ
was
a
pure
Man
,
without
any
diuine
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
therfore
;
I
wish
all
men
,
of
ingenious
mindes
,
to
conceiue
wisely
of
Popery
,
what
is
so
to
bee
esteemed
;
and
all
men
of
religious
hearts
,
to
detest
it
with
a
good
conscience
,
grounded
vpon
a
sufficient
knowledge
.
The
THIRD
,
and
last
point
is
this
;
that
wee
cannot
probably
conceiue
,
by
any
deduction
of
reason
in
humane
discourse
,
that
all
,
and
singular
Articles
of
Popery
(
which
are
,
indeed
,
erroneous
,
and
may
therefore
iustly
deserue
that
name
)
shall
euer
be
totally
,
and
fully
purged
out
of
the
Church
of
God
(
after
the
ruine
of
Babylon
)
but
that
there
will
be
variable
,
&
contrarie
iudgements
of
learned
men
in
some
matters
(
truly
deseruing
reformation
)
vntill
the
finall
dissolution
of
this
present
world
;
so
that
,
in
this
case
,
wee
must
beare
what
we
cannot
amend
;
and
rather
enioy
our
solid
vnitie
in
things
of
greater
importance
,
then
,
vpon
euery
difference
in
things
of
lesser
moment
,
make
a
peruerse
distraction
in
the
Church
of
God
,
and
an
vnhappy
rent
in
the
seamelesse
coate
of
Iesus
Christ
,
our
Lord
;
remembring
,
to
tolerate
that
for
vnitie
,
which
yet
wee
hate
in
equitie
;
as
Saint
Augustine
doth
diuinely
speake
.
And
thus
much
concerning
the
Praedicate
in
my
Text
;
the
FALL
of
Babylon
,
discouered
in
this
my
second
Sermon
.
I
should
now
entertaine
you
with
some
obseruations
in
the
conclusion
of
this
,
as
I
did
in
the
end
of
the
first
;
had
I
not
,
in
the
perpetual
course
of
this
Sermon
,
(
vpon
incident
passages
)
taken
some
occasion
,
by
the
way
,
to
make
application
of
the
seuerall
points
vnto
your
hearts
;
to
shew
you
the
prouidence
of
God
in
his
ordination
of
this
fall
;
his
loue
of
his
Church
in
his
prediction
of
this
fall
;
his
vengeance
against
sinne
,
in
his
operation
of
this
fall
:
our
comfort
in
knowing
this
fall
;
our
patience
in
attending
this
fall
:
our
instruction
to
preuent
our
owne
fall
by
his
Iustice
(
which
will
ensue
vpon
our
fall
from
his
Truth
,
and
Grace
)
an
aduertisement
to
Papists
to
leaue
their
Locall
communion
with
Babylon
(
if
they
dwell
within
her
walls
)
or
Spirituall
communion
,
if
they
be
deuoted
vnto
her
Beast
;
since
both
must
goe
into
perdition
;
and
therefore
,
finally
,
here
is
an
admonition
vnto
such
,
as
decline
from
the
comfortable
truth
of
Gods
Word
,
vnto
the
darke
superstition
of
Babylonian
errours
,
to
consider
well
,
and
seriously
in
their
hearts
;
I
goe
to
BABYLON
;
which
shall
bee
burnt
:
I
submit
my selfe
to
that
BEAST
,
which
shall
be
destroyed
:
What
feare
,
what
suspition
,
what
terrours
will
then
possesse
thy
soule
?
what
securitie
hast
thou
in
such
dangers
?
what
comfort
in
such
frights
?
what
happinesse
hast
thou
,
when
thy
Mother
Church
of
Rome
,
and
thy
Father-Pope
therein
,
shall
come
to
so
great
a
ruine
?
Canst
thou
be
innocent
,
when
they
are
guiltie
?
Hast
thou
no
sinne
,
when
they
are
punished
?
Canst
thou
stand
,
when
they
fall
?
O
consider
this
,
yee
that
forget
God
,
lest
he
take
you
away
,
and
there
be
none
to
deliuer
you
.
But
since
these
particulars
are
touched
more
exactly
before
,
therefore
I
will
conclude
this
Sermon
(
and
so
my
whole
Text
)
by
stirring
vp
all
degrees
,
and
conditions
of
men
,
vnto
the
performance
of
Gods
designe
;
that
,
what
we
yet
heare
in
Verbo
,
prophecied
in
Gods
Word
[
It
is
fallen
,
it
is
fallen
,
Babylon
,
&c.
]
wee
may
once
see
in
Opere
;
fulfilled
also
in
Worke.
FIRST
,
then
,
I
begin
with
them
,
who
are
the
peculiar
instruments
of
Gods
Iustice
in
this
behalfe
;
the
ten
Kings
,
as
the
Scripture
it selfe
doth
speake
.
O
Noble
,
and
Heroicall
Princes
,
Gods
Vice-gerents
(
armed
with
his
power
,
and
sacred
with
his
owne
name
)
you
haue
the
speciall
place
in
this
warfare
;
God
hath
prest
you
vnto
this
seruice
,
and
not
onely
warranted
,
but
required
you
vnto
it
.
You
are
sent
against
Rome
(
as
Saul
against
Amalek
)
to
destroy
it
with
fire
,
and
sword
.
It
is
no
voyage
vnto
the
holy
Land
(
where
Christ
did
suffer
for
our
sinnes
)
but
to
impure
Babylon
;
in
which
as
it
may
be
truly
said
also
,
that
Christ
himselfe
did
die
,
in
sundry
respects
(
but
then
shee
was
in
her
Ethnicall
state
)
so
,
in
it
,
Christ
doth
still
suffer
,
in
regard
of
his
Truth
,
there
oppressed
;
in
regard
of
Antichrist
,
there
aduanced
;
in
regard
of
the
Faithfull
,
by
him
persecuted
;
for
it
is
done
vsually
through
the
operation
of
this
Second
Beast
,
abusing
the
authoritie
of
Kings
,
and
Princes
,
to
this
wicked
purpose
.
There
hee
sitteth
,
that
trampleth
vpon
your
Crownes
,
and
Scepters
;
there
hee
sitteth
,
that
deposeth
you
from
your
States
;
there
hee
sitteth
,
that
absolueth
your
subiects
from
the
two
indissoluble
bonds
,
of
Oath
,
and
Nature
;
there
he
sitteth
,
that
disposeth
your
Kingdomes
,
at
his
pleasure
,
that
exciteth
your
owne
people
against
you
(
by
the
curses
of
his
Excommunications
,
that
stirreth
vp
your
friends
,
and
neighbours
)
to
make
warre
vpon
your
hereditary
lands
.
Now
the
time
is
come
[
it
is
past
with
God
]
it
is
now
at
hand
,
that
you
may
,
you
must
,
you
shall
take
vp
a
temporall
against
his
spirituall
Sword
;
diuest
him
of
his
pretended
power
,
expose
him
vnto
scandall
,
ignominy
,
ruine
,
extreame
desolation
;
reward
her
[
or
him
;
it
is
all
one
in
effect
;
the
one
doth
imply
the
other
]
euen
as
shee
hath
rewarded
you
,
and
giue
her
double
,
according
to
her
workes
;
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
meane
not
the
names
of
their
Persons
,
but
of
their
States
)
I
cannot
,
I
dare
not
deale
so
punctually
in
this
case
,
as
some
,
who
presume
,
by
particular
commemoration
of
their
ten
Kingdomes
,
to
muster
vp
the
names
of
these
ten
Kings
,
that
shall
effectuate
this
great
,
and
glorious
worke
.
It
may
bee
a
question
(
and
so
it
is
with
mee
)
whether
this
number
of
ten
may
bee
taken
in
that
distinct
,
and
precise
accompt
;
or
whether
it
be
not
a
certaine
,
for
an
vncertaine
number
,
as
the
Scripture
doth
vsually
speake
;
or
rather
,
whether
,
in
these
numbers
of
speciall
perfection
(
the
Septenary
,
the
Decenary
,
the
Centenary
,
the
Millenary
)
a
whole
,
and
vniuersall
companie
is
to
be
vnderstood
,
or
not
.
And
I
doe
the
rather
so
conceiue
it
to
be
vnderstood
,
because
Saint
Augustine
himselfe
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
therevpon
)
supposeth
,
that
(
in
the
Prophecie
of
Daniel
,
chap.
7.8
.
)
the
little
horne
,
arising
amongst
the
ten
hornes
of
the
fourth
Beast
(
which
certainly
is
the
Romane
Empire
)
and
plucking
away
three
of
the
former
ten
hornes
,
is
ANTICHRIST
;
who
,
as
Lactantius
said
before
Saint
Augustines
dayes
(
out
of
the
common
errour
of
those
times
)
shall
subdue
three
of
these
ten
Kings
(
for
so
the
ten
hornes
are
interpreted
,
Vers
.
24.
)
and
conioyne
his
power
with
the
other
seuen
,
to
destroy
the
Romane
Empire
,
and
to
sacke
the
Citie
of
Rome
.
Inst.
lib.
7.
cap.
16.
Which
errour
was
so
pregnant
in
the
time
of
reuerend
,
and
constant
Athanasius
,
that
,
therefore
,
he
thence
inforceth
a
probability
against
Constantius
(
the
wicked
Arrian
persecuting
Emperour
)
to
bee
the
ANTICHRIST
;
as
hauing
sundry
markes
of
him
;
and
,
in
particular
,
hauing
subdued
three
Kings
;
Britannio
,
Gallus
,
and
Magnentius
,
who
striued
with
him
for
the
Imperiall
Crowne
.
Athanas
.
in
Epist.
and
solitar.
vitam
agentes
.
Now
though
in
this
point
,
they
were
all
inuolued
,
and
wrapped
in
a
misprision
of
that
Scripture
(
for
that
little
horne
is
not
Antichrist
,
as
they
were
perswaded
;
nor
the
Turke
,
as
some
more
lately
haue
imagined
;
but
Iulius
Caesar
,
and
his
successors
,
who
translated
the
Empire
of
Rome
,
from
the
publike
state
,
vnto
a
particular
person
)
yet
Saint
Augustine
proceedeth
with
better
aduice
,
when
he
commeth
vnto
a
reuiew
of
those
ten
Kings
in
the
Prophecie
of
Daniel
(
who
yet
are
not
the
same
,
as
you
may
very
easily
obserue
,
with
our
ten
Kings
,
in
the
Reuelation
of
Saint
Iohn
)
and
therefore
hee
writeth
in
this
manner
;
Vererime
sanè
fateor
,
&c.
I
confesse
that
I
am
in
feare
,
least
perhaps
we
bee
deceiued
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
Romane
World
.
For
what
,
if
,
by
this
number
of
TEN
,
the
whole
company
of
Kings
be
signified
,
after
whom
hee
is
to
come
?
as
by
the
Millenarie
,
Centenarie
,
and
Septenarie
numbers
,
the
vniuersitie
of
things
is
often
imported
in
the
Scripture
.
So
Saint
Augustine
;
De
Ciuit.
Dei
,
lib.
20.
cap.
23.
By
this
his
prudent
,
and
remarkeable
obseruation
(
fitly
to
bee
applied
vnto
my
present
purpose
)
I
may
very
reasonably
collect
,
that
a
great
,
and
generall
number
of
Kings
(
whose
states
were
sometimes
members
of
the
Romane
Empire
;
whereof
they
haue
inuaded
a
part
,
by
their
particular
Dominions
,
but
Antichrist
the
whole
,
by
his
supreame
power
)
shall
arise
,
in
a
confederacie
,
and
expedition
,
to
burne
the
Whore
[
Babylon
]
and
to
subdue
the
Beast
[
the
Pope
]
and
so
to
accomplish
that
Royall
worke
,
vnto
which
God
hath
alreadie
consecrated
them
in
his
holy
Word
.
SECONDLY
;
I
direct
my
speech
vnto
you
,
my
Fathers
,
and
Brethren
,
of
the
sacred
Tribe
of
Leui
;
you
,
who
beare
the
siluer
Trumpets
,
and
blow
the
alarme
;
you
,
that
take
vp
your
spirituall
armes
(
for
the
weapons
of
our
warfare
are
not
carnall
;
but
yet
mightie
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
aduised
Pen
:
it
conquereth
more
,
then
Alexanders
Sword
.
O
detestable
silence
in
so
necessarie
a
cause
;
hatefull
modestie
,
in
so
needfull
an
enterprize
;
cursed
feare
,
in
so
iust
a
quarrell
;
which
is
Gods
in
Heauen
,
and
so
many
Kings
in
earth
.
Thou
callest
others
to
fight
,
and
sittest
thou
still
?
and
in
so
needfull
a
time
?
Remember
that
of
the
Poet
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
A
good
,
and
faithfull
Minister
will
bee
writing
with
his
hand
,
aduising
with
his
head
,
&
fighting
with
his
tongue
.
Let
Rome
vnderstand
her
sinne
;
that
she
is
BABYLON
[
one
word
,
but
a
stinging
word
;
it
compriseth
all
iniquities
]
and
let
her
know
her
ruine
[
that
she
IS
FALLEN
]
to
come
in
act
,
but
past
in
his
preuision
,
who
hath
confirmed
it
by
his
decree
.
Tell
these
Kings
,
that
,
if
they
be
now
auerse
from
this
worke
,
yet
God
shall
incline
,
and
bow
their
hearts
vnto
it
,
as
Alarich●●
was
inwardly
vrged
,
and
compelled
to
take
Armes
against
Rome
.
Sozom.
lib.
9.
c.
6.
Tell
the
whole
world
,
that
though
it
seeme
a
difficult
worke
,
yet
it
is
Gods
worke
,
vnto
whom
nothing
is
impossible
;
and
that
it
is
reuealed
in
his
Word
,
in
which
nothing
can
faile
;
therefore
Babylon
must
fall
,
and
fall
thus
;
for
his
Word
cannot
fall
,
who
giueth
vs
certaine
assurance
of
this
infallible
successe
.
THIRDLY
;
I
speake
vnto
you
;
noble
in
descent
,
great
in
dignitie
,
rich
in
goods
;
Starres
of
greater
light
in
the
firmament
of
the
State
(
but
borrowed
from
the
primigeniall
,
and
originall
light
of
the
Sunne
therein
;
the
glorious
Souereigne
thereof
)
you
that
by
proper
valour
,
can
performe
much
your selues
,
and
,
by
speciall
example
,
may
prouoke
others
:
if
God
shall
call
you
vnto
this
employment
,
attend
your
Princes
,
goe
with
their
persons
(
or
go
vpon
their
commands
;
for
I
know
not
,
whether
they
shall
goe
,
personally
,
to
this
war
,
or
not
;
certaine
I
am
,
that
they
shall
go
in
their
power
,
in
theis
people
,
in
their
treasure
)
set
forward
this
great
designe
:
it
is
not
to
accompany
Caesar
,
to
conquer
Prouinces
for
the
glory
of
Rome
;
nor
Alexander
,
to
subdue
the
Persian
Monarch
;
it
is
no
such
politicke
attempt
for
humane
ends
;
but
it
is
the
worke
of
heauen
,
and
earth
,
conspiring
in
her
destruction
,
who
inslaueth
you
with
her
tyrranny
,
poysoneth
you
with
her
heresie
,
defileth
Gods
name
with
blasphemy
,
conculcateth
all
royall
dignitie
with
her
pride
,
murdereth
Gods
Saints
with
her
crueltie
;
worke
therefore
her
ruine
,
that
seeketh
yours
.
FOVRTHLY
;
I
speake
vnto
you
,
who
are
Subiects
of
an
inferiour
degree
;
I
doubt
not
,
but
(
in
regard
of
your
Christian
pietie
,
and
zeale
)
I
may
say
of
you
,
as
Deborah
of
her
magnanimous
people
,
Praise
the
Lord
,
for
the
auenging
of
Israel
,
and
for
the
people
,
that
offered
themselues
willingly
.
Iudic.
5.2
.
Many
Volones
shal
then
appear
to
offer
themselues
in
this
sacred
expedition
.
There
is
no
necessitie
of
disputation
,
in
this
case
,
whether
,
in
such
a
war
(
so
iust
,
and
lawfull
)
voluntary
,
or
mercenary
warfare
may
be
approued
,
or
not
.
And
you
,
that
are
pressed
vnto
this
warre
,
by
your
rightfull
Princes
,
shall
not
be
troubled
with
that
scruple
(
which
so
much
vexeth
the
Schooles
)
how
farre
,
in
what
causes
,
with
what
limitations
,
a
Souldier
may
fight
,
vpon
the
commandement
of
his
Prince
(
since
the
authoritie
of
vndertaking
warre
is
in
the
King
;
the
ministry
of
executing
it
is
in
the
Subiects
;
as
S.
Augustine
writeth
;
contra
Faustum
l.
22.
c.
75.
)
for
you
see
,
that
the
proclamation
,
and
ordination
of
this
warre
is
from
the
vnquestionable
authoritie
of
God
himselfe
;
and
therfore
as
you
shall
serue
your
Souereignes
,
so
they
shall
serue
God
therein
.
This
warre
,
therefore
,
is
honourable
,
religious
,
necessary
,
and
to
be
preferred
before
a
base
,
cowardly
,
and
profane
peace
.
If
Iehoram
speake
of
peace
,
yet
Iehu
will
heare
of
none
,
because
hee
is
the
minister
of
Gods
Iustice
.
Pax
ab
illis
,
non
cum
illis
,
saith
S.
Bernard
of
wicked
persons
;
so
I
say
here
;
haue
peace
from
Babylon
,
in
not
medling
with
her
societie
;
you
can
haue
no
peace
with
her
,
in
treating
with
her
vpon
sweet
,
and
amicable
termes
.
FIFTHLY
,
and
lastly
;
I
end
with
that
,
which
is
the
beginning
of
euery
successefull
enterprise
;
Prayer
.
Souereignes
must
pray
with
Moses
,
while
their
Subiects
fight
with
Amalek
.
Constantine
the
Great
attributed
his
victories
vnto
the
force
of
prayer
;
and
therefore
hee
had
a
Tabernacle
in
his
Campe
,
framed
according
to
the
modell
of
a
Church
.
Theodosius
conquered
a
puissant
enemy
(
Maximus
,
in
name
,
and
power
)
by
the
preuayling
vertue
of
prayer
.
Let
prayer
also
arme
the
Souldiers
of
this
warre
;
it
is
more
defensiue
,
then
any
Shield
,
and
more
offensiue
,
then
any
Sword
.
And
you
,
that
go
not
forth
with
them
in
person
,
to
fight
against
Babylon
,
yet
fight
also
by
your
praiers
,
for
their
safetie
,
and
successe
.
Hee
,
that
hath
not
an
hand
able
to
fight
,
nor
a
tongue
learned
to
preach
,
may
yet
haue
an
heart
well
affected
to
pray
.
Pray
then
,
pray
all
,
for
the
peace
of
Ierusalem
,
and
the
ruine
of
Babylon
;
cry
with
one
voyce
,
and
cry
still
,
cadat
,
cadat
,
[
let
it
fall
]
till
wee
heare
,
actually
,
cecidit
,
cecidit
,
it
is
fallen
.
And
though
God
doth
more
respect
,
herein
,
the
goodnesse
of
the
cause
,
then
of
our
persons
,
in
the
issue
of
this
warre
,
yet
let
vs
be
armed
with
pietie
,
vertue
,
grace
;
that
we
may
be
more
fit
,
and
proper
instruments
for
his
purpose
;
according
to
Gods
owne
precept
;
Deut.
23.9
.
When
thou
goest
out
with
the
hoast
against
thine
enemies
,
keepe
thee
then
from
all
wickednesse
.
So
shall
our
warres
prosper
abroad
,
&
peace
continue
at
home
,
with
the
aduancement
of
Gods
truth
,
both
there
,
and
heere
;
which
the
Lord
of
all
mercies
conserue
vnto
vs
,
and
vnto
our
posteritie
after
vs
,
euen
till
the
glorious
appearance
of
our
Lord
Iesus
Christ
;
Amen
.
FINIS
.