Mystical babylon, or Papall Rome A treatise vpon those words, Apocal. 18.2. It is fallen, it is fallen Babylon, &c. In which the wicked, and miserable condition of Rome, as shee now is in her present Babylonian estate, and as she shall be in her future ineuitable ruine, is fully discouered: and sundry controuersiall points of religion, betwixt the Protestants, and the Papists, are briefly discussed. By Theophilus Higgons, rector of the parochiall Church of Hunton, neere Maidstone in Kent.
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:
THis Text is little in words, but great in consequence; as Benjamin was a little Tribe, but great in dominion: Psalm 68.27. It is part of a Proclamation made from Heaven:
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:
as Some conceive (among whom I may particularly name our profoundly learned Sovereign, in his judicious and well composed paraphrase upon this mystical book) who is described Here, by his excellency [ he had great power ] and by his operation; the earth was lightened with his glory. SECONDLY; The manner of his proclamation:
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:
it hath twins in it, [ Cecidit, cecidit ] as if the ruin of Babylon were sounded forth by the two silver trumpets, Num. 10.2. It is a double voice of ruin; fallen upon fallen:
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.
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. Apocalypse 14.8. Again, that, which, in both these places is spoken of, mystical Babylon (Room; as an one you shall hear) is foretold by prophecy (and we have seen it verified by experience) of literal Babylon [ the renowned city of Chaldaea ] in the Predictions of Isaiah 21.9. Babel is fallen, it is fallen.
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.
so I will give the precedency to Babylon (the last word in my Text) and then I will reflect duly upon her fallen, expressed in the First place thereof.
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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;
unto which I Direct my thoughts. First: What is this Babylon in my Text. Secondly: Why this name is imposed upon that place, which is thereby signified unto us These two points being sufficiently discussed, for the true explication of my Text, and illustration of this name;
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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,
THis Babylon is not literally to be understood, neither for that ancient city in Chaldaea, nor for that famous city in Egypt (once called by the name of Memphis, and now of Cair) since the general scope,
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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.
and, finally, not any Author, in former, or later times, no Father in the ancient Church, no Doctor in succeeding ages, did ever so conceive of this place.
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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,
That Whole book of the Revelation of Saint John is spiritually to be understood, by the judgement of Saint Jerome; Epistle 148. And hence it is, that Dionysius, sometime Bishop of Alexandria, Confesses of this Obscure,
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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;
and evident knowledge of many Mysteres therein; unknown to former ages, but revealed in this: in regard whereof this book does now more Fully answer unto its name;
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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,
Since Therefore this Babylon is Here so called by a Mystery, we will pass along, by a gradation, through foure several interpretations thereof, that so we may discover in this point,
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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.
and then finally, how the Reformed Church hath directly hit the mark: as the Benjaminites could sling stones At an hair breadth, and not fail, Judith 20.16.
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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:
Dei. l. 16. c. 17. and that she is the daughter of Babylon, l. 18. c. 22. but not in regard of her sin and ruin (as it is now in my Text) which things that greatly learned Father never seemed to suspect:
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but seuered in their inward qualities, and tending, consequently, vnto different ends) he assumeth falsly, that this Babylon (out of which wee must flye:
but severed in their inward qualities, and tending, consequently, unto different ends) he assumeth falsely, that this Babylon (out of which we must fly:
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,
Read S. Augustine, de Civil Dei, l. 18. c. 18. In Psalm 26. Enarrat. 2. In Psalm 61. and though the Homilies upon the Revelation (passing under his name) Are not his genuine Works,
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;
yet they truly contain his opinion in this behalf, Homily 11. and 16. This sinister, and misconceived Interpretation, of S. Augustine, does sometime qualify the Fear of Bellarmine; who finding that Room shall be destroyed, near the end of the world, by deduction (as he Affirmeth) out of the Reuelat. cap. 17. Videtur (Says he) this may seem so to be;
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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.
and not the particular city of Rome. De Rom. Pont. l. 4. c. 4. It is no marvel, that Bellarmine (like a man ready to be drowned) Takes hold of every straw for his relief.
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:
The marvel is rather, that Augustine, a man so learned, so ingenious, so judicious, should not clearly discern, by so many Circumstances in the Text, that this Babylon is a particular city, and not a general Society:
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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,
and in the Church, so religious) might, and Certainly did breed an eclipse of this evident truth unto S. Augustine's eyes, looking more earnestly upon the condition of the time,
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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,
I conclude, Therefore, the First Interpretation, and advise men that converse in the Monuments of the ancient Father's (without which no man can be profound,
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.
whereas the borrowed Light of the Moon [ the best Father's, and most commended Interpreters ] does shine with the spots of infirmity, which attends the nature of mankind.
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;
as the blind man, upon the First, and imperfect recovery of his sighed, saw men, but he saw them walking like trees, Mark. 8.24. He Confesses then, that Babylon is Room; that Babylon, At the least, whereof Saint Peter does make mention (Epistle 1. cap. 5. v. 13.) whose Authority he pretendeth to follow in this point;
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,
But in the time of Saint Peter (if, by that name of Babylon, he did understand Room) it was Ethnical Room, which the Romanists themselves do willingly confess,
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,
But, to understand yet more punctually the resolution of Saint Jerome in this case, let us observe, that he Affirmeth Room to have been Babylon in his own time,
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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,
when there was a true and a glorious Church of christ in Room: and Therefore, in the name of certain religious Ladies [ Epistle 17. ] he adviseth Marcella to fly out of that Babylon, and to repair unto Bethlehem. A passage very rhetorical,
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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;
and full of insinuation (rather then found, and substantial) to breed in her tender heart an alienation from the city of Room, as being that Babylon, whereof we now entreat;
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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.
contra Jovinian. l. 2. in fine) scriptam in front blasphemiam Christ Confessi dele•isti, etc. Oh potent city, o Lady of the world, thou hast, by the Confessi of christ, blotted out the blasphemy written in thy forehead.
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.
The name of BABYLON is applied to the state of the persecuting emperors, and afflicted Christians, which state (Says he) hath been abolished, as we have seen already fulfilled.
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:
and weak evasions, persuade themselves, that the scandal, and horror of this name is past, and that condition of Room is expired, and so Room is safe:
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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;
whither upon Room in her estate past, present, or to come (which particular shall afterwards ensue, in the process of my Discourse) but simply and precisely;
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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.
She fits upon many waters. Chap. 17. Verse 1. Which Waters, the Angel does interpret to be the multitude of nations: Verse 15. And Therefore, Verse 18. he Says, that she reigned over the Kings of the Earth.
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;
hoc Manifest est, etc. This thing is manifest (namely, that the Angel speaks this of Room) For we know (Says the Author) that, in this time, the Romans did obtain Sovereignty over the Princes of the Earth. SECONDLY;
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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,
in regard of her third situation upon seuen hills, or Mountains (for so the seuen Heads in the third Verse Are expounded by the Angels in the ninth) which description agreeth fairly unto Room, standing (once wholly,
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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.
Thus much Concerning the second Interpretation of this name of Babylon. We have found the place; it is Rome: we Are yet to inquire of her state; whither it be passed (as it was Ethnical) or whither it be present (as we conceive it is) or whither it be future; as Some learned Papists themselves do teach.
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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,
that Room is Babylon, not only as she was Ethnical (nay rather she is Babylon Here not as she was Ethnical, nor in her estate now already passed) but in Another state, which was future,
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This interpretation I will approue, by three Remonstrances, to be sincere, proper, and true. FIRST; by the playne euidence, and coherence of this Scripture;
This Interpretation I will approve, by three Remonstrances, to be sincere, proper, and true. FIRST; by the plain evidence, and coherence of this Scripture;
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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,
not that she shall then begin to be this Babylon (for this opinion of Some Papists, pretending that Room shall be Babylon within two or three Years of the end of the World,
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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;
For the sin of Room, and her ruin (together with the Causes, and Concomitancies thereof) being copiously expressed in the Seventeenth and eighteenth Chapters, we find that, immediately thereupon (in the nineteenth Chapter) the Saints praise God for the notable judgement executed upon this city;
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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:
and Therefore our learned Sovereign does well observe in the title, and argument of that Chapter, that the Saints praise God, Because the Pope is destroyed:
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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:
or near about that time, they arose even At one hour: verse 12.) they shall hate the Whore, and burn her with fire (to wit, Room, this Babylon) though formerly they gave their Kingdoms unto the Beast:
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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 what shall incline these Kings to withdraw their Obedience from this Second Beast, and to associate themselves, in this fearful expedition against him,
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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;
and this estate of Room is not already past (as Victorius and Parsons, and the most general number of Papists do simply & ignorantly pretend in this behalf) but her since is present (for she now is Babylon) and her punishment is future;
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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.
as I hope, shall ever continue in that disposition of mind, and rectitude of judgement, till God shall induce other Princes to concur with them, in the final accomplishment of this great and glorious work.
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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,
and for her estate, which was not present but future, in the time of Saint John, and that she shall be destroyed in regard of her Sins, in that estate,
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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.
when her Ethnical condition is past, and nearer unto the consummation of the World. SECONDLY; I make remonstrance of this position, by observation of the nature, and property of God; and that in two respects.
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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,
Now Therefore, since Ethnical Room is passed, and that state is abolished (Says Parsons) for which cause she did bear the name of Babylon, and Saint Jerome, hath assured us, that Room, by her Confessi of christ, hath blotted out the blasphemy, written in her forehead (which point the Babylonians do greedily embrace, to their unhappy excec•ation) since Room hath turned from her former Sins,
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;
and Persecution under her ancient emperors) since, in our opinion, she was a glorious member of the Church (and, in their opinion she is still the Head, Queen, and Mistress thereof;
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,
and so deeply repented of, he should lay a destruction upon her in the time yet to come (for it is yet to be fulfilled) and that in so terrible and vnexemplifiable a manner? Apocalypse 18. Her ruin,
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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:
Therefore, (and such a ruin) which is yet to come, when her Ethnical estate is so long passed, does sufficiently prove, that later Sins, in a future age should renew and revive her old name (if Babylon ever were the name of ancient Room, according to the tenor of the Scriptures) and bring her unto this lamentable end:
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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;
If Room were sinful Babylon (Here spoken of) only in her Ethnical estate (which is a plausible delusion) she should have suffered her fatal punishment (Here threatened) during that Ethnical estate;
whereas the speciall calamities of Rome (since the time of this prediction) ensued vpon Christian Rome (not Ethnicall Rome ) by the furious incursions,
whereas the special calamities of Room (since the time of this prediction) ensued upon Christian Rome (not Ethnical Room) 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;
and impressions of the Gothis and Vandals; which were castigations of Christian Room, and not of Ethnical, nor Antichristian Babylon: whose final and utter subversion, being yet to come (and nearer unto the end of the world) Therefore God's Truth and his justice do clearly evince, that she was to be Babylon again (if she were so once before) and to be stamped with this hateful name;
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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,
After the time of her entertainment of Christian Religion, and After the expiration of her Ethnical estate; this name arising out of a latter condition of Sins,
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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,
I make remonstrance of my position, by the ingenious, and fair Confessi of two learned Babylonians themselves (they also being Iesuites of eminent quality, public Readers in their Schools) who, by diligent inquisition into the very Text of this Scripture,
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:
and clearly deduce out of the coherence of many Circumstances in this Scripture, that this BABYLON does signify Room, not in her Ethnical estate only (as the Papists do more ordinarily conceive) but near the conclusion of the world:
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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.
Neither do I make use of their Confessi, Because it comes from Adversaries, but Because they make it out of the conscience of truth, grounded upon the clear evidence of the Scripture.
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.
and professor thereof in Salamanca, a famous Academy of Spain. This man wrote a Commentary upon the Revelation of Saint John; where, treating upon these words, Apocalypse 14.8.
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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,
Babylon, that great city, is fallen, he Proves by sundry infallible Circumstances of the Scripture [ Apocalypse 17. ] that this Babylon is not the general society of wicked men, but a particular city; and,
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,
Then he comes [ num. 32. ] to explicate the state, and condition of Room, in regard whereof this name [ Babylon ] and this ruin [ she is fallen ] belong unto her in this sacred Revelation. And Here, suspecting the scandal,
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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,
Offensionem Pious Lectori amoueri volo, I will that no pious Reader [ a Roman Catholic, that is to say, a Babylonian ] should take offence At my exposition,
as if it were 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;
as if it were advantageous unto the Heretics [ the Protestants ] who assume unto themselves an occasion, upon this name of Babylon, ascribed Here unto Room, to lay an imputation upon the Church of Rome, and our holy Father the Pope. Wherefore [ num. 34. ] he Says, that this name of Babylon agreed unto Room, as she was in her Ethnical State, an Idolatrous, persecuting city;
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;
but now, Says he, the case is altered, for she is, and long hath been, the Mistress of Faith, and the Mother of Christians. Then he adds immediately;
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,
if Room shall commit the same things hereafter, which she committed in the time of John, she shall be called Babylon again [ mark this well good hearers,
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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.
for now the Iesuite draws near unto the point ] as it was in the case of Ierusalem, which, of a faithful city once, became afterwards a Whore. So he.
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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;
Beside (Says he) there Are many Citizens in Room At this day, who by their name, and stock, boast of their descent from the ancient Roman, who always increased there in great number. Then he adds further;
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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,
so Here, in this case, the latter Citizens of Room [ when she shall be destroyed ] may be accounted the same Citizens with the former (though they be not of their blood,
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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:
So that (Says he) though her old Sins, [ committed in her Ethnical state ] were forgotten by God, in regard of her Christian profession, which she entertained afterwards:
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;
but that this shall be the condition of Room hereafter. And thus having made his explication of the Text, he propoundeth a very fit question, in the end of his discourse [ Num. 51. ] namely;
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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 secondly, that this may come to pass, partly, by reason of the tenne Kings, who shall make a conquest of the Whole World, and divide it among them;
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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:
by means whereof Room shall shortly return unto her ancient power, and shall have these tenne Kings under her government, who a little After shall Reign in the Whole World:
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.
truly, Room hath been elevated in a new, and second greatness in the World, in Some sort excelling the former, in her Ethnical estate) as, by due remonstrance it shall hereafter appear.
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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.
Mean while (good hearers) excuse my tedious declaration (taken out of the Commentary of this learned Iesuite) as containing much variety of matter of very markable observation for my purpose.
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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,
My second Babylonian Author is Viegas; a Iesuite also, and a Doctor of Divinity, and Professor thereof, First At Conimbrica, then At Ebora (two Universities of Portugal) who framed a more copious,
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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.
and elaborate Commentary, upon this sacred Book of the Revelation; insisting very often in the steps of Ribera, and especially in this point, whereof we now entreat.
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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;
and then he shows, in many words, the quality of her Sins, and manner of her ruin (conformably with the judgement of Ribera) and that, for old Sins, joined with the latter, God shall execute his wrath upon her, by these ten Kings;
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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;
but that I am a little stayed, and hindered, by the voluminous Commentary of Ludovicus ab Alcasar (a Iesuite of great esteem in Spain) which he published, upon the year 1612. [ many Years After that the two other Commentaries, upon the Revelation, near extant;
for 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,
for Ribera died upon the year 1591. ] in which Commentary a man would, Therefore, reasonably suppose, that Some more excellent matters should now come to Light,
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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 rather this compounder of Fables, does herein comport himself. Two things then in this passage, deserve your careful attention [ shall I smile At his folly,
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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,
which fallen being passed, he Says, that this was Mystica Vltio [ O mystical, or rather, Oh miserable Fool ] a certain mystical revenge of God against the old Idolatrous Babylon; which vltion (Says he) is Eternal; for the city of Room shall never return unto the vomit of IDOLATRY again. 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;
as they Are worthy to be noted, so they Are unworthy to be confuted, in this profound Mercurialist; who can extract such Senses, out of the Scripture, against the sense of Common reason;
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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:
and Therefore I leave him unto the censure of Ribera; who, proving the contrary assertions, by the clear evidence of the text, gives his verdict against this Ludovicus (and the associates of his simple opinion) that he is Worse then a very Fool:
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;
for all his ambitious Expectations of a Cardinals Hat to get nothing but a Fools Cap, but (I doubt) with a Knaves heart; as any man may well suppose that this Ludovicus does bear in his breast;
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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,
seeking to Obscure, and to draw into question, the true, clear, inexpugnable Confessi [ according to the point, whereof I now entreat ] which his more judicious,
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.
and so it shall be a spiritual Babylon; a sink of sin, and shop of Idolatry, which shall be derived unto the World, under the government of Room, in the latter days.
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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;
Now though Ribera, Viegas (and Others that follow their Interpretation) lay this scandal upon the city only (and not upon the Church of Room) and upon the city also when she falls from her Obedience to the Pope, and not before;
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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;
yet I will demonstrate, that this goodly Song is not tuneable to the Text, but that it is a poor evasion, upon a miserable necessity, which shall be no city of refuge for the protection of their CHURCH;
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 the Whole River of Tiber (though it were all made Holy water by Popish incantation) shall never wash away this scandal of her name, which now truly does,
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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,
FIRST Therefore, I prove my assertion in regard of the very Edifices in Room; the Churches, the Chapels, the Monasteries, the Palaces of the Pope, the houses of Cardinals, and sundry Ecclesiastical places, which take up a special part of Room; being now a Papal Room, the seat of the Spiritual Monarch; the second Beast (as you shall hear anon) invading the Imperial Seat,
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:
now, by a Popish Metaphor, is translated into the Church; for that the city, and the Church, Are now coupled in Union together, both being in subjection to one head:
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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;
The name of Babylon, then, agreeing to Room (as we shall more clearly perceive anon) falls eminently upon the Church there (rather then upon the city) having all the properties of Babylon, which the Revelation does assign;
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.
and terrible Monarch of the Church therein, sitting as God, in the Temple of God. This is not mine invention, but the very testimony of the Scripture it self; Apocalypse 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,
For the Spirit of God, making a large enumeration of the Wares, and Merchandise of this Babylon (a Spiritual Babylon, and, consequently, spiritual Wares, under a spiritual Prince) Concludeth it with the SOLVES of men; as the proper,
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;
namely out of Purgatory. Wherefore it was truly affirmed in a Book, composed by the Clergy of England, in the Reign of King Henry the eight, (unto the which all the principal members of the Clergy did subscribe;
as by name, Gardiner, then Bishop of Winton; and Boner, 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 by name, Gardiner, then Bishop of Winton; and Boner, then Archdeacon of Leicester, etc.) that it was necessary, that such Abuses be clearly put away, which under the name of Purgatory, have been advanced;
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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.
as to make men believe, that, through the Pardons of the Bishop of Rome, SOLVES might be clearly Delivered out of PURGATORY, and all the pains thereof.
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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;
But since I shall have occasion anon to touch this beware, and other Merchandises of Babylon, more nearly to the quick, let us observe Here by the Way, what the learned pair of Iesuites does conceive of this traffic; whither it may be taken in a Litera, or in a Spiritual sense;
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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;
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;
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,
by dispensations, absolutions, appellations, faculties, investitures, and many pretended interests of the Church of Room; 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.
and Apostolical Officers, in Temporal, and Ecclesiastical estates; to the singular advantage of Babylon, and the negotiators of that Apostatical See.
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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,
it being, by situation, and want of conveniences, incapable of so great employments, as neither she enjoyed in the highest pride of her Paganical estate,
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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;
and THE MERCHANTS OF THE EARTH Are waxed rich with the abundance of her pleasures. This rare, and portentous event in Room [ After her Ethnical estate;
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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;
as the Iesuites confess ] does require no small extent of time, and opportunity of means; such time, and such means, as cannot be found in this supposed peddling, Merchandising Babylon. For First;
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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;
if you Consider the extent of time (according to the Common judgement, and general conceit of these Babylonians, themselves) you may palpably discover the vanity of their surmise. Understand Therefore, and well observe;
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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,
Now Therefore, since Room shall be Babylon again, communicating her Idolatry to all Kings, and nations, and shall have a large Empire in the world, and there shall be the exercise of great traffic,
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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;
and extraordinary condition of Room does require a good sufficiency of time to compass, and effectuate such an admirable event? And yet, forsooth, Room shall not fallen from the Pope, till upon this very time;
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which are arena sine calce, sand without lime (as Caligula spake of the writings of Seneca ) supposed points, without any coherence of semblable truth.
which Are arena sine calce, sand without lime (as Caligula spoke of the writings of Senecca) supposed points, without any coherence of semblable truth.
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;
for as much as Room, being Babylon, under the Pope [ who is her Second Beast; as the events, concurring clearly with the prediction, do sufficiently deduce unto our knowledge ] hath Therefore had not only a spacious time, but a proper means also, to achieve, and perform such strange designs;
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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.
whereas an opportunity of means is required in such a rare success of things, the Babylonians themselves Are puzzled to invent Some colourable device in this behalf.
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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;
I think that no Mortal man can Certainly know, by what means, Room [ in the end of the world ] should come unto such an incredible power, etc. Notwithstanding (Says he) a man may, in Some sort, conjecture out of the words of the Apostle;
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,
What probability is in this supposed means, to produce such prodigious effects, and that within so little time, let any man, endued with reasonable capacity, with ingenuity,
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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,
so Here this Iesuite, being convinced out of the New, touching Babylon, and the condition of Room (masked in that name) will not see his own Antichrist, who is truly the Second Beast; to whom these ten Kings, long ago, surrendered a great part of their Royal power (whereby Room aspired unto such dignity in the world) and thence it is, that Room hath such a new Imperial State, under the Papal Crown,
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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;
which being Mystical (as I noted before) and a Mystical Babylon understood therein, they run suddenly from the Mystery to the letter, from the Tree to the Bark;
to furnish her Idolatrous Temples, her masking Masses, and thereby to commend her spectable vanities vnto men of popular iudgement, and of carnall hearts.
to furnish her Idolatrous Temples, her masking Masses, and thereby to commend her spectable vanities unto men of popular judgement, and of carnal hearts.
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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;
And thus much, Here by the Way, to dissolve the knot, wherewith the Iesuites would tie our understandings unto an apprehension of much temporal merchandise, which shall abound in Room, for a few Years (or days rather) before her final end;
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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;
Indulgences were then a relaxation only of Ecclesiastical censures, inflicted upon penitents, by the Church: and Therefore Peter Lombard (the studious collector of the Whole sum of Religion;
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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,
of Positions, Suppositions, Conclusions, vain Opinions of dark, and Obscure Schoolmen, etc. which made the learned Doctor Reynolds say, that, till he saw this Treatise of Indulgences, he took Bellarmine to be a man of Some conscience,
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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;
the same being more, then they were bound unto, and Therefore, being not rewarded unto them in heaven, may be communicated to the poor Souls in Purgatory;
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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,
and the Dispensation of this mystical treasure is committed unto the Pope, by virtue of his keys, etc. ] so it is the mother of many wicked practises,
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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.
This is the beware, whereby Babylon bewitches not only private men, but great Kings; for her Merchant's Are the great men of the earth; Apocalypse 18.3.
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,
This is the beware, which Leo the tenth so freely, and bountifully dispensed for the redemption of Souls out of the Purgatorian fire (which Keepeth warm the kitchen of his Holiness) in the compassion of his charitable heart,
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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,
for, upon this occasion (no less just before God, then acceptable to the Christian world) Martin Luther began that course, which hath succeeded so happily to the further discovery of Babylon, and scandal of her wares; for,
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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;
since that time, her brocage hath suffered a great decay. Finally; this is that ware, whereby this Merchandising Babylon does principally subsist, in honour, Authority, riches, and applause of the world;
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,
What should I speak of the Pedlary of Medals, Beads, Grains, Holy Water, Images, certain peculiar Churches, Chapels, and other places of blind devotion? unto which sundry Pardons Are appendant,
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;
even as certain Friars, receiving temporal relief from their devoted followers, pretend to communicate the merits of all the Saints of their own order, unto them for their help;
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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.
and Some, Laymen, by wearing a Franciscans Girdle, and using certain Ceremonies (according to the Rites of the Papal Church) Are made partakers of the merits of Saint Francis, and of all the brothers of that religious Order.
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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;
And now since this Romish ware is Spiritual, and of the Church, and for Souls (not temporal, not of the city, and for this life) I conclude the second proof of my assertion;
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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;
namely, that this Babylon, in my Text, is the Church of Room, or Papal Room, or Ecclesiastical Room, wherein the greatest Monarch does Reign (next under the King of Heaven) above all the Kings of the Earth;
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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.
as we know by their own pretences, challenges, doctrines, and usurpations in this behalf. And so I proceed unto a new, and the third proof of my said assertion.
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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.
or Some great part thereof, and specially in Europe) shall be under the government of Room, and so she shall make a general communication of her Idolatry unto the same.
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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:
extensiuè; by such a large dilatation; and intensiué, by so strong an operation thereof. Therefore Apocalypse 13.11. the second beast appeared like a Lamb; as the Pope entered upon this dominion, with a fair pretense of a Catholic Pastor, a Successor of Saint Peter, a Vicar of christ, etc. and he had two horns; which word [ horn ] signifies power, very frequently in the Scripture:
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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;
and Therefore the Pope does arrogate all this power, in the Whole Church, unto himself; and Says, that, from him, it is derived unto the inferior Pastors there of;
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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;
nay, (if we may believe her principal Doctors) her Peter gave their Pastoral Authority unto the other Apostles (Else Room could not be the Mother-church, in Bellarmines judgement;
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.
Now, unto this Spiritual power in the Church, they Subject all temporal power in the State (as I will presently declare) as being of greater excellency, and virtue.
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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;
but how? ratione finis; Because the end of the Churches power, is Eternal life; and ratione medij; Because the courses, whereby she works, Are spiritual means;
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.
though Some, more moderate, Babylonians do not yet give Way unto this highest Antichristian course. For I find three several Opinions in the Church of Rome, upon this point.
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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,
3. The third opinion (denying the second of these, as the second Denieth the First) gives a mere spiritual Authority unto the Pope, to excommunicate a Prince,
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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,
but without any such temporal Effect, as the second opinion does enforce. And hence it is, that the Oath of Allegiance in this Kingdom, so wisely devised,
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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 third Opinion untouched, neither affirming, nor denying it, Because all moderate Papists, that Treat of the Popes power (as namely Doctor Barkley, and the more mild Babylonians in England) denying it in the First,
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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.
and chiefly with the First) and Therefore we see that, as the First grows daily more strong in Room, so the second hath lately got more advantage in France (in the minority of the King) by the subtle Oration of Cardinal Peron; which our most excellent Sovereign hath clearly refuted by his divine, and learned Pen.
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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,
you may perceive that the large Dominion of Babylon (which the Iesuits truly find in Room; but falsely conceive it to be there within a very little time only,
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,
when they shall be expelled out of the confines thereof) and there they shall exercise their domination, not only with Saint Peter's Keys, but also with his two Swords. This is the power of Babylon, which the Revelation does truly foretell,
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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.
But as humane reason disapproueth their idle conceits, and naked Conjectures, so certain experience, joined with divine prediction, does confirm our assertion in this point.
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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;
FOURTHLY, Therefore, I prove it, out of the conformity betwixt the prediction of Saint Paul, and the Revelation of Saint John; both containing one sense of matter, under different Form of words;
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,
In like manner, Saint John in his Revelation, passes from the destruction of Room (under the name of Babylon: cap. 18.) unto a description of the new Ierusalem (cap. 21.) following the ruin of the new,
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;
cap. 20.) and so he Proceedeth immediately unto the conclusion of this present world, cap. 22. Saint Paul does farther assure us (2. Thess 2.3.) that Antichrist shall be disclosed, before he 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.
which shows, that he had an existency before his discovery; and that he should grow, by a mystery [ 2. Thess 2.7. ] unto his greatness, before he be discerned.
] 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,
] that Babylon had a name written in her forehead, and it was a Mystery. A great mystery, indeed, that the successor of a Fisherman (as Jerome calls him, writing unto 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 by little, unto such an immensity of power, that Kings Are his vassals, and that, his own Lord being finally deprived of his Imperial Seat, this Beast should enter upon it,
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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,
Saint Paul Goes forward, and Informeth us, that Antichrist cannot be disclosed, nor advance himself unto that eminency, wherein he shall excel all Potentates of the earth,
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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,
until the supreme power of the Roman emperors were taken away. For that power was then the chiefest, and Therefore it kept down the Papal Dominion,
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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,
Thus the Christians had a prescience touching the Period, and expiration of the Roman Empire, which the Pagans conceived to be Eternal; and Therefore Saint Paul Delivered this dangerous point in secret,
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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,;
Now Therefore, as by the word HE [ He, that withholdeth ] S. Paul does not understand an Individu person, not Nero (who was then living) but a civil State, which had a succession of emperors therein,;
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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.
so, by this word, THE man of sin; THE adversary, etc. Saint Paul does not understand Some one particular person, but a State (and a State Ecclesiastical, as we shall see anon) having a succession of Potentates (viz. Popes of Room) succeeding in the Imperial Seat (when the Emperor was taken away) and exercising supreme dominion therein.
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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,
Thus Far Saint Paul hath conducted us in the Interpretation of this Babylon; that, by his prediction, we might Certainly understand, that this name agreeth unto the Papal,
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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;
And if the Pope be not the man (to wit, the man of sin; as Saint Paul speaks) or rather the Beast (as you shall hear by Saint John) that entered upon the Imperial Seat, and Dignity;
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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;
but so does the Pope, namely, in Ecclesia, or rather supra Church. Secondly, Because Antichrist should possess Room, as the Seat, and Centre of the Empire; so does not the Turk; but so does the Pope;
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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,
not by a donation of Constantine, but by his insinuation into that glorious city. Thirdly; Because Antichrist ought to extol himself, if not in all, yet in the most principal,
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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;
whereas Feuardentius (following the erroneous conceits of Some less judicious Romanists) inclined strongly unto their fancy, that impute this crime unto the Turk, he was censured among his own Catholic brothers, in this disgraceful manner;
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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.
the opinion of Feuardentius is not only false, but dangerous; and the Authors, whom he allegeth, never Thought, nor wrote any such matter. Feuard. Annot.
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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;
Since Therefore the Pope is truly that man of since, who appeared, in his superlative power, upon the declination of the Roman Emperor (for thence we enforce, by the verse words of Saint Paul, that Antichrist is come;
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,
even as the Christians prove, against the Iewes, that christ Come long ago, Because the Sceptre departed from Iudah; and then the Messiah was to be born, according to the prophecy of Iacob) we may conclude, that the Babylon, wherein he Sitteth, is Room; not the city alone,
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;
in cap. 13. & 17. For, in his thirteenth Chapter, he had a vision of two distinct beasts; the very same, which we have already seen in the prophecy of Saint Paul. Behold Therefore the description of these Beasts;
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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 well in this Revelation of Saint John, as in the prophecies of daniel (whereof also I am now to take Some special notice) namely cap. 7. v. 4. Foure great Beasts (Says he) Come up from the Sea. Every word hath weight,
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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.
A Beast arose out of the Sea, having seuen Heads, and ten horns, etc. and then follows the persecution, raised by this Beast, against the Church of God.
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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;
which, in the public government (by the Senate, and by the people) and in the private afterwards (by one person) was still one, and the same Beast (having indeed ten horns At the First;
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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.
by whose Edicts, and authority, the Christians, so generally for many Years, suffered cruel death's, and horrible tortures, for the glorious name of Iesus christ.
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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;
and it is, not without cause, said Here, that he Come out of the earth (whereas the former Beast, verse 1. Come out of the Sea; as the other three Beasts also did;
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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,
daniel 7.4.) Because, as he is contrary to christ (who Come from heaven) so he hath a different Entrance into the world, from the former Beast (with Saint John saw) and from the other three (which daniel saw) Because those foure Beasts had a tumultuous, violent,
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,
which Come, as it were, out of a raging Sea; but this Second Beast (Here in Saint John) hath a quiet, secret, peaceable Ascension (as it were out of the earth) coming up with the mild aspect of a Lamb; not suddenly advancing himself (like the other Beasts) with terror,
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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,
but cunningly insinuating himself into the hearts, and affections of men (as Ribera does well expound this place) and is Therefore well said, to come up out of the earth, Because, being little,
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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,
for, Oh thou poor Empire of Germany; what art thou before the conspect, and shining Light of the mighty Papacy of Room, which Leaveth thee an empty Title,
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,
that this second Beast (who could not aspire unto the proportion of his greatness, during the consistency of the former) is mounted up into the Imperial Dignity,
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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;
and like a Lamb) but by a fair pretense of his Evangelical Keys; which afterwards became no less powerful then Swords, and two Swords [ spiritual power;
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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;
both which Powers they understand in the two Swords, Luke 22.38. ] and then the Beast, that appeared with the horns of a Lamb before, spoke like a Dragon (Says Faint John) with the voice of blasphemy;
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;
being now grown up unto high estimation, reverently, and obsequiously entertained in the World. All this falls clearly, and irrefutably upon the Pope, and upon the Pope alone;
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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,
and compel the people to obey their commands, etc. It shall persuade them, that this heretical Monarchy ought for conscience sake to be obeyed, by all Persons, in whatsoever it commands,
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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.
Mean while we observe, that this second, or Papal Beast in Room hath the Authority of the former (viz. the Imperial) but under Another title, in Another kind, and carried with Another course.
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;
that the name of Babylon does not extend merely unto the city of Room (as the Iesuites do pretend) but unto Ecclesiastical Room; as it is governed, and swayed by the POPE;
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,
Now I come, in a word, or two, unto the Seventeenth Chapter of Saint John; where we read of a Beast, unto whom the ten Kings (arising near upon the time of his advancement) gave their power,
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;
Now it is apparent, that the man of sin, in Saint Paul (succeeding the Emperor) being the second Beast, in Saint John (as I declared before) must Therefore be the Beast in this seuenteeenth Chapter;
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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,
The Emperor, then, being the First Beast (Apocalypse 13.1.) it follows necessarily, that the Pope is the second Beast Verse 11. And so, lastly, it ensueth by clear,
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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;
and evident deduction, that the second Beast (Cap. 13. 11.) is the same with this Beast (Cap. 17. 12.) the Pope (or Papal Empire) being signified, and intended in both;
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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;
If any man say (and it is the only cavil, which they can pretend) that the First Beast (Apocalypse 13.1.) is the same with this Beast (Apocalypse 17.3.) Because that First beast is described with seuen Heads, and ten horns (Apocalypse 13.1.) and so is this Beast also; Apocalypse 17.3. I answer;
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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;
and dominion, with this Beast, which also is the very same with the second Beast before) and Therefore this Beast Here (Cap. 17. 3.) is described much according to the same fashion, with the said First Beast;
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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:
having a like superiority, a like sovereignty, doing all, that the said First beast could do (as it is said precisely of the second Beast; Apocalypse 13.12. being the same with this) and persecuting the sincere professors of Christian Religion, as the First also did persecute the Christian Martyrs:
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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 as the First Beast had ten horns (even as daniel also did foretell in the Roman Empire) so this Beast (which is Antichrist) hath ten Kings, by whose subjection he does support his dominion;
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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;
and, by their service unto him, does Reign powerful, and shall continue in great honour, till these Kings (withdrawing their Obedience from the Beast) shall also consume his seat;
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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;
So that the similitude of their seuen Heads, and tenne horns, does no more prove the said First Beast (Apocalypse 13.1.) to be the same with this Beast (Apocalypse 17.3.) then that the First Beast is the same with the Dragon; who is also said to have seuen Heads, and ten horns; as it is Apocalypse 12.3. Finally observe;
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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;
that if the said First Beast (Apocalypse 13.1.) be Antichrist (and so be the same with the Beast, Apocalypse 17.) then it follows, that After Antichrist (whom yet the Papists hold to be the last Potentate in the earth;
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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 judgement (as a point most fairly deduced, without any difficulty, or absurdity) that since the Pope Reigneth thus in Babylon (upon the exclusion of the Emperor,
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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;
and decay of the Empire) Therefore this Babylon is not the city alone, but Ecclesiastical Room, as it is the seat of the Pope; advanced, and bearing Rule therein;
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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 long hath been, such a Babylon in regard of these iniquities (whereof I shall presently entreat) Therefore Ecclesiastical, or Papal Room is Babylon; truly to be styled with that name,
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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;
and justly to be destroyed for that cause. The impieties, to be found in Babylon, Are found in Ecclesiastical Room: how can she, then, avoid her title;
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 conceived, that this name was imposed upon the general society of the wicked: but we have proved that it does belong unto a particular place. SECONDLY;
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,
but we have proved that it is Rome in Another estate also, succeeding After the Ethnical, by the testimony of learned Iesuits, founded upon the plain,
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:
and properly unto Ecclesiastical, or Papal Room, according to the present condition, wherein she Continueth, After many Ages, and shall so remain, until her doleful ruin. In a word then:
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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;
except the Pope, to be the Antichrist, foretold by Saint Paul [ 2. Thebes 2.3. ] and to be the second Beast, foreseen by Saint John [ Apocalypse 13.11. ] nor upon any other PLACE, except Room Ecclesiastical, 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,
but I esteem it to be so certain, so clear, so easy, and so fairly deduced unto the understanding of every ingenious Auditor, that no Babylonian, though he bark At it, shall bite it in sunder,
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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.
THough the greatest difficulty, in my Text, be now past (for that we have now a sufficient notice of Babylon; and do understand, that Papal Room is the spiritual Babylon therein) yet we must discover, what is the conformity betwixt the old Babylon, in the ancient prophets [ Isaiah, and Ieremy ] and the new, in our prophetical Evangelist Saint John; that the knowledge of the First may conduct us unto the knowledge of the second.
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;
First; Because I do not yet sufficiently conceive the said twofold estate of Room, in this Chapter (as they pretend) to be veiled under this name of Babylon; as if Room near twice Here entitled with that name;
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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.
Secondly; Because Saint John, in this Chapter (according to the vision, offered unto him) does only compare Room with Babylon (that famous city of Chaldaea, the last Seat of the First Monarchy) and compareth it with Babylon, not only in the very words of the Prophet Isaiah [ 21.9. ] Here repeated in my Text, and reinforced, to the same purpose, by the Prophet Ieremy [ 51.8.
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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;
Scripture Divine vtitur Translation nominum, ex comparation crimen; The Scripture does use a similitude of names, from the comparison of crimes. So it is, Isaiah 1.10. The Princes of Ierusalem Are called the Princes of Sodom. So it is, Ezekiel 16.3. where the Father of the Iewes is called an Amorite, and their Mother an Hittite. Then he adds;
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,
This is the comparison (in three points, as you hear) which Tertullian framed betwixt Babylon in Chaldaea, and the city of Rome. But either Room, in that Ethnical state, was not this Babylon (of which Saint John does speak) or, At the least, it being Babylon, afterwards in Another estate (as the Iesuites confess) we must now inquire, what Are the crimes of Room (as she is Babylon in latter times) and how the similitude, therein, does stand betwixt that literal Babylon in the East,
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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,
And now, Because we live in the time of the event of things, and see that, by experience, in Room, which Tertullian could not foresee in his judgement (nothing being less to be suspected in his days,
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;
then that the Pope should invade the Imperial Seat, and that Papal Room should be spiritual Babylon) and Therefore, looking barely into the prophecy, could not compare it with the effects of the time (as we may do;
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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,
lib. 4. c. 43.) Therefore I will proceed a little beyond the two crimes of pride, and cruelty (which Tertullian found in the Ethnical State of Room) and make an addition of Some other offences, which went before in literal Babylon, and now follow After in Papal Room. The points,
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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,
4. c. 34. Where Are those two things (in the Popish Eucharist) those two Rest? For to say, there Are the accidents of bred [ colour, figure, taste, etc. ] and the substance of Christ body, it does not satisfy this definition of Irnaeus; and it is repugnant to the plain resolution of an ancient Bishop of Rome (Gelasius by name) who Says expressly, That the substance, and nature, of bred,
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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;
but do remain, in their former substance, After their sanctification. Whence it is, that Cyprian First, and Augustine After him, speak both in one sentence;
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 substantial bred (yet remaining After Consecration) and the same is not, by any supernatural operation, converted into the substance of his body (which yet the Papists pretend to be the only substance there,
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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,
and veiled under the accidents of bred) what is, or can be, or ever hath been, palpable Idolatry, if this be not, to give divine worship (due unto christ,
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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;
First, as he is God, and then to the Manhood, as it is joined by personal Union with the Godhead) unto a piece of bred (for so I am forced to speak, in regard of the true substance thereof;
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?
even unto that, which, being masticated in the Mouth, digested in the stomach, is finally ejected into the draught? Whose heart may not tremble in the apprehension of such blasphemous, and unlearned follies?
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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,
This is my body) and thereupon, out of this persuasion of my heart, do give divine worship unto the Body of christ, which I suppose to be veiled in the figure of bred, this is now no Idolatry in me,
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Sozom. l. 7. c. 15.) and, therefore, according to their perswasion, they also committed not Idolatry, in the prostitution of their bodies vnto Statues,
Sozomen l. 7. c. 15.) and, Therefore, according to their persuasion, they also committed not Idolatry, in the prostitution of their bodies unto Statues,
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;
and there is such a body, to which divine worship is due, though this body be not thus substantially in the Sacrament, where they adore it; I answer;
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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;
that, in the judgement of Saint Augustine, the Israelites did thus adore the golden calf; not taking it to be God, but that God was present in it; yet their actium was Idolatry;
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;
When christ himself conversed hereupon the earth (and might then truly receive divine adoration, in his humane nature) suppose, that a stranger had worshipped Saint John, in stead of christ;
was this Idolatry, when 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;
was this Idolatry, when only the party was mistaken (John, for christ) and the error was only in the application of the worship unto the particular Subject, there being then a christ to be worshipped thus;
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:
Because Christ body is never really present in the Sacrament (according to their feigned conversion of the bred into it) there is no such presence taught by him, there was none such believed 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;
but he is corporally in Heaven, he Reigneth there, he remaineth there, and, by local motion, he shall from thence descend, visibly, At the last day. Therefore;
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;
but this is fiction of their own, a false opinion of their own, without the warrant of Christ word (nay against the warrant of the same) I conclude, that their adoration of Christ body there (which is not there) is Idolatry; clear, and gross 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,
materially (Because Christ body is not there, but bred alone) and formally; Because they have not his word for their warrant (that there is ever any such presence At all) but they have falsely, foolishly, blasphemously devised this presence, out of their own brains,
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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.
and in Form; which was never prescribed unto them, for any such presence) it Leaveth them to be totally Idolatrous, both materially, and formally; pure IDOLATERS, without all possibility of defence.
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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;
unto which Therefore I have assigned the First place in this dispute. The SECOND instance, then, concerns their adoration of Images (as they call them;
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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,
So many, and such adorations, as they give unto the very things (exhibited, and remonstrated unto them, respectively, in every Image) the very same (not lesser,
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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,
with the same Reverence of mind, with the same gesture of body, elevation of eyes, extension of hands, contusion of the breast, with genuflexion, prostration,
and 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!
and their reason is, Because, with one act of understanding, they assume the Image, and the thing it self, into their apprehension, there uniting them in one notice, and in one worship. O subtility!
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;
which as the poor ignorant people cannot reach unto (seldom, or never practising according to this Rule) so the more ancient Papists did not attain unto it, in former ages;
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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,
for, by a relative worship of the Image, terminated (forsooth) in the thing it self, they Are ascended unto such a speculation, by their witty foolery, that christ, and his Image have one,
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 though Doctor Carrier (who seemed not therein to understand the Papists, or not himself) pretendeth gloriously in his letter to the Kings most excellent Majesty, that the point of Images, and the worship thereof, is a small matter, of none offence, etc. yet my eyes, my heart, do teach me otherwise;
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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,
their Doctrine, in this point, is so false (contrary to God's Word, to the judgement of the ancient Father's, to the opinion of many former Papists also) and their practise so wicked, that, in this odious,
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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.
to which she may add this; viz. There is a double Idolatry; Ethnical, and Christian; or rather Antichristian: as we shall yet more evidently discern.
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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,
The THIRD instance concerns their exorbitant, and irregular adoration of the Pope. For howsoever they Delay the heat of the matter with the cool water of a moist,
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.
Hence it is, that, immediately upon his election, so soon as ever he is now Sanctissimus, the most holy Lord (howsoever wicked before) the Cardinals come to their service of adoration (for so is the very term, imposed upon this solemn actium) and, with most Kisses of his sacred feet (for he is greater then Kings, who vouchsafe us the Kisses of their hands) every Cardinal does perform his homage, in Signen of subjection unto 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;
And Because this actium should better express their Idolatry in this point, his new Holiness is advanced upon an Altar (the place of the God of their Mass;
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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.
or thence adored, as the God of the Church, the God of the World of which presumptuous Titles I shall speak more in a more convenient place of my discourse.
and 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;
and necessary Oath, made unto their Subjects (as in the case of our King Henry the Third, whence ensued the public calamity of this Kingdom) that can dispense against the Scriptures;
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 who, but a Iesuite, were a fit Author for so strange a speech?) that cannot err, that must be believed in his Pontificial definitions, Whither he use diligence, or not, in understanding, 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.
for we believe that, if he will pastorally define any thing, with purpose to bind the Church unto his definition, he shall not, he cannot err therein.
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 Reprinted, and never corrected) that this second Beast in Babylon should bear the the style of Dominus Noster, Deus Papa? Our Lord God the Pope? And do you marvel, that, whom they so extol in dignity, more then all Kings, they should so adore with worship, no less then a God? If this be not Idolatry, what is Idolatry,
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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,
while he makes the state of Religion to depend upon the oracle of his Mouth, corrupteth the Sacraments, mutilateth them, depriveth the people of God's allowance unto them in the holy Cup, perverteth the condition of the Church, makes himself a Monarch therein, trampleth upon the Crowns of Kings, dispenseth against God's Word, makes that lawful, which God made unlawful (in Subjects to rise against their Sovereigns) makes that unlawful, which God made lawful (in the Clergy to have their wives) 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.
and other courses, sets himself against God, and above God, as Some do understand that Scripture; 2. Thessal. 2.4. Both these expositions Are true, and, according to both, the Papal Monarch does so advance himself, that he is adored with divine worship, rather then civil, and humane.
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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 tribute of Mankind, payable only unto him, in the two duties of Prayer, and Thanksgiving: so that this very term [ of Invocation ] without injury unto the divine Majesty, cannot be impropriated unto Saints;
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;
Li. 1. de Sanct. c. 15. Which word the Scripture (containing the Mother-language of the children of God's Church) does peculiarly attribute unto our Religious service of God;
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.
or by Exampl) any other course of Prayer, unto, or by any other Mediator (of Redemption, or Intercession: there being but one of both) then only by Iesus christ.
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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,
As for the Old, though Some inconsiderate, and more dull Babylonians, did heretofore produce sundry passages out of it, to prove their invocation of Saints,
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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,
Because the Souls of the ancient Father's, being then in limbo, and secluded from the vision of God (which vision of God is the ground of their petitions unto Saints,
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,
So then, neither in the Old Testament (as they confess) nor in the New (as I Dare confidently avouch) is there extant one precept, one Exampl, one proof directly,
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.
and finally, from a lesser, to a greater degree, is come unto such an exorbitancy, that the Mother of christ hath ten petitions made unto her, in stead of two, that Are made unto her Son; beside innumerable requests, tendered unto inferior Saints.
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,
whereof I have seen a fair company, tied about his Chapel, in the time of Mass, celebrated therein, that Come for help unto that Hospital) so they have a faculty,
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,
but (not to be tedious also, in so ridiculous a point) S. Mumlyn is the only Saint for teeth, near the city of S. Omer: thither the tender Infants (vexed with breeding their young teeth) Are carried in their mother's arms,
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,
The Third point is, that, hereby, the Babylonians take God's privilege from him, and bestow it upon Others, by granting unto Saints the knowledge of our cogitations,
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,
then may the Father make a petition unto his Child-Saint, who, deceasing After Baptism (wherein original sin is forgiven) before the commission of an actual sin, Goes Certainly to heaven,
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;
and so the want of due intention makes a nullity in the Sacrament, and consequently Leaveth his child in the state of damnation [ o pitiful Doctrine;
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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,
The Fourth point is, that, hereby, they ascribe such an omnisciency, or knowledge of all things (and that in an instant) unto the Saints, whereof no creature (though beatified) is,
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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,
Let us then put the case, as a thing possible (which is very probable also) that, in one indivisible point of time, a million (yea many millions) of Suitors make their petitions unto the blessed Virgae, by Prayers conceived in the heart,
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;
Now Consider the absurdity of the Babylonians in this behalf; that the blessed Virgae instantly hears (or rather sees) all their prayer; instantly presents them unto God;
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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;
But since every blessed soul remains in the condition of a creature, in substance (though glorious) in knowledge (though increased) Therefore it hath a finite knowledge;
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.
As for the soul of christ, that is of an higher knowledge, Because the humane nature hath the vision of God, by Union with God, in the person of the Son.
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.
as you herd before) relieve them from the crime of Idolatry: for this conceit issueth from the former, and is all one with it in Effect; and both Are poor evasions.
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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 though God be a looking glass unto the Saints, yet he is Voluntary, a voluntary one, to represent, what he will (in the freeness of his pleasure) not Necessary, a necessary one, to represent unto the Saints all that, which is in the compass of his excellency, and knowledge:
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,
if they see all our Prayers, and so all other things in him, by the very nature of their beatifical vision (as the Babylonians do fondly collect) why then do Some of the ancients teach, that the Souls, in heaven, Are informed by Angels (executing a ministerial office Here in the earth) of sundry occurrences, that pass Here in the militant Church? Which opinion, standing with good congruity of reason (according to the passages of Scripture,
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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;
and principles in divinity) does Therefore necessarily conclude, against the supposed omnisciency of the Souls (knowing all things in God by the vision of his divine Essence) that they have such a latitude of knowledge, as the Babylonians do conceive;
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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,
and dignity of God, to make them understand the thoughts of our hearts, and the multitude of occurrences in this world) so behold their Idolatry also in murmuring out their Pater Noster unto Saints (yea,
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and Monuments of the Church, published by Master Foxe ) where some profound Doctors of Babylon did substantially resolue, that primariò, formaliter, principaliter, vltimatè,
and Monuments of the Church, published by Master Fox) where Some profound Doctors of Babylon did substantially resolve, that primariò, formaliter, principaliter, vltimatè,
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,
What is so absurd, and impious, which, by Distinctions, may not be defended in the Church of Rome? And why may not that prayer be directed by them unto the Saints,
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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,
since, Dominus being changed into Domina (our Lord into our Lady) the Psalms of David, whereby he comforted himself in the Lord his God, Are turned by the Papists, into an invocation of our Lady? And why may not both be done by them, who find such an exact conformity, betwixt our Saviour Iesus christ,
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,
But since there is no end, in the prosecution of their blasphemous absurdities in this kind, I will conclude this last point of Romish Idolatry (in their invocation of Saints) and,
finally, 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;
finally, observe, that it is an idolatry also in them, thus to transfer the peculiar, sufficient, and glorious Office of christ his Mediatorship unto any Saint; he, or she;
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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,
who can deny it to be infinite in him, who, being, God is infinite in every thing? And as for his humane nature, who can sufficiently judge of the capacity of it also, in this behalf, which, by the grace of personal Union with God (and so by the glory of extraordinary vision in him) hath such a Sea of knowledge,
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;
Intrate per me, enter in by me [ words peculiar, and merely proper unto christ himself ] fairly written, in capital Letters, and placed over the door;
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,
Let them now distinguish, again, with strictè, and largè, primariò, and secundariò, etc. yet their Consciences cannot escape the crime of Idolatry in this course, which they esteem to be very devout,
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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 towards the Whole Church, is such, as may argue him to be the successor of Tarquinius Superbus (in whom the Regal Authority of ancient Room did expire) rather then of Saint Peter, whose succession,
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 that is the chief, or (as the very word does bear) that ouer-haueth; having, indeed, all Others under him; 1. Pet. 2.13. Did not Saint Peter include himself in this precept? Then he was not sincere.
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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,
then pride, exaltation, advancement of themselves, with the contempt of Others? For which cause, the Bishops of Britain (upon the advise of an holy person in those times) rejected Augustine the Monk (whom Gregory the Great sent into England) and refused to Treat with him,
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,
Now let us observe the Apostolical stomach (for what is not Apostolical in that seat? a glorious name to ensnare poor seduced Souls) of the holy Father in Babylon; and whither such courses, Examples, rules,
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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;
showing thereby, that, as the Imperial Crown was under the Papal, and Subject unto his Dominion (even under his foot) so it is in the Popes great power, upon his holy pleasure, to give Kingdoms, and to take away Kingdoms;
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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,
He was a Pope, that, treading upon the neck of Frederick Barbarossa, the Emperor, with his Apostolical foot, insulted gloriously upon the poor dejected Prince,
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.
SECONDLY, then, this pride appears in their own Ceremonial Ordinances, formally prescribing the courses of humility unto Christian Princes, in their attendance of the Apostolical Father.
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.
and Kings precede, in their due order, as so many Ushers of his Holiness, who throweth abroad his Apostolical benedictions upon the people, with his sacred fingers.
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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,
This pride may yet seem to be humility in comparison of his glorious exaltation in the Church of Saint Peter (for under his name passes all this exorbitancy) where Monarchs, humbling themselves upon the ground, meekly kiss his Apostolical feet,
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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;
Where is the exemplum dedi, from christ Iesus in this case? The Vicar, and the Master stand in Diametrical opposition almost in every point, as well as in this;
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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;
even Antichrist, Lifting up himself above all, that is called God. THIRDLY, this pride appears by his usurpation over the Crowns of Princes; and that in different manner. Sometime, by a particular Interest;
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,
as he pretended in England, by the submission of King John, and Therefore called his Son, Henry the Third, by the ignoble style of his Vassal: and,
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,
for their offences, and to collate them upon other Princes (as, for Exampl, the Pope stirred up Charles, the Earl of Angel against Manfred, the King of Sicilia, the true Lord,
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 also the Pope stirred up the said Charle, against Cunradinus, the Son of Conrad, and Grandchild of the said Frederick, to deprive him of his life,
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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;
and to disseize him of his lawful inheritance in the Kingdom of Naples: both which Kingdoms he bountifully bestowed upon the said Charles: in like manner the Pope dealt with John d' Albrecht, King of Navarre, and with our late renowned Queen 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,
though not with like event) or Else DIRECTLY, and as he is Lord of the World (from whom all Princes have their dependent power) to bestow them At his pleasure,
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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.
which last opinion hath a daily growth in Babylon, among the Parasites of the Court. For you must distinguish, with Gerson, betwixt Aula, and Ecclesia; the Court, and the Church of Room.
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;
For as the Cardinals (who Are the great regotiatours in the public affairs of the world) Are the cousin's of mighty Kings (who salute them by that affable, and gracious name;
as being glad, and ambitious of the affection of these purpled Fathers in the Apostolicall Court) so the whole bodie of the shaued Clergy pretendeth an exemption from the lawfull iurisdiction of their naturall Lords;
as being glad, and ambitious of the affection of these purpled Father's in the Apostolical Court) so the Whole body of the shaved Clergy pretendeth an exemption from the lawful jurisdiction of their natural lords;
as being subiects, secundum quid, after a certaine manner, or measure; and a body rather collected, and vnited vnder the Pope, then vnder their owne Souereignes;
as being Subjects, secundum quid, After a certain manner, or measure; and a body rather collected, and united under the Pope, then under their own Sovereigns;
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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;
Which insolences, and oppressions, in the Holy Father, made Gerson bitterly to complain; That the Head of the Church was grown too heavy for the Whole body thereof;
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;
Paul Quinto Vice-deo: where the numeral letters, V. L. V. I V. C. D. make up the fatal number of 666. containing the mystery of Antichrist his name, Apocalypse 13.18.) but this is too little;
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.
whose ordinary title hath been his Holiness, his Blessedness; more compatible with his Apostolical office, then his Majesty; which is, indeed, the pleasing, and acceptable style, unto which their proud, and tyrannical usurpations do aspire.
And therefore this was well attibuted vnto Paulus the fifth, by Ludouicus ab Alcasar, the Iesuite, in his dedicatorie Epistle, prefixed before his miserable exposition of this mysticall booke.
And Therefore this was well attributed unto Paulus the fifth, by Ludovicus ab Alcasar, the Iesuite, in his dedicatory Epistle, prefixed before his miserable exposition of this mystical book.
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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;
Yet thou wast more wise, and circumspect, o noble, and victorious Julius Caesar, that didst refuse the title of a King: and thou wast more modest, o Princely Augustus, that didst reject the title of a Lord. But behold, Here is a greater then both; which Accepteth all, alloweth all;
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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;
The THIRD Comparison betwixt Literal Babylon, and Papal Room. THe third point, wherein this comparison does stand, is INJURIOUS VIOLENCE against the Crown Imperial, and Estates of Sovereign Princes;
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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.
and Therefore God affordeth him the title of his Servant, not only for his expedition against Tyre [ Ezekiel 29.18. ] but against his own people; Jeremiah 25.9.
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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,
Now our Babylonian Monarch, not by the Authority of God's Word, not by any clear evidence of reason, founded upon the same, not by any Exampl of his predecessors (or of any other Bishop) in the more pure,
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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,
and innocent state of the Church, but, out of his own appetite, and desire of temporal power (which christ gave him not, which the ancient Popes challenged not, which they durst not pretend,
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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.
nor could they execute, till the decadencie, and expiration of the Roman Monarchy, in these occidental parts) hath often thrust the fickle of his forged Authority, into the harvest of other men's Kingdoms.
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;
Witness my deer Country of England, in the time of that unfortunate Prince, King John; whose Kingdom was, by Papal Authority, exposed unto the fury of the French;
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 so, remaining, for the Molle of fiue days, without a Crown (committed now unto the benignity of the Church) he received it again, upon such base,
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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,
the tenor of whose roaring Bull, and Capitoline thunderbolt, deserves your special observation, for that he Exciteth the Subjects of England, against their King, by a most impudent,
Witnesse then, here againe, my deare, and natiue Countrie, vnder the most happy, prosperous, and gracious administration of our late Souereigne Queene ELIZABETH;
Witness then, Here again, my deer, and native Country, under the most happy, prosperous, and gracious administration of our late Sovereign Queen ELIZABETH;
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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,
twice deposed by these furious Beasts; First, by Pius the fifth, who bestowed her Kingdom, most liberally, upon the King of Spain (to get it by Arms,
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.
and so shall the blood of many Priests, and other Romish Catholics, who died justly for their Transgression of the Statute, made against Romish Priests (coming into England) & all Persons entertaining them; as culpable of highest treason.
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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:
she was deposed again by Sixtus the fifth, upon the time of the great invasion, to be executed by that invincible Armado from Spain, in the year 1588. Near upon which time (by the negotiation of Parsons, the Iesuite) Allen was promoted unto the dignity of a Cardinal, for the better accommodation of all matters, in that execrable Design:
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,
like a Fox, reigned in it like a lion, and died like a Dog) against Philip, surnamed the Fair, whom that Babylonian Monarch (vendicating unto himself all power, Spiritual in the Church,
and 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:
and Temporal in the world) deposed sententially from his royal Dignity, and State; disposing the same, by his Apostolic liberality, unto Albert, King of the Romans:
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;
who, succeeding in that nominal Empire (the Pope being the real Emperor) was afterwards, by the divine vltion of God (though by the Apostolical operation of the Pope) forsaken by his own people;
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 should I say of Philip, the Emperor (brother of the said Henry) and Otho, Duke of Saxony, erected, by Pontificial means, against the said Philip? Who suffered both under the Babylonian Beast.
What shall I say of Frederick the second (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,
What shall I say of Frederick the second (son of the said Philip) persecuted, circumvented, oppressed by the spiritual Father's of Babylon? His son also, Conrad, suffered like outrages by the Father of the Roman thunderbolts, exciting the Landgrave of Thuringia against him,
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,
standing upon the dreadful terms of deposition, murder, and other disastrous calamities, when, one Prince being deposed by Papal fury, Another Prince (rather out of desire of his Kingdom,
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 First concerns the Papal intrusion upon the city of Room it self, the centre of that Empire, whose circumference was so largely extended in the World;
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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,
For Leo, the lawful Emperor of Room, residing in Constantinople (as many of his Predecessors before him) was excommunicated by Gregory the Second (bearing the name,
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;
and, upon these proceedings, the Romans (like wicked Traitors) submitted their city unto the Pope (a more wicked Traitor then they) as unto their Sovereign Lord;
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,
unto the Kings of Spain. For he was a Pope (but a Catiline, a Iudas; the man of sin, or rather of all Sins) even that execrable villain, Alexander the sixt, who, out of his mere motion,
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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 Interest of the said Princes in these rich, and spacious Kingdoms, sets down the Bull of Alexander the sixt (who, out of his Papal Authority,
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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 their Heirs) to this end, and purpose, That all men may understand (Says he) that the conquest, and conversion of these Countries, which the Spanish do make, is by the Authority,
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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,
though not Christian) in these miserable Countries (whereof Benzo, an Italian, and Bartholomew à Casa, himself a Spaniard, do so pitifully complaint) converted now (as you may perceive) unto Christian Religion,
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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,
And now, Because the diligent observation of this particular Prepareth us unto a fourth Comparison, betwixt the Literal Babylon, and Papal Room, Therefore I pray you to cast your eyes back, a little, upon this passage of the Scripture, that so you may look forward, the better,
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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.
when we come unto the second part of my Text. Mean while, I proceed unto a new comparison, which fitly Takes its beginning from the end of this discourse.
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;
THe fourth point, then, wherein this comparison does stand, is CRVELTIE, bloody cruelty, very spectable in that ancient Monarchy (the figure of the Papal) as the Scriptures themselves (in the two prophets;
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and kill the Venetians (saith that flattering, false, cruell Baronius, their learned Cardinall) kill them with thy thunderbolts [ which rarely kill any,
and kill the Venetians (Says that flattering, false, cruel Baronius, their learned Cardinal) 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.
but men of Softer metal ] despoil them of their Dominion, expose them unto ruin, Because they Dare so insolently resist thy great, and mighty power.
if it touch Saint Peter, doth not animate, and confirme these Babylonian Monarchs, vnto Depositions, Assassinates, Poysons (though in their sacred Hoast it selfe;
if it touch Saint Peter, does not animate, and confirm these Babylonian Monarchs, unto Depositions, Assassinates, Poisons (though in their sacred Host it self;
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as Henry the sixt the Emperour knew very well by wofull experience) and, finally, to ruinate Christian Princes, that dare withstand their Antichristian pride?
as Henry the sixt the Emperor knew very well by woeful experience) and, finally, to ruinate Christian Princes, that Dare withstand their Antichristian pride?
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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:
that, Paske oues meas [ Feed my Sheep; Says christ unto Peter; John 21.16. ] should approve these killing courses in the Pope, these violent depositions of Princes, these rebellious insurrections of people. But it does so:
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,
the one, heretical, whom he compareth unto cruel Wolves; the other, irregular, whom he compareth unto unruly Rams; and Therefore (Says he) since the Pope, is Pastor of the universal Church,
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.
Yet these Are the men, that opprobriously, and scornfully, Object this textual folly unto the Divines of the Reformed Church, in misapplying the Scriptures unto their misguided fancies.
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But now I proceed to make a sufficient remonstrance of bloudie crueltie in their mysticall Babylon, by foure seuerall, and inuincible demonstrations thereof.
But now I proceed to make a sufficient remonstrance of bloody cruelty in their mystical Babylon, by foure several, and invincible demonstrations thereof.
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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:
and Some meaner Subjects rebelled, by the procuration of Room, to the loss of their blood, which shall be found in her) and in the Haltionian days of Queen Elizabeth (by insurrections in the North:
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,
whence ensued the just execution of both, by the necessary provision of the Laws) and in the happy Reign of our most gracious Sovereign Lord, King James; who Therefore enacted a special,
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,
which Oath finding so much opposition, and impugnation, from the Babylonian Monarch, did minister an inevitable necessity unto this State, to draw Some blood from such Priests,
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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;
and Therefore, when the report thereof Come unto Room, she like a bloody Whore (so the Scripture calls her) applauded that Thracian, or rather Scythian cruelty of her children;
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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.
and let forth streams of her own blood, by the provocation of Babylon, till it was staunched by the unhappy submission of that great King unto the Triple-crown.
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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;
for Some principal Babylonians, supposing that the King confessed that with his Mouth, which he denied in his heart, John Chastell (a young Disciple of old Iesuites) was suborned to offer violence upon the sacred Majesty of the Kings person;
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;
whose terrible wars (stirred, continued, and supported by the means of Babylon) for many Years, in the Reign of sundry emperors, embrued the earth with copious effusion of Christian blood;
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,
As for Italy, she cannot be silent in this case, if she Remember the bloody faction of her Guelphs, and Gibelines, with sundry wars, raised up by Papal fury,
and sometimes managed by their 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 sometime managed by their own Persons; forgetting, that they, who take the sword, shall perish by the sword, Matthew 26.52. What shall I say of the Holy Land it self, which in tedious, and expensive wars (procured, enterprised by Papal 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 what the Pope could not perform, with his own temporal means to assist this war, he performed by the Spiritual Exchequer; dispensing his Indulgences thence, to further,
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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;
it was a pious, and a religious act. I answer; the pretence is more specious, then the enterprise is always just, in such a case. For it may be disputed;
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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,
Whither, or how Far forth, it is lawful for Christian Princes, upon the pure, and sole title of Religion, to make such wars upon the Turk; who, by the power of the sword,
and 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.
and not upon the pretenced rock (or rather stock) of the Apostatical Seat in Babylon. Now if I should Here make a particular account of her cruelty in this kind, against the Persons of many Martyrs, it would exceed the proportion of one, or many Sermons.
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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,
But why do I repair unto more ancient times, for proof of their cruelty? The found whereof hath so lately passed the Seas from miserable France, unto happy England; the secure,
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;
But by what incantation? Of Babylon; whose powerful operation in the malignant, and active spirits of the Ignatian sect, hath so bewitched thee, to sacrifice thy blood unto her Altars;
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,
Hast thou not yet seen, by sundry overtures (o miserably seduced France) the injustice of thy proceedings, in the infelicity of thy success? Every several drop of the Huguenots blood hath had a resurrection into so many new several Huguenots, which have sprung,
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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,
and above the judgement of reason, a white thorn tree, in a certain Churchyard of that populous city, was suddenly clothed with a garment of white blossoms,
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.
Now (Says Thuanus; a more moderate Papist; but yet no Huguenot) if we cast our eyes upon the issue of this bloody fact, the success may Easily show, which Interpretation was more true, and proper in this behalf.
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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.
when they Dare vomit up the malice of their hearts, and speak of fire and faggot, while their own necks (by power of the Laws, standing in force) lie under the danger of the sword.
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;
one excommunicating, and deposing Another, with such a general distraction of Europe, that (as our Countryman, Tho. Walsingham, does relate) two hundred thousand Persons lost their lives in these bloody contentions of the Antipopes;
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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;
for she Cut off only the foreskin of her child, to save the life of Moses; but the Church lost many of her Children's lives, to save the glory of the Pope;
whose 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;
whose blood shed for, and by Babylon, must also be found in her. FOURTHLY, the cruelty of Babylon appears in her approbation of the most execrable treasons;
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;
and devotion unto the Church, as preferring his spiritual Mother before his natural Father. But by whose pen does this incredible villainy appear? even of Baronius himself;
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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;
Well Babylon; thou hast thirsted After blood (as Tomyris said to Cyrus, when she threw his head into a vessel, filled with blood) drink thy fill of blood, by thy barbarous cruelty;
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;
But I let pass this Exampl (though never to be forgotten) and I come to one (in stead of all) which requires your best attention, and due ponderation;
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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;
and that is, the murder committed by James (falsely surnamed Clement; as Polydore Virgil Says, that many Popes also bear their names untruly; Pius, yet wicked;
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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,
then substantial in his proofs) Says of Pultrot, who killed the Duke of Guise with a shot, that he was plenus Beza; full of poison, drawn from the breast of Beza; who never gave counsel before,
nor approbation afterward, 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,
nor approbation afterwards, unto that act of Pultrot, as Mariana the Iesuite hath approved that execrable fact of Clement: yea, Sixtus Quintus himself gave extraordinary applause thereunto, upon the First arrival of that news in Babylon. Mark it well,
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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;
For whereas the Kings most excellent Majesty, in his learned, and accurate writings, published by himself, to justify the Oath of Allegiance (impugned by Babylon) did worthily Object unto the Romanists the approbation of this horrible treason by Sixtus, in his Oration, pronounced unto the Cardinals, in his Consistory, to this purpose;
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:
Oh bloody city; it is all full of lies, Says Nahum the Prophet, of Nineveh, and I may now so speak of Room: for Here is lying added unto murdering; impudency unto cruelty:
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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,
for this cause, they have been censured, publicly in the Sermons of Some Iesuites, by the name of Wolves; such as had no commission to teach, to absolve, to minister the Sacraments, etc. as having lost their Whole Authority, by taking this Oath, and persuading Others to do the like, to the high prejudice,
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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;
and impugnation of S. Peter's Seat, from whence it was derived) there was one William Warmington, Chaplain unto Cardinal Allen, upon the very time, that this panegyrical Oration proceeded from that vainglorious Pope;
who, by his 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.
who, by his Pontificial excommunication, deposed our late gracious Queen, and now, in a solemn speech, commended the murder (by Way of admiration) which Clement had perpetrated upon the sacred person of that unhappy Prince.
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;
affirming, that, to their best remembrance, this copy, presented unto them by Cardinal Allen, did truly contain, word for word, the very Oration, pronounced unto them by his Holiness;
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,
Oh Bellarmine; where is thy conscience of the truth? O Sixtus; where is thy tender respect of Christian blood? yea more, of Princes? and yet more, of the First born,
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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;
Hence it is, that many emperors, and Princes, in ancient times, fearfully observing the powerful incantations of Babylon, and that their lives, with their estates, stood (by virtue thereof) in perpetual danger (for he may Easily take away the life of Another, that contemneth his own;
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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;
and to suffer any penalty, so that they might attain unto their desired end [ to subvert Kingdoms, to depose Kings, to lay violent hands upon their Persons, etc. ] were thereby enforced to submit themselves unto the Babylonian Monarch;
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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.
Thus also every man, that Stands in special opposition unto Babylon (the Mother of Murders) may truly say with David; There is but a step between me, and death. 1. Sam. 20.3.
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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.
Howbeit, that should be the resolution of every Christian Prince, in the behalf of God's truth, which was the reckoning of virtuous Esther, in the behalf of her people; If I perish, I perish.
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;
to die for God's cause, it is an act of glory in this World, and it hath a reward in Heaven. Let thy tongue, Therefore, speak; and thy pen write; and thy heart pray;
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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.
I say, then, unto every soldier of Iesus christ in this spiritual warfare, as the Angel unto Gideon; The Lord is with thee, thou valiant man. Judith 6.12.
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;
As for the old Babylon, she was incurable in her sinful courses. We would have cured Babylon, but she would not be cured; Jeremiah 51.9. It follows Therefore;
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 not in the more ignoble sort, but in the higher degree of the Cardinals; of whom as Calvin Says truly, that, Vnà cum Sue capite Gradually creuerunt [ these principal members of the Roman Church grew up 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;
and little, into this amplitude of power, and dignity, together with their head ] so, together with the increasing impiety of the Popes, they increased also in their impiety of manners. The Histories Are extant; their conditions Are known;
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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,
Do you now expect of me a Catalogue of their names, and a repetition of their crimes? Platina, the Writer of their lives (an Author of their own, that had experience of many matters in Babylon) can tell you that, which is no less odious for you to hear,
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;
But descend from ancient Writers unto Baronius (though one of the most perfidious, and dissolute Historians, that ever took pen in hand) even their own Cardinal Baronius; and you shall see the tender hearted man, melting into tears, upon the recordation of Papal impieties;
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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.
Whereupon he Says, that, in his opinion, the Pope did thereby intend to deceive the World, which might suppose, that there was a man, sent from God, whose name was John.
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,
Now if I would prosecute the History of those Popes alone, who did untruly wear the garment of this name (which might seem to cover the turpitude of their lives) it were more easy to find a beginning,
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,
and no Pope delighted to take it upon him, since the time of that Council. But why do I, or rather why should I take fruitless pains in this behalf,
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yea, disaduantagious also vnto mine owne cause? For now I pray you to obserue diligently, with me, two passages in Bellarmine, very artificially framed;
yea, disadvantageous also unto mine own cause? For now I pray you to observe diligently, with me, two passages in Bellarmine, very artificially framed;
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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.
improbissimi, impijssimi, diabolissimi, etc. were fitter words for such monsters, whose villainies no tongue can speak with modesty, nor pen describe. But let us proceed.
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.
but, having not ability to disprove the matters, he draws the Histories into question, and breeds a secret dubitation in the mind of his Reader.
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.
whom the Spanish, the Benedictines, the said Venetians, and sundry Roman Catholics, upon several occasions (all tending to one crime of injurious falsity) do brand most deeply in this behalf.
And thus 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.
And thus having spoken Some thing of these two Cardinal Brothers [ the Castor, and Pollux of the Roman Church ] I will end with him, with whom I did First begin.
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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;
Tantum abest, etc. This is so Far (Says he) from obscuring, or diminishing the glory of this Seat, that thereby it is rather exceedingly amplified, and increased;
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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,
the other declaring the conformity betwixt the Literal Babylon, and Papal Room; and so expressing the congruity of this title of Babylon, applied Here unto Room ] that since Room does imitate (nay much exceed) the Sins of Babylon, Therefore she does justly,
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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,
FIRST, then, as the Church of God does stand specially indebted unto him for this divine Book of the Revelation, wherein we may plainly discover the prescience of God, in things to come,
and the care of God in the administration of his Church, so, it being more darke vnto the ancient Fathers [ so many syllables, so many mysteries therein ] and breeding more admiration,
and the care of God in the administration of his Church, so, it being more dark unto the ancient Father's [ so many syllables, so many Mysteres therein ] and breeding more admiration,
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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,
But we will leave him unto the censure of Ribera, so well discerning that this Babylon is Rome, in Another estate, succeeding After the entertainment of Christian Religion,
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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.
and that this fallen is by a great, and final ruin of that Idolatrous city, that he pronounceth them to be Worse then very Fools, that will not see, and confess this point.
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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 fair Confessi (which the very evidence of the Text, with the due coherence of all Circumstances therein, did necessarily extort from their pens) that Room is Babylon also in Another, and •• second estate;
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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,
Therefore not only a strong suspicion, but a manifest conviction must fallen inevitably upon Papal Room (as we have deduced by many substantial proofs, against the vain,
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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.
and poor surmises of Ribera, and Viegas to the contrary) the true Babylon (of which I have spoken heretofore) that shall come unto the lamentable fallen, whereof I shall speak 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,
This consequence Ludovicus ab Alcasar, either well perceiving, or vehemently suspecting it to ensue upon the said Confessi of his brothers, hath Therefore cast a new mist upon the matter, drawn a Vail before our eyes, contradicted their exposition, wrested the sacred Text unto his foolish, and ridiculous fancy (as if the state of this Babylon, and her fallen, were passed) that so we might not discern the true Babylon, which is now present,
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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,
viz. by falling unto Christian Religion from that estate (which estate hath now been extinct, near upon the Molle of one thousand & three hundred Years) and yet it appears, in the frame and tenor of the sacred Book of the Revelation, that no special and notable matter of prophetical prediction therein, does intervene,
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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,
then, finally, Chapter 21. and 22. to a description of the heavenly Ierusalem, and the happy condition of the Saints therein, etc.) it must necessarily follow, that this voluminous Iesuite of Alcasar (this man of the Land of Nod) in the tohu, and bohu [ the vanity,
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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 inanity ] of his large, and copious Commentary upon this divine Book, hath left open so wide a gap of one thousand & three hundred Years (or near upon that Molle) already past, beside that time, which is yet to come in the state of the Church,
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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.
Farewell, then, gentle Ludovicus ab Alcasar, with your little wit, and less honesty: and so I return (my benign, and courteous Auditors) unto you again.
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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;
let not the obscurity of Some things, yet unknown, make you neglect the utility of so many things (and, particularly, this mystery of Babylon) already known therein. Read it, Reverence it;
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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:
Room shall not, Therefore, infatuate us with her glorious title of the Mother-Church; for now we know her to be the Mother of Fornications: she shall not insult with the fair privilege of the Apostolical Seat; for now we know her to be an Apostatical Synagogue:
ouer Church, and Commonwealth, by his false Keyes, and pretensed Swords. THIRDLY; whereas this Romish Babylon cryeth out vpon our separation from her Societie, wee are warranted,
over Church, and Commonwealth, by his false Keys, and pretenced Swords. THIRDLY; whereas this Romish Babylon Cries out upon our separation from her Society, we Are warranted,
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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;
and the reason is not there taken only from her Sins, in that she is Babylon, but from her punishment also, in that she shall fallen; for so it follows;
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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;
And now let me, in a few words, address my speech unto rhetorical Campian, insulting upon the Protestants, with his terms of derision, and contempt;
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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:
How shallow, weak, malicious, and unlearned a pretence this is (either against us, or for themselves) it is now no convenient time, nor proper occasion to dispute:
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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;
But unto Campian I return my answer, truly, fairly, and pertinently, by the verdict of my Text. Audito nomine Babylonis hostis expalluit; our adversary waxed pale, upon the very name of Babylon: it troubled his wit; it vexed his heart;
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,
as she was in the more pure, and ancient times, in which no Catalogue of names can be produced, to justify any succession in those doctrines, wherein we justly dissent from them,
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,
since the injudicious avoidance of one error draws us into the danger of Another (Arius was in opposition unto Sabellius; and Eutyches unto Nestorius; but all in error) let men be well,
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;
Which instance being made to this purpose, by a learned man (standing in the terms of inconformity to the Church of England) Master Hooker (that Oracle of Theology) made answer unto him very well;
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,
but, by this instance, it seems that the said learned man, with Some Others (running a Way of extreme opposition) were yet to come unto Some other mediety,
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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.
being so transported with intemperate Zeal, that, without Learning, Wisdom, or Conscience, they impute the name of Popery unto any thing, that they ignorantly distaste, and cast the aspersion of a Papist upon any person, that they maliciously disaffect.
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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.
great is the happiness of our Church, and State, being Delivered from the yoke, and tyranny of Babylon, which held them both in servitude, and captivity, for many Years.
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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 particularly in the Reign of King Henry the Third, whom (as Matthew paris does relate) the Babylonian Monarch styled his Vassal, and England his Jade; for she did bear his burdens of oppression, in sundry expilations,
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,
Afterwards, in the Reign of his Son (King Edward the First) he sent forth peremptory interdictions unto all the Clergy of this Land, requiring them upon virtue of their Obedience unto the Apostolical Seat, not to contribute their Subsidies,
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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;
directly, and clearly against the prescription of Saint Paul unto all Christian Subjects (though under unbelieving Princes) instructing them to give tribute, unto whom they owe tribute, Rom. 13. O the rare Divinity of Babylon! The Clergy of England must give moneys unto the Pope, if he require them;
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,
that victorious, and puissant King (as, indeed, the Pope seldom wanted a Prelate in that See, to concur with him against the King) to the just provocation of his Royal displeasure,
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,
drawing moneys out of men's purses, and withdrawing their Obedience from their natural lords, and Kings) I come unto spiritual things, wherein your deliverance, from Babylon, pertaineth unto the soul,
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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 the oppression of conscience, wherein the Pope did Reign, and tyrannise; from the uncomfortable, and ridiculous service of God in an unknown tongue;
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.
and fopperies, whose observation was with great difficulty and little profit; yea rather with singular detriment, unto the glory of God, and perfection of his Church.
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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;
they bear a special obligation to God for his singular mercy, whom he hath drawn out of the society of Babylon, and from the contagion of her cup;
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.
and if they have assistant grace, none Are more humble in their minds, none Are more careful of their ways, none Are more grateful unto God, none Are more serviceable unto the Church.
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;
whereas many, out of the insufficiency of knowledge, or weakness of judgement, or neutrality of Religion (setting up the sail of their conscience unto the wind of time) incline strongly unto Room, or prostitute themselves wholly unto her communion;
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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,
but well accommodated, for many Causes, unto the vassals of the POPE) let them contemn the imposition of it (though they cannot avoid it) but yet they shall never decline this title, which the sacred Scripture it self,
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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:
Let them glory in Room, which the Scripture Declareth to be Babylon, if it be any glory to triumph in her, that, from exaltation (as the name of Room does signify in the holy tongue) shall come to confusion; as the name of Babylon does import:
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,
Know then, Oh unhappy children of the Roman Synagogue, that you Are Babylonians, carrying the name of your Mother, according to the verdict of Scripture,
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;
the Papists dispute among themselves, whither Purgatory be in Hell; whither it have a corporal fire; whither Devils be the Tormentors; whither a soul be in it for ten, or one hundred Years, etc. but they dispute not, among themselves (by Way of doubt) whither there be a Purgatory 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.
for they differ only about the Praedicata, or attributes, thereof, whereas they all agree Concerning the Subject; that there is an estate of Souls in temporal pain.
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,
But if the question be de Praedicato, how this, or that agreeth unto the Subject (as namely, what real presence of Christ body is in the Sacrament) Here, perhaps, Some reconciliation might have been devised in this behalf, had not they, in this (and so in many other points) excluded all means of reconciliation also, by their definitions, resolutions,
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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.
As namely, they have defined the real presence to be by Transubstantiation of the Elements into the body and blood of christ, having an invisible existency under the forms of Bred 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;
This modification, being thus concluded by them, and now reputed an essential Article of Faith, there is no means of reconciliation in this case also;
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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,
Whence it is, that they give us no leave to speak dogmatically, and problematically of the Meanest point in their Religion (as of Purgatory, Indulgences, etc.) in such a manner,
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;
and the reason is, Because (as Bellarmine Teaches; De Laicis cap. 19. §. Quintò) There is one, and but one Rule of faith, whereby we believe all, and every point of faith;
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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;
Thirdly; the Babylonians have assumed unto themselves the only power of calling Counsels (the most proper means to determine all matters of Religion, by the verdict of God's Word, and testimony of his Church) the only suffrages to define;
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.
Fourthly, and lastly, the Babylonians themselves defy this business of reconciliation; they scorn it as ridiculous; they detest it as odious; they reject it as impossible.
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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;
That he would endeavour to reconcile the Persons [ Protestants, and Papists ] but not their Religions; the First being a charitable office; the second an impossible work. To conclude this observation, then;
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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;
Now as the Reconcilers of the two Religions do justly deserve your censure, so the secret Babylonians, that hold outward conformity with England, and inward correspondency with Room, Are to be lamented, as well as detested;
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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:
These Are men, that stand like a needle in a dial; North, and South: personally in England, affectionately in Room: heterogeneous members of both, and neither Church:
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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:
amphibia, creatures living in the two Elements of Sion, and Babylon: they speak both languages, of the Iewes, and philistines: they comport themselves so wisely, that the present times may bear them, and the future receive them:
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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,
since Papal, or Ecclesiastical Room, is that Babylon, which Saint John does Here propose, and exhibit in lively colours unto our view, I cannot, without Indignation,
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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,
or rather compassion, observe, that this truth (being of such clear evidence, and of so great consequence for the consolation of God's Church, afflicted by her,
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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,
as also provoking the divine Majesty, by her monstrous Idolatries, by her false doctrines, by her base superstitions, by her taking from the people the key of knowledge in the holy Scriptures, with many more absurd,
and impious courses) should bee so little regarded by some (vngratefull therefore vnto God for this sacred Reuelation, made vnto his Church) or so much questioned by others:
and impious courses) should be so little regarded by Some (ungrateful Therefore unto God for this sacred Revelation, made unto his Church) or so much questioned by Others:
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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;
but, like men in a secure, and pernicious Lethargy, with heavy and drowsy spirits, raise not up their thoughts unto a more acute penetration of so excellent, and so necessary a point;
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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,
and for the discovery of it, now so long After, in these our days, we owe much unto his Goodness. And I do more earnestly press all Divines in this Church,
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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;
unto a serious, and diligent contemplation of this mystery (now so revealed unto us, which was concealed from our Father's) Because they shall thereby inable themselves, with more sufficiency of means, to confirm many in the truth;
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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,
comparing it with other Scriptures, and with the events of time; the success of things, in later Ages, concurring with the prediction in former) clearly,
and 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.
and fairly perceive that Room (as now she is, and long hath been, under the government of the Pope) is the Mystical Babylon, the Mother of Whoredoms, the Seat of the Second Beast, the very Synagogue, wherein Antichrist does Reign.
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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:
For defect of which certain knowledge in the understanding, and secret persuasion of the mind therein, a greater gap is left open for the Entrance of Babylon into many hearts:
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;
and gracious Lord, and Saviour Iesus christ) I do more willingly excite, and stir up my learned Brothers, to settle their Judgments upon a perfect, and exact knowledge thereof;
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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,
wherein now the Iesuites themselves (Ribera, and Viegas) have carried us securely, and firmly, beyond the speculation of Augustine, and Some Others (conceiving this Babylon to be the general society of the wicked,
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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,
Therefore, though the said Iesuites, going beyond Augustine, confess this Babylon to be Room, and, going beyond Jerome (yea beyond the most general conceit of other Babylonians) confess it to be Room, in a new, second,
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,
or of the city, as it now is, and while she shall so remain under the Pope; yet we see them so wrapped up in sundry inextricable difficulties, to maintain this their determination of the point, that, till we come unto the perspicuous,
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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 solid resolution thereof (by laying so great a power of Babylon, which they saw in it, upon the Papal Sovereignty; and so large a Dominion, which they saw in it, upon the extension of his Authority in the world;
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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 negotiation of her Merchant's with it, together with the dependency of of States, and Churches upon it) there is no means, in congruity of reason,
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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.
where only, the palpable events, and clear ocurrences of the time discover them; where only reason, and her discourse, does bring them forth unto sufficient notice.
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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;
as opportunity may give them security in this behalf; men, Therefore, that look downward unto the changeable times in the earth, but not upward, unto immutable eternity in heaven. NINTHLY;
since Rome is Babylon, therefore vnitie, and peace, and concord should reigne in the Church of God (which shee laboureth to vndermine with her policie,
since Room is Babylon, Therefore unity, and peace, and concord should Reign in the Church of God (which she Laboureth to undermine with her policy,
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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.
and work of God, against Babylon; the den of that accursed Beast. For, if the diversity of tongues hindered the setting of Literal Babylon up, the diversity of hearts will hinder the pulling of Spiritual Babylon down.
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;
and forfeited her Name (by a sorrowful change of Glorious Room, into Impure Babylon) we may Therefore Consider, that the Grace of GOD is not tied to any place, not fixed to any city, not bound unto any Kingdom;
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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.
even the Molle of two or three Years, as they ridiculously conceive, but necessarily suppose, for their own discharge) and that she shall be a Cage of unclean Birds, and that she shall truly deserve this name of Babylon, by the confluence of all Impieties, that shall then Reign therein.
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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:
Which future (as he pretendeth, but present, as we see) estate of Room, and change of her name, in the change of her condition, he approveth by the instance of Ierusalem (as I noted before) once a faithful city, the place of God's special delight, etc. yet afterwards a rebellious city, a Where, in her Idolatries, and Sins:
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:
And indeed, well might this calamity fallen upon Room, if it fell upon Ierusalem [ How is the faithful city become an harlot? thy silver is become dross, thy wine is mixed with water:
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.
for so does Bellarmine conceive, and earnestly press this point (de Rom. Pont. lib. 4. cap. 4.) as a most probable opinion, and piously to be believed.
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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,
But leaving Bellarmine, with his Fellows, entangled in the birdlime of their own absurdities, let us not marvel At this mutation in Room, which we now behold (the name of it being thus translated into Babylon, since the dignity,
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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 glory, and lustre of her ancient Virtues Are now extinguished by the inundation of her Sins, mentioned before, leading her into the Sea of her perdition) nor At the mutation of Ierusalem, of which you herd before (her name signifying, they shall see peace, but she saw,
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.
THE SECOND SERMON. WHEREIN IS DISCUSSED the Second Part of this Text; Namely, the PREDICATE, expressing the punishment of ROME; It is fallen; it is fallen.
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] 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,
] so the Punishment of Room (being First Here in order of place, but last in order of sense) hath resigned its priority unto the Sin of Room, in the method,
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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,
and disposition of the parts, which I have followed in the pursuit, and discussion of my Text. Now Therefore I come, from the Subject, to the Predicate; from Babylon, to her fallen; from the Sin of Room, to her Punishment; so confirmed,
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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;
so ratified, and entailed thereunto, that no wit (though subtle) no learning (though great) no policy (though deep) no Art (though curious) no strength (though mighty) shall be able to divert, nullify, and prevent the same;
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;
whither it be Room, or not; and in what estate; and for what Causes; the serious, and diligent tractation thereof required a large extent of time, to speak sufficiently, and exactly thereof;
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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.
with a final, and irrecoverable ruin. Thirdly; of the quality, and condition of this ruin; how it is a fallen, and what the Spirit of God does intend thereby.
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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.
from whence she shall not have her resurrection to worldly glory: (though Lazarus had his resurrection to temporal life) for she shall fallen, and never rise again; as we shall afterwards perceive.
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;
But now, as the blessed Virgae desired to understand of the Angel; How shall this be? Luke 1.34. that she (being a Virgae) should yet conceive a son;
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,
so, how can this be that Babylon, being in her Imperial sovereignty, At the time of this Predication (which yet, in the very Letter, Carrieth the Form of a Relation,
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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?
and report) and now being, After so many hundred Years, in her Papal eminency standing then and not being fallen yet, she should notwithstanding be Here said, to be already fallen; as if that were then past, which is not yet come?
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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,
I frame my answer out of the learned disputation of Epiphanius, haeres. 79. where he does well observe, that Isaiah (the Evangelical Prophet) foresaw Some things, which were then to come,
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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,
and, secondly, to declare, thereby, the firmness of God's promise; in whose prevision, counsel, and purpose, the things were already passed unto, and before him,
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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:
which doe rather Historically relate, then Prophetically foretell) and thus the Prophet (and, with him, the faithful Iewes) does Comfort himself, in the secure expectation of so great a blessing, in the solid stability of this faith:
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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 the time was not so revealed unto him (At least, he never revealed it unto us) as unto daniel, that excellent and glorious Prophet, Dan. 9.25. This Exampl alone might suffice in this behalf;
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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;
but that we have Another, more answerable to our present purpose, as being the very type, and true figure thereof; Isaiah 21.9. Where the Prophet, by vision, does understand the ruin of Literal Babylon, expressed, and Set down in the very like Form of words;
for certaine ages, with Heathenish crueltie persecute, spoile, murther Gods Saints, with copious effusion of their bloud, which was the Seed of his Church:
for certain ages, with Heathenish cruelty persecute, spoil, murder God's Saints, with copious effusion of their blood, which was the Seed of his Church:
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.
which, for love of his truth, and Fear of his Name, could not, and would not participate in the Cup of her incantations, wherewith she bewitches many Kings and Kingdoms in the World.
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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;
Faith upon all things, generally, that Are revealed by God) so where they meet in one Object (the same thing being believed by Faith, and desired by Hope;
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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:
pierces into them, be they never so close, and brings us the thing, which we long for, by an effectual, lively and forcible demonstration thereof unto the soul. Hope Therefore does comfortably attend; Faith does infallibly assure:
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Let Faith beleeue, let not the Vnderstanding seeke: Nay, Credendo intelligimus, non intelligendo credimus: wee beleeue not, by vnderstanding; but we vnderstand by beleeuing.
Let Faith believe, let not the Understanding seek: Nay, Credendo intelligimus, non intelligendo Credimus: we believe not, by understanding; but we understand by believing.
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;
let her proceed in her Cruelty, Idolatry, and Pride, etc. Yet for all these things, God shall bring her to judgement. I believe it; I am certain of it;
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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;
but Comfort your selves in her assured, and infallible ruin; which God does certify, and Faith does apprehend, and time shall manifest, At the last: but believe this;
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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:
as Saint Gregory himself did foresee, that the Ministers of Antichrist were the Locusts, Apocalypse 9.7, 10. having Crowns on their Heads, signifying literature, and knowledge:
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,
For as Saint Augustine does ingeniously, and gravely collect out of the Prophet daniel, that the resurrection of the dead (so clearly foretold by him) shall Certainly be effectuated in due time,
because other things, in that Prophet (so long before set 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,
Because other things, in that Prophet (so long before Set down in his Prophesy) have had their real, and actual accomplishment, according to his prediction (which being true in the rest, cannot fail in this) so my Faith is established firmly Here in this point, by diligent observation of all othet passages in this Book (once very Obscure,
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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.
but that Romish Babylon shall finally come unto her fatal ruin, as she is already fallen in God's certain Prevision, Eternal Counsel, and immutable decree.
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;
especially, by reading the holy Scriptures, and conferring one place thereof with Another, which is a singular key to open unto us their sense, and meaning;
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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,
the predictions of Saint Paul with the Visions of Saint John) together with the observation of manifold occurrences in the Civil and Ecclesiastical state, from time to time,
since the declination of the Empire, and corruption of the Church (as the Histories of each may sufficiently deduce vnto our knowledge) doth notably discouer this Babylonian Mysterie vnto vs, with the beginning, progresse and decadencie of her estate. THIRDLY;
since the declination of the Empire, and corruption of the Church (as the Histories of each may sufficiently deduce unto our knowledge) does notably discover this Babylonian Mystery unto us, with the beginning, progress and decadencie of her estate. THIRDLY;
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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.
and confirm the same, we must humbly sue unto God by devout, and earnest Prayer, with the Kingly Prophet David; Psalm 119.18. Open mine eyes, Oh Lord, that I may see the wonderful 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.
Otherwise, as the Iewes read the old Testament, and yet cannot find christ therein; so men may may read the new, and cannot see see Antichrist therein.
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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;
But for my self, and Others, who have been in the like condition with me, (whose eyes were blinded with the glory of Babylon; for as Zebul said unto Gaal, Judith 9.36. the shadow of the Mountains seem men unto thee;
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.
for that he hath opened our eyes to see this mystery, and misery of Babylon; that she is fallen, that she is gone into perdition, that God hath destroyed her for ever.
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;
So that this Prophesy is conditional, and not absolute: it Containeth God's sentence, and not his decree: and Therefore it is expressed in the future tense;
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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.
Nineveh shall fallen. In this case the Prophesy is changeable, if we be changed; and Therefore God calls us to Repentance, that we may escape his Judgments.
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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 though this kind of Prophesy be not now particularly directed against thy Country, nor thy person (as, in the holy Scriptures, it is often so directed against such a nation, such a city,
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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:
when her ruin is declared by Nahum, how can England be secure? Pares culpâ, cur impares poena? why is she unlike to Nineveh in punishment, who is so like to her in sin? we Fear the destruction, and not the sin:
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;
but yet resolved by God, as well as declared; in which respect it is absolute, and not conditional, once decreed, and never revoked: concluded in God's immutable counsel; foreseen in his infallible prescience;
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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:
Nineveh shall fallen: but, in the Prophesy of Nahum (there being now a resolution of God, declared Concerning her subversion) it is Delivered in the present tense:
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 then, in the Seventh Verse; Nineveh is destroyed. So that, (in this kind of Prophesy) these two tenses, to wit, the present and the preterperfect, have a coincident sense,
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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;
Thus we see, by the conference of Scriptures, that the fallen of Babylon Here, certified unto us in the time passed [ it is fallen ] does truly import an inevitable event;
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;
Wherefore, the promise of God being thus verified unto us, in this Form, and manner of speech, let us (by the Way) make a little reflection upon this point, for our use and observation;
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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.
and perplexed discourse, touching Babylon, and her ruin, in the conclusion of his second book against Jovinian; whose errors did then begin to possess many in Room, and to entangle them in his snare, composed artificially out of sundry passages of the Scripture.
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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,
namely, that either she will be Babylon again, in succeeding ages, and justly deserve this ruin (and so S. Jerome, by the former words, does not discharge Room from the name of Babylon, for the time to come,
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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,
And so leaving it unto your judicious censure, what you will determine of S. Jerome in this case (since this judgement is laid upon Room, in the name of Babylon, and for her Babylonian Sins) I end this observation with the Confessi of the learned Iesuites,
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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.
she Curseth them, she excommunicateth them, she deposeth Kings, she Disposeth Kingdoms, she exposeth both to ruin, she absolveth Subjects from Obedience, she stirs foreign Powers against them, she burns, she drowneth, she spares no means to extirpate them out of the world.
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;
Complaineth bitterly of the persecution of Catholics in England, which (Says he, meaning England) though she remain in the course of her Sins, yet she Enjoyeth great felicity;
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,
Now though we Are to Learn something of our enemies (but more by the Examples in sacred Scripture) that we may Repent and change our lives, that so God may show his mercy,
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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;
as Some have ingeniously conceived, for that a Iesuite is, ordinarily a politic, and active Polypragmon; and so an Amphibion, that Converseth in two elements of Civil, and Ecclesiastical affairs;
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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.
and it had been effectuated long before this time, but that he hath had mercy upon England, who will show none to Babylon, and hath not left this other better world of Britain unto their pernicious designs.
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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:
So that we may say securely (Concerning the ruin of Babylon) with our (not their) S. Peter: 2.5.19. we have a most sure word of a Prophet, to the which we do well, that we take heed:
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;
The FIRST reason is that, which S. Ambrose upon the Revelations (or the Author of that Commentary, which is graced with his name) does assign in this manner;
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for, because shee is Babylon (fallen from Gods truth) shee shall therefore haue another fall (expressed here by repetition) and perish by Gods iudgement.
for, Because she is Babylon (fallen from God's truth) she shall Therefore have Another fallen (expressed Here by repetition) and perish by God's judgement.
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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,
that as the Dream was doubled unto Pharaoh, Because the thing was established by God, so the subversion of Room is inculcated Here in my Text unto us,
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,
For who could reasonably, and probably conceive, according to the evidence, and appearance of things, in that time (or long After) that Room, so glorious in the Empire,
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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,
so constantly pronounced, so vehemently reiterated by the Angel unto Saint John; and that, being simply gulled with the false opinion of her Ethnical estate (already passed) they should be so blind,
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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,
before their fatal destruction, they have suffered an extraordinary defect in humane policy, and ordinary Wisdom, (the Justice of God concurring with the merit of their Sins) so that they could not carefully prevent an eminent,
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;
even destroy the Wise men out of Edom, and understanding from the Mount of Esau? Whence it is, that they could not discern a false friend from a true enemy;
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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:
who under the pretenced terms of love, and unity, did supplant, and undermine their State. Therefore it is said in the Verse, immediately going before:
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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;
For as the Seraphims cried one to Another in the same words, holy, holy, etc. Isaiah 6.3. so the two Testaments have mutual consonancy of words in this point;
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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.
since, by the Historical evidence of things, that Are already past, we may securely repose in the Prophetical prediction of things, that Are yet to come.
It is still the same God that pronounceth it; the same Spirit that reuealeth it: the same Prouidence, that guideth all things to their certain, and determined euent.
It is still the same God that pronounceth it; the same Spirit that Revealeth it: the same Providence, that guideth all things to their certain, and determined event.
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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,
and worthy by all means to be received) that as a general destruction of my people in the Old Testament, is an admonition to any Kingdom or nation in the New,
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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,
it does import a local motion, whereby Some thing of an higher place, or of a firm consistency before, is lapsed into a lower (properly upon the Earth) or so dissolved into Pieces, that it does not cohere,
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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,
Though Babylon shall have a fallen, of a more markable nature (as anon you shall hear) yet this fallen does likewise appertain unto her, in her glorious Churches, in her sumptuous Monasteries, in other magnifical Palaces of his Holiness,
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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.
and protection of the miserable, distressed Citizens of Room (as Sozomen does relate, lib, 9. c. 9. and Saint Augustine himself does insinuate; De Civil Dei, lib.
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;
But now it is defiled with Babylonian Merchandise:) and, when the Day of this vengeance does come, it shall fallen; it shall be cast down to the ground;
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:
For our fallen by death is not without hope of a Resurrection, and that also unto Eternal glory (for the resurrection of the dead is the confidence of Christians, as Tertullian speaks) but the fallen of Babylon (by the Sword, by fire, by extreme desolation) hath not hope of a civil resurrection, to arise, After her fallen, unto any splendour, or dignity again:
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;
This kind of fallen is often remembered in the sacred Scriptures; but, out of many places, I will select a few, as Exod 32.28. There fell of the people about three thousand men;
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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.
when Moses handled the peoples cause, with God, by Prayer; but God's cause, with the people, by Swords. And Psalm 36.12. They Are fallen, that work iniquity.
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,
This fallen may well be applied unto Babylon, Because her ruin is not only local (for houses and walls) but personal, for the Inhabitants themselves (Clerical,
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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.
and Laical (who, Dwelling within her precincts, shall fallen by the extreme fury of the Sword, which shall devour their Flesh, in the Day of the LORDS vengeance.
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;
for that disastrous calamity, which shall fallen upon you, or upon your posterity, and succession. Therefore depart out of her; it is God's own premonition unto you;
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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.
humane belief, that Stands upon reason, but not Divine, which is grounded upon Revelation; as I shall have special 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.
Meanwhile, to justify this last acception, and sense of this Word, according to the tenor of the holy Scriptures, I produce unto you certain instances, very agreeable to our purpose.
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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.
For if we speak of the Persons, inhabiting in Babylon, then David Writeth aptly of such falling; Psalm 36.12. They [ mine enemies ] Are cast down [ they Are fallen; in the words immediately before ] and shall not be able to rise.
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,
the pitiful (but unpitied) vastation of this Babylonian city, her doleful fallen (to follow the prescript evidence of my Text) is resembled in the just affliction, which fell upon the Citizens,
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,
and youth) and to come to the state of her declination, in the time of Honorius, the Emperor, upon the year of christ 414. we find in the Civil and Ecclesiastical Histories, that Alarichus, King of the Goths, took the city of Room (rather by Famine,
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;
but (as I noted before) gave them their lives, that could take Sanctuary in the great and magnificent Church of Saint Peter. After his decease (which happened within a short time After this expilation of Room) his kinsman Ataulphus returned unto Room with a mighty power, resolving to put all the Citizens to the sword;
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,
from which resolution he was diverted by the humble supplications, and gentle persuasions of his dearly Beloved wife Placidia, sister unto Honorius: and so Room did then escape that ruin,
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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;
But much more grievous, and fearful was her desolation by Totilas, King of the Gothis, upon the year 547. a great part of the walls being cast down, the houses burned, the Citizens killed;
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,
Mean while, descending nearer unto our times, I smile At the fearful apprehensions of Pope Alexander the sixth (upon the year 1494.) when he was troubled,
and all Rome with him, at the 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,
and all Room with him, At the military approach of Charles the eight of France; and Therefore upon a treaty of peace, he accepted the Articles, imposed upon him by the victorious Prince,
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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;
for the time (but with a perfidious heart, as the sequel of things did discover) who thereupon was received into Room with tender demonstration of singular respect, and love;
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.
otherwise, he had Certainly imitated the president of the conquering Gauls ancient times, and burned the whore with fire; which work did rather appertain unto his Successors in the Crown of France; as time, the mother of truth, shall one day reveal to fulfil that, which Truth, the Son of eternity (christ Iesus himself) does 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,
But, leaving Room in that passion of Fear, let us behold her in the passion of sense, upon the year 1524. when the Imperial Army of Charles the fifth (marching under the conduct of the Duke of Bourbon, who was fatally slain before the walls of Babylon) First surprised the Suburbs,
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,
in whom it is doubtful (Says Guicciardini, lib. 18. which History well deserves your review) whither bore more Rule; the humour of cruelty to kill,
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,
What honour, and Reverence did these Catholic Soldiers perform then unto the holy Father, and his worthy Prelates? As for him, he was made a prisoner in his own Castle,
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while some other Cardinalls being naked, and soled along with buffets and bastinadoes, redeemed their liues with deepe exhaustion of their plate, and treasure.
while Some other Cardinals being naked, and soled along with buffets and bastinadoes, redeemed their lives with deep exhaustion of their plate, and treasure.
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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,
Now, if in these calamities of Room, which Are the Praeludia, and, as it were, the figures of her future destruction, we see such furious actions of hostility against her, not only by barbarous enemies,
but by them, who 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,
but by them, who carry the names, and titles of Christian, and of Catholic, by particular style, what incomparable cruelty will so many several nations exercise against her, with implacable hatred under the Ensigns of so many several Princes, enraged against her,
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] 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,
] calls it a Light affliction of Some Tribes of Israel, by Tiglah Piesar, in comparison of the greater captivity afterwards, under Shalmaneser, so the former falls of Room were Light in comparison of this fallen; nay rather they were concussions,
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;
Whereby you may perceive the simple subtlety of Some learned Papists, who suppose this fallen of Room to be merely spiritual (in falling from Ethnical Idolatry unto Christian Religion) and not a material fallen, by outward ruin;
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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.
and belonging unto this fallen; by fair discussion whereof, I shall exempt, and take out of your minds, certain Doubts, which may arise (and perhaps Are already risen) in your apprehension of this fallen.
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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;
First, Therefore, if you desire to understand, by whose means, and operation, Babylon shall thus fallen, and who shall be the Instruments of God's vindictive justice in this behalf;
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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.
Concerning whom three things Are markeably Delivered in this Prophetical Word of God. First; there is observed their beginning, and exaltation; Apocalypse 17.12. The tenne horns, [ to wit, of the Beast: Verse 3. which is the second Beast in Babylon, succeeding in the place of the First: Apocalypse 13.11.
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;
For, as the several Dominions of the Kings, and States in Europe, were members of the great and mighty body of the Roman Empire, which was dissolved afterwards into these parts, of which it was formerly compounded, and made;
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and Philem. 15. Onesimus departed from Philemon his Master, NONLATINALPHABET, for an houre: and Saint Iohn 1.2.18. Little children; it is NONLATINALPHABET, the last houre, &c. It followeth;
and Philemon 15. Onesimus departed from Philemon his Master,, for an hour: and Saint John 1.2.18. Little children; it is, the last hour, etc. It follows;
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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;
and estimation, did ensnare the civil Dominion of these Kings: for so it follows, Verse 13. They shall give their power; and Authority unto the Beast;
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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;
And now they were made the horns of this second Beast, that is to say, his strength and corroboration (as this word horn does often signify, in the Scriptures;
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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,
Verse 16. The ten horns, which thou Sawest upon the Beast, Are they, that shall hate the Whore [ what? Are they like Amnon, whose love to Tamar turned into hatred? ] and shall make her desolate,
and naked, and shall 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;
and naked, and shall eat her Flesh, and burn her with fire; the old punishment, which in the Law of Nature, was inflicted upon Whores, Genesis. 38.24. Here is a strange Metamorphosis; Friends changed into Enemies;
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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 acknowledge all their Dominion to be derived from his plenitude of power; partly to suffer him to execute foreign jurisdiction in their Realms;
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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;
partly to suffer an expilation of the goods, and revenues of their Subjects, issuing forth of their Kingdoms, to the supportation of Babylon; partly to permit their Clerical Subjects to be exempted from their Regal Authority;
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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,
Leo; a Bishop of Rome, but in more happy times (yet one, that, in Some things prepared a Way for the advancement of this second Beast; which, from a Pygmy became an Hercules, and by several augmentations, grew up more,
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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,
and gracious person, by thy persuasive Eloquence, and gentle intreats, didst once divert the hostile invasion of Attila (King of the Hunnes) from Room (not then Babylon) and thou wast a Saviour unto her (as many of the Judges in ancient Israel were called) not by a Sword,
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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;
for the wrath of these Kings shall be specially incensed against this Beast; a lion indeed, not in heroical fortitude, and Christian magnanimity, but in cruelty, oppression, insultation;
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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,
The FIRST concerns a dogmatical error, and false opinion, prevailing very much in the Synagogue of Room; to wit, that Antichrist shall destroy Room: which false opinion by misinterpretation arose out of the true Doctrine of S. Paul, viz. That Antichrist shall not be disclosed,
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 mistaken out of the Prophet daniel) do very truly deduce, and infer, that the Roman Empire shall not be destroyed, until the coming of Antichrist;
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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.
and Therefore they seemed reasonably to suppose also, that it shall be destroyed by him; and so, consequently, that Room it self shall suffer her final ruin by his power, and by his means.
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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;
and that the abominable Tyrant [ Antichrist ] shall perform that work. But as Lactantius, with many other Christians, was infected with sundry false appehensions (as, in this very Chapter, That the world should stand but two hundred Years After their time; and Else where;
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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.
and Others, digressed apparently from the truth, as wanting the clear evidence of times, and the success of things, to help them in the right Interpretation of the Scriptures, in this prophetical kind.
It is then a very 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;
It is then a very certain, and pregnant truth, which Tertullian, Augustine, Jerome, Chrysostom, and Others did conceive, that the Roman Empire should stand, till the Revelation of Antichrist (according to the prediction of S. Paul.) And again, it is true, in a great part, that Antichrist hath destroyed it;
for the Popes were a 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,
for the Popes were a special means to exclude the Emperor out of Italy, and Room (which they have invaded) and, erecting a new Empire in the Kings of France, and After in Germany, they finally made this Nominal Emperor, of Room, a Real slave of Babylon; though sometime with great reluctation,
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,
whom Therefore the Popes did gladly suffer to be deprived of their rights in Italy; the same being a Country, specially accommodated for the advantage,
And 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;
And Because he does pretend Some particular Interest in the goodly, and rich Kingdom of Naples, he Therefore installed the Kings thereof, with this caution and reservation, That they should never take the Empire upon them;
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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,
though not pursued, Because there was no remedy against so mighty a Prince; who, as he seemed to accept the Empire, against the ancient provision of the Popes,
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,
Because it agreeth very well with the prediction of Saint Paul. But the predictions of Saint John do sufficiently refute the last opinion (which seems to be inferred out of the former, by an empty,
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and assistants in this subuersion of Babylon, but his enemies, & assailants, to ruinate Babylon, (wherin he reigneth) because of his abominable comportment therein;
and assistants in this subversion of Babylon, but his enemies, & assailants, to ruinate Babylon, (wherein he Reigneth) Because of his abominable comportment therein;
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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,
The SECOND observation, which from thence I frame, and tender unto your religious hearts, is a Moral truth; namely, that God does often Punish our Sins, by such means,
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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,
So we read, Ezekiel 16.37.39. etc. that whereas the Iewes committed spiritual fornication with the Idols of Egypt, and Assyria, and reapposed more in the help of the egyptians, and Assyrians sometime,
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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;
When the ways of a man please the Lord, he will also make his enemies At peace with him, Prou. 16.7. To this purpose spoke Eliphaz, in Job 5.23. The stones of the field shall be in league with thee, and the beasts of the field shall be At peace with thee;
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,
if you require of me, what Are the Causes, for which these ten Kings shall take up their Arms against Babylon; I answer (partly out of the evidence of the Scripture,
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.
The FIRST is a meritorious cause, by congruity, and condignity (as they use to speak of the merit of their works) in regard of her Sins (which I have touched heretofore, in the comparisons betwixt the Mystical, and the Literal Babylon) which, being a burden unto the earth, cry for vengeance unto heaven.
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;
They were passed in act, but remained in guilt; Wherefore it is said, Apocalypse 18.5. Her Sins Are come up unto heaven, and God hath remembered her iniquities;
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.
that God will spare the Land, Because he hath many faithful Servants therein, that mourn for the Sins of England; and that (as Eliphaz speaks in Job 22.30.) the innocent shall deliver the Island.
This obseruation pertaineth, secondly, vnto the Church; which, falling in her inward puritie, cannot stand long (as Gregorie noted) in her outward glory,
This observation pertaineth, secondly, unto the Church; which, falling in her inward purity, cannot stand long (as Gregory noted) in her outward glory,
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 our exemplary life) that we have a mansion in their very hearts, then the Law, our Government, our Temporalities, all outward provision for the Ministers of the Church, shall make them but a weak consistency,
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;
and Fear of God's displeasure, saying; I shall have peace, although I walk according to the stubbornenesse of mine own heart, thus adding Drunkenness to thirst;
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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;
For First, we hear of the meritorious cause of her fallen, Apocalypse 17.2. The Kings of the earth have committed fornication with her, and the Inhabitants of the earth Are drunken with the wine of her fornication;
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 purpose of God therein, that God himself gives him the title of his servant, and commends his service done unto him, not only against his enemies (a people that knew not his Laws) as it is Ezekielem 29.18. but also against his own people; Ieremy 25.9.
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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;
Therefore Saint Ambrose (or whosoever is the Author of that Commentary upon the Revelation) does ingeniously deliver his judgement upon the words of my Text [ Babylon is fallen: it being Here the voice of God to declare it;
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;
so there is justice in him to Punish our Sins. Marci• knew not this; but, Because of different operations, proceeding from God, he made a diversity of God's;
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,
though Reason may seem to persuade us (as it Persuadeth Babylon her self) that she is so strengthened by the confederacy of Princes (as, in many dangers, she hath not neglected the terms of prudency in this behalf) by the amity of her Friends, by the diligence of her Negotiators, by the policy of her Counsellors, 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;
and, finally, by a general confluence of all outward means, for the supportation of her Estate, that she shall never fallen (for so she Says in her heart;
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;
Apocalypse 18.7.) yet Faith assureth me, that her own Friends, her own Upholders (her horns) these ten Kings, her old Lovers, shall bring her down to the Earth;
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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;
as the divine Preacher Saint Chrysostom does excellently note upon the question of the Iewes; John 6.52. How can this man give us his Flesh to eat? Therefore I rest upon the truth of God;
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;
Now, as in the First, and second Causes, I had the plain testimony of Scripture; so Here, in this third, I have the certain assurance of strong reason to confirm, and settle my judgement therein;
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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;
First, Therefore, Babylon hath treasonable doctrines against the state, and dignity of Kings (though they were the horns, and strength of the second Beast therein) as namely;
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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,
as this Beast had once taken upon him to deprive Francis, the French King, of his Title of the most Christian King, and to translate it unto Henry the Eighth of England (as Guicciardini, their own Historian, does record) though afterwards, with greater fury and Indignation, he proceeded against the same Henry, who had been a principal horn, to corroborate,
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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;
as well as their States, unto the Rapine, and Invasion, of foreign power. Lastly; this Babylon does advance her Beast above all civil lords, and Sovereigns;
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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.
and violent oppugnation of his chief Adherents, in that behalf) but by a Direct, and superior Authority over them, as Lord of lords, and King of Kings.
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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,
Because he did not attribute this Direct Omnipotency unto the Pope (as a true, and lawful Superior of all Kings) and Therefore did conceive a purpose to suppress,
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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;
though, in his Reply unto D. Barkley, he seems to incline (like a Cardinal now) unto the challenge of his holy Father Sixtus, and from an indirect power, grows towards a Direct; which Doctrine passes freely among the Canonists; is much embraced by the Iesuites; is diligently furthered by the Popes;
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 to be excited justly unto the ruin, and perdition of his estate. Secondly; Babylon hath treasonable practises against the lives and states of Princes;
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their state, safetie, and liues, being in danger, by the basest Vassall of this Purpled Whore. For if his Holyship may iustly depose a Prince, from his Royall Seat, by a Papall sentence,
their state, safety, and lives, being in danger, by the Basest Vassal of this Purpled Whore. For if his Holiness may justly depose a Prince, from his Royal Seat, by a Papal sentence,
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,
namely, that such a Prince may be lawfully empoisoned [ if it were in their very Sacrament it self, Papists know the practice of this villainy ] or, by Some clandestine,
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.
namely the Causes (with the several branches thereof) why these ten Kings shall conspire in this actium, for the fallen of Babylon; and Therefore I will now proceed unto the third.
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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;
when the ten Kings (these glorious Stars in the firmament of the World) shall meet in this conjunction, which shall be so fatal unto Room; I answer;
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,
For who can look, without his peril, into the Ark of the Divine providence? Wherefore, in an uncertain point, I will follow the greatest certainty, which the Scripture itself,
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:
for (as I noted in my former Sermon) the Saints rejoice for her ruin, Chap. 19. then, Chap. 20. there is a recapitulation of things passed in the state of the Church, with a description of the general Judgement:
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;
Howbeit I cannot determinately affirm with Lactant. lib. 7. cap. 25. that the World shall receive her end immediately upon this vastation of Room; which, (as he falsely supposed) should be performed by the great Antichrist;
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,
But as their speculations in this kind had no sufficient ground, and the very courses of times, with the success of things therein (beside the more clear,
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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,
so they infer with them this palpable absurdity, that, they, who see this extinction, and ruin of Babylon, shall have an infallible knowledge, that the World shall determine,
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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;
and end within the Molle of such a time (the fire, in Romes destruction, giving them this Light) which consequence as it is evident, upon their ground, so it needs no refutation;
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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;
her fallen attends the compliment, and full number of her Sins; according to a semblable case, Gen. 15.16. When the Sins of the amorites Are full, etc. when the latter times of Room have filled up the measure of her iniquities;
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;
or (to follow the very words of GOD'S Spirit) this fallen shall come unto Room, when the words of God Are fulfilled (Apocalypse 17.17.) Concerning her tyranny, pride, and insolency;
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for what can future Rome adde vnto the sinnes of the former? — eadem facient, cupient { que } minores, (as the ingenious Poet spake of Imperiall Rome, vpon fifteen hundred yeeres agoe) they, that come after, shall desire,
for what can future Room add unto the Sins of the former? — Same facient, cupient { que } minores, (as the ingenious Poet spoke of Imperial Room, upon fifteen hundred Years ago) they, that come After, shall desire,
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;
What Tyranny, what Oppression, what Persecution, what Antichristian Pride, what Insolency against Princes, what Delusions, what Impostors can we expect from Room hereafter, which we have not already found? FOURTHLY, and lastly;
Wherefore, as I may certainly conclude, that the Turke shall not destroy the states, and dignities of these ten Kings, (whatsoeuer Zanchius, a learned,
Wherefore, as I may Certainly conclude, that the Turk shall not destroy the states, and dignities of these ten Kings, (whatsoever Zanchius, a learned,
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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,
showing, that the ten Kings, which arose with the second Beast in Room, shall destroy Room At the last (and Therefore if the Turk obtain their Kingdoms, it must be After the fall of the Room, which they must First ruinate) so I may very reasonably,
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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,
and probably affirm, that the Kings, which Are already fallen from the Beast [ the Pope ] shall never return unto him again, to give their power, a second time,
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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;
since Babylon is full of malice, and Indignation, playing, First, the Fox, to enter into the lords Vineyard, that she might be a lion, 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;
let us not be secure in observing her courses, nor fearful to sustain her conflict. Let us be prepared for that, which may not, perhaps, be prepared for us;
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;
as Saint Bernard speaks of Saint John the Evangelist, that he was a Martyr in will, though not in work; whereas the Innocents were Martyrs in work, but not in will;
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.
many Are Lyons in the time of peace, but Hearts in the time of persecution (as one of the Ancients spoke, by experience of those times) that many, who speak gloriously of their resolution, appear cowards in their performance (as the history of Doctor Pendleton, and Master Sanders may testify) and finally, that they, whom God calls unto so great a work, shall be prepared by him with Gifts, convenient for that purpose.
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,
or colour of government, usurping the Imperial power; as the ancient Father's do usually speak of Antichrist (according to the tenor of the Scripture it self, in this behalf) and as the experience of latter ages does really verify,
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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.
and exhibit the truth of their judgement herein, unto our eyes. I answer then; that as Bellarmine does vainly flatter himself (lib. 4. de Pont. Rom. cap.
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 indeed shall be, Romanus Pontifex, the Bishop of Room. For the truth is apparent, by the tenor of the sacred Book of the Revelation, that the Papal Beast is the cause of the expedition, made by the tenne Kings against Babylon; that this war, made upon Babylon, is in regard of the pride, oppression,
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;
so the fallen of Mystical Babylon shall be accompanied with the fallen of her Beast; whom these Kings will now permit no more to tyrannise, with Papal dominion, in the Civil, or Ecclesiastical State;
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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.
but we affirm, by demonstration of the Scripture, that the ten Kings shall deprive him of that power in the world, which he formerly enjoyed by their concession; which shall then expire.
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, if the prophecy of Hildegardis (a sacred Virgae, of great reputation, upon the year 1150.) be of any force, the Bishop of Rome shall be reduced unto the condition of other Bishops, etc. as I have seen,
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,
If Therefore I may express a graven matter by a Light Exampl (namely of Sir Thomas More; who, having resigned his office of the Lord Chancellor, Come himself, upon the next Sunday,
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,
that is to say, such, as have a special Union, and conjunction with the Pope, in those things, which appertain unto the Mystical impiety of this second Beast. Wherefore the name of a Papist is taken either from Popery, which he does defend,
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,
I esteem him a Papist, that, leaving the Pope in the principal, and essential points of the Papacy, does yet believe sundry errors, defined, resolved,
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;
as their Lord, yet indirectly, as Pastor of the Church, to depose, and dethrone them, (which indirect Authority does yet invest him with a pretended jurisdiction over all the World;
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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,
as Pope, in the controversies of Religion, to bind the Whole World unto his definition, upon pain of Ecclesiastical censure (which opinion, being greatly embraced in their Church,
and daily increasing, suffered much opposition by the Sorbonists, and generally by the Church of France ) and that, from this Papall seate, all Christians haue the practice,
and daily increasing, suffered much opposition by the Sorbonists, and generally by the Church of France) and that, from this Papal seat, all Christians have the practice,
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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,
and with Marriages in certain Degrees of consanguinity, and affinity, and that all Christians must have recourse unto her for Dispensations, Absolutions, etc. that, unto this seat belong Appellations, from all parts of the Christian World,
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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;
and acception of a Papist, King Henry the Eighth, in his just, necessary, and conscionable discession from the Church of Rome, upon the point of his unlawful Marriage with the Lady Katherine, his Brother's Wife (which, by Papal Dispensation, was contracted against the Word of God, and Law of Nature;
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;
So that, though this King remained still a Papist in the First acception (howbeit he made an happy Entrance also to the purgation of sundry Abuses in the Church;
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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;
as by taking away Some superstitious Feasts, Some highly respected Images, Some much adored Relics; the Word of God was translated into the Vulgar tongue;
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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 essential things, which specially give the true denomination of a Papist, he is to be exempted clearly from the crime, and contagion of this Title.
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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 departed not from other Sins of Jeroboam, and the Kings of Israel, so this excellent Prince destroyed the Baal of Room, and his power, within the confines of this Kingdom,
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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:
and worst degree, and acception ] shall firmly combine with the Pope [ the second Beast ] and shall seek his defence, against the incursion of these mighty Kings:
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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;
so that, by the opposition of their own force, and by their excitation of their Adherents, they shall make all possible (but yet a vain) resistance against this general enterprise of these potent Kings;
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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,
Because they love, Reverence, defend with writing, propugn with their power, and (above all other Papists) maintain, to their uttermost, this second Beast in Babylon; as their dearest Lord,
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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,
I infer, that, since the Beast himself shall fallen with his Babylon (as being a fallen not only of one particular place, but of Some great power) these Papists also, concurring in his defence,
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,
by politic means, seek his advancement, or, by forcible contradiction, procure his supportation, and defence, against their invincible arms, which, by God's own warrant, they shall take up against Babylon, and against the Antichristian vassals, that admire the glory,
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,
or Else their principal corroboration from certain Popes, and might Therefore well be stamped with their names) but in regard of the Papal See, office, dignity,
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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,
or that particular person) and being a part of the Mystery of Iniquity (which Saint Paul did foresee) Are Popish, and Popery, and Therefore this kind of Popery (connexed to the Papal Seat and Office) will have a certain end,
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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,
but such do specially bear the mark, and cognisance of Antichristianity, as doe more highly advance this beast in his pretended Authority over all Kings,
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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;
as being defined by Papal Counsels (whose infallible Decrees depend upon the Popes assent) as being parts of that corrupt body of erroneous Doctrine, which is taught in his Synagogue, sustained by his Authority, defended by his Writers, propugned by secular Princes (as Servants of the Pope;
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 that Babylonian Church, in which the mystery of iniquity (beginning long ago) hath now Fully declared it self, in so great an Apostasy, and defection from the truth.
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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 if you require a special catalogue of these Popish errors, 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 proposed by Pope Sixtus quartus [ in Bulla, super forma Jura professionis fidei ] which contain the principal errors of the Papal Beast, and of the Papists, miserably seduced therein from the integrity of God's Word,
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,
if not all, yet many of these more gross, absurd, and enormous errors (now predominant in the Church of Room) shall be corrected by the more found,
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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 Christian judgement, even of those, who live in the outward communion of the Romish Church (for there never wanted Some more Religious spirits, that did dislike, oppose,
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and seeke to redresse the growing, and growne errours therein) and that Christian Princes shall willingly concurre to the reformation of Popish errours,
and seek to redress the growing, and grown errors therein) and that Christian Princes shall willingly concur to the Reformation of Popish errors,
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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,
that the Church of Room (as it Stands At this day) offending rather in additions unto God's truth (in regard whereof they foolishly call ours a Negative Religion; which does truly deny,
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 teach the fundamental points of Christian Religion, positively, in the Articles of the Creed (though it have Some doctrines, that, by force of consequence, may seem to contradict the same) and that this Church of Room does well,
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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;
the Incarnate. lib. 2. cap. 9. and elsewhere) but it does err chiefly, and dangerously, in the Office of our Saviour Iesus christ, by destroying the merit of his Passion, and by false application thereof;
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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,
Hence it is, that the certain, and indubious distinction of a Bishop, and a Presbyter (the First having a paternal superiority over the second, in the administration of the Church) is, by Some Aërian spirits, branded with the note of a Popish Hierarchy; as being ignorant in the perpetual government of the Church,
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;
and holy Father's) Are scandalized with the contemptuous name of Popery. But by whom? By men commonly of unlearned hearts, strong passion, and weak Judgments;
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.
so that (as I observed before) whatsoever thing they dislike, it is Popery; and, whatsoever person they distaste, he is Popish in their poor conceits.
Much like, though not in hereticall opinion, yet in simple carriage, vnto the followers of Artemon, who taught that Christ was a pure Man, without any diuine Nature;
Much like, though not in heretical opinion, yet in simple carriage, unto the followers of Artemon, who taught that christ was a pure Man, without any divine Nature;
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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;
and pretended that this true, and ancient Doctrine was First corrupted by Zepherine, a Bishop of Rome, as Eusebius does relate l. 5. c. 25. So ancient is this course. To end this point Therefore;
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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 rather enjoy our solid unity in things of greater importance, then, upon every difference in things of lesser moment, make a perverse distraction in the Church of God,
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;
had I not, in the perpetual course of this Sermon, (upon incident passages) taken Some occasion, by the Way, to make application of the several points unto your hearts;
to 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,
to show you the providence of God in his ordination of this fallen; his love of his Church in his prediction of this fallen; his vengeance against sin, in his operation of this fallen: our Comfort in knowing this fallen; our patience in attending this fallen: our instruction to prevent our own fallen by his justice (which will ensue upon our fallen from his Truth,
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,
which shall be burned: I submit my self to that BEAST, which shall be destroyed: What Fear, what suspicion, what terrors will then possess thy soul? what security hast thou in such dangers? what Comfort in such frights? what happiness hast thou,
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.
that, what we yet hear in Verbo, prophesied in God's Word [ It is fallen, it is fallen, Babylon, etc. ] we may once see in Opere; fulfilled also in Work.
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;
It is no voyage unto the holy Land (where christ did suffer for our Sins) but to impure Babylon; in which as it may be truly said also, that christ himself did die, in sundry respects (but then she was in her Ethnical state) so, in it, christ does still suffer, in regard of his Truth, there oppressed;
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,
there he Sitteth, that absolveth your Subjects from the two indissoluble bonds, of Oath, and Nature; there he Sitteth, that Disposeth your Kingdoms, At his pleasure, that Exciteth your own people against you (by the curses of his Excommunications, that stirs up your Friends,
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,
Now if you require of me the names of these ten Kings (I mean not the names of their Persons, but of their States) I cannot, I Dare not deal so punctually in this case,
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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.
as Some, who presume, by particular commemoration of their ten Kingdoms, to muster up the names of these ten Kings, that shall effectuate this great, and glorious work.
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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;
For this learned Father, treating of the persecution by Antichrist, and the consummation of the World (ensuing presently thereupon) Supposeth, that (in the Prophecy of daniel, chap. 7.8.) the little horn, arising among the ten horns of the fourth Beast (which Certainly is the Roman Empire) and plucking away three of the former ten horns, is ANTICHRIST;
who, as Lactantius said before Saint 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,
who, as Lactantius said before Saint Augustine's days (out of the Common error of those times) shall subdue three of these ten Kings (for so the ten horns Are interpreted, Vers. 24.) and conjoin his power with the other seuen, to destroy the Roman Empire,
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.
as having sundry marks of him; and, in particular, having subdued three Kings; Britannio, Gallus, and Magnentius, who strived with him for the Imperial Crown. Athanasius in Epistle and Solitary. vitam agents.
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;
Now though in this point, they were all involved, and wrapped in a Misprision of that Scripture (for that little horn is not Antichrist, as they were persuaded;
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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,
unto a particular person) yet Saint Augustine Proceedeth with better Advice, when he comes unto a review of those ten Kings in the Prophecy of daniel (who yet Are not the same,
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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;
Vererime sanè Fateor, etc. I confess that I am in Fear, lest perhaps we be deceived in the ten Kings, whom Antichrist seems to find, as ten Persons;
and generall number of Kings (whose states were sometimes members of the Romane Empire; whereof they haue inuaded a part, by their particular Dominions,
and general number of Kings (whose states were sometime members of the Roman Empire; whereof they have invaded 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,
but Antichrist the Whole, by his supreme power) shall arise, in a confederacy, and expedition, to burn the Whore [ Babylon ] and to subdue the Beast [ the Pope ] and so to accomplish that Royal work,
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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,
and bow their hearts unto it, as Alarich•• was inwardly urged, and compelled to take Arms against Room. Sozomen lib. 9. c. 6. Tell the Whole world, that though it seem a difficult work,
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;
Therefore Babylon must fallen, and fallen thus; for his Word cannot fallen, who gives us certain assurance of this infallible success. THIRDLY; I speak unto you;
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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;
but it is the work of heaven, and earth, conspiring in her destruction, who inslaueth you with her tyranny, poisoneth you with her heresy, Defileth God's name with blasphemy, conculcateth all royal dignity with her pride, murdereth God's Saints with her cruelty;
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.
as Deborah of her magnanimous people, Praise the Lord, for the avenging of Israel, and for the people, that offered themselves willingly. Judith 5.2. Many Volones shall then appear to offer themselves in this sacred expedition.
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;
And you, that Are pressed unto this war, by your rightful Princes, shall not be troubled with that scruple (which so much vexes the Schools) how Far, in what Causes, with what limitations, a Soldier may fight, upon the Commandment of his Prince (since the Authority of undertaking war is in the King;
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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.
and Therefore as you shall serve your Sovereigns, so they shall serve God therein. This war, Therefore, is honourable, religious, necessary, and to be preferred before a base, cowardly, and profane peace.
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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;
If Jehoram speak of peace, yet Iehu will hear of none, Because he is the minister of God's Justice Pax ab illis, non cum illis, Says S. Bernard of wicked Persons; so I say Here;
Prayer. Souereignes must pray with Moses, while their Subiects fight with Amalek. Constantine the Great attributed his victories vnto the force of prayer;
Prayer. Sovereigns must pray with Moses, while their Subjects fight with Amalek. Constantine the Great attributed his victories unto the force of prayer;
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.
yet let us be armed with piety, virtue, grace; that we may be more fit, and proper Instruments for his purpose; according to God's own precept; Deuteronomy 23.9. When thou goest out with the host against thine enemies, keep thee then from all wickedness.
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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.
which the Lord of all Mercies conserve unto us, and unto our posterity After us, even till the glorious appearance of our Lord Iesus christ; Amen. FINIS.
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