Babylons Downfall, Sermon
Babylons Downfall.
REVELATION. 14. 8.
Babylon is fallen, is fallen, the great Citie, &c.
THis Text hath connexion with the preſent times, and the preceding words; for the Holy Ghoſt having made a deſcription of the ſtate and condition of the Church of Chriſt, in the firſt, ſecond, third, fourth, and fifth verſes, comes in the ſixth verſe to make mention of another viſion which Saint John ſaw, and that is of an Angell flying in the midſt of heaven with the everlaſting Goſpell; which is ſaid to be everlaſting in oppoſition to thoſe Innovations and Traditions of men, under which the Churches of Chriſt had laboured a long time. This viſion being paſt, as a right conſequent of the former viſion, he ſees another Angell crying, Babylon is fallen, is fallen, ver. 8. And no wonder, for where the everlaſting Goſpel is preach'd in the midſt of heaven, that is openly, there Babylon falls, and falls immediatly.
The words themſelves are a ſhort, and ſweet prophecie of Romes ruine and deſtruction. Wherein we have:
The deſcription of Rome it ſelfe.
The deſcription of her deſtruction.
Shee is deſcribed two wayes.
1. From her Greatneſſe, called the great Citie. Indeed ſhee hath beene great in large poſſeſsions, and great revenues, ſo ſhee is fallen already in a great meaſure, yet ſhee is too great. Great in her opinion with Kings and Princes, and thus ſhee is fallen already in a great meaſure, yet ſtill too great. Great in her authority, and power over the Saints, and Churches of Chriſt, and from this greatneſſe ſhee is much fallen already, and yet too great.
2. From her ſinnes that ſhee is guilty of, under that word Babylon. For if wee conſult with this book of the Revelation, we ſhal find that the Church of Rome, and that party is called Egypt, Sodome, and Babylon, as if the wickedneſſes of them all were concentred in her.
Egypt was exceeding harſh, and cruell to the Church, and Iſrael of God: ſo are they.
Sodome was exceeding baſe, and filthy in corporall uncleanneſſe; and ſo are they.
Babylon full of Sorceries and Idolatrie, ſo are they. Shee is called Babylon.
Her deſtruction is deſcribed, and that 2 wayes.
1. From the fulneſſe, and greatneſſe thereof, therefore ſhee is ſaid to fall, and not once, but againe fallen, fallen. As it is Gods way to reward thoſe that are good with the good which they moſt deſire; ſo it is his way to puniſh the wicked with that puniſhment which is moſt contrariant to their diſpoſitions, and their owne humours. Babylon, and the Babyloniſh company moſt affect riſing, and great preferment; contrary their puniſhment ſhall be that it may bee moſt vexations to them, they ſhall fall, their deſtruction is called a fall.
2. From the certainty thereof. 1. It is put in the preſent tenſe, as if it were already done. 2. The words are repeated. It is fallen, It is fallen.
Hardly a word but it affords it's ſeverall obſervation. Yet becauſe I would not cut out more bread then we ſhall eat at one meale, I will fall, and cloſe with theſe eſpecially.
Antichriſtian,Doct. 1. and Romiſh Babylon is truly Babylon.
Though this Babylon be never ſo great, yet it ſhall fall. It will fall aſſuredly.
It is the duty of the Saints, and people of God to ſpeake of this fall as if it were done already.
For the firſt. Antichriſtian Romiſh Babylon, is truly Babylon. Herein I ſhall 1. parallell the old, and our late Babylon. 2. I ſhall prove that by this Babylon is meant Rome. In the old Teſtament wee read of a Babylon wherein Iſrael was once captived, that was heatheniſh Babylon. In the new Teſtament we read here, and in divers other places of another in Babylon, Antichriſtian Babylon. Give me leave to parallell them a little.
Heatheniſh Babylon was the Metropolitan, or the chiefe Citie of the Chaldees, full of trade and merchandize, in ſo much as ſhee calls her ſelfe the Queene of the world, who ſat upon many waters, Jer. 51. 13. So it is with our late Babylon, who calls her ſelfe the Queene ſitting upon many waters, which is alſo interpreted by Saint John, to be peoples multitudes, and nations. Revel. 17. 15.
Babylon of old was a proud people, and very confident, exceeding delicate, and very wanton, calling her ſelfe a Lady for ever. Iſ. 47. 7. 8. Thus Antichriſtian Babylon ſits alſo. Revel. 18. 7. Shee hath glorified her ſelfe, and lived deliciouſly: for ſhee ſaith in her heart, I…ſ… a Queene, and am no Widdow, and ſhall ſee no ſorrow.
This wanton, and delicate place of old was full of Sorcerers and Southſayers. Iſ. 47. 12, 13. Stand now with thine enchantments, and with the multitude of thy Sorceries, wherein thou haſt laboured from thy youth, &c. Therefore we read that in Daniels time they came before the King to tell him the meaning of his dreame, but could not. So it is with our late Babylon, wherein are many Sorceries and Sorcerers. Revel. 9. 21. Revel. 18. 23.
Heatheniſh Babylon was exceeding full of Idols, and vile Idolaters, the mother of them, and therefore wee read, that the three children were commanded to worſhip the Kings Idol. Dan. 3. Anſwerably it is ſaid of our late Babylon, that ſhe doth make all nations drunk with the wine of her fornication. Revel. 17. 2.
As ancient Babylon was full of Idolls, and groſſe Idolaters, ſo alſo it was exceeding cruell to the Church, and people of God. Pſal. 137. 1. By the rivers of Babylon there wee ſat downe, yea we wept, when wee remembred Syon, &c. Who hath not read of the Babyloniſh captivity, the fiery fornace, and their denne of Lyons. Anſwerably in this late Babylon is found the blood of Prophets, and of Saints, and of all that were ſlaine upon the earth. Revel. 18. 24.
The deſtruction of ancient Babylon was great, and very dreadfull. For,
1. It was univerſall. Iſ. 47. 14. There ſhall not be a a coale to warme at, nor fire to ſit before. And Iſ. 14. 22. For I will riſe up againſt them, ſaith the Lord of hoſtes, and cut off from Babylon the name, and remnant, and ſonne, and nephew, ſaith the Lord.
2. It was very ſuddaine. Iſ. 47. 9. In a moment, in one day: the loſſe of children, and widdowhood: they ſhall come upon thee in perfection.
3. It was irrevocable. Jer. 51. 63, 64. And it ſhall be when thou haſt made an end of reading this booke, that thou ſhalt binde a ſtone to it, and caſt it into the midſt of Euphrates. And thou ſhalt ſay, Thus ſhall Babylon ſinke, and ſhall not riſe from the evill that I will bring upon her.
Anſwerably the deſtruction of our late Babylon is very dreadfull. For,
It ſhall be univerſall. Revel. 18. 23. The light of a candle ſhall ſhine no more at all in thee.
It ſhall be ſuddaine. Revel. 18. 8. Therefore ſhall her plagues come in one day, in one houre.
It ſhall be irrevocable. Revel. 18. 21. And a mighty Angell tooke up a ſtone like a great milſtone, and caſt it into the ſea, ſaying, Thus with violence ſhall that great Citie Babylon be throwne downe, and ſhall be found no more at all.
Becauſe of all theſe things, great ſins, & great deſtructions, the people of God were cōmanded to depart & goe out of old Babylon. Je…. 51. 6. Flee out of the midſt of Babylon, and deliver every man his ſoule. And ver. 45. My people goe ye out of the midſt of her, and deliver ye every man his ſoule, &c. In like manner, we find that the Holy ghoſt having given warning to the world concerning the fall of this late Babylon, hee exhorteth his people to goe out from the midſt of her. Revel. 18. 4. Come out of her my people, &c.
Thus are theſe two Babylons paralleld, certainly they are, and ſhall bee exceeding like one to another in theſe particulars. But the queſtion now is, who is here meant in the Revelation by this late Babylon; Indeed this is a queſtion of much concernment, becauſe ſhe is to fall, the Princes of the earth are to be provoked to eat her fleſh, and drink her blood, and wee are all to depart from her, leſt wee partake with her in her plagues.
By this late Babylon therefore, we underſtand the Church of Rome; not as confined within her walls, but as by her Merchants ſhe tradeth with, and putteth off her commodities to other Kingdomes. Rome in her latitude, with all her Merchants, and thoſe that ſymbolize with her, is here to be underſtood. And that Rome, and no other is here meant, I prove by theſe reaſons.
1. Babylon is here in my text called, the great Citie, and in S. Johns time, what was the great Citie but Rome it ſelfe: for ſuppoſe a man were in France, and ſhould heare another ſay, that ſuch & ſuch a work were to be done in the great Citie, who would not know that he meant Paris? or ſuppoſe a man in England ſhould heare another ſay, that ſome great work were to be done in the great Citie, who would not know, that hee meant London? In S. Johns time the Roman Empire prevailing, the great Citie was Rome it ſelfe; and therefore the Holy Ghoſt ſaying, that Babylon was the great Citie, ſaith expreſly, that by Babylon is meant Rome.
2. This Citie, and Whore of Babylon, is ſaid to ſit upon a beaſt, Revel. 17. 7. Now if we looke into the book of Daniel, whereby much of the Revelation is to be interpreted, wee ſhall finde mention made of foure beaſts to ſucceed one another, which is there interpreted to be foure Kingdomes or Monarchies. The firſt of the Chaldees. The ſecond of the Medes and Perſians. The third of the Grecians. And the fourth of the Romans. Now before Johns time, the three firſt beaſts were dead, and gone; the fourth and laſt, onelyonly remained, the Roman Empire. And what Citie or people hath ſo ridden the Roman Empire, as Rome hath done?
3. S. John tells us, that this beaſt that carried the woman, this Citie was to have ſeven heads, and ten hornes, Revel. 17. 7. which the Holy Ghoſt interpreteth in the ſame Chapter, ſaying. Theſe ſeven heads are ſeven mountaines, ver. 9. or ſeven Kings, that is, ſeverall ſorts of government, ver. 10. And the ten hornes are ten Kings or Kingdomes, ver. 12. which this Empire did break into. Now though ſome think, whileſt they looke thorow falſe perſpectives, that they ſee ſome other Citie ſitting upon ſeven hills, yet let any man ſhew us theſe three met together in any other Citie. Who knowes any other Citie whoſe building hath beene laid on ſeven hills, ſo famous that the Citie it ſelfe is called Septires, and whoſe government hath been of ſeven ſorts, and whoſe Empire hath beene broken aſunder in to ten Kingdomes, or there-abouts? This wee know is agreeable to Rome it ſelfe, and therefore Rome and no other people is here meant by Babylon.
4. The Scripture is moſt expreſſe, telling us, totidem verbis, that that Citie which in S. Johns time raigned over the Kings of the earth, was Babylon. Revel. 17. 18. And the woman which thou ſaweſt, is that great Citie which raigneth over the Kings of the earth. But in S. Iohns time no other Citie then Rome raigned over the Kings of the earth, and therefore that, and that alone is truly Babylon, that is, our late Babylon. Whereupon Cornelius à lapide, conſidering alſo how Irenaeus, Lactantius, Ierome, and other Ancients, ſpeak fully to our purpoſe, profeſſes that he will not tergiver…ri, but granteth, that by Babylon is meant Rome.
If ſo,Vſe 1. what ill office have they done to the Churches, and people of God, that obtrude this poſition upon us. That the Church of Rome is a true Church. But was Babylon a true Church? was Sodome a true Church? was Egypt a true Church? Rome is Sodome, Egypt, and truly Babylon. Oh what abundance of hurt, and miſchiefe hath this dangerous poſition done, that the Church of Rome is a true Church! I my ſelfe have knowne ſome that had relinquiſht the Church of Rome, and written againſt her, who againe ſtagger'd in their faith, I wiſh (I might not ſay they were revolted) when they ſaw this opinion countenanced, and publiſhed by great authority. And what ſay the Papiſts? Your owne men, ſay they, hold that the Church of Rome is a true Church, and that ſalvation is to be had in her, as for the Church of England it is a Schiſmaticall, hereticall Church, wherein no ſalvation is to be had. The ſafeſt way therefore is to joyne with us, where, according to all men, both ours and yours you may be ſure of your ſalvation. And indeed the argument were very ſtrong, and home, if the premiſes were true. But when it ſhall appeare by Scripture, that Sion is called Babylon, and Babylon called Sion, then, and not till then will I beleeve that Rome is a true Church. I know what ſome urge, namely, that Antichriſt, that man of ſinne, is to ſit in the houſe of God, and therefore that the Church of Rome is the houſe, and Church of God. But if we conſult with the originall, wee ſhall finde that the words are not foreign, in the houſe, but foreign, upon, or againſt the houſe of God; ſo Auſten, and others turne it. VponUpon; noting his tyrannie and uſurped government, ſo the coherent words alſo give it, Hee ſhall ſit exalting himſelfe above all that is called God. The whole words being nothing elſe, but a deſcription of his proud government and vile tyrannie.
If Antichriſtian and Romiſh Babylon be truly Babylon, Vſe 2.then ſet your ſelves in array againſt her round about. I meane not in way of warlike hoſtility, (O that all your ſwords were turned into plow-ſhares) my exhortation is no other then that of the Prophet Jeremie, concerning old Babylon, Chap. 50. 14. Put your ſelves in array againſt Babylon, round about all yee that bend the bowe, ſhoot at her, ſpare no arrowes, for ſhee hath ſinned againſt the Lord. It is the wiſedome of every man, to obſerve what deſigne God hath upon the world, a Kingdome, or place, and to bee in our callings ſerviceable, and helpfull to Gods deſignes. God will help us, if we help him. Wee love to be on the ſtrongeſt ſide, & God is ſtrongeſt. Now is the time that God is bearing downe the walls of proud Babylon, that are raiſed up in every Kingdome. Magiſtrates; Miniſters, people, help. Help, O you that love the Lord, help the Lord, downe with them, downe with them even to the ground.
But what ſhall wee doe to help forward the fall of Babylon?Queſt.
Either you are of publick place,Anſw. or private ſtation. If you be of a private ſtation, yet you ought to be of a publick ſpirit. If you be of publick place, give mee leave to tell you out of Gods word what to doe, and yet I will not ſo much direct you to what you are not doing, as encourage you from Scripture in what you are doing.
Firſt, therefore ye Worthies of our Iſrael, it lyes you upon to ſearch out, and enquire after this Babyloniſh company, and to repay them according to their demerits. An eye for an eye, a tooth for a tooth, burning for burning, eare for eare, liberty for liberty, and blood for blood. Wee finde in the olde Teſtament, that if there were a noyſe, and report of Idolatry in the land, the Magiſtrate was not barely to take information, but to make diligent ſearch. Deut. 13. ver. 12. to 15. If thou ſhalt heare ſay in one of thy Cities which the Lord thy God hath given thee to dwell there ſaying. Certaine men of the children of Belial are gone out from among you, and have withdrawne the inhabitants of their Citie, ſaying, Let us goe and ſerve other gods which you have not knowne. Then ſhalt thou enquire, and make ſearch, and ask diligently, &c. And in the verſes before, you may ſee their puniſhment, ver. 6. 8, 9, 10. And who knowes not that of the Pſalmiſt Pſa. 137. 8, 9. O daughter of Babylon, who art to be deſtroyed: happie ſhall hee be that rewardeth thee, as thou haſt ſerved us! Happy ſhall he be that taketh, and daſheth thy little ones againſt the ſtones. Though as little ones they call for pitty, yet as Babyloniſh little ones they call for Juſtice, even to blood. You may think it cruell, but there is nothing cruell which God commands. Indeed father Latimer in his Sermon before King Edward the ſixth, is exceeding earneſt, that Popiſh Prelats might be made Quondams, as (ſaith he) Abiathar the high Prieſt was, becauſe hee laboured to keepe King Solomon from his throne. And behold, a greater then Salomon, Chriſt Jeſus in the government of his Church is here. And there is a notable Scripture for this. Ezek. 44. from ver. 10. to 15. And the Levites that are gone away farre from me when Iſrael went aſtray from me after their Idols, they ſhall even beare their iniquity. ver. 13. They ſhall not come neere unto mee to doe the office of a Prieſt unto mee, nor to come neere to any of my holy things in the moſt holy place, &c. Whence it appeares, that thoſe which were unfaithfull, ſuperſtitions, following Innovations when Iſrael went aſtray, and followed Idols, were to be thruſt from their places, and to bee made Quondams for ever. This now the Magiſtrate may ſee into, I preſcribe not, I leave with you this Generall. It is your duty to ſearch, and enquire after theſe perſons, and to puniſh them according to their deſervings.
Secondly, it is in you alſo to call for dayes of publick humiliation, faſting, prayer, and ſoule-affliction. It will bee ſaid this hath beene done already. True, it hath beene done, and much good hath beene done thereby in heaven; but when a man layes his eares to the ſeverall Committees, and heares what a world of evill is diſcovered in each Committee; what filthineſſe, and lewdneſſe of filthineſſe in this and that Prieſt, in this, and that Officer; how can a man but break forth, and ſay, or rather ſob. Good Lord, what a lamentable condition was this poore Land in? O that the waight of our ſinnes ſhould not break the axell-tree of Gods patience. O that wee are a nation to this day. And then is there not yet need of more teares, humiliation, and ſoule-afflictions? Of all the reformed Churches in the world, England hath born the name, and worne the crowne for the life, and power of godlineſſe; yet give me leave with griefe of heart, and ſadneſſe of ſpirit, to make a chalenge. What reformed Church is there in all the world, that ever knew ſo many ſuſpended Miniſters as England? Speak (O Sunne) whether in all thy travels from one end of the heaven to the other, thou didſt ever ſee ſo many ſilenced Miniſters as thou haſt done here. And is there not then need of more humiliation, more faſting, and prayer, more ſelfeafflictions, and more teares? I will lead you but to one Scripture, and leave it with you. Ezek. 43. 10, 11. Thou Sonne of man, ſhew the houſe to the houſe of Iſrael, that they may be aſhamed of their iniquities, and let them meaſure the patterne. And if they be aſhamed, of all that they have done; ſhew them the forme of the houſe, and the faſhion thereof, the goings out thereof, and the commings in thereof, and all the ordinances thereof, and all the formes thereof, and all the lawes thereof, &c. I know not ſuch another text in all the Bible, as this is for this purpoſe. One man ſayes, the government of the Church of England is the beſt; another, that the Scottiſh government is the beſt; a third, that a third is beſt; another, O that I knew what were the government and forme of Gods houſe, preſcribed by God himſelfe. Well. Wouldſt thou know? If you be aſhamed of your owne iniquities, God will ſhew you the forme of his houſe.
Thirdly, It is with you alſo (right worthy & beloved) to ſee that all the ordinances of Jeſus Chriſt, be rendred to the Churches in their native beauty, and that all the reliques, and remaines of Babylon bee quite removed. Opus marmoreum albario non indiget. True marble needs no painting. And Gods ordinance is all marble, no chalk. True beauty needs no colouring; and the moſt deformed of Gods ordinances to a gracious eye, is truly beautifull. Great is the pomp of Gods ordinances, when freed from pomp, great is their glory when freed from ours. Every ordinance is then beſt adminiſtred, when it is moſt effectuall, and a thing is moſt full of efficacie, when it is plenum ſui, immixtum alieni. As wine, or water which doth moſt coole, or clenſe when freed from mixtures.
In the primitive times when the heathen would put the Chriſtians to a cruell death, they tyed a living man to a dead man, that ſo by the filthy ſavour, and ſtench of the dead carkaſſe, they might poyſon the living man to death; this they counted the worſt of death; the death of deaths. So when the dead ordinances of mans Inventions, ſhall bee tyed to the living ordinances of Gods appointment. What is this, but as much as in us lyes to poyſon the living with the dead? But I pray tell me, what unkindneſſe hath the good ordinance of Chriſt done to us, that wee ſhould put it to ſo ſad a death. And as Chriſt ſaid to the Jewes, I have done many good works amongſt you, for which of all theſe doe you take up ſtones againſt me? ſo may the ordinances of Chriſt ſay, O ye people of England, I have done many good works among you; I have converted many of you by preaching to you; I have healed many of you, that were ſore bruiſed; I have comforted many of you that were ſore troubled, for which of all theſe doe you uſe me thus unkindly; for which of all theſe doe you thus tye, and linke me to that, which never entred into the heart of God to match mee with. What Luther ſaves concerning preaching, that may, I ſay, concerning all the ordinances of God. We that are Miniſters (ſaith hee) think to take our people with our expreſſions, and if we light upon an expreſſion that pleaſeth us well, wee think that it ſhould convert every one that heares it from us; but then the Auditor comes & hominem olet, hee ſmels man in the expreſſion, turnes his back upon it, and the whole vaniſheth, and comes to nothing. The explication is plaine, and eaſie.
Wherefore, I beſeech you, in Chriſts ſtead, that are the heads of our Tribes, that nothing be obtruded upon the Churches of Chriſt; but what may clearely, and plainely have Jus divinum written and engraven upon it. Your wiſedomes cannot but obſerve the ſeverall diſtractions that are both in Church, and Common-wealth. If you Analize the diſtractions of the Common-wealth, you may finde thereby what is the head of our diſtractions in the Church alſo. And in the Common-wealth this is that which troubles, that proceedings are ſo illegall; O ſayes one, though it coſt me never ſo much, yet if it were according to law, I would yeeld unto it. This is that which cuts ſo deepe, ſayes another, there is no law for theſe, and theſe courſes: ſo in the Church, I cannot yeeld to this, and that cuſtome, this and that Innovation, for there is no law for it.
But if a thing be indifferent, and authority command it,Object. then Jus divinum is written upon it.
It is the wiſedome of authority to preſerve the Churches in that liberty,Anſw. I. wherein Chriſt hath left them, for Authority is Tabularum cuſtos, non Anthor.
If a thing be indifferent in its owne nature, and the doing thereof offenſive to a weake brother, Authority cannot write Jus divinum upon it; for to offend a weak brother, is to deſtroy him, 1 Cor. 8. 11. And the deſtruction of a weake brother; is the breach of the morall law. Now we all know, that authority cannot write Jus divinum upon the breach of the morall law.
Sal…mon ſaith, Eccleſiaſt. 12. 13. Feare God, and keep his commandements, for this is the whole duty of man. As God is an all-ſufficient being for a man to live upon, ſo Gods word is an all-ſufficient rule for a man to live by. And if wee looke into Iſ. 30. 22. Wee ſhall finde that God doth not onelyonly command, that the Images themſelves ſhould be deſtroyed, but that their coverings ſhould bee deſiled. I remember what Maſter Dering ſaid in a Sermon before Queen Elizabeth. There hath bin much duſt in the houſe, and though for the preſent the houſe be ſwept, yet the duſt is but layd behind the doore, and a Hen will come that will ſpread it all abroad againe. Wherefore, I beſeech you take heed, that there be no duſt left in the houſe of God in any corner. Give us the ordinances of Chriſt in their naked, and owne colours, ſo ſhall they be bleſt to us, we under them, and you by them.
It is with you alſo to ſet up burning, and ſhining lights in every Candleſtick of the Kingdome. Firſt, that the Candleſtick be rightly faſhioned; ſecondly, that the lights therein be duly ſetled with golden ſnuffers, not braſen extinguiſhers. This is a ſpeciall help to the fall of Babylon, for ye heard from the context, that no ſooner did there an Angell fly thorow the midſt of heaven with the everlaſting Goſpell, that is, preaching openly; but another Angell followed preſently, crying, Babylon is fallen. You know, that contraries have contrary conſequences. Babylon was built by Ignorance, therefore the Papiſts ſay, Ignorance is the mother of devotion, and they ſay truly; for indeed ignorance is the mother of their devotion; therefore they uſe their friends, that the people may be put off with Mattins, and Even-ſong, that ſo our ignorance might be an in-let to their devotion. Wherefore then let there be an Angell ſent, that is a miniſtery flying in the midſt of heaven, that is openly, and not by ſtealth; preaching the everlaſting Goſpell to every place, and congregation, then will Babylon fall, and fall immediatly.
Theſe be your duties.
But it is exceeding hard, and very difficult to doe theſe:Object. a perfect and full reformation is very good, and neceſſary, but exceeding hard, and difficult.
True. But did not Abrahams Sacrifice hang in the bryers and buſhes?Anſw. Ye read, that when Iſaac ſhould have beene ſacrificed, God provided a Sacrifice, but that Sacrifice did firſt hang in the bryars. Ye are the children of Abraham, and if you would offer a ſacrifice of Gods owne a ſacrifice that ſhould bee pleaſing to him, make account that it muſt hang in the bryars, buſhes, and many difficulties.
The heathen could ſay, Vertue groves upon the rocks, and if the extirpation of Babylon, with the reformation of true Religion, were not a hard work, it were not fit for a Parliament to doe. They are met to unty ſuch knots as none elſe can unty. The heathen King ſaid to a poore man, Though this gift be too great for you to receive, yet it is not too great for mee to give. Either it is of God that you are aſſembled, or elſe it is not; if it bee not, why ſit you here, if it be, can any thing be too hard for God; Wherefore, let your faith laugh in the face of difficulties. For as unbeliefe will make a thing difficult though never ſo eaſie, ſo faith will make a thing eaſie though never ſo difficult.
But this worke is not onelyonly exceeding hard and difficult,Object. but very dangerous. In great reformations, there muſt be ſome alterations, and alteration cannot be without danger and trouble.
1. There is much difference between ſmart and danger.Anſw. If a man have rotten, and aking teeth in his head, though the pulling them out be exceeding troubleſome, and full of ache, and ſmart even to bleeding of the gums, and vexation of all the body, yet there is no danger, much ſmart, but no danger. So in regard of the Church and Common-wealth, though the pulling out of ſome rotten members may cauſe a bleeding, make trouble, and ſome diſturbance, yet there is no danger, ſome ache, but no danger.
2. Many things ſeeme to bee dangerous at a diſtance, that are not ſo at hand. When Moſes rod was at a diſtance from him, it was turned to a ſerpent, and hee fled from it; but when hee tooke it by the taile at Gods command, it was his rod in his hand againe. Priſons, baniſhments, miſeries, at a diſtance are ſerpents to us; when we come to them, are exceeding comfortable, and our rods in our hands.
3. Suppoſe there were danger in a reformation, and extirpation of all that's Babylons, yet there's more danger in want of reformation. Vomiting Phyſick is very troubleſome, but diſeaſe more. He that ventures againſt Babylon, at the worſt can but loſe his life, which may bee taken away by the fall of ſome tyle, on the turning of ſome humour in our body; but hee that partakes with Babylon in her ſinne, ſhall partake with her in her plagues and puniſhments to all eternity. What a trouble did Achan cauſe, yet hee was but one man, his act one, and the Babyloniſh garment but one. O what trouble then will it be to ſuffer many Achans, and that continually? Auguſtine ſayes, that when the Jewes would not acknowledge Chriſt, leſt the Romans ſhould come, and take their place, in preventing loſſe, they loſt moſt. They would not loſe their earth, and they loſt their heaven, they would not loſe their place, and they loſt their God.
4. But ſuppoſe that there were the moſt danger in the beſt reformation, is there not enough in heaven to pay for all. Nay, my beloved, even on this ſide heaven, there is no loſſe by Chriſt in loſing for Chriſt; non habendo habemus, In not having, wee have. I remember what is written of fortis Ziſca, and (as my Author ſayes) written upon his tomb in his Epitaph, thus, Eleven times in joyning battell, I went Victor out of the field, I ſeemed worthily to have defended the cauſe of the miſerable and hungry, againſt the delicate, fat, and gluttonous Prieſts, and for that cauſe to have received help at the hand of God. Mark the emphaſis, it lyes there, And for that cauſe. But ye have an example of Jehoſhaph at, which is exceeding full, and much encouraging, 2 Chro. 17. 3. And the Lord was with Jehoſhaphat, becauſe hee walked in the firſt wayes of his father David. He brought up reformation to the firſt inſtitution, and hee was full therein, for it is faid, he walked in the firſt wayes, not in the laſt, of his father David, and ſought not to Baalim, Nor after the doings of Iſrael, ver. 4. And ſee what followed. Therefore the Lord eſtabliſhed the Kingdome in his hand, and all Judab brought to Jehoſhaphat preſents, and he had riches, and honour in abundance, ver. 5. The Prophet Haggai is moſt expreſſe, and bids them compute, whether that from the very day that they ſet their hands to the building of the Temple. God did not build them up in outward mercies. Certainly, my beloved, the onelyonly way to gaine, is to loſe for God. It is a greater mercy to have, that I may loſe for God, then that I may keepe for my poſterity.
But ſuppoſe that a man be in place of authority,Queſt. and finde that his heart is exceeding dull, and dead, and backward to this work of reformation, what ſhould hee doe that may give wings to his affections, that may move and quicken up his ſpirit in this particular?
In this caſe,Anſw. let him put himſelfe upon the exerciſe of his authority in the execution of Juſtice. For it is with the Magiſtracie herein, as with the Miniſterie, the way to preach, is to preach; the way to prayer, is prayer. Iter ad gratiam eſt gratia, The way to grace is grace. God is pleaſed ſometimes to come in with freſh ſtrength, and to give new aſſiſtance in the heat of preaching. So in the acts of Magiſtracie, God comes in alſo in the diſpenſation thereof.
2. In that caſe, preſent your ſoules with that great truſt that is comitted to you, & put upon you. If a Miniſter when he is banding away his pretious houres betweene this, and that play-book; or when he is moſt prodigall of his peoples time (for it is theirs not his) if then I ſay when hee is moſt idle, and indiſpoſed to thoſe great ſervices, he could but realize a Congregation, and preſent before him the many ſoules that depend upon him, and as it were heare them calling out unto him; O Sir, ſtudy, ſtudy for our ſoules, ſtudy for our eternity; certainly this would awaken, move, and put life into him. So if thoſe that are in authority, and place of Magiſtracie, would but preſent themſelves with thoſe many thouſands that have entruſted them with their liberties, eſtates, lives, I had almoſt ſaid conſciences, and eternities, ſurely it would be exceeding quickning, and helpfull.
3. Conſider your preſent oportunity. Oportunity once loſt, is never recovered. My words ſhall know no flattery, never did England ſee a Parliament more fitted for the ſervice and work of God, then this now is. A quiver ſo full of choſen and poliſhed ſhafts for the Lords work. I have often thought that God would deale by our preſent Parliamentary aſſembly, as Sampſon did deale with the Jaw-bone, wherewith hee had ſlaine heaps of the Philiſtines, which when hee had done, hee threw it away; but afterwards thirſting, and being like to dye for want of water, God ſent him back to his Jaw-bone againe, and tells him that he would cleave that, and open a fountaine of water to him from thence. So hath God uſed this great Parliamentary ordinance for the ſlaying of many Philiſtines, but, in theſe latter times, this Jaw-bone of ours hath beene throwne away, and deſpiſed in the eyes of the world; and it may bee now God will open a fountaine of water from hence, that wee may all be revived, and live thereby. Wherefore then let all thoſe that are of this honourable aſſembly, think; It may be God hath raiſed mee up to this time, all the while I was at the Univerſity, God was laying in of abilities in mine education for this occaſion; and ſhall I loſe this oportunity, Oportunitas indicat virum, oportunity ſhewes the man, and makes the man, and ſometimes hath the caſting voyce for mans eternity.
4. Conſider this alſo, that if reformation be not now wrought, our ſinne and guilt will be greater then ever it was. This Parliament time is a Commencement time for good or evill; take a good work, and though it were never ſo private, and perſonall, yet if it paſſe in this houſe, it does commence nationall: ſo take an evill, and though it were never ſo private before, yet if it paſſe here, it will take an higher degree, and commence nationall wickedneſſe; this is a fearefull evill, and very dreadfull, that a perſonall ſinne ſhould become nationall. I know you are unwilling that any ſinne ſhould ſteale it's degree; as therefore you doe deſire that no perſonall ſinne ſhould become nationall, I beſeech you in Chriſts ſtead, let the reformation be full and perfect, and let every man ſay, Babylon ſhall fall, I alſo will have a hand in it, and ſhoulder at it. Downe with it, downe with it, even to the ground.
And if you be a Miniſter, you know your duty; onelyonly (as Luther phraſes it) let your knowledge be incarnate into godly practice; good works are faith incarnate, knowledge incarnate. Now you read Joſhua 3. 13, 15, 17. That when the children of Iſrael went thorow Iordan, thoſe Prieſts that bare the Ark of the Lord, were firſt to enter upon the waters, & to ſtay in the midſt of them, till all Iſrael paſt over. The water doth note affliction, the feet of thoſe that bare the Ark, are to be firſt in danger, and there to ſtand till all be over. In the place before mentioned, Ezek. 44. 10, 11, 12. Gods threatning is very terrible. As if he ſhould ſay, As for thoſe Levites that goe aſtray when Iſrael goes aſtray, and doe admit the uncircumciſed in heart to myne holy things, though they be ſuffered in mine houſe, yet they ſhal but do the out-works thereof, as for thoſe inward things of mine houſe, and ſelfe, they ſhall not be admitted to them, nor truſted with them. Though they may preach ſome outward truthes, which they may read of in books, yet for thoſe inward ſecret heart things of the Covenant, I will never truſt them with them, they ſhall not draw neere to me. O therefore beloved, that wee could denie our own knowledge, wiſedomes, parts, gifts, liberties, and all that's ours in this great ſervice.
But if a mans condition,Queſt. and ſtate bee private, what muſt hee doe to help forward the fall of Babylon?
Take heed that thou do nothing to hinder Gods publike deſigne by your private practices,Anſw. 1. put away the evill of all your doings, leſt your private wickedneſſe do ponere obicem to Gods proceedings.
Achans wickedneſſe was committed in the dark, and with much privacie, yet what influence had it into publike miſery?
Miriam and Aaron murmured againſt Moſes, and envied at him, for which ſhee was ſtricken with leproſie, whereby the whole congregation was ſtayed, and their march hindered. It is ſaid 2 Chron. 20. 33. that the high places were not pulled downe, becauſe the people were not prepared for the Lord; not becauſe the Prince was not prepared, or the great ones not prepared, but becauſe the people were not prepared. It is in regard of truth, as in regard of error in this particular, though the Baker may have kneaded his dough, that is, his falſe opinion, and made it ready, yet as the Prophet Hoſea ſpeaks, and as Zanchy interprets the place, he ſets not in, till the Oven be heat, that is, the heart of the people warmed, and prepared for it. So for a truth alſo, or a publike mercy, and deliverance, though God have provided it for a people, yet it is not handed to them, and ſet in, till their hearts be warmed & prepared for it. You may obſerve therfore, that when David had made his penitentiall Pſalm for his own ſinne, Pſal. 51. after much ſupplication for the pardon of his owne evill, and for grace, and comfort he comes at laſt in the 18. ver. to this petition; Doe good in thy good pleaſure unto Sion, &c. How comes that in here? Yes, when a man hath once repeated of his owne ſinne, and cleared that reckoning, then he is fitteſt to ask mercy for the Church, and till then unfit. Therefore though in regard of your owne ſoules, your owne eternitie, you will not part with your owne ſinnes, yet if you have any pitty, any compaſſion, any bowells towards y…wne Country, or Churches of God, put away the evill of all your doings.
2. Though your condition be never ſo private, you may diſcover the wayes of Babylon, the works, and complotments of the Baby loniſh party: and the diſcovery of evill is halfe it's ruine, as the Apoſtle ſpeaks, 2 Tim. 3. 9. They ſhall proceed no further, for their folly ſhall be made manifeſt to all.
3. You may beleeve downe the walls of Babylon. Faith removes mountaines, though it bee but a graine; By it the walls of Jericho fell, in the blowing of thoſe poore Rammes hornes. And the walls of Iericho were built up to heaven, ſurely then the Walls of Babylon cannot bee higher. Wherefore ſeeke out thoſe promiſes, and threatnings, ſet your heart towards them, beare your ſelves upon them, urge, and preſſe God by vertue of them, and ſay, though it be very unlikely that Babylon ſhould fall, yet God hath thus, and thus promiſed, thus and thus threatned, and he is faithfull, here I will ſtay, and here I'le wait.
4. You may ſpread the blaſphemies of the Babyloniſh faction in the eyes of heaven. Thus did Hezekiah when Rabſhakeh blaſphemed, and wee know how it prevailed. Great, and grievous have the blaſphemies beene wherewith the men of Babylon have blaſphemed the Saints of God, and the footſteps of his Annoynted, which God takes as done againſt himſelfe, and ſo repayes them, Ezek. 35. 12. compared with the 13 verſe. In the 12 ver… ſaid, I have heard all thy blaſphemies which thou haſt ſpoken againſt the mountaines of Iſrael, ſaying, they are layd deſolata, they are given us to conſume: But in the 13 verſe theſe words are charged upon them, as if they were ſpoken againſt God himſelfe, Thus with your mouth you have boaſted againſt mee, and have multiplyed your words againſt me. Therefore at the 14 verſe followes the puniſhment. The ſpreading of their helliſh blaſphemies, is exceeding prevalent with God, and very potent.
5. You may uſe all the Intereſt you have in heaven, and whatſoever credit you have there, improve it, which wee beſeech you doe now in this particular. Your prayers puts them under Gods curſe.
6. Though your condition, and ſtation be never ſo private, you may according to your place, curſe the practices and complotments of all the enemies. Doth not Iacob ſeeme to pronounce a curſe upon the practices of Simeon, and Levi, though his owne children, Gen. 49. 7. Curſed be their wrath for it was cruell, &c. for in their anger they flew a man, and in their ſelfe, will they digg'd downe a wall. What is the endeavour of the Babylonians, but to digge downe the walls of Ieruſalem, and of our protection. O my ſoule come not thou into their ſecret. God hath commanded that Meroſh ſhould bee curſed, and curſed bitterly; becauſe they went not forth to help the Lord againſt the mighty. How bitterly then are they to be curſed, that goe forth to help the mighty againſt the Lord.
It was a Statute, & a Law in Iſrael, that if any removed the ancient land-marks, he ſhould be curſed. Curſed, ſayes the text, ſhall hee be that removes the ancient Land-marks, and let all the people ſay Amen. What is the ancient Land-mark of England, but our Laws and Religion, and therefore if any man ſhall remove this our Land-mark, curſed ſhall he be, of the Lord curſed, and let all the people ſay Amen.
7. What ever perſonall injury hath beene done unto you by any of the enemies of the Churches, you may, you muſt paſſe them by, ſo farre as it is a private concernment, and you ſhall not loſe hereby, your forgiveneſſe haſtens their ruine. For this cauſe, as you may read, Numb. 12. 2, 3, 4. God himſelfe tooke vengeance on Miriam, becauſe Moſes was a meeke man: ſee how the mention of his meekneſſe is brought in by way of parentheſis at the third verſe, as the cauſe of Gods proceedings againſt her, ver. 4. Wherefore my beloved, have any beene wronged, and injured by your, and Gods enemies, carrie it meekly, carrie it humbly, no revenge, no revenge, but all forgiveneſſe. And have they begun to fall before you, let there be much rejoycing, but no inſulting, prayſes, but no inſulting, prayer ſtill, but no inſulting. Let your moderation bee knowne to all, for God is at hand. Theſe are your duties. Which things if they bee in you, and abound, in due time Babylon ſhall fall, and you ſhall ſee it; for the ſecond doctrine tells us it.
Though Antichriſtian and Romiſh Babylon be never ſo great,Doct. 2. yet it ſhall fall, and fall aſſuredly.
This is but equall,Reaſon 1. thoſe that have fallen from God, ſhall fall by God; thoſe that have made others to fall, ſhall fall themſelves. Now the man of ſinne is the ſtarre that is fallen from heaven, who in the 2 Theſs. 2. 3. (as ſome obſerve) is called in the abſtract, Apoſtacie not an Apoſtate, a falling away, not one that is fallen away, ſo notorious is hee for ſinfull falling; and as God rewards grace with his owne grace, ſo hee rewards ſinne with it's owne likeneſſe.
2. How elſe ſhall Sion riſe, if Babylon doe not fall? It is ſaid, when the Lord exalteth the low tree, he bringeth downe the high tree, then ſhall all the trees of the Forreſt rejoyce. God is making way to ſuch a Jubilee, therefore Babylon muſt fall, and that aſſuredly.
3. Thoſe that are too bigge for themſelves, and cannot mannage their owne greatneſſe, muſt needs fall. Pride goes before a fall; It is the naturall genius of Babylon to bee proud, and great, great and proud. Babell was at firſt built to affront providence, that the world might be no more drowned. Afterwards ſayes that King in Daniel, Is not this great Babylon that I have built for mine honour. And Revel. 18. ſaith our late Babylon, Iſu a Queene, &c. They have beene great, and in their owne eyes great, ſurely therefore their owne waight ſhall ſink them.
4. Muſt not thoſe needs fall that are ſet in dark and ſlippery places, whom the Angell of the Lord drives? Now, if ever, the places of Gods enemies are very ſlippery, themſelves in the dark, and the Angell of God driving them. Therefore they ſhall fall, and fall aſſuredly.
And if ſo.Vſe. Then learne wee how to take notice of, and behold theſe great works of God concerning the fall of Babylon, as they fall out in our generation. It is in regard of the evill that comes to evill men, as in regard of the good that comes to the good. Now when the Saints doe receive any mercy, their hearts ſtick not in it, nor their eyes on it, but they ſee it lying under it's relation, in relation to the word, and promiſe, ſaying; It is indeed a great mercy that I have a houſe, and place to dwell in, but God hath not onelyonly given me ſweet habitation, but he hath given it mee in the way of a promiſe, to performe the mercy promiſed. Hee hath given mee wife, children, and friends, to performe the mercy promiſed, Nay, he hath given mee Chriſt himſelfe to performe the mercy promiſed, Luk. 1. Thus they ſee all things, lying under a promiſe in that relation. So alſo when ye ſee any judgement befall the enemies of Gods Church, you are not to looke upon them, as meere works of God, but to looke upon them in their relations, in relation to the threatning, as lying under the threatning, and the fruits of it; and the reaſon hereof is this eſpecially, becauſe otherwiſe you doe not ſee the whole work of God, when you doe ſee it before you. As it is ſaid of Iſrael, Deut. 29. 4. Yet the Lord hath not given you eyes to ſee, &c.
As now ſuppoſe that a foole, a mad man, or a beaſt ſhould come into the congregation, though they ſhould ſee the water of Baptiſme, yet they would not ſee the Sacrament, or halfe the Sacrament, becauſe they could not ſee it under it's relation. Wherefore my beloved, when ever you ſhall behold the hand of God upon the world, in the fall of Babylon, and his great works, that way, be ſure that ye behold them under the relation, in relation to the Lords threatning, and ſay; True, here is a Babyloniſh Prieſt, crying out, Alas, Alas my living, I have wife and children to maintaine, and all is gone, my preferment is gone, my hope is gone, my place, and office gone. But all this is to performe the judgement threatned; God threatned before, that he would put it into the hearts of the Princes of the earth to eat her fleſh, and drink her blood, Revel. 17. 16. Now it is in a great meaſure fulfilled, for her great revenues, and rich livings are in part her fleſh, and blood. God ſaid before, Revel. 18. That her Merchants ſhould ſtand a far off weeping, & wailing, and ſaying, Alas, alas, that great Citie. Thus is the word of the Lord fulfilled, and God is faithfull.
As the fall of Babylon is very certaine,Doct. 3. ſo it is the duty of the Saints to ſpeake of it as if it were done already.
Wee are bound to honour the faithfulneſſe of God,Reaſ. 1. more than the faithfulneſſe of any other, becauſe other things are faithfull to us, (as Salvian obſerves) becauſe he is faithfull. We expect cooling, and cleanſing from the water, and that is faithfull: Why? For God is faithfull, he bids it be faithfull to us. Wee expect warmth, and light from the fire, and that is faithfull: Why? for God is faithfull, hee bids it bee faithfull to us. In all theſe faithfull creatures there is but a drop of Gods faithfulneſſe, and when they promiſe, we beleeve them, and ſhall wee not beleeve him when hee promiſes, and when hee threatens? When a faithfull friend promiſes, wee ſay it ſhall be, but wee are to honour Gods faithfulneſſe more, and therefore to ſpeak of the thing promiſed, or threatned, as if it were done already.
When wee doe but begin a good worke, God ſpeaks of it as done already, Heb. 11. 17. It is ſaid, by faith Abraham offered up Iſaac; yet hee did not actually offer him up, but intended it, and ſet him ſelfe to doe it at Gods command; Exod. 4. 20. it is ſaid, that Moſes tooke his wife, and ſonne, and returned to the land of Egipt; Yet hee was but in the beginning of his returne. When we have begun any good work for God, he ſpeaks of it, as done altogether; therefore he having begun that great and good work for the Churches, the fall of Babylon, it is our duty alſo to ſpeak of it, as if it were done already.
Let us therefore correct our manner of ſpeaking.Vſe 1. If any ſtorme or trouble ariſe upon the Churches, wee are ready to break forth into diſpondent concluſions, ſaying, God is now gone, mercy gone, the ordinances gone, wee were in good hope to have ſeene good dayes, the ruine of the Churches enemies; but they doe ſo prevaile, as that wee have no hope at all in this particular. But though the extremity of the Church bee never ſo great, and the enemies never ſo flouriſhing, wee ought to ſay, They are fallen, they are fallen.
But how can wee ſpeake thus when an utter improbability,Object. and unlikelihood dwells upon the buſineſſe?
Yes.Anſw. For when God deſtroyes his enemies, hee either takes them away by a weake hand, as Jer. 50. 45. The leaſt of the flocke ſhall draw them out; Or they ſhall periſh by their owne hands, as Pſalm. 9. 16. The wicked is ſnared in the work of his own hands; Or they ſhall be deſtroyed without hands, As Job 34. 20. The mighty ſhall bee taken away without hands. And is this true may the ſoule ſay, that the enemies of the Church ſhall periſh by a weake hand, or by their owne hand, or without hands; then will I never ſinke, and deſpaire in my heart, or give ill language to Gods faithfulneſſe, though the condition of Gods Churches be never ſo low, though the condition of the enemies be never ſo high.
If wee are to ſpeake of this worke,Vſe 2. as if it were done already, when it is not done indeed; then how contrary are thoſe to Gods word, who ſay it is not done when it is done indeed. That will not acknowledge Gods worke, that ſay on the contrary, It is not fallen, It is not fallen, when it is fallen in truth. And ſuch there ſhall be, who when the viall is powred upon the ſeat of the beaſt, ſhall gnaw their tongues, and blaſpheme the God of heaven, not repenting of their deeds, Revel. 16. 10, 11. But I hope better things of you, and ſuch as accompany ſalvation. OnelyOnly now if there bee any here, that have given any aſſiſtance to Babylon, by pen, tongue, or hand, let them repent. O every one, repent you of your ſuperſtition, repent, repent you left you partake with Babylon in all her plagues, and torments to all eternitie. And remember that ſpeech of Godtes Calchus, I am afraid to denie the truth, leſt I bee for ever denyed by the truth. Chriſtus eſt via & veritas, non conſuetudo, Chriſt is the way, and truth, not cuſtome, not innovation. And if there bee ever a drunkard, ſwearer, adulterer, Sabbathbreaker, or prophane perſon here, let him labour to get into Chriſt, leſt when hee ſhall ſee theſe great works come to paſſe (and come to paſſe ye ſhall ſee them ſhortly) with greater works of God then I have mentioned, ye may bee able to rejoyce in them; whereas otherwiſe you will ſay, I, theſe be glorious works indeed, and comfortable for thoſe that are in Chriſt, but I am a poore wretched drunkard, & not in Chriſt. Wherefore above all things get into-Chriſt; ſo ſhall you rejoyce with the felicity of Gods choſen.
And if any have had any ill thoughts, or words, of, or againſt Gods people, now change your words, and your thoughts of them: For, for their ſakes it is, that thoſe great works are to bee done, Iſ. 43. 14. Thus ſaith the Lord your Redeemer, the holy one of Iſrael, for your ſake I have ſent to Babylon, and have brought downe all the Nobles, and the Chaldeans, whoſe crie is in the ſhippes. (⁂)
FINIS.
Errata.
Pag. 3 line 3. for vexations, read vexatious. Pag ibid. lin. 24. blot outin. Pag 7. lin. laſt. for Septiros, read Septicollis. Pag. 15. lin 25. for Anthor, read Author.
Die Martis. 6. Apr. 1641.
At a Committee of the Commons Houſe of Parliament, for licencing of Books.
It is ordered that this Sermon of M. Bridges be publiſhed in Print:
Sir Edward Dering, Knight and Baronet.
End of the text · William Bridge, Babylons Downfall (1641)