The Judgment of Babylon, Tract · Confirmation

The Judgment of Babylon · Tract · Confirmation

p. 105A Confirmation of the Judgement of theſe two moſt Reverend and learned Biſhops in this particular, and the vindication of it, from the aſperſion of Novelty or Singularity, from ſome grounds out of the Ancient Fathers; the continued Suffrages of learned men in ſucceſſive ages, and the moſt eminent Biſhops of England and Ireland of later yeares: occaſioned to be the more large by the Cenſure which Doctor Heylene (in his late book) gives the Primate, and the Articles of Ireland for it.

1FIrſt, For the Fathers, who lived before that defection or Apoſtaſy, whch was to preceed, and prepare the ways for the p. 106man of ſin. (2 Theſ. 2, 3.) there could not be expected from them, any ſuch direct application, unleſſe they had a Spirit of Propheſie themſelves; Rome was in the Primitive times a pure Church, and the leaſt infected with Arianiſme, and other hereſies which then abounded in the Eaſtern parts; being rather a receptacle of ſuch as were baniſhed thence by that perſecution; ſo that it muſt have been a Prophetick pen that ſhould then have affirmed, that righteous City ſhould become an harlot.

'Tis true, there might be a conception of that man of ſin; but till his birth, there could be no judgement given of him, iniquity was breeding but in a myſtery (verſe the 8.) like the child in the womb, which the Mother of it, cannot then be aſſured, but p. 107it may prove an abortive; and harlots uſe to keep their conceptions cloſe and undiſcerned, till they are forced to diſcover them. Now this being thus in the conceiving and producing of that wicked one; the ſilence of the Fathers, as to ſo early a ſentence, (whatſoever they might ſuſpect) is not to be wondred at. Diſeaſes may be gathering in the body, when neither the party himſelf is ſenſible, nor the moſt skilfull Phyſitian can diſcern of the event; fire may be kindling in the houſe, but the next neighbours do not cry out of it, till it be ſmelt; or flame forth to their view: And ſo there might be ſome ſuch diſtempers, and ſtrange fire, ſmothering in the Church of God for ſome 100's of yeares; but till it brake out, ye p. 108could not expect the Fathers of thoſe ages, could take any notice of it; at leaſt, digito monſtrare, & dicier hic eſt.

2Secondly, The propheſies of the New Teſtament, are like thoſe of Daniel in the Old; ſhut and ſealed up, till the Time of the fulfilling; according to that of Saint Auguſtine; Prophetias impleri citius quam intelligi; that propheſies are fulfilled before they are underſtood; agreeing with that (Rev. 1.3.) bleſſed is he that reads and underſtands, for the time is at hand; 'Tis the ſpeech of Irenaeus (a)(a)Omnes prophetiae priuſquam habent efficaciam, aenigmata ſunt hominibus, ſed cum venerit tempus, & evene…it quod prophetat…m est, habent … quidam d… c…rtam ex…ſi… … &c.All propheſies before they are fulfilled, are riddles unto men; but as ſoon as the time is come, and the thing propheſied is come to paſſe, they have a clear and certain expoſition, our apprehenſion conceives no p. 109further then our experience reacheth unto. That old Adage, Veritas eſt temporis filia, truth is the daughter of time, hath its place here, and in this ſenſe, the day ſhall declare it; and therefore Andraeas Caeſarienſis, in his Commentary upon the Revelation, ſpeaking of Babylon, and who ſhould be meant by it, though he had his ſuſpitions, as living near the time of the revealing of it; yet ſuſpended his direct application, only ſaying that the(b)(b)Accuratam calculi notitiam, tempus & experientia revelabit vigilantibus. accurate knowledge of the perſon, time, and experience will reveale it to the diligent obſervers. What our Saviour ſaid of John the Baptiſt, for his knowledge of ſome myſteries foretold in the old Teſtament, and living after the Prophets, That he was greater then they, and the leaſt of the Miniſters p. 110of the Goſpel by ſurviving him, to be greater then he; ſo is it in this ſenſe appliable, to the afterages of the Fathers, who lived to ſee the fulfilling, what is foretold of this ſubject by Saint Paul in the Theſſalonians, and Saint John in the Revelations; Which is according to the judgement of Biſhop Andrews in his Tortura Torti, page 186. where having fully applyed that of Revel. 17. & 18. to the See of Rome, he addes this(c)(c)Minimè verò mirum, ſi iſta quae dixi tam vel claram, vel certam in ſcriptis patrum interpraetationem non habeant: Operabatur enim modò myſterium tum iniquitatis. Signatus adhuc liber erat hujus prophetiae. Veriſſimum autem verbum eſt, aenigma eſſe prophetiam omnem, cùm nondum completa eſt, ut quamvis priſci illi omni genere Chariſmatum, vitae verò ſanctimonia longo nos intervallo ſupererarint, mirari tam…n non debeat quis, ſi illis tùm non adeo explicata omnia ſuerint quam nobis per gratiam Dei jam ſunt, quiconſummatam jam prophetiam illam quotidiè oculis uſurpamus. pag. 186. But it is no wonder, thoſe things which I have ſaid, have not ſo clear or certain an interpretation in the writings of the Fathers; for it was then a myſtery of iniquity; which wrought, the book of this propheſie p. 111was as yet ſealed up; And it is a moſt true ſpeech, every propheſie is a riddle, while 'tis not fulfilled. And though thoſe Ancients very much excelled us in all manner of gifts, and ſpecially in the holineſſe of life, yet no man hath cauſe to wonder, that all theſe things did not ſeem ſo clear to them, as by the grace of God they are now to us, who do ſee this propheſie now conſummated daily before our eyes.

Certainly, while Rome continued in its purity, the Fathers of that age, might well have wondred with great admiration, as Saint John himſelf did, and look upon it as incredulous, that it ſhould have degenerated into that pride, Idolatry, Murder, and become the Mother of all abominations, &c. even as we would at p. 112this day, if the like ſhould be foretold, of England, which hath been ſo famous for Religion, in being a ſhelter for ſuch as have been perſecuted by the See of Rome, abounded with writers againſt it, and the chief Church of the reformed Religion, in oppoſition to Popery. I ſay if any ſhould take upon him a ſpirit of propheſie, in averring it ſhould in time be an advancer of Popery, and be utterly over-run with it, and become a perſecutor of ſuch as ſhould oppoſe the errours of it; the ſinke of Hereſie, Schiſme, and prophaneneſſe, &c. would not we who now live, be as far from believeing the report, as Hazael was at what was told him by the Prophet concerning himſelf.

3But Thirdly, There are ſome grounds out of the ancient Fathers, p. 113which may be accounted as foundations, whereupon to build this application the more firmly; being (as Biſhop Andrews ſaith) a wonder they ſhould ſee ſo much, looking on theſe things only, quaſi per tranſennam.

Tertullian, who lived about 400 yeares before the Emperour, was caſt out of Rome, in the Expoſition of that (2 Theſ. 2.9.) and now ye know what with-holdeth, or who letteth. verſe 7. he who now letteth, will let till he be taken out of the way, ſaith this;Quis niſi Romanus Status, cujus abſceſſio in decem Reges diſperſa, Antichriſtum ſuperinducet, & tunc revelabitur iniquus. Who can this be, but the Roman Empire, whoſe removal out of Rome, being diſperſed into 10 Kingdomes, muſt uſher in Antichriſt, and then ſhall the wicked one be revealed; what he ſaith in his Apology for the Chriſtians to the Emperour Severus, who was afraid of the multiplying p. 114of them, as Pharaoh was of the Iſraelites in Egypt, hath bin touched already in the former Treatiſes, where the principal argument againſt any ſuch fear is this. viz. The(e)(e)Christianis neceſſitatem incumbere orandi pro Imperatoribus, etiam pro omni ſtatu Imperii, rebúſque Romanis; quod vim maximam univerſo orbi imminentem accerbitates horrendas comminentem Romani Imperii commeatu ſcimus retardari Apol. c. 32. Commeatum dicere ſolet Tertullianus, ſpatium temporis praeſcriptum, &c. Vid. Downham Epiſc. Derenſ. de Antichriſto. lib. 2. Chriſtians have need to pray for the Emperour, and even for the whole State of the Empire, and the Roman affaires, in regard we know the greateſt miſchief hanging over the whole world, threatning horrible and bitter things, to be retarded by the continuance of the Roman Empire: which being compared with the former expoſition, muſt be meant in the ſame ſenſe, and is ſo applied by Biſhop Abbot (demonſtrat. Antichriſti. n. 92.)

Cyril Hieroſolymitanus, and p. 115Ambroſe ſay the like upon the ſame place, (2 Theſ. 2.) Then ſhall that wicked one be revealed, viz. cum completa fuerint tempora Romani Imperii; poſt defectum Romani regni appariturum, &c. i. e. he ſhall appear after the failing of the Roman Empire, for, as long as that ſtands, he dares not appeare. Saint Chryſoſtome upon the ſame(f)(f)foreign, &c. id eſt, Imperium Romanum, quando è medio ſublatum fuerit; tunc venit ille, &c. & vacantem Imperii principatum invadet & tentabit ad ſe rapere, & hominum, & Del Imperium. this can be no other then the Roman Empire, for as long as that ſtands, he dares not ſhew himſelf, but upon the vacancy of that, he ſhall attempt to take to himſelfe both the power of God and man, which how it fits the Papacy, may eaſily be diſcerned; Saint Jerome hath much to this purpoſe in divers places. In his anſwer to the 11. q. ad Algaſiam, p. 116expounding that paſſage, ye know who letteth, &c. remember what I told you when I was with you, &c. he ſaith(g)(g)Non vult apertè dicere. Romanum Imperium deſtruendum, quia tum adverſum Chriſtianos, rabiem concitaſſet perſecutionis. he could not openly name the Roman Emperour, leſt it ſhould have cauſed a cruell perſecution againſt the Chriſtians (who imagined their Empire to have been without end) and referres them to what they had from him by word of mouth; And indeed there was none but the Roman Empire, that could then either have let, or hindred the man of ſin from that preſumptuous tyranny, or that the Apoſtle had cauſe to be cautious in naming, for fear of raiſing that moleſtation of the Chriſtians. And in his Epiſtle ad Gaudentium; hearing that Rome was taken by he Gothes and Vandals, and ſaw the Weſtern Empire declining, he p. 117was looking for the man of ſin to have ſprung up in his room, at leaſt, expected his birth then; So accordingly Saint Auguſtine, in his twentieth book de Civitate Dei, cap. 19. makes it to be a matter out of doubt, (nullus ambigit) that the ſucceſſor to the Emperour in Rome, ſhall be the man of ſinne: The ſame ſaith(h)(h)(Donec de medio fiat,) donec regnum quod nunc tenet de medi… auferat…r: hoc de Imperio Romano dictum est & propterea Paulum non id apertè ſcribere voluiſſe, ne calumniam incurrat, quod Romano Imperio malè optaverit. Primaſius and(i)(i)foreign, tenet) intelligit foreign, quod prohibet, vel impedimento eſt; quidnam autem eſt illud, niſi Romanum Imperium, &c. niſi enim hoc ſelvetur, iſte non veniet, &c. Oecumenius upon the place, as Theophilact (who uſually followes Saint Chryſoſtome:) unto which divers more might be added. But by this ye ſee the conſent of the Fathers to the firſt 400 yeares for the time and place of revealing him; That though ſome lived 200 years, others 400. before the p. 118Emperour was caſt out of Rome; yet they believed it ſhould be: and though it cannot be expected they ſhould directly name the perſon before he was in being; yet that Rome muſt be the place, and that he that ſhould ſucceed the Roman Emperour, in it muſt be the perſon, they agree in. So much for clearing it from the aſperſion of Novelty.

2. Now ſecondly, to take off the aſperſion of ſingularity, for which there are a multitude of votes this way, of ſuch writers who lived after the Emperour was put out of Rome, and the Biſhop of Rome had ſucceeded him, viz. after the 600 years after Chriſt. It would be endleſſe to relate the Authours, who have given their teſtimony both in the expoſition, and application of p. 119that of the 2 Theſſalonians 2. to the See of Rome; Baronius himſelf acknowledgeth in the generall, that there was not an age, but ſome learned man or other appeared in it accordingly, and even ſome of their own Communion. And about a thouſand yeares after Chriſt, when the man of ſin was come to the height, according to the deſcription of him, foretold by Saint Paul, there were abundance.**Avent Annal. Boior. l. 5. p. 455. Aventinus, who was one of their own) tells us in his Annals, there were many of the German Biſhops and Paſtors in Gregory the ſeventh's time, that preached it throughout Germany, applying the whole propheſie of Saint Paul to the Biſhop of Rome. (k)(k)Ibid. p. 470.Qui titulo Chriſti, negotium Antichriſti agitat, who under the title of Chriſt, doth the work of p. 120Antichriſt. Nay, ſaith he, Pleríque omnes boni, juſti, ingenui, Imperium Antichriſti coepiſſe, eo tempore cernebant. i. e. that all good men and ingenuous, for the moſt part diſcerned it at that time.

A. 1100. a Biſhop of Florence ſo publickly averred it, Antichriſtum adveniſſe, & in Eccleſia dominari; That the Biſhop of Rome Paſchalis the ſecond (an. 1105.) was fein to convocate a Councel at Florence, to ſilence him. Eberhardus Archiepiſcopus Salisburienſis in Germany, in a great meeting of Biſhops, applies to the then Biſhop of Rome, Gregory the ſeventh, divers paſſages in 2 Theſ. 2. among which he hath this ſpeech, ſpeaking of the Biſhop of Rome. Perditus ille homo, quem Antichriſtum vocare ſolent, in cujus fronte ſcriptum eſt; Deus ſum, p. 121errare non poſſum, in Templo Dei ſedet; i. e. That wicked one, whom they uſe to call Antichriſt, (it ſeems it was a common Title given in thoſe dayes to him as now) in whoſe fore-head is written, I am God, I cannot erre, he ſits in the Temple of God, &c. And applies divers of the paſſages of the Revelation, 17. & 18. accordingly, Imperator vana appellatio & ſola umbra eſt, Reges decem pariter exiſtunt, qui Romanum quondam imperium partiti ſunt, etc. Decem Cornua (id quod D. Auguſtino incredibile viſum eſt) Romanas provincias poſſident, &c. i. e. See, the Emperor is a vain title, a meer ſhadow. Ten Kings have parted the Roman Empire among them, ſignified by the ten horns (which ſeemed incredible to Saint Auguſtine) Turks, Greeks, Egypt, Affrick, Spain, p. 122France, England, Germany, Sicely, Italy, &c. Avent. Annal. lib. 7. 547.

Honorius Auguſtadunenſis (m)(m)Ad ca…cem 2. Tom. Auctarii. Bibliothec. Edit. Pariſ. 1620.in anno 1120. applies the propheſie of the Beaſt, and Babylon in the Revelation to Rome, and the Pope. Bernardus Cluniacenſis calls the Pope the King of Babylon, Joachimus Abbas (n)(n)Vide Rog. Hoveden.in Richard the firſt's time, (anno 1190.) ſet forth his Theſes, and maintained publickly, Antichriſtum jam natum eſſe in civitate Romana, & in Sede Apoſtolica ſublimatum. i. e. Antichriſt to be now born in the City of Rome, and promoted in the Apoſtolick See. Johannis Sarisburienſis a Monk (anno 1150.) did the like.(o)(o)Matth. Paris. Richard Groſthead that learned, pious, and eminent Biſhop of Lincoln; anno 1253. made an excellent Oration to that purpoſe, a little before his p. 123death, Papam eſſe Antichriſtum, and the laſt words of men are the more memorable. Gulielmus Ockam, anno 1350. wrote to Clement the ſixth, and publickly charged that See with Hereſie and Antichriſtianiſme.

Franciſcus Petrarcha, An. 1347. in Epiſt. 18. &c. applies the propheſie of the Babiloniſh harlot to Rome, not Heathen, but Papal, the then Court of Rome in theſe words; Tu es, famoſa dicam, an infamis, meretrix, fornicata cum Regibus Terrae, illa equidem ipſa es, quam in ſpiritu ſacer vidit Evangeliſta, illa eadem inquam es, & non alia, ſedens ſuper aquas multas, (i. e.) Thou art the famous, ſhould I ſay or infamous harlot, which haſt committed fornication with the Kings of the Earth; thou art the very ſame which in the ſpirit the holy p. 124Evangeliſt ſaw (i. e. John,) thou art I ſay the ſame, and not another, ſitting upon many waters, &c.

Beſides, throughout theſe ages, from the year 1100. how many were there of thoſe, whom the See of Rome (p)(p)Non defuerant etiam in omnibus terris numeroſi piorum coetus, qui toto ſoluti Satanae tempore bellum Antichriſto indixerunt: cujuſmodi erant, quos Papiſtae (cum primum ſectae authorem à quo denominarentur, invenire non poſſent) á quodam Petro Waldo Lugdunenſi Waldenfium & pauperum Lugdunenſium nomina, indiderunt. Uſſerius Arch. Armach. de Eccleſ. Chriſt. ſucceſs. & ſtat. p. 150.called Waldenſes, whom Reynerus confeſſeth to have filled France, Spaine, Italy, and moſt of thoſe Weſtern parts; they with one mouth declared accordingly, thouſands of them ſuffering death by that See, upon that account, whom we find then in moſt points conſenting with us, and declaring againſt moſt of the errours of the Church of Rome: being guiltleſſe of thoſe ſcandals put upon them by Sanders, Coccius, and ſpecially F. Parſons, p. 125which are fully cleared by the late Arch-Biſhop of Armagh, in his book de Eccleſ. Chriſti. Succeſs. & ſtatu. p. 159. even by the teſtimony of their own Authours; their witneſs agreeing not together. For John Wickleiffe our Countryman, one of great learning and piety, 'tis known ſufficiently to have bin his judgment and declaration, as thoſe ſucceeding him, Johannes Purveius, John Hus, Savanorola, and divers others, long before Luthers time, after which, it was more generally received in the reformed Churches, and the moſt learned men of each, whom time would fail me, ſo much as to name. Only as we have given you the votes of our own country-man and others, while they lived under the tyranny of the Biſhop of Rome, ſo let me p. 126adde the votes of the moſt eminent of our Engliſh Biſhops, ſince the withdrawing our ſelves from him, that it may the rather appear, that the judgement of the Primate concurres with the reſt of his brethren before him.

Biſhop Jewell that learned Biſhop of Sarishury, in his Expoſition of the ſecond Epiſtle to the Theſſalonians, cap. 2. is very large in the application of the whole propheſie, to the See of Rome, as that of the viſion of Saint John concerning Babylon, p. 373. &c. Concludes that Antichriſt, ſhall not be a Jew but a Chriſtian, not a King, but a Biſhop, and a holy Father, and ſhould weare a Mitre. For on whom (ſaith he) ſhould an Army of Prieſts attend (as Gregory the great a Biſhop of Rome propheſied of Antichriſt) but upon p. 127a Biſhop, and an univerſal Biſhop, at leaſt one ſo claiming that univerſality; ſee his recollection of the whole: pag. 319. wondring any man ſhould doubt of it; 'tis ſo apparent. And what he ſaith, p. 279. viz. that he knew what he ſhould ſpeak, would be ill taken of many, ſuch affection they bear to him, whom the Apoſtle deciphers to be Antichriſt (though I ſhall ſay nothing, but what, the holy ſcriptures, and learned writings of the Fathers have left unto us, and which the Church of God hath at this time proved to be true) will be found I fear alſo in many of this age, whoſe inclinations are too much declared in the defence of that See, in this particular.

Biſhop Abbot one of his ſucceſſours, Biſhop of Sarisbury) in that book of his called Antichriſti p. 128demonſtratio, which were his Lectures at Oxford, is as full alſo. Wherein at his entrance, having ſpoken of the name of Antichriſt, and given ſome deſcriptiption of him, he addes theſe words; All which are moſt fitly to be applied to him, Haec verò notatio nominis Antichriſti, ſi illam integram acciptamus quadrat in illum optimè, quem eſſe verum illum Antichriſtum (Deo juvante) demonſtrabimus: Romanum dico Pontificem, qui ſe eſſe caput Eccleſiae Chriſti, Chriſti vicem implere gloriatur.whom (with Gods aſſiſtance) we ſhall demonſtrate to be the very Antichriſt, I ſay the Biſhop of Rome, who arrogates unto himſelf, to be the head of the Church of Chriſt, and his Vicegerent, &c. and p. 92. wonders at the blindneſs of men, like Owls at noon day, not to ſee it accordingly.

Arch-biſhop Whitgift in his defence of the Anſwer to the Admonition, often applies the Title of Antichriſt to the Biſhop of Rome, as a thing taken p. 129for granted. See Tract. 8. p. 349. where having ſpoken much of him before, he thus concludes. I know that thoſe Sects and Hereſies gave ſtrength unto Antichriſt, and at the length were one ſpeciall meanes of placing him in his throne, even as alſo I am perſwaded that he worketh as effectually at this day by your ſtirres and contentions, whereby he hath and will more prevail againſt this Church of England, then by any other means whatſoever. Therfore it behoveth you to take heed how you divide the Army of Chriſt, which ſhould unanimitèr, fight againſt that Antichriſt. That he means the See of Rome none can doubt.

Whoſoever ſhall read Biſhop Andrews his Tortura Torti, cannot but conceive his judgement to be the ſame, Where p. 130he hath many of the obſervations, which have been mentioned already from the ſituation on ſeven hills, and the 7 head governments. And p. 183. upon the grant on both ſides that Babylon is Rome; (p)(p)De eo tantum nobis lis erit jam quanam illa ibi Roma Babylon, aut Roma quo tempore Babylon eſſe coeperit; Cui rei tot ibi circumſtantias adhibet S. Johannes, vix ut in ea errare cuiquam contingat. Quae enim Babylon ibi, eadem meretrix magna dicitur, &c. Edoctum autem ibi ſe dicit Johannes à ſpiritu de rebus quae ventura eſſent. Quod ſi jam Romam ibi (quo tu ſenſu vis) deſignavit, nihil venturum edocuit ſpiritus; Ethnica enim tum Roma in Auge erat vel maximè. Propheticus verò is liber totus haberi ſolet, &c. nimis autem illa miſella tum prophetia foret, ſi praediceret fore, ut perſequeretur R…ma Chriſtianos vidit vero hoc priuſquam in Pathmos relegatus eſſet, &c. p. 183, 184. and p. 185. De ea Roma quae veneficiis ſeducit, quae agnum ſpecie refert, ſcriptam tamen in fronte blaſphemiam, in Templo Dei ſedet, cujus merces hominum animae; quam decem Reges igne concrematuri ſunt ad perniciem ſempiternam; quae per pſeudo prophetam ſuam vim habet ſigna faciendi. Verè à Torto dicitur Romam Christianam perditam non iri: Non certè ſed illam Antichriſtianam ſcilicet, &c.he ſtates the queſtion for the time, and reſolves it cannot be Rome Ethnick, for then it had been no propheſie, it being at that time a perſecutor of the Chriſtians, and a ſhedder of the blood of the Saints, which Saint John then had the experience of himſelf, with divers other arguments from her inchantments, manner of deſtruction, making merchandize of p. 131ſoules, the perſons which ſhall burn her, which could not agree to Heathen Rome; Adding to be the ſame beaſt, which hath horns like the lamb, ſits in the Temple (or Church) of God, exalts himſelf above all that is called God, one that was not in being in Saint Johns time, pretendeth to to the working of miracles; and ſo concludes, that though Rome Chriſtian may not go into perdition, yet Rome Antichriſtian ſhall, which hath been drunk with the blood of the Saints, and the Martyrs of Jeſus, &c.

Biſhop Bilſon in his book of the difference, between Chriſtian ſubjection, and unchriſtian Rebellion, delivers his judgement often accordingly, as a matter out of controverſie, affirming the Tyranny p. 132of Rome to be the power of darkneſſe, and kingdom of Antichriſt, applying the pride of the Papacie, to that of the man of ſin, exalting himſelf in the Temple of God. 2 Theſſal. 2. It was, ſaith he, the ancient device and drift of Antichriſt, to make himſelf mighty: when it was firſt attempted by Hildebrand (Greg. 7.) and now coloured by the Papiſts, with the name of Religion. p. 527. 817. &c.

Biſhop Hall, that elegant and pious Biſhop of Norwich, hath much to this purpoſe, diſperſed through his works. (No peace with Rome, Sect. 1.) Look on the face of the Roman Church, ſhe is Gods and ours, look on the back, ſhe is quite contrary Antichriſtian. Sect. 22. ſhall we ever grow to that height of madneſſe, as to come from p. 133the Standard of God to the tents of the Roman Antichriſt. The heavens ſhall paſſe away by a change, Rome by a deſtruction, not a change. (The Honour of the married Clergy) Were it not for this opinion (i. e. the forbidding it) the Church of Rome would want one evident brand of her Antichriſtianiſme. (Sect. 15.) Speaking of a Popiſh Prieſt; Well doth it become the ſon of that Babyloniſh ſtrumpet, the lips drenched in the cup of thoſe fornications, &c. and abundance of the like, might be produced.

Biſhop Downham, the learned Biſhop of Derry in Ireland, (from whoſe mouth I have heard ſufficiently that way) in his book entituled Papa Antichriſtus, is the moſt large of any we have yet named, dividing his diſcourſe p. 134into the deſcription of the place and perſon, and the deſignation of the time, out of the 2 Theſſ. 2. and Revelat. 17. and all directly applyed by him to the See of Rome.

Biſhop Morton, that famous and Reverend Biſhop of Durham, (coetaneous with the former) and yet living, hath much of this in divers parts of his works.

Biſhop Davenant, the eminent Biſhop of Sarisbury, and profeſſor of Divinity at Cambridge, hath often declared his judgement accordingly, in his Determinations pag. 24. Pontifex Maximus Antichriſtianam ſuam ſuperbiam, &c. audacia pluſquam Antichriſtianâ, &c. Ʋniverſalem Papae juriſdictionem in totam Eccleſiam, non eſſe jure divino, ſed uſurpatione Antichriſtiana.

p. 135Biſhop Prideaux, in his Lectures ſaith the like often, ſpecially in that de Antichriſto, that he cannot be the Turk, but the Pope, &c, Unto which Biſhops might be added, the votes of many other learned orthodox and Epiſcopall men, whoſe judgements have been declared accordingly: As that learned Profeſſor of Divinity, Doctor Samuel Ward, in his Lectures and Determinations at Cambridge, lately printed: ſpecially in thoſe three queſtions, Romana Eccleſia eſt Idololatrica; Apoſtaſia à Paulo praedicta, eſt adimpleta; Romana Eccleſia eſt ſchiſmatica, i. e. 1. The Roman Church is Idolatrous. 2. The Apoſtaſie foretold by Saint Paul, is fulfilled. 3. The Roman Church is ſchiſmaticall. Thus concluding in relation to the See p. 136of Rome. Haec ſcilicet eſt illa Babylon, quae in corde ſuo dicit ſedeo regina, ſola ſum, & non eſt praeter me. i. e. This is that Babylon which ſaith in her heart, I ſit as a Queen, I am only, & there is none beſides me. And who knowes not (till of later yeares) how both the Ʋniverſities in their publick diſputations, and determinations, abounded in their concluſions accordingly.

I ſhall only adde the judgement of that meek and judicious man, Mr. Hooker, ſee his Treatiſe of Juſtification, Sect. 10. God hath ſpoken by his Angel from heaven to his people concerning Babylon, (by Babylon we underſtand the Church of Rome) Go out of her my people, that ye be not partaker of her plagues, he expounds the going out of her to p. 137be ſpecially meant, out of Popiſh ſuperſtitions and hereſies, calling the maintainers of them Popiſh Hereticks, and by plagues, not only temporal but eternal. Sect. 20. compares the Pope to Jeroboam, Rome to Samaria, that played the Harlot, &c. Sect. 27. ſpeaking of the Biſhop of Rome, and the Church of Rome, addes this. As Frenzy, though it take away the uſe of reaſon, doth notwithſtanding prove them reaſonable creatures which have it, becauſe none can be frantick but they, ſo Antichriſtianity being the bane and plain overthrow of Chriſtianity, may nevertheleſs argue the Church wherein Antichriſt ſitteth to be chriſtian. Sect. 57. God did in all ages keep his elect from worſhipping the Beaſt, and from receiving his mark in their foreheads; p. 138he hath and will preſerve them from receiving any deadly wound at the hands of the man of ſin, whoſe deceit hath prevailed over none unto death, but only ſuch as never loved the truth, but took pleaſure in unrighteouſneſs. 2 Theſſal. 2 Sect. 35. ſpeaking of Chriſts mercy to the worſt of men upon their repentance, ſaith thus; if a Pope, ſtripped of uſurped power, Antichriſt converted, penitent, and lying proſtrate at the foot of Chriſt, &c. ſhall I think Chriſt will ſpurn at him. In his Sermon on Saint Jude, Sect. 14. He calls the Pope the man of ſin, and ſon of perdition, who hath fawned upon the Kings and Princes of the earth, and by ſpiritual conſenage proclaiming ſale of Pardons, &c. hath taken the children of the Nobleſt families, and made them his Cardinals, p. 139built Seminaries; and hereby as at this day, the man of ſin warres againſt us, &c. with the cup of whoſe deadly abominations, this Jeroboam of whom we ſpeak, hath made the earth ſo drunk, that it hath reeled under us, &c. Now of whom the Prophet ſpeaketh this; whether of the Biſhop of Rome, or ſome other man, needs no further reſolution, and ſo much for Mr. Hooker.

And whether or no, thoſe of the Remonſtrants are of a contrary judgement (which ſome call the Arminian party) 'tis apparent, Arminius himſelf conſented with the aforeſaid Biſhops and Authours,(ſ)(ſ)Theſ. 31. De Pontifice Romano, & praecipuis qui ipſi attribuuntur titulis, S. 12. Adverſarii porro Dei, & Antichriſti nomen ipſi competere evidentiſſima ratione monſtratur. Prius enim illi Apoſtolus tribuit, quum appellat illum homi nem peccati filium perditionis; adverſarium & efferentem ſe ſupra vel contra omne id quod dicitur Deus aut foreign; ita ut in templo Dei, tanquam Deus ſedeat, prae ſe ferens ſe eſſe Deum: qui ex collapſo Imperio Romano exurget, ejuſque vacantem dignitatem, occupabat; haec enim de Pontifice Romano ſola intelligenda eſſe, & intelligi poſſe aſſerimus. Antichriſti verò nomen illi competet excellentiſſimè, ſivè particula foreign oppoſitionem, ſive unius rei pro altera ſubstitutionem, vel legitimè factam aut per vim & fraudem, &c. ſignificat. S. 13. i. e. Omni inſtrumentorum Satanicorum genere uſus eſt ſophiſtica hypocriſi, mendaciis, aequivocationibus, per…dia, perjuriis, violentia, veneno, armis; adeò ut merito dici poſſit…, bestiae illi formidabili quae Pardo, Ʋrſo, Leoni, ſimilis eſt, & quâ Romanum Imperium ſignificatum eſt, ſucceſſiſſe, &c. Faxit Deus ut Eccleſia ab Antichriſti fraudibus & Tyrannide liberetur; Religioſae ſapientiae eſt, Curiam Romanam, ab Eccleſia in quâ Pontifex ſedeat interſtinguere, &c. in his 31. Theol. diſput. intituled: Of the Biſhop of Rome, and of the chief Titles which p. 140are attributed unto him. Wherein after the rejection of the title given unto him by his favourites as blaſphemous, and aſſerting his deſerts of others, viz. the falſe Prophet (Revel. 19.20. cap. 16.23. cap. 12.14.) Which did wonders before the beaſt, out of whoſe mouth three impure ſpirits came forth; The overthrower and deſtroyer of the Church in matters of faith and worſhip, and raiſing of diviſions between Princes and their ſubjects. S. 12. he aſſerts the name of Antichriſt, moſt evidently to belong unto him: for the Apoſtle gives it unto him (2 Theſſal. p. 1412.3, 4, 5, 6, 7, 8.) where he there calls him, the man of ſin, the ſon of perdition, that oppoſeth and exalts himſelf above, or againſt all that is called God or worſhip, ſitting in the Temple of God, and ſaying he is God; who upon the fall of the Roman Empire, ſhould riſe up in his ſtead; and take his vacant dignity. That theſe (ſaith he) are to be underſtood of the Biſhop of Rome, and are to be underſtood of him only; we do affirm. And for the name of Antichriſt, that moſt ſpecially 'tis appliable to him, whether foreign be underſtood by way of oppoſition to Chriſt, a pretended ſubſtitution, or a ſubordination in his ſtead, &c. Sect. 13. He hath made uſe of all ſorts of inſtruments, hypocriſies, lies, equivocations, treacheries, perjuries, poiſon, force, and armes; that he may p. 142well be ſaid to have ſucceeded that beaſt, like to a Leopard, a Beare, and a Lion. Revel. 13.2. by which the Roman Empire is ſignified, whoſe Image he bare; and brought it to paſſe, whoſoever would not worſhip the image of the beaſt, ſhould be put to death, &c. and concludes with a prayer, that God would grant; that the Church might be delivered from the fraud and tyranny of Antichriſt. And ſo much for the judgement of Arminius.

Now, that the Divines of the Reformed Churches beyond the Seas, do generally accord alſo in it; need not to be inſerted being ſufficiently known, ſuch as Daneus, Franciſcus-Junius, Tilenus, Morneus, Viguierus, Rivetus, Chamerus, etc. The Reformed Church of France, have made it one of p. 143their Articles in their confeſſion, as ye may find in Chamier (Pauſtrat. Cathol. Tom. 2. lib. 16. de Antichriſto cap. 1.) where he gives you the words of the 31. Article conceived in Synodo Papinſenſi, owned by him to be the confeſſion of the reformed Churches in France, in theſe words following.

(t)(t)Cùm Epiſcopus Romanus, erecta ſibi in orbe Chriſtiano Monarchia. dominationem uſurpet in omnes Eceleſias & paſtores, in tantam erectus ſuperbiam, (1.) ut Deum ſe dicat, [Can. ſatis diſt. 96. lib. 1. Sacrar. Cerem. cap. de Benedictienſis.] velitq…e (2.) adorari, [Concil. Lateran. ult. Seſſ. 1.3.9, 10] omnemque tribui ſibi potestatem in coelo & in terra, res Eccleſiaſticas omnes diſponat; articulos fidei definiat: Scripturarum authoritatem, atque interpretationem à ſe eſſe, dicat, animarum mercaturam exerceat; vota juramentáque diſpenſet, novo: Dei cultus, inſtituat; Tum in civilibus, legitimam magiſtrat… um authoritatem pedibus ſu…igat, datis, ablatis, tranſl…ti… Imperiis. Credimus atque aſſerimus eſſe verum illum & G…rmanum Antichriſt…m, perditionis filium, pronunciatum in verbo Dei: Meretricem purpuratam inſidentem ſeptem montibus in magna civitate; quae regnum obtinebat in Reges terrae: Expectamúſque dum Dominus prout promiſit ac jam coepit, conficiens eum ſpiritu oris ſui, tandem illuſtri adventu ſuo aboleat.Whereas the Biſhop of Rome having erected to himſelf a Monarchy over the Chriſtian world, doth uſurp a Dominion over all Churches and Paſtors; and hath roſe to ſuch a height of pride, as to call himſelf (1.) God, will be (2.) adored, and all power to be given him in heaven and earth; diſpoſeth of all p. 144Eccleſiaſtical things; defines Articles of Faith, ſaith the authority of the Scripture, and the interpretation of it, to be from him; maketh Merchandize of ſoules, diſpenſeth with vowes and oathes; inſtitutes new worſhips of God. As alſo in civil affaires, treads upon the lawful authority of the Magiſtrate, in giving, taking away, tranſlating of Empires; We do believe, and aſſert him to be the very proper Antichriſt, ſon of perdition foretold in the word of God, the ſcarlet harlot, ſitting on ſeven mountains in the great city; which hath obtained a rule over the Kings of the earth: and we do expect when the Lord according to his promiſe, and as he hath begun, will deſtroy him with the ſpirit of his mouth, p. 145and at length aboliſh with the brightneſſe of his coming.

And Mareſius in his preface to the Anſwer of Hugo Grotius his Obſervations upon the 2 Theſ. 2. and other places gives us the like Article, agreed upon in Synodo Nationali Gapenſi. Anno 1604. which hath very little or no difference from the former, and ſo needleſſe to be repeated. Which do fully agree with the Synod of Ireland, by the Arch-biſhops and Biſhops, and the reſt of the Clergy there in the Convocation holden at Dublin, 1615. num. 80. viz. The Biſhop of Rome is ſo farre from being the ſupreme head of the Ʋniverſal Church of Chriſt, that his works and doctrine, do plainly diſcovar him to be the man of ſin, foretold in holy Scripture, whom the Lord ſhall conſume with p. 146the ſpirit of his mouth, and aboliſh with the brightneſſe of his coming.

The former Synod may poſſibly be undervalued with ſome, by bearing the name of Presbyterian; but ſeeing it conſents with the latter which was Epiſcopal, why may it not be an introduction to a further moderation betweene them in other matters. And it ſtands but with juſtice; that if Presbytery have had a hand in the match of Epiſcopacy with Popery, (which ſeems to have been without conſent of parties) it ſhould upon this evidence be the more forward in aſſiſting in the divorce.

Now in regard that above-ſaid Article of the Church of Ireland, confirmed by the judgement of the late Primate, hath been objected againſt by Doctor Heylene p. 147for that (as he ſaith) there is no ſuch doctrine in the book of Articles, nor in any publick monument, or record of the Church of England, but the contrary rather. I ſhall cite ſome paſſages out of the book of Homilies, which are approved by the book of Articles, as a larger declaration of the Doctrine of the Church of England, and leave it to the Readers judgment.

In the third part of the Sermon of good works, ſpeaking againſt the Popiſh ſinging of Trentals, and the ſuperſtitious Orders in the Church of Rome, introduced to ſerve the Papacy, theſe words are as followeth: viz. Honour be to God, who did put light in the heart of King Henry the eighth; to put away all ſuch ſuperſtitions, and Phariſaical Sects, by p. 148Antichriſt invented, &c. which can be meant of no other, but the See of Rome; by the words not long after. viz. Let us rehearſe ſome other kinds of Papiſtical ſuperſtitions, &c. In the ſecond part of the Sermon of ſalvation, ſpeaking againſt the Popiſh opinion of juſtification by works; theſe words are as followeth. Juſtification is not the office of man, but of God; for man cannot make himſelf righteous by his own works, neither in part, nor in the whole, for that were the greateſt arrogancy and preſumption of man, that Antichriſt could ſet up againſt God, etc. and ſo accounts it not the doctrine of a Chriſtian, that ſets forth Chriſts glory, but of him that is an adverſary to Chriſt, and his Goſpel; and a ſetter forth of mans vain-glory, &c.. p. 149And that paſſage in the third part of the Sermon againſt the perill of Idolatry, p. 69. I leave to the Readers judgement, if the ſenſe can be underſtood, otherwiſe then of the See of Rome, in theſe words following. viz. Now concerning (popiſh) exceſſive decking of Images and Idols, with painting, gilding, adorning with pretious veſtures, pearles and ſtones, what is it elſe but for the further provocation and inticement to ſpiritual fornication; whieh the Idolatrous Church, underſtandeth well enough. For ſhe being indeed, not only an harlot (as the Scripture calls her) but alſo a foule, filthy, old harlot (for ſhe is indeed of ancient yeares) and underſtanding her lack of nature and true beauty, and great lothſomneſſe, which of her ſelf ſhe hath; ſhe doth (after p. 150the cuſtome of ſuch harlots) paint her ſelf, and deck and tire her ſelf with gold, pearle, ſtone, and all kind of pretious jewels, that ſhe ſhining with the outward beauty and glory of them, may pleaſe the fooliſh fantaſie of fond lovers, and ſo entice them to ſpiritual fornication with her. Who if they ſaw her (I will not ſay naked) but in ſimple apparel, would abhorre her, as the fouleſt, and filthieſt harlot that ever was ſeen; According as appeareth by the deſcription of the garniſhing of the great ſtrumpet of all ſtrumpets, the Mother of whoredomes, ſet forth by Saint John in his Revelation (Apoc. 17.) who by her glory provoked the Princes of the earth, to commit whoredome with her, &c. and it followeth, pag. 77. And it is not enough to deck Idols, but at the laſt, come in p. 151the Prieſts themſelves likewiſe decked with gold and pearle, and with a ſolemn pace, they paſs forth before theſe golden puppets, and fall down to the ground on their marrow-bones before theſe honourable Idols, and then riſing up again, offer up odours and incenſe to them: &c. He that reads the whole, cannot judge of it to be meant otherwiſe, then of the Papacy.

And if the fifth and ſixth part of the Sermon againſt wilful rebellion be viewed, there will be found ſuch a large narration of the pride and ambition of the Biſhop of Rome, that there will not need any further help to an application of that 2 Theſ. 2. to him, which thus beginneth, viz. After that ambition and deſire of dominion, entred once into Eccleſiaſtical Miniſters, p. 152whoſe greatneſſe (after the doctrine and the example of our Saviour) ſhould chiefly ſtand in humbling themſelves; And that the Biſhop of Rome did by intolerable ambition challenge, not only to be the head of all the Church diſperſed throughout the world, but alſo to be Lord of all kingdoms of the world, as is expreſſely ſet forth in the book of his own Canon-Lawes. He became at once the ſpoyler and deſtroyer both of the Church, which is the kingdom of our Saviour Chriſt, and of the Chriſtian Empire, and all Chriſtian kingdomes, as an univerſal Tyrant over all. The particulars of whoſe actions to that end, are there related. viz. The Biſhop of Rome ſtirring up ſubjects to rebell againſt their Soveraigne Lords, even the Son againſt the Father, p. 153pronouncing ſuch Schiſmaticks, and perſecuting them, who refuſed to acknowledge his above-ſaid challenge of ſupreme authority over them; diſcharging them from their oath of fidelity made not only to the Emperour, but to other Kings and Princes throughout Chriſtendome. The moſt cruell and bloody wars raiſed amongſt Chriſtian Princes of all kingdoms: the horrible murder of infinite thouſands of Chriſtian men, being ſlain by Chriſtians, the loſſe of ſo many great Cities, Countries, Dominions, and Kingdomes, ſometimes poſſeſſed by Chriſtians in Aſia, Affrick, and Europe; The miſerable fall of the Empire, and Church of Greece, ſometime the moſt flouriſhing part of Chriſtendom, into the hands of the Turks; The lamentable diminiſhing, decay and ruine of Chriſtian Religion: p. 154and all by the practice and procurement of the Biſhop of Rome chiefly, which is in the Hiſtories and Chronicles written by the Biſhop of Rome's own favourites and friends to be ſeen, claiming alſo to have divers Princes and Kings to their vaſſals, liege men, and ſubjects, &c. behaving themſelves more like Kings and Emperours in all things, then remained like Prieſts, Biſhops and Eccleſiaſtical; or, (as they would be called) ſpiritual perſons in any one thing at all, &c. and ſo concludes with an exhortation of all good ſubjects, knowing thoſe the ſpeciall inſtruments of the Devill, to the ſtirring up of all Rebellion, to avoid and flee them.

Is not this a full deſcription of the pride of that man of ſinne. 2 Theſſ. 2. in exalting himſelfe p. 155above all Kings and Princes, and that ſon of perdition (being underſtood actively:) who was the cauſe of the perdition, or loſſe of ſo many thouſands of Chriſtian mens lives.

And in the ſixth part of the ſame Sermon, you have a more particular relation of the Biſhop of Rome's blood-ſhed, (according to the deſcription of that Harlot, Revel. 17.6.) in theſe words. viz. And as theſe ambitious uſurpers the Biſhops of Rome, have overflowed all Italy and Germany with ſtreams of Chriſtian blood, ſhed by the rebellions of ignorant ſubjects againſt their naturall Lords and Emperours, whom they have ſtirred thereunto by falſe pretences: ſo is there no Countrey in Chriſtendome, which by the like means of falſe pretences, hath not p. 156been over-ſprinkled with the blood of ſubjects, by rebellion againſt their naturall Soveraigns, ſtirred up by the ſame Biſhops of Rome, &c. And in concluſion, as the Sermon often entitles the Biſhops of Rome, unſatiable wolfes, and their Adherents, Romiſh greedy wolfes; ſo doth it in ſpeciall call the See of Rome, the Babylonicall beaſt, in theſe words; viz. The Biſhop of Rome underſtanding the bruit blindneſſe, ignorance and ſuperſtition of the Engliſh in King Johns time, and how much they were inclined to worſhip the Babilonical beaſt of Rome, and to fear all his threatnings, and cauſeleſſe curſes, he abuſed them thus, &c.

I have tranſcribed theſe the more largely out of the Book of Homilies, both that ſuch as have p. 157rejected them as Popiſh may ſee their errour, and thoſe that now ſo much favour the See of Rome, that they call ſuch language railing, may have their mouthes ſtopped, being it is from the mouth of the Church of England in her Homilies, which is a good warrant for her ſons to ſay after her.

Let the Reader judge whether theſe paſſages do not confirme, rather then contradict, or be contrary (as Doctor Heylene ſaith) to the Articles of Ireland, and the Primates judgement of the See of Rome.

I ſhall only alledge one paſſage more, and that is in the concluſion of the ſecond part of the Sermon for Whit-ſunday. viz. Wicked and nought were the Popes and Prelates of Rome for the moſt part, as doth well appear by the p. 158ſtory of their lives, and therefore worthily accounted among the number of falſe Prophets, and falſe Chriſts, which deceived the world a long while, the Lord defend us from their Tyranny and pride, that they may never enter into this Vineyard again; but that they may be utterly confounded, and put to flight in all parts of the world. And he of his great mercy ſo work, that the Goſpel of his Son may be truly preached to the beating down of ſin, death, the Pope, the Devill, and all the kingdome of Antichriſt, &c.

This latter paſſage is only produced by Doctor Heylene, as an evidence, that the Pope is not declared to be Antichriſt, either here, or any where elſe, in the book of Articles or Homilies, which how the force of it can be p. 159extended ſo farre beyond its own ſphere, doth not appeare: For his principal argument, that he finds here the Pope and Antichriſt, diſtinguiſhed as much as the Devil and the Pope. 'Tis anſwered, The deſtinction here is not between the Pope and Antichriſt, but between him and his Antichriſtian kingdom; for the words are not, the Pope, the Divell, and Antichriſt, but, and all the kingdome of Antichriſt. That Univerſality (all) comprehending both head and members. And if we ſhould allow a Duumvirate, (in the Pope and Devill) for the government of that kingdom, one as the viſible head, the other as the inviſible, or the one him that reigneth; the other by whom he receiveth power ſo to do: (Rev. 13.4.) both might be thus owned p. 160without infringing the title of either: Howſoever 'tis not the arguings from ſuch niceties in the placing of words (which the book of Homilies, are not ſtrict in, as might be ſhewed in ſeveral inſtances) but the obſervation of the ſcope and drift of the place, the comparing it with others, the concurrance of the judgement of ſeverall eminent Biſhops afore-cited, (who cannot be imagined to declare againſt the doctrine of it) will carry the ſenſe of it accordingly, with the judicious and unbiaſſed Reader: and ſo much for the book of Homilies.

Unto which I might alſo adde the opinion of ſome learned men, liveing and dying within the outward communion of the Church of Rome. To inſtance onelyonly in Padrio Paulo, who wrote the Hiſtory p. 161of the Councill of Trent: After whoſe ſtabbing by an Emiſſarie from Rome, many of the Clergy of Venice, brake out into that application, calling that See Impura, inſana, ſuperba, meretrix, peſtis, ac lues mortalium; and her ruine to be expected, according to Rvelat. 18. Some of the verſes are printed at the end of the Interdict writ by Padrio Paulo, and tranſlated out of Italian into Latin by Biſhop Bedell, who was often an ear-witnſſe when he lived in thoſe parts of divers learned men, producing that of 2 Theſ. 2. the man of ſin who exalts himſelf above all, &c. and ſhall ſit in the Temple of God, &c. both as an argument that the Biſhop of Rome is the perſon ſitting; and that thoſe who are oppreſſed, and tyranniſed over by him, are p. 162(u)(u)Calvin. Epiſt. 104. Under the Papacy ſome Church, remaineth, a Church crazed, forlorne, miſtaken, yet ſome Church, his reaſon, is. Antichrist muſt ſit in the Temple of God, which is cited by Mr. Hooker. Inſtit. Sect. 27. Gehazi a man though over-run with a Leproſy, and to be ſhunned as unclean. Antichriſtianiſmus eſt morbus in Chriſtianiſmo.the Church of God, and from thence rejecting any application to Mahumet, and fixing it upon the Biſhop of Rome, ſome queſtioning, Is it he, or ſhall we look for another; others ſaying, (as the Jewes of the blind man) This is one very like him, but many, This is he? Which puts me in mind of the confident aſſertion of Cardinal Perron, who affirms that whoſoever maintaineth this wicked doctrine, that Popes have no power to put Kings by their ſupreme thrones, they teach men to beleeve that there hath not been any Church for many ages paſt, and that indeed the Church is the very Synagogue of Antichriſt; and the Pope in good conſequence to be the Antichriſt; p. 163which Oration the Cardinal himſelfe addreſſed to King James, upon a ſuppoſition, it might have converted him. See King James Preface, to the defence of the right of Kings **The words of the Cardinal are theſe. viz. by this Article (i. e. that Kings are not depoſable by the Pope) we are caſt headlong into a manifeſt hereſie, as binding us to confeſſe, that for many ages paſt, the Catholick Church hath been baniſhed out of the whole world; for if the Champions of the doctrine contrary to this Article, do hold an impious & deteſtable opinion, contrary to Gods word, then doubtleſs the Pope for ſo many hundred years expired, hath not been the head of the Church, but an heretick, and the Antichriſt. p. 453..

Now whereas both ſides (as you have heard) are agreed upon the place, to be Rome (which checks the phanſie of ſuch as would apply it to Conſtantinople, or to perſons that never were at either) I ſhall only confirm it out of one of the Popiſh Writers, who hath quoted moſt of the reſt (to ſave the Reader any farther labour, if he hath a mind to ſatisfie himſelf in it) 'tis Tyrinus the Jeſuit, in his Commentary upon the 17. Revelat. Where comparing the viſion of the beaſt with 7 heads, and 10 hornes, cap. 13. with that of the 17. and granting it to p. 164be meant of the ſame, (like Pharaoh's dreames, the ſeven eares of corne, and the ſeven kine were both one) then, for the viſion there; he ſaith by the great harlot, whoſe Myſtical name is Babylon, cannot poſſibly be meant of any other then Rome: 'tis plain (ſaith he) ſhe ſits upon (x)(x)The uſual ſtile of the Sybils foreign. i. e. Roma ſepticollis in Plutarch, & Varro, a Feſtival among the Romans called dies ſeptem montium. Tertul. in his time calls the people of Rome, the people of the ſeven hills, Ipſam vernaculam ſeptem collium plebem convenio. Apol. l. 35.ſeven Mountains, and raigns over the Kings of the earth, which can agree to no other city beſides. And urgeth that place of Saint Peter (2 Peter 5.13.) the Church which is at Babylon ſalutes you, to be meant of Rome (for as Biſhop Andrewes obſerves,(x)(x)Ita avidè avent homines hii Petrum Romae, alicubi in Scripturâ reperire, potius ut Babylonem velint eſſe Romam, ubi Petrus fuit, quam ut Petrus Romae non fuerit. Valde enim illorum intereſt ad caput fidei ut Petrus Romae credatur fuiſſe, &c. Tort. Torti. p 183. rather then Peter ſhould not be at Rome (which they have ſlender or no proofes for out of p. 165Scripture, but yet is of great conſequence to the Papacy) they will confeſſe it to be Babylon.

And, though 2 Theſ. 2. he ſaith the Temple of God, where the man of ſinne ſits, is Jeruſalem; yet here his ſeat of Babylon muſt be Rome; Produceth the expreſſe Teſtimonies of the Fathers for it, Lactantius, Tertullian, Jerome, Ambroſe, Auguſtine, &c. and (ſaith he) even our hereticks meaning the Proteſtant Writers (for after the ſame way he calls hereſie; ſo worſhip we the God of our Fathers) and in concluſion, produceth moſt of his own aſſociates, the Writers of the Church of Rome, Sixtus Senenſis, Bellarmine, Bozius, Zuarez, Salmeran, Alcazar, unto which I may adde, Baronius, (y)(y)Certiſſimum eſſe nomine Babylonis Romam urbem ſignificari. Anno 45. n. 18.'Tis moſt certaine p. 166(ſaith he) by the name of Babylon, the City of Rome is ſignified.

Ribera in his Commentary upon it, ſaith the ſame, adding alſo(z)(z)Huic conveniunt aptiſſimè omnia atque illud inprimis, quod alii convenire non poteſt; optimè etiam conveniſſet…, quod in eodem capite, & mulier quam vidiſti eſt civitas magna, quae habet regnum ſuper reges terrae. all things fitly agree to it, and ſomewhat that can be applied to no other then Rome, as The ſeven heads are ſeven hills, and, The City which reigneth over the Kings of the earth.

Viegus ſaith,(a)(a)Exiſtimamus nomine Babylonis Romanam urbem ſignificari in hoc Apocalypſis opere, ubi toties Babylon nominatur, &c. omnia quae his capitibus memorantur, in Romanam urbem aptiſſimè quadrant, We conceive, whereſover Babylon is mentioned in the Revelation, it ſignifies Rome, and all things in the 17. and 18. Revel. very fitly appliable to it.

According to that of(b)(b)Johannes in Apocalypſi Paſſim Romam vocat Babylonem ut Tertullianus annotavit, & apertè colligitur ex cap. 17. Apocalyp. ubi dicitur Babylon magna ſedere ſuprà ſeptem montes & habere imperium ſuper reges terrae; nec enim alia civitas eſt, quae Johannis tempore imperium habuerat ſuper reges terrae quam Roma; & notiſſimum eſt ſupra ſeptem colles Romam aedificatam eſſe. lib. 3. de Rom. Pont. cap. 13. Bellarmine (formerly quoted) and p. 167Leſſius (c)(c)Roma à Johanne vocatur Babylon, quia Babilon fuit figura Romae, quibus verbis aptè deſignat Romam.who ſaith, John calls Rome Babylon, as being the figure of Rome, and by his words he elearly ſheweth it to be Rome, All which may well give a check to the Novelty of ſome among our ſelves, who without the ballaſt of ſound or ſollid judgement, have been carried about with the winds; of other imaginations, which yet I could eaſily believe, ſome Popiſh Agents (upon ſecond thoughts) have had their hands in, to get it driven off the further from their ſhore; Though how farre not-withſtanding our aforeſaid Writers, and theſe are from an agreement, in the above-ſaid, hath been made apparant in the two former Treatiſes; viz. Thoſe of p. 168the Popiſh Writers, would have it Rome, while it was Heathen, and the fall to be with the Heathen Empire; and ours, Rome ſince it became Chriſtian, and the fall yet to come. Thoſe of ours, who in defence of our Ordination from the ſcandal of Antichriſtian, by its paſſing through the See of Rome, have endeavoured to take off that See, from being ſuch in the aforementioned places; as it was a needleſſe refuge, ſo the cure is worſe then the diſeaſe.

And thoſe, who have with the Popiſh Writers, yeelded the man of ſin, and the ſon of perdition, by that manner of expreſſion; to be meant of a ſingle perſon, were not forced to it; for it may notwithſtanding be meant of a ſucceſſive race of men, in one place and government; non de unitate p. 169individui, ſed ſpeciei, according to the like inſtance in Scripture. Eſa. 23.15. Tyre ſhall be forgotten 70 years, according to the days of one King. (i. e.) of one Kingdom, viz. The Empire of the Caldeans, which after Nebuchadnezar and his ſucceſſors Evelmerodach and Belſhazar, was given to the Medes and Perſians, and Dan. 7.17. the 4 beaſts are 4 Kings, (i. e.) the four ſucceſſive Empires, the Chaldean, Perſian, Grecian, Roman, as the ſeven Kings do accordingly, (Rev. 17.) ſignify ſeven ſucceſſive governments, and ſo the man of ſin, may be meant accordingly, not of a particular man, but of a race of men ſucceeding in that Tyranny; as when they ſay, the Pope is the Head of the Church, they do not limit it to this or that particular Pope, but mean it of the p. 170continued ſucceſſion from S. Peter.

Neither is the Article foreign, of any more force for the limitation of it to one man there, (2 Theſ. 2.) then it is in Luk. 4.4. Man lives not by bread only, or Mark 2.27. The Sabbath was not made for man: both includeing all mankind; or, 2 Tim. 3. ult. That the man of God may be perfect, &c. which is not confined to one, but takes in all the Miniſtery. For which; or any thing elſe, concerning this controverſie (which I ſhall not enter into) I ſhall referre the Reader to Biſhop Downham, Biſhop Jewel, Biſhop Abbot, with others, from whom he may receive full ſatisfaction. Only thus much in confirmation of the Judgement of thoſe two Reverend and eminent Biſhops, & a Vindication of it, from the aſperſion of ſingularity, and novelty.