Sermon Preached 14 February 1607, Sermon · Part
Of the olde and literall BABYLON.
Touching the olde and literall Babylon, theThe firſt Point. firſt point is the Churches louelove and care of her good, in theſe words;
Wee would hauehave cured Babylon.
COncerning which point & all the reſt, we will not purſue the particular hiſtorical maters: cōſidering that the hiſtory of Babylons carying Iſrael captiue, of their vſage in their captiuitie, of their forſaking Babylon and returning home againe, and laſtly, of Gods iuſt vengeance and deſtruction of Babylon, are ſo notoriouſly know…n. Therefore we will paſſe by the ſtory, and ſtand rather vponupon matter of doctrine.
Firſt therfore let vsus obſerue this generall doctrine, namely, that a good man loues his very enemies, and not deſireth onelyonly but euen ſeeketh their good: this did the Church of Iſrael to their enemies & perſecutors. For theſe Babylonians had done the greateſt hurt to the Church and kingdome of Iſrael, that euer one nation did to another: for firſt they inuaded their land vniuſtly; then they beſieged and took Ieruſalem, the ſeate of the kingdome, tooke and ſlew their kings, ouerthrew their Kingdom, ruinated their State, burnt their Temple, defaced their Religion, killed whome they would, caryed captiue whom they would, and ſo left their land a heape of deſolation gRead for this purpoſe the laſt chapt. of this prophecy together wt the ends of the books of kings and Chronicles.: And yet worſe then all this; being their Captiues at Babylon, there they mockt them in their miſerie, and ſcoft at their Religion. Come, (ſay they) you that are theſe ſingers, and hauehave had your Kings to bee ſingers h2. Sam. 23. 1▪ Dauid &c.: you that are theſe great Pſalme-men, and hauehave had your Kings ſuch baſe fooles, as ſome of them to bee Prophets, ſome Preachers iSalomon. …. 1. 1. 2. 12., ſome ſong-makers kDauid, Salomon, Hezekia… &c.: Come make vsus mery with one of your Pſalmes; let vsus hauehave part of your Hebrewe muſicke: Sing vsus one of your ſonges of Syon lPſal. 137. 3. Pſalme 137. The leaſt of theſe wrongs is heauie to be borne: but all put together, and eſpecially, for a Chriſtian after all theſe miſeries to be mockt for his religion, and to ſee his God diſhonored, oh how bitter is it to the ſpirit of a man! Yet, after all this what do Gods people? not only pardon it and put it vp; but further, doe both wiſh and ſeeke their good; We would hauehave healed.
Thus to doe is a mark of Gods childe, and a ſigne of a true Church. For to doe euill for euill, and good for good, is no more then nature; euen the publicans, (ſayth Chriſt) doe ſo much mMat. 5. 46: to recompence euill for good, is worſe then nature; it is malice, & peruerſe corruption: and therefore (ſayth Salomon); Hee that dooth ſo, euill ſhall neuer depart from his houſe nPro. 17. 13. But to doe good againſt euill, that is aboue nature, it is grace, and a god euidence of Gods ſpirit: thus doing▪ ſaith Chriſt, you are the children of your heauenly father oMat. 5 44. 45.
Heereupon for the vſe of this doctrine, we may ſee a comfortable euidence, that our Church is the true Church of God; ſeeing that wee pray dayly for the Church of Rome, which curſeth vsus: and it is very obſeruable, that whereas the Pope, with all ſolemnity excommunicates and curſeth vsus all to hell, on the euening before good-Fryday pVide Bullam Coenae inter Conſtitutiones Pontificū Roman. pag. 883. In Conſtit. 13. Sixti 5. Conſueuerunt Rom. Pontif. praedeceſſores noſtri &c. Nos igitur vetuſtum & ſolennem hunc morem ſequē tes, excommunicamus & ana thematizamus exparte Dei omnipotentis, &c. quoſcun que Vſſitas, Wiclyfitas, Lutheranos, Zuinglianos, Calumiſtas, & omnes alios haereticos …orum que fautores, receptores, librorū lectores, &c.; we, for recompence, the next day morning in eueryevery Church & chappell of this kingdom, & many places more, pray for the conuerſion & ſaluation of him and al his ſect qSee one of the prayers apointed by publicke authoritie in the common prayer booke for good-Fryday.: and ſo by Gods prouidence it falleth out that our publick praier for them, is the ſame or the next day, when they hauehave publikely curſed vsus: and this is the facte of the whole Church in the publick liturgy, appointed of old, & ſtil confirmed by authoritie. Therefore if Chriſts argument be good, that priuate men bleſſing their curſers, are the children of God; then ſure this is not ill: the church that bleſſeth their curſers is y• church of God. Let them therfore, ſtil go on in curſing, if they needes wil: but let thē take heed, leaſt as they louelove curſing, ſo it come vntounto thē, & as they clothe themſelues with curſing like a garment, ſo it come into their bowels like water and like oyl into their bones rPſal. 109. 17. 18: we, cōtrariwiſe, let vsus not be wearie of well doing: let vsus follow that bleſſed Peter, whom they pretend to follow but do not, vnleſſe it be in denying Chriſt) whoſe bleſſed counſell is; Render not euill for their euill, nor curſe for their curſe; but contrariwiſe bleſſe, knowing that we are therunto called, that we ſhould be heires of bleſſing s1. Pet. 3. 9: thus doing we hauehave Peters owne teſtimony againſt them, that we are a Church of bleſsing, a bleſſed Church: and the Father of bleſſings, bleſſe it more and more, and all that ſeeke the peace of it, Amen.
Thus we ſee generally, they wiſhed her well: But what is the particular good they wiſhed her? namely, her healing and conuerſion. We would hauehave healed her: heere many things might be preſſed, I wil but point at them. 1. That it is the property of a holy man, to wiſh aboue all things the ſpiritual good of them with whō he liues: the wicked man ſeekes the ſpirituall hurt of men; the naturall man the carnall good: but the holy man their ſpiritual & eternall good. Worldly matters hauehave their time & place in his thoughts: but that that takes vp, & poſſeſſeth his deſires, is the ſpirituall good of them he loues, namely, their conuerſion, their repentance, their ſaluation: theſe things be worthie their praiers, and worthy of their pains. Heerin Gods children are like to God their Father, who wiſhing good to his people, crieth out: Oh that there were in them (not the skill to riſe in this world, and attaine the honours & eaſe of this life, but) a heart to feare my Commaundements, that ſo it might goe well with them and theirs tDeut. 5. 25. God wiſheth no trifles to his children: But oh (ſayth God) that Iſrael were healed: and oh ſayth Iſrael that Babylon were healed! Thus do God and good men accord in their wiſhes. Learn thou, here, thy duty, if thou be Gods: thou wiſheſt for, and prayeſt for, and ſeekeſt for many things for thy children, and thy friends, thy wife and family. Thou clotheſt them, & feedeſt them, & prouideſt for them (elſe thou art worſe then an Infidell) and preferreſt them, and much more: but all this is for the bodie. But, canſt thou ſay, from a good conſcience, I woulde hauehave healed their ſpirituall diſeaſes: I hauehave heartily wiſhed, and faithfully endeuoured their ſaluation. This is to be a true friend, a true father, a worthy husband, and a good wife: happie they that hauehave ſuch friends neere them. 2. Obſerue further, they ſeeke the ſaluation euen of their perſecutors: ſo doth alwaies the holy man. Paul was put in priſon, the gayler tormented his body, and Paul healed and ſaued his ſoule wAct. 16. 24. to the 35.. Many a ſinner, is made a happie man, by his priſoner: & the Martyrs oft times by their patience, their praiers & holy inſtructions, conuerted their executioners and tormentors. As in the former point, a holy man is like to God: ſo herin, to Chriſt, who when Iudas and the Iewes were conſpiring his deſtruction, the ſame houre was ordaining the holy ſacrament, and eſtabliſhing the meanes of their ſaluation x1. Cor. 11. 23. &c..
Thirdly, Iſrael liues in Babel, & would gladly hauehave her as holy as themſelues; wee would hauehave healed her. It ſheweth the excellency of the nature of holy things: they are fire, not in the flint, hardly bet out; but, in the boſome, that will not be concealed. A man is not couetous of them: He is indeede greedie to gaine them; but not to keepe them ſecret and to himſelfe, as in worldly things wee are: nay he deſires and ioyes to impart them to others; and it is the ioye of his heart to ſee others as good or better than himſelfe. Woulde God (ſayth Moſes) all Gods people were Prophets: and Paul wiſhed from his heart, not Felix the preſident and Agrippa the king alone, but that all that hearde him, were like him; not a priſoner and in bonds, but in grace and goodneſs zAct. 26. 29. Hardly ſhall a man heare ſuch voices in the world; I wiſh others were as rich as I, as high as I, as learned as I, as much in credit and fauor as I. No: theſe things make men baſe and ſeruile, ſelflouers and priuately minded: but grace and holineſſe is of a royall and excellent nature, and inlargeth the heart wherein it is, with ſuch louelove to other men, as nothing more contents him that inoyeth it, then to make others as good as himſelfe. Laſtly, where it is ſayde, they woulde hauehave healed the Babylonians with whom they liued; ſee what a good neighbour, a holy man is: he comes, he dwelles, he ſoiournes in no place, but hee ſeekes the good of it. Lot would gladly do good in Sodom: if hee can doe none, at leaſt his righteous ſoule ſhall be vexed, for their ſinnes a2. Pet. 2. 8. Iſrael ſoiournes in Babel, and had rather be awaie; yet while they be there they will cure her if they can: and if ſhe cannot, yet Babell ſhall therby knowe that Iſrael was amongſt them. Thus the whole ſhyre and pariſh ſhall fare the better by one good man dwelling among them. Hee comes no where but preſently hee conſiders what that people wants, what is their diſeaſe, what he may do to heal them, or any way to help them: he comes no where but he leaues behinde him ſignes of his goodneſſe, monuments of his holineſſe, and a ſweet ſauour of his vertues. Thus eueryevery place is better for him where he comes: and when he is gone, his memory is bleſſed, his vertues prayſed, his name honored, & his perſon loued. Cōtrariwiſe, the wickedExtinctus amabitur idem. leaues behind him the ſtink of his vngodlineſs, & monumēts of his pride, his cruelty, his wantonneſs: Come (ſay they) let vsus leaue ſom token of our pleaſures in eueryevery place bWiſd. cap. 29. Thus eueryevery place is worſe for him, while he ſtaies, and his memory rots when he is gone. Let vsus learne of Gods Church here, ſo to behaue our ſelues in all places, where wee liue, or where wee come, that the good may be helped, and the euill healed by vsus, that we may be able to ſay; Them I found good, I encouraged: whom I found ſinfull, I would hauehave healed. Thus ſhall we be honoured while we are there, prayſed when wee are gone, and euer loued and bleſſed both of God and good men: and the mouth of wickedneſſe ſhall be ſtopped. And thus we hauehave the particular good they wiſht to Babylon, namely, her curing, that is her conuerſion and ſaluation.
Touching which healing of Babylon, there be three particular circumſtances, implied in theſe words;
| namely, | who | they would hauehave healed. | how | whom |
The firſt is Who they be that would hauehave cured Babylon: the Text ſaith, We would, that is not the Prophets alone, or the people alone, or the Princes alone, but Wee, that is all together: the Prophets would, as wee may ſee in Daniel and Ezekiel cSee their prophecies.: the Princes would, as wee may ſee in SHIDRAK, MISAK, and ABEDN…GO dDan. cap. 3.. Noble young Gentlemen of Iſrael, and the people would hauehave cured her, as is plaine both here, and in the 137. Pſalme.
Where wee may learne, that howſoeuer properly, and peculiarly, and more principally it is the office of the Miniſter: Yet it belongs alſo to eueryevery Chriſtian, to performe the duties of holy and ſpirituall edification, to them with whome hee liues, for their ſpirituall good. Not onelyonly the Prophets here would hauehave cured Babylon, but euen thoſe three young gallants, being noble Courtiers, gaue a worthie example, to all of their age and ranke, of admirable courage and conſtancie in Gods cauſe, chuſing rather to die, then deny their God and worſhip an Idoll, checking the Kings impietie, and condemning his idolatrie to his face, rather like Prophets then Courtiers. Such were their ſpeeches, and ſuch their ſufferings, their words ſo wiſe, their ſufferings, ſo valorous, and all for their God, that this alone had been ſufficient to hauehave cured Babell, had ſhe not been incurable. Oh happy kingdome where be ſuch Nobles, and bleſſed that Court, that cheriſheth ſuch Courtiers: the diuell ſhould neuer hauehave his church, where God hath but his Chappell, if it were thus in Chriſtian kingdoms. The people alſo had their hand in this good buſineſſe, they ceaſed not in all the time of their captiuitie, to vſe all the meanes they could to bring Babel from her gentiliſme, and Idolatry; and therefore here are bolde to affirm when ſhe is at the point of her deſtructiō, We for our parts are no way guilty of it: nay, if ſhe would hauehave beene ruled by vsus, ſhe had neuer come to this, for▪ Wee would hauehave healed her.
But how woulde they hauehave healed her (may ſome ſay) what meanes vſed they? it is ſoone ſayde, Wee would: words are cheape. But gaue they Babell nothing but ſweete wordes? Certainely, they were carefull to vſe all good meanes: which eſpecially are
theſe 3.
Inſtruction,
Example,
Prayer.
1. By continuall instruction, laying open their errors, diſcouering their impyeties, and laying before them the excellency of true religion.
2. By their continuall example, practicing their own religion euen before their very faces, not fearing their ſcornes, and rebukes, no not the contrary lawes made purpoſely againſt them; as we may ſee in the example of Daniels thriſe a day praying to his God towards Ieruſalem eDan. 6, 10.: the people alſo in midſt of their mirth would weep when they remembred Syon fPſal. 137. 1. 2, and would caſt away their muſicke and depriue themſelues of all comforts, when they remembred the deſolatiō of their religion. Which practices did no doubt amaze the Babylonians, and had bin ſufficient to hauehave driuen them into deeper and better cōſiderations (had they not been incurable) and it is to be hoped that the ſight hereof did good on ſome of them.
3. They endeuoured to heale them by their prayers, praying continually and deſiring God to heale them: for as the Parent is ſayd to bleſſe his child, by praying to God to bleſſe him gGen. 27. per totum. & 48. 15 &c. to 21.; ſo one may be ſayde to heale another, by praying that GOD may heale him. And that they did this dutie, is no queſtion: for it was ſo commanded them by the Lord; Seeke the proſperity of Babylon, & pray to the Lord for it, hIerem. 29. 7. By theſe meanes, they endeuoured the curing of Babylon, tho they were no Prophets: and by theſe means, may one priuate man further the ſaluatiō of another. Thus eueryevery good man is as it were a litle paſtor to his neighbour: and happy were it for the Church of God, if all priuate perſons would performe theſe duties, one to another.
The third & laſt circumſtance is, whom they would hauehave healed: the Text anſwereth; Babel: where wee obſerue two points.
Firſt, that the Iſraelites aymed not at the conuerſion of the great ones, and men of State only, but euen at all the people of Babell. Whereby, it is apparant they ſought not themſelues: for then they would hauehave fiſht for the great ones onelyonly, or eſpecially (as doe the Ieſuites, and craftier ſort of Friers at this day iSee Watſon in his Quodlibets often.; but they ſought the ſaluation of ſoules, which they knew to be all alike before God. For they had learned, afore they came at Babel, that eueryevery ſoule is Gods, the ſoule of the ſonne, as well as of the father kEzech. 18. 4., and conſequently of the ſubiect and ſeruant as wel as of the king and Commaunder, and the meaneſt mans as well as the mightieſt: and therfore they endeuoured the conuerſion of all.
The godly and conſcionable Miniſter, muſt heere learne to hauehave care of the leaſt and pooreſt ſoule in his pariſh, conſidering it is as deare and precious as the beſt. For, as good hāds made it, as the beſt lPro 22. 2.: as precious bloud was ſhed to ſaue it, as for the greateſt mans on earth mGal. 3. 28. 14. Therfore, let them not bee like thoſe proud ſpirits, and carnall minded men, that thinke ordinarie pariſhes not worthy of them, and therefore will preach no where but at the Court, or in great & ſolemne aſſemblies nor like thoſe who in their pariſh, will be acquainted with none, conuerſe with none, cō fer with none, viſit none, but the rich and mighty; but as for the poore, they may liue & die as they can for them. Such men might remember the bleſſed Apoſtle who kept back nothing, but taught (not in Courts and Palaces, and great houſe … but) through eueryevery houſe, n Acts. 20. 20. ver. 31. ver. 26and that he ceaſed not to w… eueryevery one, & ſtood vponupon it boldly, that hee was cleere from the bloud of all men (ſee: not ſome, but all): and in another place expounding himſelfe ſayth, his continuall courſe is to witneſſe Gods will both to ſmall and great oAct. 26. 22. He that lookes for Pauls reward, at Gods hand, muſt thus behaue himſelfe to Gods people, remembring his account is not for trifles, but for ſoules, and to that God who hath told vsus afore hand, EueryEvery ſoule is mine pEzech. 18. 4.
The good father of the family muſt learn here, not himſelf, and his wife only, but to ſee that his children, and ſeruants, & thoſe not ſome of the chiefe, but all, euen the meaneſt may know & ſerue God. Such a man was Abraham, he was not carefull for Iſaac alone, his deere ſonne, the ſonne of the beloued: but oh (ſayth he to God) that euen Iſhmael might liue in thy ſight qGen. 17. 18: and therfore God becomes Abrahams ſuretie, he giues his word for him; I knowe Abraham that he will (not looke to ſome of his principall officers, but) commaund not this ſonne or that daughter, but his ſonnes and his family to keep the way of the Lord rGen. 18. 19: & yet in Abrahams houſe were 318. perſons born and brought vp, &c. ſGen. 14. 14. More ſhame for the great men of this age, both in City & country (who though they be great, & daily plot to be greater, yet keepe they not ſo great houſes and families as Abraham did); in whoſe families, many of their inferiour officers, and ſeruants, doe ſcarce euer come to Church: and much more ſhame to ſome parents, who being bleſſed of God with many childrē do partially reſpect ſome of them, & ſeeke their good of ſoule and body, & neglect others, who it may be are more worthy: what would they do if they were profane & vndutiful Iſhmaels, when they are ſo vnmindful, & reſpectleſs euen of ſuch as be holy, & dutiful Iſaacs: but let ſuch children cōfort themſelues in this, that God their better father and beſt friend is no reſpecter of perſons. Theſe are the ordinary faults of fathers and mothers in theſe daies: but aſſuredly, thoſe that be heires of Abrahams faith tGal. 3. 7, wil diſtribute their louelove to eueryevery one & care for the ſoule of their meaneſt ſeruants, & take order in their families, that all their officers, eueryevery day (at leaſt in their courſe) may go to Church, & their very kitchinboies, & horſe-boyes, may learne to knowe the God of their ſaluation u1. C… …. 9; that ſo he may be able to ſay with a good conſcience, I found my family a confuſed Babell of diſorder & profaneneſs, but I hauehave heartily endeuored to make it a little Church: & tho my family be great yet there is not one whō I would not hauehave healed. Thus they would hauehave healed al: but where began they? whom did they deſire to win firſt & principally? certainly the greateſt: as namely, the K. & Counſellers of State. This courſe took Daniel, in whō (more then in any one) this prophecy was fulfilled: who after he had done the buſineſs for which the K. ſent for him, then fel he to the buſineſs of God, wherof is ſpoken in this text, namely to ſee if he could heal the king: ô King (ſaith he) thou art a king; but there is a higher; know, know, that the heauens bear rule. Wherefore ô King, let my counſell be acceptable vntounto thee, breake of thy ſinnes by repentance, &c. Lo, let there be a healing of thine errour wDan 4. 24.. Well knew Daniel, that if once the King would abandon his Idolatrie, and imbrace the truth, eaſily would the people be induced to follow him: So, where euer is true reformation either of errors in doctrine, or corruption in manners, it muſt begin at the higheſt; els it will be to little purpoſe. To little effect, were it in the natural body, to heale the hand and foote, when the head is deadly ſicke; but heale the head firſt, and then more eaſily the body will be cured: So in the ſpirituall bodie, how ſhould Babel be healed, when the King will not? how ſhould they become Chriſtian, when the king perſiſts a heathen: euen ſo in our State, how ſhal poperie be extinguiſht? how ſhall vain ſwearing, wantonneſs, profaning of the Sabboth, bribery, and other the ſins of this age be reformed in the body of the people, if they be ſuffred to harbor in the court, & to creep into the Kings priuy Chamber? Priuate perſons will hardly be brought to eſteem thoſe to be ſinnes, that are the common practices of great perſons. Therefore wee hauehave cauſe to bleſſe God for giuing vsus ſuch a King, as hath care of religion, and who in his owne perſon, is an enemie to poperie, a deteſter of wantonneſſe, and iniuſtice, and manie vile ſinnes too commonly found in perſons of his place. And let vsus not ceaſe to pray, that GOD would confirme him in all goodneſſe, and that he may ſtill goe on with Dauid to reforme the ſinnes of the greateſt▪ and them that are neereſt him: for when a King ſayth, No wicked perſon ſhall ſerue me, nor abide in my ſight; then all wicked workers wil eaſily be deſtroyed out of the land xPſ. 101. ſee the whole pſalme.. If this had been in Babel, ſhe had been cured: but the want of this was the cauſe of that that followeth.
But ſhee could not be healed.
The 2. point.HItherto we hauehave ſpoken of the firſt generall point; namely, the louing and holy care of Iſrael, They would hauehave cured Babell: Now followes the ſecond, that is, the ill iſſue of their labors, cauſed by the obſtinate malice of the Babylonians, She wold not be healed; ſome read, ſhe could not be healed, ſom ſhe is not healed, all to one end; for he that wil not be healed, is not, nay cannot be healed: for God heals no man, conuerts no man, ſaues no man againſt his wil: therfore, he that wil not be healed, cannot be healed; and ſo Babel is incurable becauſe ſhe contemned the meane, and would not be healed. The godly Iſraelites did all they could: but the Babylonians had their anſwere, (as ready as now hauehave the papiſts) Think you, you (ſeely Iſraelites) that you are able to teach Babylon a better religion then it hath? is not hers of ſo many, and ſo many years continuance? was it not the religion our forefathers liued and dyed in? and is it not generall and vniuerſall ouer the world, and yours but in a corner? and is not ours viſible? and dooth it not proſper and flouriſh? and is not yours condemned by the conſent of all the world? and you for holding it, iuſtly ouerthrowen and conquerd by vsus? is not your viſible Temple now defaced? your publick daily ſacrifice ceaſed and your ſucceſſion cut off? and if you hauehave any thing left is it not inuiſible, and in ſecret corners? and what can you alleadge for your religion? That you hauehave manie learned men. Alas poore men, for one learned Rabbine that you hauehave, hauehave not wee twenty? are not the Chaldeans the famouſt learned men of the world, renowned for their high wiſedome, their skill in Aſtrologie, interpretation of dreames, and other the moſt ſecret and ſupernaturall Sciences of the world? & do you think it poſſible that ſo many learned Doctors can be deceiued, nay all the world be in an error, and onelyonly you that holde a particular faction, and a ſingular new found religion, by your ſelues, ſhould hauehave the truth amongſt you? Goe, go, poore ſoules, and ſing the Hebrue ſongs by your ſelues: but meddle not with the high myſteries of the Chaldeans religion. And what will you hauehave more? Shew if you can one nation of your religion, but your ſelues: but all the world is of ours. You wil ſay you hauehave a ſucceſſion from Noah, and hauehave not wee ſo too? you came from Shem: and came not we alſo from him, or at leaſt from ſom other of Noahs ſons? You are but one poor branch of Shems roote: there be many others lineally deſcended from him, greater nations then you are; and do any of them follow your faction? Looke into the world at this daie, and ſee if anie nation of all that came from all the ſons of Noah be of your religion: all that came of Cham are of ours, all that came of Iaphet are of ours, and all that came of Shem, but only your ſelues. See then what fooles you are to ſtriue againſt ſo ſtrong a ſtreame, and to forſake the a…ntient and knowen high-vvaie, ſo long, and ſo well trodden and to take and chuſe a ſingular by-waie of your owne. For, did not all Nations walke in our waie, and was there anie one Nation of your Religion, till one MOYSES, and after him one SAMVEL, and DAVID, and a fewe others (to make themſelues great and to bring to paſſe their owne purpoſes) made a publique reuolte from the Religion of all other Nations, and ſet you vp firſt a Tabernacle, and then a Temple of your owne? Therefore you are to bee deemed and condemned for Schiſmatickes, who hauehave cut your ſelues off from the auntient and vniuerſall Religion of the World. And vvhat though you can pleade continuance of ſome hundreths of yeares, yet vvhat is that to our time? for when you can ſcarce ſhewe three poore houſeholdes in all the earth of your Religion, (as namelie, in the dayes of ABRAHAM and long both before and after) then can we prooue that all the Kingdomes and Nations of the whole earth were of ours.
Neuer bragge that Abraham is of your religion, and therefore you are antient: for his Father and his Grand-father were ours, and therefore we are elder. During the time that you hauehave had your Kings and Prieſtes, ſhewe one nation by you conuerted, or one that came and ioyned with you of all that time: and tho God ſuffred you for a time, yet ſee how at the laſt hee hath brought you downe; and as you forſook vsus and the antient religion, which we ſtil keep & maintain, ſo he hath now giuen vsus power ouer you, to conquer your kingdom & deface your religion, as it hath deſerued: therefore neuer labour to bring vsus to your noueltie and new fangled religion, but rather come home to vsus and to the auntient religion of our forefathers: neuer endeuour to ſeduce vsus into your ſecret and ſchiſmaticall, and inuiſible; but rather come you into the light & ſun-ſhine of our glorious profeſſion: neuer tell vsus, of healing vsus: heale your ſelues ſeely fooles, for you hauehave need; as for vsus, we are well, we are far better then Iſrael can make vsus.
Thus did Babell caſt away the good counſell that the Iſraelites gaue them, and pleaſed themſelues in the like carnall arguments, and fleſhly conceits, as Papiſts in their poperie, & other profane men in their carnalitie, do at this daie; ſetting theſe and many more faire gloſſes on their religion, and think thēſelues in far better caſe then the Iſraelites: & when God coms to giuegive the verdite, they are ſicke, and which is worſe are paſt healing. Heere we may learn: 1. Firſt the pittifull eſtate of wicked men, They are wounded; nay, they will bee wounded, but will not bee healed; they will wound themſelues, but neither can heale themſelues, nor will let others heale them: are not they worthy to periſh? they are in the fire and neither will come out, nor let others pull them out: are they not worthy to burne? being in priſon, the doore ſet open to them, and they will not ſtir to come out; are they not worthy to bee ſlaues for euer? they are deadly ſicke: the Phyſition comes to them that is able to heale them, and they will not heare him: are they not worthy to die? O deafe adders that ſtop their eares againſt the voice of the beſt and wiſeſt charmers! and yet theſe men are the mockers, and ſcorners of them that bee godly, & the diſcouragers of many a man in the waies of God. Som ſeeing their worldly proſperity, ſtand amazed, and enuy their eſtate: but alas, why ſhould any man do ſo? for if their eſtate be rightly conſidered, they deſerue rather to be pittied, then either enuied, or any waie regarded.
Further, heere wee may ſee how it fares with Gods children in this world; oft times they muſt loſe their labour, when they hauehave ſincerely, and zealouſly endeuoured the conuerſion of ſinners. Iſrael would hauehave healed Babel: but when all is done, ſhee will not bee healed. So ſaith Salomon, Rebuke a ſcorner and he will hate thee yProu. 9. 8. No maruell, if this be ſo with priuate men, when the Miniſters & Prophets of the Lord, finde oftentimes ſo little profit of their great labours, that they crie out; I hauehave laboured in vaine, and ſpent my ſtrength in vaine zEſay. 49. 4. And Miniſters may not think much hereat: for the Prophet makes that complaint, not in his owne perſon only, and his fellow Prophets, but euen in the perſon of Chriſt himſelfe, whoſe labor was much of it loſt in this reſpect. For it is apparant in the Goſpell how little he preuayled with many of his own nation, yea with the learned Rabbines the Scribes and Phariſies aLuke. 7. 30: And after all the excellent ſermons made all the time before, went not Iudas away fuller of Sathan then he came bIoh. 13. 27? And to conclude, did not God himſelfe preach from heauen, a notable ſermon to Cain? and was he not worſe for it, & being helliſhly inraged, inſtantly after the Sermon ranne out and ſlewe his Brother cGeneſ. 4. 7? Thus howſoeuer Gods word neuer returns in vaine, but proſpers in the work whereabout the Lord doth ſend it dEſay. 55. 11.: Yet, it is heere apparant, that it is not alwaies the ſauour of life to life, but often of death to death, in whoſe mouth ſoeuer it is ſpoken.
Wee muſt heere learne, not to bee diſcouraged in our courſes of ſeeking mens conuerſions; Priuate men to practice the duties of admonition, exhortation, &c. vntounto their neighbours that bee out of the waie: Nor Miniſters, to preach the word, with all diligence. For howſoeuer thy labour may be loſt to ſome, yet knowe thy labour is neuer loſt before God: for be it the ſa…our of life, or of death, it is a ſweete ſauour to God, (ſayth the Apoſtle e2. Cor. 2. 14. 15. 16.): and tho in regarde of men that will not be cured; thou haſt laboured in vain, and ſpent thy ſtrength in vaine, yet, ſayth the Prophet, My iudgement is with the Lord, and my worke with my God fEſay. 49. 4. And let not the good man of God be too much caſt down, tho he ſee little fruite of his great labours; remembring that IESVS CHRIST and God himſelfe hauehave loſt their labour vppon manie men: and heere the Church hauehave manie yeares endeuoured to cure Babel, and all is in vaine. For ſhee will not bee healed: And will ſhee not, what then remaines but this that followeth?
Let vsus forſake her, &c.
The. 3. point.FOr, after all meanes vſed and all in vaine, then what ſhould we doe but forſake them that needs will be forſaken of God, and hauehave nothing to doe with them, who will hauehave no fellowſhip with the Lord? This is the third point, and touching it there be three points
| examinable; namely, | 1. how | Babel is to be forſaken. |
| 2. why | ||
| 3. whē |
For the firſt, how is Babel to be forſaken when there is no more hope of curing her? the anſwere is, not in louelove and affectionate deſire to do her good: but ſtill the wicked man is to bee pittied, ſtill to be loued, ſtill to be mourned for, ſtill muſt the godly man wiſh well to him, tho he care not for it, but ſcoffe at all. Thus when the Prophet had called vponupon the people, gIer. 13. 16. 17Heare and giuegive eare, be not proud, but yeelde and turne and repent, and giuegive glory to God before he ſend darkeneſs, &c. Hee then addeth: But if you will not heare and obaye, my ſoule ſhall weepe in ſecret for your pride, and mine eyes ſhall drop downe teares, &c. Thus the good man ſends vp many a ſigh, and ſheads many a teare for the wicked, that neuer gaue one groane for themſelues.
Nor muſt we forſake them in prayer; but tho they ſeeme to vsus neuer ſo incurable, wee muſt ſtill pray without ceaſing to GOD for them: for that that is impoſſible to vsus, is poſſible inough with the Lord (h). God forbid (ſayth Samuel) that I ſhould ceaſe to praie for you i1. Sam. 12: and ſo muſt we ſay of all, euen the greateſt ſinners; ſaue only them that ſinne againſt the holy Ghoſt, which no priuate men, but only the whole Church can diſcerne and iudge of: God forbid that I ſhould ceaſe to pray for them. Neither muſt wee forſake them by a final ſeparatiō, neuer to come at them, nor to aſſiſt them any more: but ſtill we muſt be willing to go againe, and do our endeuour, if euer there be hope that they wil be healed. Forgiue (ſaith Chriſt) not ſeuen onelyonly, but 70. times 7. times. When a ſicke man is froward and impatient, then the good Phyſition muſt be the Patient; and tho hee hauehave come oft, & to no purpoſe, yet if at laſt he wil be healed, he muſt not forſake him; ſo muſt Gods children reioyce, if after neuer ſo many repulſes, the wicked will be content at the laſt to heare and to be healed. Thus wee muſt ſtill louelove and pittie them, ſtil pray for them, and ſtill be readie to doe them good: and in theſe three reſpectes we muſt not forſake them.
But we muſt forſake Babel. Firſt in regard of conuerſation: wee muſt ſeparate our ſelues▪ from the wicked mans companie and ſocietie, as far as lawfully & conueniently we may, after we ſee him obſtinate and incurable: it is Gods commandement, Flee from the midſt of Babel; depart out of the land of the Chaldeans kIerem. 50. 8: and do not this ſlackly & ſlowly (like Lots wife lGen. 19. …6but be as the hee Goates before the flock. Secondly, in regard of the meanes: for after that by her often and obſtinate refuſall, (ioyned with ſpightfull contempt both of the means and the men that brings them) ſhe hath ſhewed her ſelfe to be a filthy ſwine, then pearles are no longer to bee cast before her, holy things muſt no more bee giuen to ſuch Dogges; but they are to bee left to their vomit and mire, till God ſhew either his mercy, or iuſtice vponupon them, either in their conuerſion or confuſion.
Thus muſt ſhee be forſaken: and the reaſon why (which is the ſecond point) is double.
Firſt, in regarde of our ſelues: wee muſt forſake the wicked when they are incurable, leaſt in ſteede of dooing good to them, wee take hurt our ſelues, by beeing polluted by her contagion, or made partaker of her ſinnes; and conſequently, of her puniſhment. God giueth this reaſon himſelfe: Flee out of the middeſt of Babel, and deliuer euerie man his ſoule, be not deſtroyed in her iniquitie mIerem. 51. 6. Therfore, after that a chriſtian man perceiues there is more danger to get hurt from them, then hope to do good to them, he is bound no longer to ſtay; nay, hee is bound to leaue them and look to the ſafety of his owne ſoule and body.
Secondly, in regard of the means vſed to heal them: which becauſe they be the holy ordinances of God, & pretious pearls; therfore are they not to be expoſed to the contempt of wicked men, nor to be trodden vnderunder the foule feete of their peruerſe and ſcornefull ſpirits: Both theſe reaſons doth Chriſt couple together, GiueGive not that (ſaith hee) that is holy to dogs, neither caſt your pearles before ſwine, leaſt they treade them vnderunder their feet, and turning again all to rent you nMat. 7. 6.. Chriſt would neither hauehave his ordinances abuſed, nor his children hurt by the wicked men.
Thus wee ſee the maner how, and the reaſons why: Now let vsus ſee the time when Babel muſt be forſaken; when ſhe is incurable, but not til then: firſt, long time is to be ſpent, all meanes to be vſed, all waies to be tried, all patience to be practiced, and all wiſdome to be exerciſed, all occaſions to bee taken, that probably may preuaile to doe them good. But if after all this, they be incurable, and out of hope; then muſt we forſake them, but not till then, not till there bee no hope at all: he that forſakes Babel till then, is wanting in his dutie, and hath much to anſwere for before God. For if the Phyſician may not forſake this vile body oPhil. 3. 21as long as there is any hope of life; then how may anie man forſake the ſoule that is pretious, and that cost ſo pretious bloud p1. Pet. 1. 19? Surely, the ſpirituall Phyſician muſt neuer forſake a Church, a people, or a man, as long as there is anie hope of curing and conuerting him.
Heere is condemned the practice of two ſorts of men amongſt vsus. Firſt, ſuch as be now tearmed of the ſeparation, formerly and vſually called Browniſts; who forſake our Church, and cut off themſelues from our congregations, and ſeparate themſelues to a faction, and faſhion, or as they call it, into a couenant and communion of their owne deuiſing; theſe men hauehave made a grieuous rent, and giuen a deepe wounde into the peace of our Church: they vſe this place and others like againſt vsus, & ſay; We would hauehave healed you, but you will not bee healed, therefore we forſake you: but they abuſe the place; therefore, I will turne the point of this their weapon againſt themſelues: I meane againſt their errors, and this their bitter and ſchiſmaticall ſeparation. To this end I would aske theſe men but 4. queſtions: whereunto if they can giuegive me ſatiſfaction, I will be one of them.
Firſt therefore, whereas you ſay that Wee are wounded incurably, and will not be healed, I aſke: Wherein are wee deadly or incurably wounded? what fundamentall wound is in our doctrine? what deadly corruption is in our diſcipline, ſuch as eats out the heart, and life, and being of a Church? what book of Canonicall ſcripture receiue we not? what holde wee for Canonicall, that is not? what ſacrament that Chriſt ordained do we want? and what hauehave we more then Chriſt ordained? what article of faith deny wee? or what holde we for an article of faith that is not? what fundamentall hereſie doth our doctrine maintaine? what hauehave wee in our Church, that ouerthrowes the being of a Church? what is neceſſarily required to make a Church, that we do want? Do not ſay, Theſe be many queſtions: for if you wil hauehave them all in one generall, I will end it as I began; Wherein are wee deadly & incurably wounded? If I ſhould walk a while on your owne grounds, & grant you that which you can neuer proue; yet will it not follow that we are incurably, or deadly, wounded. A man may want a finger, or hauehave ſome blemiſhes in his face, and yet bee a ſtrong and perfect man, ſound, and heart-whole, and able to ouerthrowe his enemies: ſo, tho there were in our Church, thoſe wounds you ſpeake of, yet do they not come neere the heart, they bee not deadly, they may blemiſh the beauty, but endanger not the life of our Church. The Churches of Corinth and Galatia, had other kind of blemiſhes then ours hath; bleſſed be God. Corinth doubted or erred in the great article of the Reſurrection. 1. Cor. 15. The Galathians erred fouly in the high and maine point of Iuſtification, and yet Corinth a Church of God ſanctified in Chriſt Ieſus. 1. Corinth. 1. 2. And Galatia, though almoſt remooued to another Goſpell, Galathians. 1. 6. yet not withſtanding a Church for all that. Galat. 1. 2. And if you will adde to theſe fundamentall errours in doctrine, corruptions in manners, and diſorders in Gods ſeruice, you can with no ſhewe of truth lay ſuch to the charge of our Church, as is apparant were rife in the Church of Corinth: and then ſhall Corinth bee a Church, and not England? Let the Lord bee Iudge betwixt you and vsus. Therefore, if wee ſhould grant vntounto you that our Church were blemiſhed or wounded; yet not beeing deadly wounded, your ſeparation from vsus is ſchiſmaticall and vniuſt: and more cruell and vnchriſtianlie deale you with our Church, then did Gods Church with Babell; who forſooke her not til ſhe was deadly wounded, and paſt life. To conclude, if Iſrael might not forſake Babel til then; then what are you that dare forſake a Church of God, wherin they hauehave found God, if euer they hauehave found him yet, & wherein the diuell himſelfe cannot ſhewe one deadly wound: Bleſſed be the Lord that hath ſo healed vsus.
Secondly, ſeeing they ſay that we are wounded, but as for themſelues they be healed, & therfore they muſt ſeparate, and ſo keep the ſound from the ſicke; I aske them this queſtion: Are they healed? then where were they healed? where were they called? where were they regenerat & begotten to Chriſt? was it not in the wombe of this our Church, & by means of the immortall ſeede of Gods word, that is daily ſowen in our Church, & by the miniſtry of thoſe men that were called by our Church, and yet cleaue to our Church, and mourn for their ſeparatiō; and by the dewe of that bleſſing from aboue, which is dayly poured vponupon our aſſemblies, from Gods merciful right hand? Then how can they deny that to be a true Church, a holy church, a Church of God, wherein ordinarily men are called, and brought to God? And how vnthankfull and vndutifull are they to their ſpirituall mother, to forſake hir and caſt the duſt of contempt in her face that bore them in her wombe, and brought them foorth the ſonnes of God? To auoid this, what can they ſay, but one of theſe two things: either that there is indeed a true Miniſtery of the word amongſt vsus; but it is not powerfull to anie but themſelues: that wee hauehave the word truly preached, and ſo as it may conuert a man; but it is not the ſauour of life to anie, but ſuch as come into their couenant: (but from this horrible, and helliſh pride, good Lord deliuer them; or els let them be aſſured ſuch a height of pride, is ſure to hauehave a fearful fal.) Or if not this, then muſt they ſay that they were not called, in our Church, but ſince they left vsus: But they hauehave bard thēſelues already from that plea. For, it being obiected to them that they hauehave left our church, not out of conſcience, but out of carnal diſcontents, and vponupon fleſhly reaſons, worldly grounds; they all ſtoutly anſwer and ſtifly ſtand to it, that they do it not vponupon any ſuch grounds, nor for anie reaſons of fleſh and bloud; but meerely and onelyonly out of conſcience and for their ſaluation, and that gladly they would hauehave ſtaied, but with a good conſcience they could not. If this be true, then they had conſcience before they left vsus: then where came they to that conſcience and care of their ſaluation, but in our Church? Now, a good cōſcience cannot be ſeuered from regeneration and an effectual calling: therefore, they cannot deny, but they were regenerate, and called in our Church; vnleſſe they wil ſay, they had no conſcience when they forſooke vsus: which if they doe, then I will yeelde that my queſtion is anſwered.
If they grant they were called a fore they went, and that ſtil they who fall from vsus to them, are called; then how can that be but a true Church, wherein by their own cōfeſſion, men are ordinarily begotten to God? & how can that be but a lawful & holy miniſtery, which brings men to ſaluation? therefore, (vponupon their own grounds) they hauehave no iuſt cauſe to leaue vsus. For that Church and Miniſtry that brings a man to grace, and to faith, is able to bring him to glory & ſaluation: and that which is able effectually to begin, is able effectually to finiſh the good worke of God in any man.
Thirdly, if they be healed, and we ſtill deadly woū ded, then I ask them: How hauehave they ſought, and ſufficiently endeuoured our healing? and till they hauehave done all that poſſible can be done for our healing, how dare they forſake vsus? For if the Iſraelites might not forſake Babel till then; ſhall they forſake vsus, afore they hauehave put all meanes to the fartheſt? if they be healed alreadie, why doe they not more ſeriouſly labour the healing of others? They cannot but knowe, there bee manie in our Church curable inough, if they coulde ſhew them to neede their healing: why then doe not they ſtay amongſt vsus, to heale and helpe vsus? He is no good Phyſician, that flies and forſakes his Patient: they therfore, if they be healers, and would heale vsus as they pretend, why do they not ſtay with vsus, & ſhew vsus our wounds, and apply the means to heale vsus? But contrariwiſe, they forſake vsus, and runne into corners and raile on vsus, and call vsus Babylon, Antichriſtian, and the ſynagogue of the wicked, and that wee are no Church, and CHRIST is not amongſt vsus. Are theſe the plaiſters with which you will heale vsus? is this the waie to heale, to make wounds wider and deeper then indeed they be? Hee is a pitifull Phyſician that makes his Patient worſe then hee findes him: but he is not tolerable, that makes him worſe then indeed he is, or will make him belieue he is hearte-ſicke and deadly, when his finger aketh. They alledge perſecution, and that therfore they cannot ſtay with vsus but are conſtrained to leaue vsus: but aſſuredly (were it true that they ſay, that we were deadly wounded, and they able to heale vsus) then, ſeeing they cannot ſaie that all amongſt vsus are incurable, they would care for no danger that could befall their bodies, ſo that they might heale our ſoules and gaine them to God. Therfore I conclude, that if wee would grant them their owne grounds, that they are as good as they pretend to be, and wee as ill as they would make vsus; yet notwithſtanding, their ſeparation is vnchriſtian, becauſe its certaine none of them can hauehave aſſured teſtimony to his conſcience, that hee hath done all hee can poſſibly for our healing: till which time no man may forſake another; eſpecially no Chriſtian forſake another: & leaſt of all a priuate man forſake a Church. Fourthly, and laſtly, if they will needes leaue our Church, whither wil they go? To leaue one thing, for another no better, is ſeely; but for a worſe, is folly and madnes. But they will ſay they leaue vsus to take the better: then ſhewe me a better religion, and a better Church then the Proteſtant Churches of Europe are, and the religion amongſt them. You will not goe to the Lutheranes, for they (you ſay) are worſe then we: much leſſe to the Papiſts, for they apparantly are worſt of all: whither then? will you goe to the Church of the Lowe▪ Countries? but they are of our confeſſion. will you go to the Churches of France? but they are of our confeſſion? will you goe to the Church of Geneua, or the free Cities of the Empire? but they are of our religion. will you goe to the Church of Scotland, to the Cantons of Switzerland, to the States, and Princes of Germany? but they are all of our confeſſion, and ſo profeſſe themſelues to be qSee the harmonie of confeſſions.. Looke ouer all Chriſtendome, and you ſhall not find a Church that condemneth ours, nor any that is not of our religion, nor anie one but that profeſſeth it ſelfe to bee of the ſame confeſſion with vsus, and not to differ from vsus in anie ſubſtantiall or fundamental point. Whither then wil you go, or what remains for you to go vntounto, but vntounto your corners & conuenticles, where you are your own caruers, your owne Iudges, your own approuers, but hauehave not one Church in Chriſtendome to approoue you.
So that thē it remains, it muſt either be granted you, that you are better then all others, and that (notwithſtanding the Goſpell preached thus long, ſince the reuealing of Anti-chriſt) there is not one true Church in ye world but your ſelues: or els you muſt grant that there is no better Church for you to goe vntounto, if you forſake vsus. Therefore plaie the wiſe mens part; forſake not our church, til you can ſhew a better. And tell vsus not of France, Scotland, Geneua, Zurick, Baſil, &c. for they be all ours, and not yours: they will and do all approue vsus as a glorious Church, and condemn you, as factious, and ſchiſmaticall. And ſeeing you can finde none better (all things conſidered) and hauehave none to fly to but your ſelues (who are the parties now in queſtion, and therefore no fit Iudges of the matter) look well about you; and if vnaduiſed zeale hauehave cauſed this bitter ſeparation, then by your returne make vp that b…each again, which by your reuolt you made in our Church: Returne againe into the boſome of the Church, aske pardon of that your Mother, who brought you forth children of light: Come, & ioine with vsus againſt the Papiſt, the common enemy; who, by our diuiſion hath gotten ground vponupon vsus all.
Remember Peters anſwere, when Chriſt asked the Apoſtles, after ſo many fell from him, what (ſayth he) Will you alſo go awaie? Alas Maſter, ſaith Peter, Whither ſhall we go? thou haſt the words of eternall life rIohn. 6. 61. So will you ſay, if true humilitie and ſauing grace poſſeſſe you, when your deere Mother in whoſe wombe you were conceiued, and with whoſe breſts you hauehave been fed, ſhall ask you (after ſo many reuolters to poperie) what, Will you alſo go awaie? Alas! whither ſhould we goe from thee? Thou haſt the words, and thou haſt the Sacraments, of eternall life. Yea, malice it ſelfe cannot denie but wee hauehave them; and he who gaue them vsus, grant wee may long enioy them, Amen.
And as for you, my brethren (Brethren I call you, becauſe I am ſure wee had both one mother) looke well about you, and conſider of the bitter effects like to follow, vponupon this your ſeparation: remember that they will all lie heauy vponupon you. And do not ſay, you are driuen out: for if it be the Church, and if the words of eternall life be here, nothing in the world ought to driue you from it. Nay, your ſeparation was wilfull: therefore, let your returne be voluntarie: and till then, eſteeme as baſely and cenſure as ſharpely of vsus as you liſt; but knowe, that for this diuiſion of Ruben, are great thoughts of heart ſIudg. 5. 15.
The ſecond ſort of men, whoſe practice is reprooued by this doctrine, be ſuch, as refuſe publick places in the Church, and Common-wealth, and retire themſelues into priuate and diſcontented courſ…s, and will not be imployed for the publicke; becauſe they pretend the daies are euill, and many ſores in our bodie incurable, vnleſſe there bee other order taken for their healing. To theſe men I would ſay but two words.
1. Are the daies euill? the more need hauehave they to be amēded by each ones helping hand. And if we hauehave any wounds in Church or State, more cauſe hath each one that loues the peace and health of Ieruſalem, to indeuour the preſent healing therof, leaſt they feſter and growe worſe.
But ſecondly, are the times euill? Nay, are they not made euil by thee? at leaſt, are they not the worſe for thee and thy ſinnes? Who can ſhew his face and ſaie; I hauehave committed no ſins, that may be in part a cauſe to bring downe the ſpirituall and corporall plagues that are amongſt vsus? Then what are they that are ſo buſie to complaine of the times, and ſo ſlacke to complain of their ſins? But it is a trick of hypocriſie, to be ſo eagle eied in prying into the illneſſe of the times, & ſo blind and dull in conſidering his owne ſinnes, the cauſe of all that ill. Thou therfore, contrariwiſe, out of a holy and humbled heart confeſs, that ſeeing thy ſins hauehave made the times worſe then els they would hauehave bin, therfore thou haſt cauſe to endeuor for thy part to make them better. Then ſet thy ſhoulder to the burthen, and put thy necke to the yoke, remembring that euen Babel it ſelfe is not to be forſaken, till it be altogether incurable, & paſt all hope: But being incurable (as here the text ſaith) ſhe is; therfore, ſaith the church, Let vsus forſake her.
And now Babel being forſakē of the Church, what remaines to be expected? nothing but vengeance and deſtruction.
For her iudgement is come vp vntounto heauen, &c.
The 4. point.IN theſe words is laid downe the laſt point; namely, what becomes of Babel, when being incurable ſhee is forſaken by the Church: ſhe is made ready for iudgement and destruction. Here we may learne (amongſt many others) 2. moſt worthy doctrines.
Firſt, what the wicked get by perſecuting, and baniſhing, and ſeeking to roote out Gods children: ſurely, euē nothing but the haſtening of their own destructiō. The Babylonians cared not for the Iſraelites company: but as ſoone as they were gone, deſtruction came vponupon Babell. Whilſt they ſtay, the wicked are ſpared: but whē they are gone, vengeance breaks out. Whilſt Lot was in Sodom it periſhed not: Nay, (ſaith the Angell to him) haſte thee awaie, for I can do nothing till thou be ſafe from amongst them uGen. 19. 22. See, God the good King is more carefull to ſaue one of his own ſeruants, then to deſtroy a thouſand enemies: but ſee their madneſſe, they mocked and flowted this Lot, ſcorned him as a ſtranger, and many waies grieued his righteous ſoule, were weary of him, and his company, and tryed eueryevery waie, to make him wearie of the Towne; for they held it worſe, as long as he was in it: at laſt they hauehave their wills, and hee forſakes them; but with him their protection is gone, and now fire, and brimſtone, falls from heauen on them. So, at this day do the wicked and worldly men: whom hate they, whom accuſe they, whom abuſe they, whom lie they in waite for, whom perſecute they, whom would they deſtroie, whom baniſh they, whom are they weary of, but of the godly men? When they die, they bid them be gone, and wiſh that all were gone after them; not knowing (poor fools) that if theſe men ſtood not in the gap, the fire of Gods wrath had long ſince brokē out vpō them; and when they are gone, then they are well apayed, and are glad: But alas! what hauehave they gayned? euen as much as Sodom did when they had caſt out Lot.
Secondly, we may here learn what a feareful & dangerous thing it is not to be healed by ſpiritual Phyſick (that is) not to profit by the word of God, nor to bee conuerted from ſinne, when God giues meanes. For what is this but an euident teſtimony of Gods heauie wrath, and a certaine forerūner of damnation? Wil not Babylō be healed? then what followes but deſtruction? So in the newe Teſtament, if our Goſpell be hid, (ſaith Paul it is hid frō them that periſh w1. Cor. 4. 3. For as if at noon day any man ſay the ſunne ſhines not, it is becauſe hee is blinded and cannot ſee: ſo, if in the ſun-ſhine of the Goſpell, ſome ſee it not, but in the midſt of that light liue in darkneſſe, its certaine they are blinded by Sathan, and if they continue ſo are marked vp for iuſt damnation. A fearfull example we hauehave hereof in the ſonnes of Eli, of whom the Text ſayth, their Father hearing of all the euil they did, called them and reproued them, and gaue them good and ghoſtly counſell, able (a man would hauehave thought) to hauehave turned their hearts; eſpecially comming from a Father, and from him that was the Iudge and Prophet of the Church: But all in vaine; for, notwithſtanding, they obayed not the voice of their father: and mark the reaſon; becauſe the Lord would ſlay them. Whereby its apparant, that there is not (ordinarily) a ſurer ſigne of a reprobate, then not to obey the voice and word of God, nor to profit by thoſe meanes that God giues a man for his conuerſion.
A matter of ſpeciall vſe to our Church, which hath ſo long enioyed the Goſpell: but to you of this Citie eſpecially, who hauehave long and liberally been fed from heauen, with abundance and variety of ſpiritual food. Therfore, eueryevery one looke to thy ſelfe how thou profiteſt by theſe good means. For be aſſured, if any congregation or particular man hauehave vſe of the meanes & profiteth not, but runneth on hardned in his ſinnes; it is becauſe he is a veſſel of Gods wrath and prepared for damnation: but contrariwiſe, he that heareth and yeeldeth, and obeieth, and repenteth, it is an vndoubted pledge to him of his ſaluation, layed vp in heauen aſſuredly for him. Therfore, let eueryevery one take heed: for otherwiſe his lot will be like Babylons; of whome we here finde that becauſe all meanes vſed to conuert her were in vaine, therefore ſhe is now iuſtly deſtroied, and remains a monument of miſery, and a ſpectacle of Gods iuſtice, to all poſterities xRead, for this end, the 50. and 51. Chapt. of Ieremie, and other places of the Prophets..
Thus concerning the literall Babylon wee hauehave heard, 1. How Iſrael would hauehave cured her. 2. How ſhe will not be healed. 3. How therfore ſhe is forſakē of the Church. And 4. How being paſt cure, ſhee is therefore deſtroyed.
And hauing thus performed the firſt part of my task, namely touching the old & literall Babell: it now remaines that we come to the Myſticall Babylon; in and concerning whom, all theſe 4. are as true as in the former.