Lectures Upon Revelation 1-3, Sermon
❧ An excellent Sermon, plainely prouing that Rome is Babylon: and that Babylon is fallen.
Preached long since by a famous Diuine, and added as a Commentarie to the hardest part of the Reuelation.
REVEL. 14. VERS. 8.
She is fallen, she is fallen, euen Babylon that great Citie: for of the wine of the furie of her fornication she hath made all Nations to drinke.
THE holy Euangelist S. Luke in the fourth chapter of his Gospell recordeth, that on a time, when our Sauior came into the Synagogue at Nazareth, to reade as his custome was, there was deliuered to him a booke containing the Prophecie of the Prophet Esay. Which after he had opened, at the first he found the place where it was written in these words: The spirit of the Lord is vponupon me, because he hath annoynted me, that I should preach the Gospell to the poore: He hath sent me that I should heale the broken in heart, that I should preach deliuerance to the captiues, and sight to the blind, that I should set at libertie them that are bruised, and to preach the acceptable yeare of the Lord. Then after he had closed the booke, and deliuered it to the Minister, he sate downe to preach, and the eyes of all them that were in the congregation were bent vponupon him. Then he opened his mouth, and spake vntounto them these words: This day is this Scripture fulfilled in your eares, and they all gaue him testimonie that it was so. In like maner may I say, concerning this place of Scripture which I hauehave read vntounto you: In your eyes and eares is this Scripture this day fulfilled. And I pray God you may all likewise beare witnesse with me, that it is so.
The last time that I spake in this auditorie, I intreated of the flourishing and prosperous estate of Ierusalem, which is the Church of God, set foorth in the 122. Psalme, and therefore good order now requireth, that I should speake of the decay and ouerthrow of the enemie of Ierusalem, which is Babylon, the See and Church of Antichrist: and for that purpose principally, hauehave I chosen this text of Scripture to speake of: that by the one we might be enflamed with louelove of the true Church of Christ, and by the other be moued to the hatred of that false Church of Antichrist. Now this text of Scripture (She is fallen, she is fallen, euen Babylon that great citie, for of the wine of the fury of her fornication she, hath giuen all nations to drinke) offereth me three speciall things to be considered: first, what Babylon is: secondly, what is become of her: and thirdly, what is the cause of her heauie decay.
In the first part, by the assistance of God, I shall plainely shew and proue, that Babylon is Rome: In the second, that Babylon or Rome, by the iust iudgement of God is fallen, yea, she is fallen: In the last, the reason of this so sharpe sentence of God against her, because she hath deceiued all the world with drunkennesse and whoredome. Within the compasse of these three propositions I will keep my selfe in all my discourse: sauing that by your fauour, forasmuch as this is the middle voice of three Angels that speake in this Chapter, for a Preface, I will vse the voice of the first Angell, of whose preaching this my text is a cō sequent: and in the stead of a conclusion I will touch the voyce of the third Angel, which is a consequent of this the middle Angels voice. Concerning the preface, it shall be this in few words. After that S. Iohn had described the preseruation and vnitie of the Church of God in Christ their head, euen in the midst of the furie of Antichrist, vnderunder the figure of the Lambe standing on mount Sion with 144000. of his chast worshippers: next he declareth that God would bring the same againe into the sight of the world by preaching of the Gospell, and the ouerthrow of the kingdome of Antichrist. Wherefore he sendeth an Angell flying in the midst of heauen, or betweene heauen and earth, bringing with him an euerlasting Gospell, and preaching that all men should feare God, and giuegive glorie to his name, for the time of his iudgement was at hand, and that they should worship him that made heauen and earth, and all things that are in them. A very Angelicall sermon indeed, & an euerlasting Gospell is that, (howsoeuer the enemies charge it with noueltie) that teacheth to feare God, to giuegive glorie to his name, and to worship him onelyonly that is the Creator of heauen and earth. And a consequent of that Gospell is this Sermon of the Angell. She is fallen, she is fallen, euen Babylon that great Citie. For wheresoeuer men are taught to feare God aright, to giuegive all glorie to him alone, and to worship none other but him that made heauen and earth, and all things in them contained: there must needes follow a great fal and ouerthrow of Babylon, and Babylonicall religion, which teacheth the contrarie. Wherefore if we louelove the peace of Ierusalem, to the ouerthrow of this her great aduersarie, let vsus imbrace this euerlasting Gospell, that we feare God, glorifie God, and worship God alone. Againe, if we hate Babylon with a perfect hatred; as we ought to do, and therefore would seeke her vtter ruine and decay: let vsus procure that this Gospell may be preached, that men may learn to feare, honour, and serue God onelyonly, and then vndoubtedly Babylon shall fall, she shall fall I say, she can stand no longer. Let this suffice therefore for a Preface.
Now hauehave we to cōsider, what Babylon is. I hauehave vndertaken to proue, that Babylon here spoken of; is Rome. But first I must admonish you, how I vnderstand Rome. And that is not onelyonly for a certaine place in Italy, compassed about with walles, and furnished with buildings, as other cities are: but for that authoritie, gouernment and preheminence which is challenged by meanes of that citie, or for the Romaine Empire, which is claimed by prerogatiue of the same citie: and so is Babylon taken in the Scripture, and namely in this Prophecie. For in the eleuenth Chapter of this Reuelation, the same great citie is called also Sodoma and Aegyptus, where our Lord was crucified: Sodoma, for the great abhomination and filthinesse therein maintained, and Aegyptus, because it keepeth the people of God in miserable bondage and slauerie, as Aegypt vnderunder Pharao did of old. Whereby it is manifest, that the great citie is to be taken for that tyrannie, gouernment, and preheminence, as I said, which is challenged in the right of that great Citie: and so is the regiment and gouernance of the Romaine Antichrist, depending vponupon the prerogatiue of his See, which is Rome. Now if any will contend, that Babylon must be taken in the proper sense, for a citie in Chaldea onelyonly, as though we should looke for the See of Antichrist out of the East (as the Papists for thirty or fortie yeares ago deuised a fable, that was renewed also in Queene Maries dayes, of a monstrous child which should be borne at Babylon, which they would hauehave men suppose to be Antichrist:) he may be flatly conuicted of great ignorance, whē the Angell in the seuenteenth Chapter of this Prophecie testifieth, that her name is Babylon in a mysterie, as in the eleuenth Chapter, that she is spiritually called Sodoma and Aegyptus, not in respect of situation of the place, but in similitude and likenesse of conditions.
Wherefore it remaineth, that (according to my promise) I proue Babylon here mentioned, to be Rome. The greatest controuersie that this day troubleth the world, is, where the true Church of God should be: the Papists making great bragges, that it is on their side, & we affirming that it is on our side. This controuersie will soone be cut off, and brought to an end, if it may be shewed that Babylon is Rome: for then cannot Rome be the Church of Christ, but the Church of Antichrist. And therefore it standeth me vponupon, to bring very good and substantiall proofes, to maintaine this my assertion, that Babylon is Rome. But what proofes may be counted sufficient? Is not the authoritie of holy Scriptures, and the testimonie of auncient Doctors of the Church good and substantiall proofes? Therfore if authoritie of Scriptures be a good and substantiall proofe, ye shall hauehave Scriptures: if consent of auncient Writers in the same sentence be of any value, you shall hauehave plentie.
And first beginning with Scriptures, I will not alledge such places as be hard and darke to vnderstand, but such as be plaine, euident, and manifest, and can receiue no other interpretation, to satisfie the iudgement of any reasonable man. I omit therefore so many figures as in this Reuelation do not very obscurely signifie, but euen directly point at and paint out that Antichristian Church. For although they do so aptly and fitly agree therto, as a man might easily iudge they were made euen for the same purpose: yet because they might be wrested to some other meaning, if manifest places did not withstand, I will leaue all aduantage that I might take of them, and hold me onelyonly at this time to those plaine and euident demonstrations, which with no equitie nor conscience can admit any other interpretation. OnelyOnly I will here note, that forasmuch as all figures, types, and colours contained in this booke may so conueniently be applied to Rome, as though they had bene properly appointed to describe her, (as they were indeed) it is great preiudice against Rome, although no plainer proofes might be brought. But when so plaine arguments are brought foorth, that without too much impudencie cannot be auoided, and all other figures and darke speeches agree accordingly, it is a manifest coniunction that Rome is none other but this Babylon.
But to begin with these plaine places (as I hauehave promised,) the first shall be out of the eleuenth Chapter of this Reuelation, the place before alleaged: where it is declared, that God in all times, yea in the greatest persecution, would maintaine his Church, and reserue at the least two witnesses which should testifie of his truth, in spite of Antichrist and his adherents. Which although the monstrous beast that ariseth out of the bottomelesse pit, should murther and slay, yet God should restore them to life again, continually stirring vp a sufficient number to beare witnesse of his name and doctrine. In that Chapter I say is contained, that when the beast had murthered them, he should enuie them the honour of buriall, and so their bodies should lye in the streete or market place of that great citie, which is spiritually called Sodoma and Aegyptus, where our Lord was crucified. Declaring thereby, that as Rome had slaine and crucified the head, so should Rome persecute the members. And in the same Citie where their Lord was murthered, the seruants should be persecuted.
But here a man would thinke that I were impudent to affirme, that our Sauiour Christ was crucified at Rome, whome all the world knoweth to hauehave suffered death at Ierusalem. But you must call to remembrance, that at the first I gaue warning, that I did not vnderstand Rome for the topographie of Rome, that is, so much ground onelyonly as is compassed within the walles of that Citie, but for the regiment, gouernance and prerogatiue that is claymed, by reason of that Citie or Monarchie, whereof Rome is the head: and then I shall easily proue that Christ was crucified at Rome.
For by whome was he condemned? was it not by Pilate the Deputie or Lieutenant of the Romain Empire? For what cause or crime was he adiudged to die? was it not for treason pretended to be committed against the Romaine Empire? With what kind of execution was he put to death? was it not such as was vsuall by the lawes of the Romaines, for such hainous offences as were vniustly laid to his charge? Finally, was not the place wherein he suffered, within the circuit of the Romaine Empire? May I not then iustly affirme that he was crucified at Rome, whē by the Romaine Iudge he was condemned for a crime against the Romaine state, and executed by a kind of death appointed by the Romaine lawes, and in a place of the Romaine dominion? As for the Iewes, they had at that time no authoritie to put any man to death, as they confesse themselues, when Pilate bad them take him, and iudge him according to their owne lawe, meaning they shold decree some light punishment against him. They answered: It is not lawfull for vsus to iudge him to dye. As touching the cause, although they accused him of blasphemie, in that he made himselfe the Sonne of God: yet could he not be condemned for that, because Pilate would admit no accusation, but such as contained a crime against the Romaine lawes. And as for the death of the crosse, it is manifest to be proper to the Romaines: for the Iewes would hauehave stoned him, if they might hauehave condemned him for blasphemie, according to the law of Moises. And that the Angell in that place by no meanes can vnderstand Ierusalem, it is manifest by these reasons: first, that he calleth it that great citie; which tearme could neuer be spoken of Ierusalem. Also he calleth it Sodoma and Aegyptus, which was the sea of the monstrous beast Antichrist, which in other places is often called Babylon. Whereas no man euer did imagine that Ierusalem should be called Sodome, Aegypt, or Babylon. Adde hereunto, that Ierusalem, the place where Christ suffered, was vtterly destroyed in S. Iohns time, whereby it is euident, that by this great citie, spiritually called Babylon, Sodoma, and Aegyptus, is meant none other but the Romaine Empire, which crucified the head, and should also bring foorth to put any man to death: and he hath deserued the monstrous beast Antichrist, which should torment and afflict the members, which began with murther of the Lord, and should continue, till it were destroyed, in murthering of the seruants. And by this plaine text, which cannot be wrested to any other sense, this great citie of Babylon, where Christ was crucified, is proued to be Rome, and the authoritie, rule, and power of the Romaine Citie.
The second plaine and euident proofe which I will vse at this time, shall be taken out of the thirteenth Chapter of this Reuelation, where that euill shapen beast is described, which is the head of the persecuting malignant Church, hauing seuen heads and ten hornes: and is the same which afterward in the seuenteenth Chapter beareth the great whore Babylon, the mother of all abhominations of the earth. Who so therefore will compare these things that are written in this booke, concerning the description of that monstrous beast, with those things that the Prophet Daniel in the seuenth Chapter of his Prophecie, describeth of the foure beasts, and specially of the fourth, which all men confesse to be the Romaine Empire: except he be too much blinded with frowardnes and peruerse affection, he must needes acknowledge, that this Beast which Iohn painteth out, is the same that Daniel setteth out: which containing in it the crueltie of the Leopard, the Beare and the Lion, which were the former Monarchies, is vnlike to them all, and therefore is the fourth Empire, which all the world acknowledgeth to be the Monarchie of Rome. What should I speake of the number of the hornes, equall in both, and generally of all other parts of their description, which is set foorth so like, and almost with the same words, both of the one and of the other, that it were meere madnesse to imagine that this beast which Iohn describeth, should be any other, then that Daniel had so long before portraited. Then if the Beast in Daniels description doth signifie the fourth kingdome, as the Angell expoundeth it, which no man will denie to be the Romaine Monarchie: the same monstrous Beast, being here painted out in this Reuelation, with the same shape, colours and conditions, must needes signifie the Romaine Empire, and so Babylon by this reason also is proued to be Rome.
The third argument or proofe is taken out of the seuenteenth Chapter of this Reuelation, and the ninth verse: where the Angell expounding to Saint Iohn the mysterie of the Beast with the seuen heades, declareth in very plaine wordes, that the seuen heades do signifie seuen hilles, whereon the woman sitteth. Now seeing it is euident, that the woman signifieth a great Citie, we must see where we can find a great Citie builded vponupon seuen hilles, and that by the interpretation of the Angell is Babylon, the See of Antichrist. And if we seeke throughout the whole world, where shall we find a great Citie builded vponupon seuen hils, but that great citie in Italie? which all Writers Poets, Historians, Cosmographers, with one consent do confesse to be Rome, which is builded vponupon seuen hilles, whose names are these: Palatinus, Capitolinus, Auentinus, Exquilinus, Viminaelis, Quirinalis, and Caelius. This is so plaine a notation of Rome to be Babylon, builded on seuen hilles, that the Angell could not more plainely hauehave expressed Rome, though he had named her. Nay this is a more euident and certain description of Rome to be the See of Antichrist, then if in plaine words he had said, Babylon is Rome. For it might be, that some other citie then that here was meant, might hauehave the name of Rome, but no other citie could hauehave this notation, to be builded on seuen hils. For Constantinople was afterward called new Rome, but Constantinople was not builded vponupon seuen hilles like vntounto old Rome. Therefore this is a plaine and manifest circumlocution of Rome, which with no reason can receiue any other exposition.
For what boy going to the Grammer schoole, and reading in Virgils Georgickes this verse: Septem quae vna sibi muro circundedit arces: That citie (saith Virgil) which hath compassed seuen hils within her walles. What boy, I say, in the Grammer schoole doth not vnderstand this to be meant of the citie of Rome, although the Poet in that place doth not once name Rome? With what face therefore will any man denie, that the Angell here meaneth any other citie by this Periphrasis and circumlocution, then Rome? For if any will be so froward to except, that the word of hils is not taken in the proper sense, but figuratiuely and metaphorically for some other thing, as some would seem to interprete seuen hils in this place for seuen kingdoms, he shal plainly be conuinced by these reasons: first, it were absurd that the Angel should repeat one thing twise; for in the next clause he sheweth that the seuen heads do signifie kingdoms also: but specially we must remember, that this is an interpretation of the Angell, which must either be plaine and easie to be vnderstood, or it deserueth not the name of an interpretation. Therefore if the Angell, offering to expound the mysterie of the seuen heads, giueth this exposition, that they signifie seuen hils: if hils be not taken in their proper sense, to what purpose serueth this exposition? For if the name of hils hath need of another exposition, he had bene as good to hauehave left the name of heads vnexpounded. And as for the interpretation of hils to signifie Kings, is more obscure, darke, and far fet, then that heads should represent Kings; for it is more apt by metaphor to call a King an head, then to cal him an hill. Therefore except we will say, that the interpretation of the Angell is vaine, yea more darke then the thing that is expounded by him, we must needes confesse that hils are taken in their proper sense for hils, and then the citie builded vponupon seuen hilles without all controuersie is the citie of Rome.
The fourth and last proofe that I will take out of the holy scripture, is the last verse of the same seuenteenth chapter, which is yet a more plaine description of Rome, if any thing can be more plaine then that hath bene alreadie spoken: for there the Angell in plaine words expoundeth, that the woman which S. Iohn saw, which was the great whoore Babylon, is that great Citie which hath dominion ouer the Kings of the earth. What brazen face is so impudent, to denie that Rome was that great citie which had dominion ouer the Kings of the earth at that time when this was spoken? Or what other citie had dominion ouer the Kings of the earth in S. Iohns time, but Rome? Who is therefore so froward and vntoward, that he will not acknowledge Babylon here to be plainly called Rome? If I should name the chiefe city of England, who would not vnderstand London? If I should speake of the chiefest citie of France, who would not conceiue Paris? And when the Angell named the chiefe citie of the world, who could be ignorant, liuing in that time, or knowing the history of that time, that he vnderstood it of the citie of Rome, which was the sea of the Empire, and from whence we should looke that Antichrist should come, according to the former prophesies? For it is a shame in this place to flie vntounto allegories, and further expositions of this Angelicall interpretation, which as I said before, if it be not cleare, plaine, and easie to be vnderstood, deserueth not the name of an exposition: as when one knoweth one vnknowne thing is expounded by another as much or more vnknowne, it is vaine, superfluous, and ridiculous. Wherefore, whom any bonds of reason will hold in, they must be satisfied with the exposition of the Angell, that Babylon is Rome. For seeing it was necessary for the Church of God, to know aswell the place where Antichrist should fit, as to be instructed of his craft and crueltie: our Sauiour Christ, the author of this Reuelation, would not suffer his congregation to be ignorant thereof, but sent his Angell plainely to interprete and expound the vision of the great whoore, that the Church being throughly admonished of her wickednesse, and instructed perfectly to know her, might more easily take heed of her, flie from her, and abhor her: so that according to my promise I hauehave sufficiently proued by authoritie of holy Scriptures, this first proposition which I tooke in hand, that Babylon is Rome.
But because some are of such obstinate and wilful frowardnes, that nothing will satisfie them, but they will still grudge and repine, carpe, and obiect against my interpretations of holy Scriptures (for the texts they cannot deny) I wish them that are such, if they like not these expositions, which I hauehave brought to the defacing of Antichrist and his religion, that then they admit and reuerence those expositions, which their owne authors bring for the maintenance of the Popes authoritie and his religion: of which sort are these: God (saith Moses in Genesis) made two great lights, the Sunne to rule the day, and the Moone to gouerne the night: that is, saith the famous Interpreter, God ordained the Pope and the Emperour to rule the world. By the Sun is meant the Pope, and by the Moone the Emperour: and looke how much greater and more glorious the Sunne is then the Moone, so much greater and more glorious is the Pope then the Emperour. And not content with this, he counteth by Arithmeticke how much greater the Sunne is in quantitie then the Moone, by proportion that it hath to the earth, and so by many parts he concludeth that the Pope is greater then the Emperor. But here a man might help him, what by Geometrie, and what by Arithmeticke, for where as the Sunne is 166. times greater then the earth, and the earth 39. times greater then the Moone (as is proued by Mathematicall demonstration) the Pope should be 6474 times greater then the Emperour. This is one noble exposition that is set forth to aduance the dignitie of the Pope and his kingdome.
Another like to this, is vponupon the words of the Apostles, which answered vntounto our Sauiour Christ, when he commaunded him that had no sword to sell his coate and buy one, signifying the great daunger that was at hand: Lord (say they) here are two swords. These swords (saith the Glosar) are the Ciuill and Ecclesiasticall power which remained in Peter, and therefore his successor the Pope hath preheminence of both. No doubt a worthy interpretation, and that agreeth well with the text, and doth the Pope great worship. Againe, S. Paul saith to the Corinthians, 1. Cor. 2. The spirituall man iudgeth all things, and he himselfe is iudged of none. This spirituall man, saith the Interpreter, is the Pope, which is Iudge of all the world, and may not be controlled of any man, no though he draw with him innumerable soules into hell fire, there to be tormented with the diuell and him for euermore; yet no man must be so bold as to find fault with him, or to say, Domine, quid ita facis? Lord, why do you so? Is not this an handsome exposition? Yea I promise you, euen like vntounto this other: Statuimus vt Clerici nec comam nutriant, nec barbam radant: We decree (saith the Canon of an auncient Councell) that the Clergie shall neither weare long haire, nor shaue their beards. The Glosar finding this Canon to be so cleane cōtrary vntounto the custome of the Popish Clergie, who vse to weare long haire and to shaue their beards, thought he would draw it, at the least if it would not come by faire meanes, to maintaine the laudable custome of the Popish Clergie: and by exposition of one word, he maketh the whole Canon to serue his turne. Therefore Statuimus (saith he) which is, we decree, is to be expounded for Abrogamus, which is, we disanul or abrogate, and so the sense afterward falleth out very plaine for the popish Priests thus: We disanul that Prists shold go without long haire, or vnshauen beards. A right cunning interpretation, and proper for the place: and such in effect are all those that serue for the maintenance of the Popes authoritie, and the religion of Poperie. Therefore he that is of so sharpe iudgement, that he will mislike and refuse those plaine expositions which I hauehave brought of the places before alleaged, and except against them, as inforced, constrained, and far fetched: let him like of, praise, magnifie, and admire these interpretations, which are sought to vphold and establish the Popes throne and religion, as rightly, faithfully, and truly collected. Atque idem iungat Vulpes, & mulgeat Hireos: and by as good reason let him ioyne for his plough not Oxes but Foxes, and milke for his paile, not she Goates but he Goates, as the Poet saith.
Now that I hauehave proued Babylon to be Rome by authoritie of Scripture, it followeth that I must shew for the same the consent of auncient Doctors. And as in my former probation I touched onelyonly such places as did plainly, directly, and manifestly set forth my purpose, so in this behalf I wil deale with the Doctors. Not such as they are wont to alleage against vsus, names indeed of great and reuerent antiquitie, but workes of meere falshood and forgery, bewraying their authors not to be such as they are fathered vponupon, but such as out of the bodie of blindnesse and superstition of much later time hauehave begotten them. Such are the decretal Epistles of the old Bishops of Rome, Linus, Clemēs, Anacletus, &c. Of which, Clemēs writing to S. Iames forsooth in his second Epistle chargeth him very earnestly that the Pixe be cleanly kept, so that there appeare no Mise dong, or any other filthines among the fragments of the body of Christ, with many other like Apostolicall commaundements. The impudencie of whose authors appeareth notably in this, that whereas they were ignorant buzzards that could not write true Latine, they would ascribe their counterfeit Epistles to so learned fathers, as though at that time when women and children spake Latine naturally as their mother tong, the Bishops were so vnlearned, that they did write so barbarously, and were not able to vtter their mind in true Latine.
But leauing those delicates for such as long after them, I will vse no authoritie for this purpose, but such as they cannot refuse, but that that is auncient, catholike, and autenticall. I will begin therefore with Irenaeus, one of the most auncient and autenticall writers that the Church hath: who in the fift booke of his treatise against all heresies, speaking of the sea of Antichrist, vponupon the last verse of the 13. chapter of this Reuelation, where it is said, that the number of the beasts name is six hundred, sixtie and sixe, sheweth that the opinion of many in his time was, that seeing this name foreign,The nūbring of the beasts name by the Greek letters. foreign 30 foreign 1 foreign 300 foreign 5 foreign 10 foreign 50 foreign 70 foreign 200 666. which is in English, the Latine man, or Romane, in the numerall Greeke letters containeth this number, that Antichrist must be sought at Rome. His words are these: Sed & foreign nomen sexcentorum sexaginta sex numerorum, &c. & valde verisimile est, quoniam verissimum regnum hoc habet vocabulum. Latini enim sunt qui nunc regnant. Also (saith he) this name LATEINOS, containing the number of 666. is thought to be the name of Antichrist: and it is very like so to be, for that which most vndoubtedly is a kingdome hath that name: for they be Latines which now do raigne.
You see by this testimonie of Irenaeus, that this prophecie of old time was vnderstood of Rome, and that the mumber of the beasts name is to be found in one that beareth rule at Rome. If this exposition or explication of the beasts name had bene deuised by Luther, Zwinglius, or Caluin, it might hauehave bene suspected as a thing imagined of spite and enuy against the Church of Rome, but when it is brought forth by so auncient a Doctor, which liued not many yeares after this Reuelation was giuen, as he himself saith, that it was but a litle before his time, vnderunder Domitian the Emperor, which died thirteene hundred yeares before Luther was borne: we must needs iudge it both to be very auncient, and voide of all partialitie. Wherefore I will passe ouer diuers other applications of that number to other names, which neuerthelesse hit Babylon home, because they hauehave bene sought out of late by such as beare il wil vntounto Rome. For I thinke this is sufficient with all reasonable men of equall iudgement, to proue that this is no new opiniō, to seek the sea of Antichrist at Rome. They themselues to proue their doctrine catholicke, alleage authoritie of eleuen or twelue hundred yeares antiquitie: behold, this opinion is thirteene or foureteene hundred yeares old, that Antichrist should be a Romaine, and that the sea of his tyrannie should be at Rome.
The second witnesse of this assertion that Babylon is Rome, is Tertullianus, a very auncient writer also, who in plaine words affirmeth, that Babylon signifieth Rome, in the third booke against Martion, which denied that Christ had a true bodie. Wherefore Tertullian vseth this reason against him: That thing which hath a figure of it, must be a thing of truth: and so discoursing of many things figured, and the figures of them, cometh to these words: Sic & Babylon apud Iohannem nostrum, Romana vrbis figuram portat, perinde & magna, & regno superbae, & sanctorum debellatricis: that is to say, euen so doth Babylon (in the Apocalips of our S. Iohn) beare the figure of the citie of Rome, which is altogether as great, and as proud in raigne, and as great a persecutor of the Saints, as Babylon was. You see therefore most clearely and plainely, that Tertullian with all his learning could not interprete these things that be written in this Reuelation concerning Babylon, to be applied to any other citie then Rome: and he is also a witnesse voide of all partialitie or affection to either part of them that striue in our dayes; for he departed neare about foureteene hundred yeares before our time: why should he not then be credited in this case?
Well, next vntounto him I will ioyne Chrysostome, in his Commentarie vponupon the second Epistle to the Thessalonians, the second chapter, in his fourth Homilie: where as S. Paul speaking of the manifestation of Antichrist, saith, they knew what was the stay, that he was not presently reuealed. But when that stay is taken away, he should be reuealed in his due time. Chrysostome expoundeth this stay to be the Romaine Empire, which must giuegive place vntounto Antichrist: that like as the Persians came in place of the Chaldeans, the Grecians in place of the Persians, and the Romaines in place of the Grecians: euen so Antichrist should inuade the Empire of the Romaines. Vacantem imperij principatum inuadet, & tentabit ad se rapere hominum & Dei imperium: Antichrist (saith he) shall inuade the vacant principalitie of the Empire, and shall assay to draw vntounto himselfe the Empires both of God and men. And is it not manifest that the Papacie grew and tooke increase by the decay of the Empire, and at the fall of the Monarchie, chalenged full possession of all dominion, both spirituall and temporall?
Of the same iudgement is S. Ierome writing vponupon the same place of Paul, vntounto Algasia, in the eleuenth question, whose words are these: Nec vult apertè dicere Romanum imperium destruendum, quod ipsi qui imperant aeternum putant, vnde secundum Apocalypsim Iohannis in fronte purpuratae meretricis scriptum est nomen blasphemiae, id est Romae aeternae, &c. that is, neither will he openly say, that the Romane Empire shold be destroyed, which they that gouerne it thinke to be euerlasting: wherefore according to the Reuelation of Saint Iohn, in the forehead of the purple whoore there is written a name of blasphemie, which is, Rome euerlasting. Lo, here another witnesse of good antiquitie and sufficient credite, which not onelyonly agreeth plainely with Chrysostome, that Antichrist should take possession of the Romaine Empire when it should be decayed in the Emperours: but also most plainely agreeing with Tertullian, calleth that Babylonicall strumpet, which is described in the seuenteenth chapter of this Apocalypse, that purple whoore of Rome, and the name of blasphemie, to be Rome euerlasting: as though he had heard the Pope brag of the eternitie of his sea, which he saith is the rocke, against which the gates of hell cannot preuaile. But he is foully beguiled, for Rome the sea of his Popedome is by Saint Ieromes iudgement that Babylom of whom the Angell preached, that howsoeuer she boasts of her eternity, She is fallen, she is fallen, euen Babylon that great city, and neuer shal rise againe.
They crie out against vsus, that we raile and speake contumeliously of the holy sea of the Pope, when we cal Rome the whore of Babylon: but when the old Doctors (to whose iudgement they themselues appeale from the authoritie of the Scriptures) feare not so plainely in their writings to paint out the Babylonicall Strumpet in her right colours, and in flat words to say she is Rome, the mother of all abhomination, and the sea of Antichrist: why should we be blamed for saying as we are taught by them? And especially of those men that make so great vaunts that the iudgement of the Fathers is altogether on their side by whom they offer to be tried, when they dare not abide the iudgment of the Scriptures?
Againe, consider I pray you; if the old Doctors before Antichrist were openly reuealed, did vnderstand by the Scriptures that he should sit at Rome: what thinke you would they hauehave said and written if they had liued in these daies, and knowne and seene all that was prophesied to be fulfilled in him? With what confidence suppose ye, would they hauehave inueyed against him? With how open mouthes would they hauehave cried out vponupon him? At least wise do you not thinke in your conscience, that when they had considered the authoritie of the Pope, and his wholesome doctrine, they would hauehave changed their minds, and recanted their writings against Rome, and repented that euer they had called her the purple whoore of Babylon, seeing she is the holy mother Church of Rome, the sea of the most holy father the Pope the head of the same Church?
I must needs say thus much in your behalfe (ô ye Papists) as ill as I louelove you, that if Ierome, Tertullian, and the rest of the Doctors did so account of Rome as you affirme of them, they were much too blame to defame her with such odious names, as to call her the whoore of Babylon, which must needs make her vehemently suspected to be the Church of Antichrist, and not of Christ: for what Papist in these dayes dare say, that which Ierom said, that Rome is that purple Harlot Babylon, which S. Iohn speaketh of in the Apocalypse? The same Ierome in his 13. booke of Cōmentaries of the Prophecie of Esay, vponupon the 47. chapter writeth in this maner: Licet ex eo quod iuxta 70. scriptū est foreign, id est, filia Babylonis, non ipsam Babylonē quidam, sed Romanā vrbem interpretantur, quae in Apocalypsi Iohannis & Epist. Petri Babylō specialiter appellatur, &c. That is to say: For as much as the seuentie Interpreters write, not the daughter Babylon, but the daughter of Babylon, some do interpret thereof, not Babylon in Caldea, but the citie of Rome, which in the Reuelation of S. Iohn, and the Epistle of Peter, is specially called Babylon. Note that Ierome in this place accounted Rome to be Babylon the younger, daughter of Babylon the elder. And secondly, that this was not his opinion onelyonly, but the consent of many other in his time, and namely, of such as vsed to interpret the Prophet Esay. Thirdly and especially consider, that he affirmeth Rome in the Apocalypse to be especially called Babylon. So that Babylon in the Apocalypse, by his iudgement, can be vnderstood for nothing else but Rome, because Rome is there specially figured by Babylon. What meaneth Ierome so often to beate in this naile, that Babylon is Rome? If it had slipped out of his pen but once, he might hauehave bene pardoned for his ouersight: but when he hath neuer done writing, that Rome is Babylon, why should we account him any longer for a Catholike?
For in his Preface vntounto the booke of Didimus, De Spiritu sancto, which he translated out of Greeke into Latine, writing to Paulinianus, he vttereth these words: Cùm in Babylone versarer, & purpuratae Meretricis essem Colonus, & iure Quiritum viuerem, &c. Of late (saith he) when I was in Babylon, and was an inhabitant of the purple Harlot, and liued after the lawes of the Romaines, I thought to intreat somwhat of the holy Ghost. What needed Ierome in this place so odiously and contumeliously to call Rome by the name of Babylon, but that he could neuer consider Rome otherwise, but to be the See appointed for Antichrist? For in other places where he interpreteth the Scriptures and Prophecies, concerning Antichrist, we may lesse maruell if he interpret Babylon for Rome, because no reason could leade him to expound it otherwise. But here talking pleasantly with his friend, what necessitie compelled him to vse such descriptions of Rome, but that this perswasion was so deepely grauen in his mind, that Babylon is Rome, that neither in earnest nor iest he could forget it, but is alwaies harping vponupon it, as though he thought scorne to call Rome by any other name, then that he had learned in the Scriptures to be Babylon, and the purple harlot? For in like maner writing to Marcella, a vertuous Gentlewoman of Rome, whome he allured to forsake Rome, and to dwell neare vntounto him in Bethelem, one speciall reason that he vseth to perswade her, is this: That as Bethelem whither he wold hauehave her to repaire, is situate in the holy Land, and the place consecrated to the birth of CHRIST: so Rome where she desired to remaine, was the Babylonicall harlot, according to the Reuelation of S. Iohn, appointed for the birth of Antichrist, which there should arise, and exercise his tyrannie, and from thence should deceiue the whole world with his wicked wiles.
But who so will reade the workes of Ierome, may find yet more places, in which he is bold to call Rome Babylon, the very See of Antichrist. Whereby it is apparant, that it is no new or strange matter to seeke Antichrist at Rome, when such old Doctors of the Church, so commonly in Commentaries, Epistles, and other writings, do teach vsus that Rome is Babylon: and the Scripture affirmeth that Babylon is the See of Antichrist. But let vsus leaue S. Ierome, and see what other say of the same matter.
S. Ambrose, writing a Commentarie vponupon the Reuelation of S. Iohn, is of the same iudgement. Of the authoritie of the worke I wil moue no question at this time, seeing it is commended to vsus by Cuthbert Tonstall, late bishop of Duresme, who found it in an old Librarie, and first set it in print, vnderunder the name of that great S. Ambrose, and is willing that men should so thinke of it. It is good authoritie I say, against the Papists, being commended by so Catholike a Prelate, and because they are wont to receiue whatsoeuer cometh vnderunder the name of an old Doctor, though it be neuer so vnlike his writing, and crie out vponupon vsus for reiecting at our pleasure the workes of auncient Doctors, that make against our doctrine: as though we reiected any without cause, or they refused none for any cause: whereas Pigius their great Patron, blushed not to reiect the report of two generall Councels, the fift and sixt of Constantinople, which are commended to vsus by publike faith of the Church of Constantinople, because in the one Pope Honorius is condemned and accursed for an heretike, and in neither of both the Popes Legates could hauehave the highest place, according to the request of their ambitious Maister. But as for this Ambrose, if he were not Ambrose of Millaine, yet is it apparant by the stile, that he was some auncient Writer of the Latine Church, and he throughout this Prophecie interpreteth Babylon to be Rome, and Antichrist to be sought no where but at Rome. Primasius also a very auncient Writer, who likewise commenteth vponupon the Apocalypse, expoundeth these Prophecies of Antichrist to be fulfilled in the Romaine Empire, and of the citie of Rome.
S. Augustine in his learned worke De Ciuitate Dei, not once or twice, but oftentimes is bold to call Rome Babylon, and Babylon Rome, as in his sixteenth booke and seuenth chapter, he calleth Rome another Babylon in the West. And in his eighth booke and second chapter, he calleth Babylon of Caldea the first Rome; and Rome of Italie the second Babylon: willing men to consider, that in the beginning of the citie of God, which was the Church in Abrahams time, the first Rome, that was Easterne Babylon her enemie, was builded in Caldea, and about the same time that the first Babylon was destroyed, lest the citie of God should lacke her enemie, the second Babylon, which is Rome in Italie was erected. It is a strange matter, that the same citie which is the professed enemie of the citie of God, should be the mother of all religion, and the very citie of God it selfe. O Augustine, thou wast not well aduised to make the Citie of Rome enemie to the Citie of GOD, that Rome shold be the same to the Church of GOD, that Babylon of old was to Ierusalem! The same Augustine in the 22. Chapter of the 18. booke, calleth Rome another Babylon, and daughter of the first Babylon. And in the 27. Chapter he calleth Rome westerne Babylon. By these & other testimonies of old Writers that might be brought but for tediousnesse, I suppose it is sufficiently proued, that Babylon in this my text spoken of, is Rome, and that we should not seek Antichrist to proceed from any other place then from Rome. But what need I trouble my selfe to seeke further testimoniall, for confirmation of this matter, that Babylon is Rome, then of the Papists themselues? which affirme that S. Peter in his Epistle, where he sendeth salutations frō the Church gathered in Babylon, by Babylon vnderstandeth Rome. And they learne it of Ieronime, which in the life of S. Marke doth so expound it. So greedie they are to find a place in Scripture, where Peter should be said to hauehave bene at Rome, that they are content to acknowledge Babylon in the Scripture to be vnderstood of Rome. And thus I hauehave performed, I trust sufficiently, that which I tooke in hand to proue, both by the authoritie of holy Scripture in plaine and manifest texts, and by consent of many auncient writers, yea by the confession of the Papists thē selues, that Babylon in the Scripture is taken for Rome. And thus much for the first part, in which, because I hauehave bene ouer long, I will be shorter in that which remaineth.
In the second part I promised to declare how Babylon which is Rome is fallen, according to the Prophecie of this Angell: She is fallen, saith the Angell, She is fallen. He repeateth the word of falling for two causes: first, to declare the certainty of her decay, that howsoeuer she seemed to flourish & triumph, as though she should neuer hauehave fallen or come to ruine: yet God for her wickednesse most righteously, and for the comfort of his Church most mercifully, had decreed vndoubtedly that she should fall, when that time was once come, which in his most wise and well ordered counsell was appointed for her destruction. Secondly, he repeateth twice, that she is fallen, to shew, that she should hauehave an vnrecouerable fall: she should not fall as other Cities, which hauehave risen againe: but she should fall without all hope of recouerie, neuer to be restored againe. Therefore in the eighteenth Chapter, a mightie Angell taketh vp a great Mil-stone, and throweth it into the sea, saying: With such violence shall Babylon that great Citie be throwne downe, and neuer be seene any more. So that as it is impossible for a great Milstone, throwne with great force by a mightie Angell into the bottome of the sea, to rise vp againe and swim aboue the water: so impossible is it that Babylon, when she is at the lowest of her fall, should euer be set vp againe. And in the nineteenth Chapter, it is said: That the smoake of her burning ascended vp for euer and euer. Also of her vtter desolation, descriptions are made in the eighteenth Chapter, where it is said, that Babylon is made a dwelling place of diuels, a cage of vncleane birds: according to the Prophecie of Esay concerning old Babylon, that Zyim & Ohym, which be Sprights and Goblins shall walke in her Pallaces, Scrichowles and Ostriges shall crie in her houses, Apes and Satyres shall daunce in her beautifull buildings. No voice of men shall be heard in her, no sound of a Mill shall be heard, no light of a candle shall be seene, but perpetuall solitude and sorow shall dwell there for euermore. Therefore saith the Angell, she is fallen, she is fallen, that is, she is destroyed, and neuer shall be repaired.
But if we will better vnderstand how she is fallen, we must consider more distinctly wherein she is fallen. First, in wealth and riches she hath sustained a great fall. Consider how many kingdomes and states of the world hauehave renounced her obedience, and all those hauehave withdrawne great rents, reuenues, and commodities, that in times past were addicted to the maintenance of Babylon, the Church of Rome: A great fall without peraduenture, and that will neuer be recouered. Remember so many Abbeyes, Monasteries, Nunneries, Frieries, Hospitals, Chauntries, Churches and Chappels, now ouerthrowne and made euen with the ground. All lands, iewels, ornaments and great treasures that belonged vntounto them, cleane taken away frō them: and you will confesse with me, that Rome in riches hath a great fall. Yea, if you would see with your eyes a manifest example of Gods iudgement against Babylon, behold those euill fauoured ruines and heapes of Monasteries, that were sometimes gorgeous and sumptuous buildings. The same end remaineth all that pompe and pride of Babylon not yet altogether beaten downe, but euen now in falling. For the mouth of the Lord hath spoken it, and his immutable counsell hath decreed it, and he hath sent an Angell to proclaime it.
Some wish perchance, that Monasteries had stood still, and bene conuerted to better vses: but vndoubtedly the prouidence of God so ordered all things, that his curse which was vponupon them might be executed, and the Prophecies that were concerning them, might be fulfilled, that they might be a monument of his wrath vntounto all the posteritie, the beginning of the fall of Babylon, and an example of the destruction of all the rest, that should follow soone after. Who would euer hauehave thought that so great riches, treasures and reuenues should so suddenly be ouerthrowne, destroyed, and come to nothing? Therefore it is manifest, that the wealth and worldly substance, whereby the pride, voluptuousnesse, and intemperance of ryotous Rome was maintained, and growne to an intollerable excesse, is greatly diminished, sore decayed, and hath a foule fall, and shortly shall hauehave a finall fall.
Well, Babylon is not fallen onelyonly in wealth and riches, but also in power and authoritie. For the kings of the earth which sometimes were subiect to that monstrous beast, hauehave now shaken off the yoke of her seruitude, and withdrawne the obedience of all their subiects from her. Yea, the most part of the ten hornes, which sometime gaue ouer their power and authoritie vntounto the beast, which were all the Kings and Potentates that acknowledged the Pope for their supreme head, and soueraigne Lord, do now hate and abhorre the Harlot of Rome, and shall make her desolate by withdrawing their Subiects from her obedience, and naked by spoiling her of her treasures, and shall eate her flesh for pure hatred, and burne her with fire: For great is the Lord which iudgeth her. So that she which before at her pleasure might commaund all Princes to begin warre, to cease from warre, to defend her quarrels, to annoy her enemies, now is glad to flatter a few seduced Princes to take her part, that she be not vtterly forsaken of all men: or else to practise by treason and trecherie, suborning Rogues and Vagabonds to stirre vp tumults among the rude people, to trouble godly estates and commonwealths that despise her dominion; but without all hope euer to recouer her auncient tyrannie.
Her thunderbolts of Excommunication, which were sometime terrible to all men, are now feared of no man. What thogh she retaine her proud and presumptuous stomacke, and will do while her breath lasteth, to pronounce sentence of depriuation against Princes that abhorre her wickednesse? Her impudent arrogancie is not so much detested of many, as laughed to scorn of all. Her Proctors and priuie practisers, though they chaunge themselues like Proteus, into neuer so vnlikely shapes, are espied in eueryevery corner. For God himselfe reuealeth their pretences, and will not suffer her to preuaile any longer. So that in power and authoritie Babylon is fallen, and falleth daily more and more into vtter contempt with all men, vntill she be vtterly cō sumed and brought to nothing, which will not be long before it come to passe. For this sentence that God hath pronounced against her, and begun also to execute, cannot be chaunged, or much longer deferred.
But especially and chiefly Babylon is fallen in credite of her doctrine. For besides so many Princes and estates of Christendome, that by publike authoritie hauehave receiued the Gospell, and vtterly abolished all Babylonicall doctrine: euen in the midst of her tyrannie and persecution, great multitudes daily are lightened with the bright beames of the Gospell: that for all Inquisitions, imprisonments, exquisite torments, and cruell burnings, they neuer a whit diminish, but rather increase, as God hath prouided that the bloud of the Martyrs should be the seed of the Church. And they are more then obstinate, if they do not acknowledge that this matter is gouerned from God aboue. For if it had bene of men, it must needes hauehave decayed before this time, and hauehave come to nought, as Gamaliel said of the doctrine of the Apostles. Therefore in fighting against it, they shew thēselues but after the maner of the old Gyants, to make warre against God. Or as it is contained in this Prophecie, that Antichrist should gather together the Princes of the earth to make battell against him that sitteth vponupon the white Horse, whose name is The word of God, but all to their vtter confusion and destruction. For the word of God must conquer and preuaile in the last age, and Antichrist must be consumed by the spirit of the mouth of Christ, which is his holy word, and vtterly abolished by the glorious brightnesse of his coming to iudgement, as S. Paule testifieth in the second Chapter of the second Epistle to the Thessalonians. Therfore it is vaine that they seeke to vnderprop the doctrine of Babylon by crueltie and tyrannie, for all will not serue, seeing the time of her final fall approcheth, and now already our Sauiour Christ with the spirit of his mouth hath wasted and consumed a great part of that credit & estimation, in which the doctrine of Babylon of long time hath triumphed. And it is our parts to pray that her credit may dayly more and more decrease, that the kingdom of Christ may be perfectly established amongst vsus, and the kingdom of Antichrist overthrowne, euen from the foundations, that no superfluous relicks of Babylonical religion may remain where the church of Christ is in building, but that the doctrin of Babylō may fal altogether.
Thus I hauehave declared that Baylon in wealth and substance, in power and authoritie, in credit & estimation of her doctrine, is falne, and that without hope of recouery: for her credit is cracked, not onelyonly amongst her enemies the Protestants, but euen amongst her best friends and greatest Arch-papists. For I suppose there is none in the world so blind, so superstitious, so deuoutly addict in all points of Popish idolatrie and superstition, as they were 30. or 40. yeares past. Although they close their eyes neuer so obstinatly against the light of Gods word, yet some effect of the beames of force wil pierce euen through their eye-lids. And that they thēselues cannot dissemble, although they would neuer so faine, but that they hauehave bene deceiued with grosse errors and shameful superstitions: their pardons, their pilgrimages, their legends: who is now so blind that seeth not how the world hath bin seduced by them? And the simplicitie of the people abused to satisfie their vnsatiable couetousnesse?
As for the greatest Patrons of Poperie that be learned, they cannot denie, but that great errors hauehave bene receiued and taught for truth. Yea the Pope himselfe hath acknowledged, that many errours hauehave crept into the church, yea euen into the Masse: but the reformation of them pertaineth to him alone and the generall Councell. But what hope of reformatiō is to be looked for at their hands, let it be seene in the decrees of the last Councell of Trent. What litle Mise those great mountaines in so many yeares trauell hauehave brought foorth? In fortie or fiftie yeares consultation two great matters reformed. One for Pardoners not to be common pedlers, another for the Communion in both kinds, to those that desire it, so they confesse it were as good in one kind, and agree with them in all other points of Poperie. Yet all was not well, they confesse by their correction. And as for the greatest Pillars and Proctors they hauehave, if they be pressed neare, acknowledge a great deale more. As one that landed lately at Yarmouth, before witnesse of good credit testified, that if he might be satisfied in two points, concerning the Popes supremacie, and the reall presence, for other matters he would not greatly striue. So that I will conclude, that Babylon is fallen in riches, in power, in credit of Doctrine, not onelyonly with Protestants, but euen with Papists themselues.
But now I know what will be obiected against me, That I hauehave trauelled all in vaine, to proue that Babylon is fallen, and that Babylon is Rome: and that I hauehave abused the texts of Scripture, and sentences of old Doctors, to proue the same. For whatsoeuer is contained either in the Scripture, or in the writings of the auncient Doctors, to proue that Babylon is Rome, is to be vnderstood of Rome vnderunder the heathen Emperours, and not vnderunder the Popes: and that all this while I hauehave wrested the Scriptures, and enforced the Doctors to affirme that which they neuer thought of. Indeed I will confesse that some Prophesies contained in this Reuelation, were fulfilled in the heathen Emperours, and that the heathen Empire was an introduction vntounto Antichrist: but that Antichrist the great enemie of the church of Christ, and which is principally called Antichrist, could not be any of the heathen Monarchie, I will make it manifest by plaine demonstrations. And first I will retaine this Principle sufficiently proued before, that Rome is the See of Antichrist, and that by authoritie of Scriptures, and consent of auncient Writers we can seeke him no where but in the Romaine Empire. And now the controuersie resteth in this, whether the heathen Emperors or the Pope be he.
First, S. Paul in the second chapter of the second Epistle to the Thessalonians, speaking purposely of Antichrist, saith expresly, that he shall sit in the Temple of God, which is the Church of Christ. But it is manifest that the heathen Emperours did not sit in the Church of God, therefore the heathen Emperour is not this Antichrist. And by the same reason it is manifest, that Mahomet is not that especiall Antichrist, because he sitteth without the temple of God, as there be diuers that would hauehave these things to be vnderstood of Mahomet or Ottomanus: but it is as cleare as the Sunne at noone dayes; for as much as neither the heathen Emperors, nor Mahomet, nor Ottomanus sitteth in the Temple or Church of God, that none of them is that great Antichrist, of whom the prophesies of the Scripture are to be expounded.
And whereas some of them interprete the abhomination of desolation where of Christ speaketh, to be meant of Antichrist, or at leastwise to be a signe of him, that cannot be vnderstood of the heathen Emperours, or any other that is without the Church: for that standeth in the holy place which is the temple, and signifieth the Church. Now the Pope sitteth in the midst of the temple of God, and boasteth himself to be God, chalenging to himselfe such authoritie as is proper only to God, and vsurping such honour as is peculiar onelyonly to God. Therfore not in the heathen Emperors, but in the Popes is this prophesie accomplished.
Another reason to proue that Antichrist (which in this Reuelation is foreshewed to come into the world) cannot be vnderstood to be the heathen Emperours, is taken out of the seuenteenth chapter of the same booke: for there the Angell interpreting to S. Iohn the mysterie of the beast that beareth the harlot, which hath seuen heads, signifying seuen hilles, he declareth also that they signifie seuen Kings, or principall estates, or formes of regiment, for so the name of King is often taken in the Prophets and specially in Daniel, at which prophesie S. Iohn borroweth many phrases. Of these seuen heads, fiue (he saith) were fallen, the sixt was then presently in authority, and the seuenth was not yet come, which seuenth was the monstrous beast Antichrist, that was both the seuenth and the eight. Now it is euident, that this could not be vnderstood of the heathen Emperours: for Nero the first persecuting Paynim was come and gone, and Domitian another persecutor, (by whose tyrannie S. Iohn was banished into the Ile of Pathmos, where he saw and receiued this Reuelation) was then in authoritie: so that of the Monarchie or tyrannie of heathen Emperours, this could not be vnderstood, and of the Christian Emperours, no man will expound it: so that it must needs be turned ouer to the Pope, for it can rest in no place else: and being referred vntounto him, all the rest hauehave a very apt exposition.
For the citie of Rome, and the dominions thereof, hath had seuen principall states or formes of regiment: the first state of Kings, the second of Consuls, the third of Decemviri, the fourth of Dictators, the fift of Triumviri, the sixt of Caesars or Emperors, and the seuenth of Popes. Now fiue of these states or formes of regiment were fallen and abolished in Saint Iohns time; the sixt which was the Emperours, in his time was in place, and the seuenth which is the Popes, was not yet come, which was the very beast it selfe: the Romaine Empire reuiued and raised vp from the bottomlesse pit of hell, into the vsurped tyrannie of the Pope. And this is that beast, that sometimes was of wonderfull great power and glory in the dayes of Augustus, and some other of his successors, but then much decayed, as if it had not bene, although in some sort it were, but should be restored in the vsurped authoritie of the Pope, that claimeth all the world to be his Diocesse: which power commeth not from God, but from the Prince of pride, out of the bottomlesse pit. But chiefly let vsus consider, that the beast although he be but one, yet in the account he standeth for two, for he is that seuenth head, and the eight also. And remember that the Pope challengeth double authoritie, namely the power of both the swords, the spirituall and temporall. So that in this exposition all things agree most aptly.
Againe, it is manifest in the Scriptures, that Antichrist should deceiue the world with false doctrine, vnderunder pretence and colour of true religion, and therefore so often times the Scripture warneth men, that they be not seduced by him: which were needles, if any opē professed enemy of Christ shold be that Antichrist. For there is no likelihood that an heathen man, a Iew or a Turk should deceiue any multitude of true Christians: but he that vnderunder the pretence of the name of Christ, seeketh most of all to deface the honour of Christ, he is a subtle aduersarie, and the very spirit of Antichrist, as S. Iohn also in his Epistle doth testifie. For in the second chapter speaking of those Antichrists, which were the fore-runners of the great Antichrist, he sheweth that they went out from the Church. And in the fourth chapter he calleth them false Prophets, and teacheth men how to know the spirit of Antichrist, He that denieth Iesus to be Christ, he that denieth that Iesus Christ is come in the flesh: that is, he that derogateth any thing from the honour of Iesus to be Christ, and in his flesh to hauehave performed the ful worke of mans redemption, as the Pope doth most blasphemously, he is Antichrist: and who so teacheth any such doctrine, speaketh by the spirit of Antichrist. For the testimony of Iesus is the spirit of prophesie. Seeing therfore that S. Iohn accounteth Antichrist for one that is gone from the church, & for a false Prophet, it is cleare that Antichrist is no heathē Emperor, which was neuer of the Church, nor yet a false Prophet that tooke vponupon him to teach in the Church. The same may be said of Mahomet, who neuer professed himselfe to be a Christian, nor yet a Prophet in the Church of Christ, pretending to vphold the religion of Christ, but an open enemie of the Gospel, & of our Sauior Christ, altogether without the Church. By these arguments I doubt not but all men may see, that seeing Babylon is Rome, and that the head of Babylon is Antichrist, that he cannot be any of the heathen Emperours, but euen the Pope himselfe. And therefore I conclude according to my text, that Rome is fallen, if Babylon be fallen.
Now remaineth the last part that I promised to intreate of, namely the cause of Gods so seuere iudgment against Babylon, that he hath decreed her vtter ouerthrow and destruction, which the Angel comprehendeth in these words, Because she hath made all nations drunke with the wine of the furie of her fornication: that is, she hath deceiued all the world with false doctrine, which he compareth vntounto two kinds of vices, whereby men are so deceiued, that they loose all their right iudgement, drunkennesse and fornication: for as these two vices do allure men to commit them, by coueting of vaine delectation that is in thē; euen so Babylon hath inticed all men like another Circe, to drink of the cup of her delectable errours, and to commit most filthy fornication with her idolatrous religiō. For of al other religions, to the carnal man none is so pleasant as Poperie is, in which be so many kinds of satisfaction to be obtained, both in this life and after men be dead, that there is no greater securitie for an hypocrite to sleepe in, thē in the faire promises of Popery. And that causeth so many willingly to embrace it, and so loth to depart frō it, because they would still continue without checke of true doctrine, which calleth men to repentance, & amendment of life, or else threatneth eternall damnation. For howsoeuer it pleaseth them to charge the doctrine of the Gospell with cause of securitie, it may easily be seene by comparison of it with the doctrine of Poperie, whether is cause of securitie: that which teacheth no satisfaction but one, for them that be penitent in this life: or theirs that hath so many wayes to merit rewards, and to satisfie for sinnes, not only while men liue in the world, but also for them that are already gone out of it. And there is no wine so sweet to the tast of a carnall man, as that which maketh him drunke with opinion of his owne righteousnesse: as it is the nature of strong wine, to make very cowards thinke themselues to be valiant champions: and such is the cup of popish doctrine, containing merits and satisfactions.
Againe, when we consider that Antichrist should make men drunke with his erronious doctrine, we maruell lesse how men could be so blinded and infatuate, that they could not see and perceiue such grosse errors and manifest vntruths as are in Poperie. For as they that are ouercome with the strength of wine, hauehave lost the right vse both of their wit and of their senses: euen so they that are drunke with the hereticall doctrine of Papistrie, do grope in the cleare light of the Sunne, and see not their owne deformitie, though all the world beside crie out of them. In like maner, they that be ouercome with the vnhonest louelove of harlots, they hauehave their reason so imprisoned in corrupt affection and foolish fantasie, that they are at libertie neither to see their owne folly, nor to admit any wise and godly counsell. So it fareth with those that the Babylonical Circe the Church of Rome hath allured by her inchauntments, to commit spirituall fornination with her, they cannot abide to heare the voice of them that call them out of that damnable estate, so highly they please themselues in their owne misery, as if they were in case of perfect felicitie. This is the effect of their drunkennesse, this is the effect of their fornication, and this is the iust iudgement of God, that they which hauehave shut vp their eares from hearing the truth, should be deceiued with strong delusions, that they might beleeue lies. Furthermore, by the names of these vices, the Angell comprehendeth all other vices that follow drunkennesse and incontinencie. For these crimes go not vnaccompanied, for where either of them is, commonly both will be, and they hauehave either of them, and both together, their traine to waite vponupon them: and all these we see to hauehave ouerflowed in Rome the Westerne Babylon, as she her selfe, though she hauehave a brazen forehead, and be past all shame, cannot denie altogether. And because of these so great and hainous inormities, the iust sentence of God pronounced here by the Angell, is come vponupon her, that she is now in her fall and decay, as she was once in her ruffe and glorie. But this especially is to be noted, that the Angell here saith, that she should deceiue all nations with the furie of her fornication. For this is the great vniuersalitie that they make so great bragges of, and would hauehave it to be a certaine note and marke of the Catholicke Church to be vniuersall. Behold the Angell sayth here in plaine words, that all nations should drinke of the wine of the furie of her fornication: Where is then the vniuersall consent and vnitie of all nations in Religion, that maketh a true Religion? and yet vniuersalitie and vnitie be two great pillars of the Church of Rome. And for my part, I do not enuie her those markes which she challengeth of vniuersalitie and vnitie (although we might stand in law with her for them,) but let her peaceably inioy them: for they may helpe to proue her to be the false Church of Antichrist, but they cannot make her to be the true Church of Christ. We see plainely that Babylon hath here vniuersalitie and vnitie, for she maketh all nations to drinke of the furious wine of her fornication: but the Church of Christ (as he himselfe sayth) is a small flocke; and himselfe by Simeon is said to be a signe of contradiction, a marke that is gaine-said of most men.
And here also is answered one great mightie obiection, wherewith they thinke to choke vsus: That seeing the Church of Christ is the Spouse of Christ, how could it be that Christ should forsake his Spouse, and suffer her to continue in damnable errours so many hundred yeares? Why, Christ himselfe declareth, that the deceipts and errours of false Prophets should be so great, that if it were possible the very elect should be deceiued: yea, there should be such a miserable dispersion, that scarce two true professors of his name should remaine together in one place, and yet the holy band of vnitie should be in the head, which is our Sauiour Christ: for wheresoeuer the carcasse is, thither the Eagles would be gathered. And Saint Paule in manifest words declareth, that the second comming of Christ should not be before there were a generall apostacie, that is, a departure from the true faith and Religion of Christ, and that the sonne of perdition Antichrist were openly shewed. And in this Reuelation how often is it said, that Antichrist should deceiue all the world, all nations, people and tongues, and that the Church of Christ should be driuen into the wildernesse, out of the sight of the world, and there remaine a space, vntill she should be brought againe to light and open knowledge of all men? As it is come to passe this day, Gods name be therefore euerlastingly praised.
But because I hauehave occupied long time, I will draw to an end: for by that I hauehave said, I trust it doth sufficiently appere, that God according to his righteous iudgement, hath determined vtterly to ouerthrow Babylon, because she hath deceiued all nations with the wine of the furie of her fornication. And now it resteth onelyonly that I speake a word or two of the voice of the third Angell, which is a consequent of this my text, and serueth very aptly for the conclusion of my Sermon.
The third Angell followed, crying with a loud voyce, saying: If any man shall worship the Beast, or his image, or receiue his marke en his forehead, or in his hand; or shall acknowledge any obedience or reuerence to him, as willing to drinke of the cup of Babylons fornication, the same shall drinke of the wine of the furie of Gods wrath, which is powred foorth vnmingled into the great cuppe of Gods anger, and they shall be tormented with fire and brimstone, before the Lambe and his holy Angels, and the smoke of their torments shall ascend for euermore, and they shall hauehave no rest day nor night from extreame torments that worship the Beast, or shew any reuerence vntounto Antichrist. The effect is in few words: that horrible, intollerable, and eternall torments remaine for all them that now (especially when Babylon is now discouered) will hauehave any thing to doe with her damnable errours and pernicious doctrine: for howsoeuer ignorance before her fall, though it were inexcusable, yet seemed to diminish the greatnesse of the crime; now that her wickednesse is openly displayed, no pretence can saue men from the extreamitie of Gods wrath, if they will still obstinately continue in her heresies.
Let vsus therefore pray vntounto Almightie God instantly, that all men in their vocation may seeke the vtter ouerthrow and destruction of Babylon: that Princes and Magistrates may according to the prophecies of them, hate her with a perfect hatred, and vtterly abolish whatsoeuer belongeth to her: that they may reward her, as she hath rewarded vsus, and giuegive her double punishment according to her workes: and in the cuppe of affliction that she hath powred forth for vsus, they may powre forth double as much to her. And looke how much she hath glorified her selfe, and liued in wantonnesse, (which was without measure) so much they may bestow vponupon her of sorrow and torments. That Preachers and Ministers of Gods word may plainely and without dissimulation or halting, discouer her wickednesse, and earnestly to vrge whatsoeuer hath yet need of perfect reformation. That all subiects may continue in holy obedience, first to God, and then to their Prince, to the aduauncing of the honour and glorie of God, through Iesus Christ: to whom with the holy Ghost be all honor, glory, power and dominon, both now and euer. Amen.
FINIS.
End of the text · William Perkins, Lectures Upon Revelation 1-3 (1604)