The Papist though he seeme to make a great shew of loue to Christ yet he performeth no such thing for he parteth stakes with Christ and maketh himselfe to be his owne sauiour so that howsoeuer he pretend to be a most zealous Catholike yet he hath no true grace 2 The Temporizer he which altereth his religion as times alter And such is the bodie of our people and they are not ashamed to confesse it that they will follow the Prince and change their religiō with the time And this sheweth what men will do if Poperie come againe they may say they are good Christians but they shew themselues plaine Laodiceans 3 All such as follow Nicodemus that is which loue Christ but dare not come to him by day light such as thinke they may heare Masse and yet keepe their conscience to themselues halting betwixt God and Baal 4 Such as are mediators and pacificators and would make an vnion betweene vs and the Papists being perswaded that our religion and the Papists are all one in effect for the matter and substance of it and that all the difference is only in circumstance so they write and defend their opinion but let them pretend what they will zeale of Gods glorie or whatsoeuer be it neuer so much they are but Laodiceans A fift fort there is and who are they Luk. 16. Such as serue God and Mammon And where are they nay where are they not Lamentable is out time wherein men will needes be professors and yet how is all their time spent vpon care for this world The greatest part of their life and time is bestowed on that there is all their ioy care desire labour and studie let them say what they will so long as their care and studie is spent vpon Mammon they are very Laodiceans And such are the most part of our hearers they draw neare God with their lippes but their hearts are vpon their goods the whole heart is set vpon the world and the whole time of their liues is spent in this Who they are your owne consciences will tell you they are indeed Christians professors but lukewarme and worse then Christs enemies 6 They that heare the word and like it but in their liues giue themselues to sinnes blasphemie drunkennesse fornication oppression vsurie some to this vice some to that And euen in this very ranck I place those which professe religion but yet delight in the fond and irreligious fashions of the world vsing the new strange and monstrous fashions of apparell they spend so much time vpon their bodies that the soule goeth naked The world aboundeth with such now yong and old It is strange to see how absurd men are beyond all common reason in apparelling themselues so fondly whereas their garments shold put them in mind of their owne shame and nakednesse be no cause of glorying in them And the modest garments should shew the vertues of the mind now what do they else but shew the vanities and vices of our minds Now shall we excuse our selues though we be none of these not intangled with the sinnes of the world No we cannot We shall find wants of the feare of God of hatred of sinne of the reuerend regard and estimation of the Gospel which we ought to haue so as no man can say he is free from this nay euery man euen he that hath best grace shall feele in himselfe want of care and loue to God and his word Therefore we must with Iob lay our hands vpon our mouthes and say we are vile Well this being so now consider the iudgement threatened lay it before your eyes marke the end and recompence Christ will spue such out of his mouth that is cast them from God from Christ and his Church This threatning pertaineth to this age and therefore we must tremble and be ashamed and repent of this sinne left ere long we be spued out of his mouth Thus much of the examination of this sinne Now of the amendement of it Where note first the fault secondly the greatnesse of it thirdly the punishment that is a separation from the Church Now I will proceed further to shew that euen among vs as well as in other places this sinne is to be found that euery one may be the better acquainted with his owne state And this appeareth by diuerse signes First by common neglect of the duties of Religion which is manifested diuerse waies first though we come often and greedily to the Church yet very few profit in knowledge and fewer in amendement of life and many that profit in knowledge something do thriue in obedience litle or nothing at all How true this is I appeale to euery mans conscience This is an euident argument of great negligence in all sorts Take the bodies of our congregations they be as ignorant as any I know there be some which profit both in knowledge and practise but I speake of the greatest part Experience in diuerse occasions maketh this manifest The second token of this negligence is that few spend any time in reading of the word to search the Scriptures try whether it be as they are taught or not nay few will be at the cost to buy a Bible or if they haue one they will not take the paines to reade in it or to keep a constant course in reading of it daily A third signe is the prophanation of the Sabbath though many come to Church at the time appointed for publike worship and seruice yet there is no priuate sanctification of it at home but when the congregation is dissolued men betake themselues to their owne affaires profits delights and pleasures No such persons can possibly haue any great measure of knowledge or obedience and grace because they do not keepe times for this purpose By these signes it is plaine and euident yea palpable that there is great negligence in the duties of Religion Now where there is such negligence though coldnesse be wanting yet there is no heate and we are but lukewarme Gospellers Another sign of lukewarmnesse is this our religion stands on generals and reacheth not to our particular callings In the church we are good Christians but when we come home to the particular duties of our priuate callings where is religion then where is the practise of that we heare There is no conscience made of lying deceiuing oppressing no care of that good dealing which ought to be in men Al our religion is in the church and none at home Whereas if religion were in the hart it would shew some fruit in our liues as fire and heate cannot be hidden Although I doubt not but there be some of whom these sins take no hold yet there be many which professe that they be neither hot nor cold but in a meane between both and yet they will be partakers of the word and sacraments and when they see any haue care to obey they haue presently the name of
of death and desperation If a man be assured of Gods presence aide and helpe he needeth not to feare So Moses being affraid to go before the people the Lord to cōfort him Exod. 3. telleth him he will be with him and Dauid considering God protected him saith Psalm 23. He would not feare though he were in the shadow of death Then it is our dutie to labour to haue the assurance of Gods protection and assistance which will stay vs against all immoderate feare of death Now after this he addeth reasons to confirme his owne words to Iohn when his word might haue serued alone The first reason is in the end of the 17. verse I am the first and the last He is the first because nothing was or can be before him and the last because nothing is or can be after Christ. And he addeth these two phrases to shew his Godhead and eternitie and that Christ alone hath in his hands the beginning and end of all things all things haue their beginnings of him he of nothing but he giueth the beginning to all things and he alone putteth the end to all things Now seeing he hath power to giue beginning and end therefore he can preserue his seruants from death he can keepe them from condemnation And he hauing power to begin and end all things can giue and begin his promises can end and accomplish the same at his pleasure And am aliue or he that liueth but was dead In these words is the second reason which Christ alleageth to proue his former words and to make Iohn not to feare death too much The reason consisteth in a distinction thus Although I was dead yet now I am he which liueth I haue power of death of hell c. This distinction hath three parts first though I was dead yet now I liue secondly I liue for euer thirdly I haue power of death and the keyes of hell c. And I am he which liueth Here life is ascribed to Christ in a speciall maner that is he liueth not as all other creatures liue but in a more peculiar maner of liuing Christ vseth this phrase I am he that liueth first to shew he hath life in himselfe secondly that he giueth life to others First he hath sufficient life in of and from himselfe which appeareth thus life is two-fold vncreated or created vncreated as the life of God which is infinite eternall in and of it selfe sufficient Now Christ as he is God he liueth by this vncreated life which is all one with his Godhead Secondly there is a created life which is twofold first naturall preserued by meate and drinke secondly spirituall which is by immediate fellowship with God when we liue by the immediate operation of Gods spirit not by meat and drinke And Christ he liueth this spirituall life so that he liueth first by an vncreated life as he is God secondly he liueth a spirituall life his bodie and soule being sustained in the second person of the Trinitie therefore he hath in himselfe most absolute and perfect life And he giueth life to others two wayes first as he is God and so he giueth life to all men good and bad he is the author life in all things which liue In him we liue moue and haue our being he giueth life and he preserueth the same Secondly he giueth spirituall life to his Church and children as he is redeemer of mankind he liueth that we might liue by him Ioh. 14. 19. and as he died not for himselfe alone so he liueth not for himselfe alone but for vs that we by him might haue spirituall life as appeareth Colos. 3. Our life is hid with God in Christ. And for this cause thogh Christ be in heauen yet we eate his bodie and drinke his bloud really in a spirituall maner and they be the spirituall nourishment of our soules We liue by the spirituall life of Christ and that for these two causes first because he hath sufficient life in himselfe and secondly because he giueth life to others therefore he saith I am he which liueth Seeing Christ giueth this spirituall life we must seeke it at him and labour that we may say that we liue not but Christ in vs and that our life is hid in Christ for Christ he liueth spiritually that he might bring spirituall life to vs then we must labour to haue this We can be content to seeke farre and neare to take exceeding paines to get gaine to maintaine this our momentanie earthly life which is but as grasse yea as a fleeting shadow and as a span and shall we not be much more carefull to get spirituall life which lasteth for euer But the practise of men is cleane contrarie not one of a thousand laboureth for spirituall life but all are bewitched with the ouer greedie desire of things of this life c. The reason of this is because mens hearts are not touched with the burthen of sinne and the curse of God on vs for sinne and therefore it is that no man seeketh to be deliuered from sinne to haue this spirituall life with Christ our head This we may see in that woman Iohn 4. Christ telleth her he is the bread of life she beginneth to cauill with him but when he toucheth her speciall sinne then she hearkeneth to him so if the Ministers tel the people of matters of saluation vnlesse they first cast them downe make them see their sins they will but quarrell and cauill at it and the doctrine of the Gospell Christ is the water nay the well of life now we must be thirstie and parched with thirst and then we will seeke for water and we must not onely lightly tast but seeke to be dipped and diued in this fountaine to haue our soules sowsed and soaked in this water and if we could know that Christ liued in vs and we in him by spirituall life it would be a present remedy against all persecutions And behold I liue for euer Amen Here followeth the second part of the distinction namely Though I was dead yet now I liue for euer which second part of the distinction is propounded with two notes the first of certaintie Amen to assure vs that that which Christ auoucheth before of himselfe is vnfalliblie true the second note is of attention Behold This serueth to stir vp attention in Iohn and in vs to a serious and due consideration of that part of the distinction I liue for euer therfore Christ saith Behold Behold I liue Here note two things first in regard of what nature Christ liueth for euer 2. to what end He liueth for euer as he is the Mediator of the church ergo in regard of both natures as he is God man In regard of his Godhead he liueth for euer by the vncreated or essentiall life of God which is all one with his Godhead which is for euer of it selfe not by any other Secondly he liueth for
must haue our eares opened to become listeners and pliable to the word that when the Lord cals vs to do his wil we may answer with Dauid I am ready to do thy will O God Further after we haue read or heard the word we must practise that we heare in performing true repentance and laboring faithfully in our vocation for as we see men of trades become cunning by the continuall practise of their trades so if we practise true obedience in repentance and our vocation we shal be skilfull in the word It followeth Which are written in the booke of this prophesie The child of God must keepe and remember the whole word of God yet it is his speciall duty to keepe these prophesies which are to come So the Angell bids Daniel seale vp the booke of the Prophesie till the time come that is remember and keepe it diligently So Mathew 24. 15. When they shall see the abhomination of desolation speaking of things to come he would haue them to marke and remember what he saith Mat. 24. 25. Behold I haue told you before where he shewes that when any great things are to befall the Church then we must in these be most carefull to remember them For the time is at hand Here is a reason of the former words Blessed is he which readeth c. Seeing the time of the accomplishing of this Prophesie is at hand and must shortly be fulfilled therefore those be blessed which reade and keepe this prophesie and it is an answer to a secret obiection For they might haue said We need not reade this Prophesie seeing it shal not be fulfilled in our dayes but he addeth The time is at hand and so taketh that obiection away Now seeing these words were in the first verse and here repeated againe he would teach vs that they containe some waighty matter for vs to be considered and to be earnestly thought of Now S. Iohn addes these words for two causes first because the Church though it cannot be ouertaken with deadly sleepe yet it may slumber and be cast into some beginnings of sleepe as the fiue wise virgins though they slept not so carelesly as the other yet they all slept not a deadly sleepe but a slumber for in the Church there may be some remnants of security Cant. 5. 2. The Church sleepes but so as she alwayes listens as awaken being in a light slumber Now least the Church should be carelesse sleeping and drowsie the holy Ghost addes these words The time of the last iudgement is at hand Secondly he addes these words to confirme the Church and all the true members of Christ against afflictions seeing by these words he foretels them that they be to last but a short time the time of iudgement is at hand the affliction cannot long endure Then this should comfort those which suffer for Christ his sake In this that Christ foretels the Church that now in the last age the time is at hand we must be assured that whatsoeuer befalleth the mēbers of Christ shal shortly befal them temtations afflictions the crosse and calamity shall presently befall vs the time of iudgement is at hand it will presently befall vs. And if we had this confidence that the last iudgement is at hand it would make vs do all in good conscience stay vs frō many sins and the want of this is the cause of much mischiefe for so the bad seruant thinking his maister would defer his comming he smites and beates his fellow seruants And the old world liued in sinne and would not beleeue the flood should come though they were foretold of it till they were all swept away by water We then should lay this to our harts euer think the Lord is at the doore he is presently to come to iudgement And we ought the rather to thinke of this for we haue had ease peace and the Gospell flourishing this 8 yeares with all temporall blessings Now the state of the Church is now peace and now trouble and persecution Now then seeing these crosses which must fall on the Church they be to be done presently we cannot but looke for affliction and persecution after so long peace and preaching Iohn to the seuen Churches in Asia grace and peace c. In this fourth verse is the second part of this Chapter which is the inscription of this booke wherein is first the party which writes it and dedicates it secondly the parties to whō it is dedicated first the party which dedicates it is Iohn secondly the parties to whom the seuen Churches in Asia In the inscription are two parts first a dedication secondly a salutation contained from the fourth till the ninth verse In the dedication there be first the party which dedicates it secondly the parties to whom it is dedicated The party which dedicates it is Iohn who here againe in this fourth verse repeates his name yet so as he repeates no more but his bare name without any titles of commendation he repeats it againe to shew and certifie euery Reader of this booke that he was without all doubt the true pen-man of the holy Ghost in writing this Reuelation But though he repeate his name yet he doth not adde any titles of honour as he did in the first verse many titles of praise and commendation This he doth to giue vs a true patterne of modesty and humility which is neuer to speake in our own causes to our owne praises but onely in cases of necessity when Gods glory may be aduanced and the credit of our particular callings maintained This Paul practised who often humbles himselfe and cals himselfe the least of all the Apostles yea the chiefe of all sinners yet when the credit of his Apostleship came into question then he sets out himselfe shewing he was a true Apostle and aboue those which did falsly call themselues so 2. Cor. 11. So may we when the glory of God or the credit of our particular callings be in question set out our selues with titles of commendation The persons to whom he wrote were the seuen Churches in Asia concerning them note two things first he cals them Churches secondly in Asia Why writes he to the Churches rather then to the Church seeing there is but one true Church Ans. The Church may be considered first as it is the whole company of the elect and so it is but one secondly as it is parted and diuersly sundred into parts as in one country there is one Church or one part of the Church is in one city or towne another part in some other And there may be many Churches seeing euery congregation professing the Gospell of Christ is a Church being a member of the true Catholicke Church as the sea is but one yet there be many parts of the sea which lying against other countries are called by their names as the English French Spanish Italian sea So the particular Churches in particular countries townes and
cities be Churches though not the Catholicke Church but members of it Note first the matter of this book concernes the Church seeing it is a propheticall history concerning the estate of the Church from the time of Iohn to the end and therefore it is meet it should be dedicated to the Church Secondly it is dedicated to the Church seeing the true members of the Catholicke Church be the pillars and ground of truth not that their authority is aboue the word but because they preserue the scriptures as a treasury from age to age And they be pillars and grounds of truth because they giue testimony to the truth of Gods word 3. Because they publish the truth of Gods word in and by the ordinary ministery of the word and so the church being the pillar and ground of truth it is fit this booke should be dedicated to it Secondly he writes it not to all Churches but makes choise of these seuen Churches in Asia first because they were then most famous as the Chapters following and histories of the Church do shew Secondly he sayes not to the Churches of Ierusalem and of the Iewes but of Asia to shew them that which was long before foretold was now fulfilled namely that the Gentiles according as the Prophets foretold should be called which now was verified seeing the Gentiles dwelt in Asia Seeing Iohn wrote and dedicated this booke to the Churches in Asia many yeares after Christ not to the Church of Rome then we see that the Papists are deceiued who would haue their Church the mother Church and all other Churches must rely on theirs but if that Church of Rome had bene the mother and most famous no doubt Iohn would haue dedicated it to her But he doth dedicate it to the Churches in Asia shewing they were then more famous then Rome 2 Now followes the salutation Grace and peace c. Salutation is of two forts ciuill or religious ciuil as that which men vse ordinarily with one another 2. religious which is more peculiar and proper to the Church and so it is here a religious salutation And seeing the Apostles vse it commonly in all their Epistles may be called an Apostolicall salutation They vsed this in all their Epistles Grace and peace c. which they did because their ministery was of grace and peace and they made their salutation answerable to their ministery for their Apostleship stood in these two to preach the word and to pray for the people that they might haue grace peace And the apostles vse this phrase in manner of blessing for when their ministery stood in two actions in preaching and praying for the people vnder the second action of praying was contained this to blesse the people and so did the high Priests and Leuites as also Christ he vsed this so Ministers to shew their duty more fully after they preach the word they blesse the people Grace be with you Most excellent words and containe in them the summe and substance of the whole Gospell Grace signifies two things first Gods fauour and good will secondly his graces Here it signifies his fauour because in this salutation grace is opposed to peace which is a grace of God so that it cannot be meant of a grace of God then by it is meant his good will and fauour whereby he accepts of vs for Christ his sake S. Iohn begins with Grace first and not with Peace because grace is the ground of peace and all blessings graces of God We must first be in Gods fauour then we must looke to haue prosperitie and graces from God Grace is the ground of all blessings as of our election vocation redemption iustification sanctification of faith repentance and perseuerance in faith and repentance nay it is all in all in the matter of our saluation For this cause he begins with it And peace Peace is taken first for welfare and good successe in things of this world by Gods blessing Exod. 18. 7. Moses askes Iethro his father in law of his peace that is of his welfare and so it is partly taken in this place Secondly it is taken for that vnity and blessed concord we shall haue in the kingdome of God and so it is especially taken here And being thus taken it hath sixe parts first when we haue peace with God which is when we stand in the fauour of God reconciled to him in Christ Iesus Secondly when we haue peace with Gods Angels in that they guard vs and cary vs as a nurse doth her child in her armes that we hurt not our feete at any stone and when they reioyce at our good estate Psal. 91. 11. The third is peace with a mans selfe when his conscience will not accuse him but excuse and cleare him as when our conscience is washed in the blood of Christ Phil. 4. 7. this peace passeth all vnderstanding The fourth is peace with the church So Act. 4. 32. those which beleeued were all of one mind and heart had peace with each other So Esa. 11. 6. The wild beast and the Lion the Lamb and the Cockatrise and the yong child shall lie together Fiftly this peace fauor of God is with the enemies of God so far as it is for the good of the Church and the glory of God So Ioseph had peace in Pharaohs house So Daniel had peace with the Kings Eunuches for though he was free when the children were cast into the ouen yet he did not reuolt but being fauoured they saued him The sixt is peace with all Gods creatures beasts birds all creatures in heauen and earth Ose. 2. 18. The Lord will make a couenant betweene vs and all his creatures Psal. 91. 13. The child of God he shall tread vpon the lion and serpent and they shall not hurt him for when a man is in Gods fauour what creature dares to hurt him nay al the creatures are ready and willing to serue him Grace and peace As though he had said first you must be in the fauour of God you must haue vnity and reconciliation with and in Christ and then this peace welfare prosperity in all good things as farre as is necessary yea then concord and vnity with God and all his creatures will follow Whereas the Apostle wishes them grace in the first place he would teach vs that this Gods fauour is to be sought for aboue all things yea in the first place Psal. 4. 6. Many say Who will shew vs any good But Dauid he seekes this grace and fauour of God Lord lift vp the light of thy countenance vpon me let me be in thy fauour And often he sayes the Lord he is his portion inheritance and his lot shewing to be in the loue and fauor of God is to be preferred before all things in the world So must we seeke first to be in Gods fauour make that our chiefest care seeke it aboue all things but we litle
of great superstition S. Iohn would not haue left all companie of men but that he was compelled to leaue thē then the life of those which voluntarily leaue all companie of men liuing in cloisters and secret places cannot be a life of perfection but of all imperfection man is borne to do good to others Seeing S. Iohn was banished and here receiued his visions we see that those which honour God he will honour them For S. Iohn was banished then which what could they do more to hurt him Yet then because it was for Gods cause God doth most honour him in reuealing to him these visions So when Ioseph was sold of his brethren and most dishonoured of them then God exalted him The same may be said of Daniel who when he was most dishonoured of men then the Lord exalted him aboue all other men and the same is true of all Gods children they which honor him he will honour them 2 The cause for which he came into this Isle For the word of God that is because he was by calling a publisher and preacher of the word of God for which cause he was banished By which we may note that all naturall men as Domitian and the Romaines were and all men are by nature hate all that professe God hate his word they cannot abide it For S. Iohn a most worthie Apostle a famous man for gifts a singular preacher of the word of God yet for this very cause is hunted nay banished not for his owne cause but for the word of God This hath bene seene in all heathen Emperours yea and all men by nature hate the word yet though they hate it in their hearts the same word it winneth them and hath taken place in them to conuert them and to make them to loue it which sheweth that the word taught by the Prophets and Apostles is indeed the true word of God not the inuention of man For if the word which is hated of all men by nature had not some diuine power in it it could neuer make such mē to loue it by grace which hate it by nature For no word of man can make a man which hateth the same to loue it but onely the word of God Seeing Iohn was banished for Gods word all Ministers are to cast their accompts to make a reckoning that they may and must suffer persecution nay banishment for the word of God For that which the principall founders and chiefe builders of the Church haue suffered that cannot be auoyded of them which are ordinarie Ministers Christ he acquainted his disciples with this and telleth them that they are euen accursed when all men speake well of them Luk. 6. 26. They must not seeke to haue all thinke well of them but rather feare if all men like of them they are accursed And witnesse bearing That is for the testimonie of the history and doctrine of the Gospell the summe whereof is that Iesus Christ the sonne of Mary is our Redeemer to procure to vs righteousnesse and life euerlasting Now he addeth after the other this of the Gospell as a doctrine how to come to life euerlasting and righteousnesse in Iesus Christ to shew for what part of the word we are most hated and persecuted not so much for the law as for the Gospell because the law is partly natural the Gospell is aboue nature as to beleeue that God made his couenant with our first parents that the seed of the womā shold bruise the serpents head Now the Gospell is the glad tidings in which there is declared that the promised seed is come and therefore the diuell he hateth this part most of all and laboureth man to hinder the course of the Gospell rather then of the law So three hundred yeares after Christ he laboured by might and maine to extinguish the Gospell to keepe men in ignorance of the Messiah but when he could not preuaile by force might he vsed sophistrie and deceipt and brought in heresies to obscure the truth of the Gospell and to ouerthrow the natures offices and benefites of Christ. Then we are bound to do the contrarie seeing he laboureth to extinguish it we must labour to maintaine and defend it we must labour as much to know it as he doth to keepe vs in ignorance that so we may obey and beleeue it And I was rauished on the Lords day c. In this tenth verse are two circumstances the first which is the third in number is the maner of receiuing this vision and giuing of it to Iohn namely in a traunce the second or fourth the time on that Lords day or that day of the Lord. I was in the spirit Here we see he receiued this vision in a trance I was in the spirit that is I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce This appeareth by comparing this Prophecie with other as with that of Ezechiel who when he receiued any vision was cast into a traunce by Gods spirit To vnderstand this consider two things first what a trance is secondly the end of it A trance is an extraordinarie worke or action of Gods spirit ergo not of the constellation and temperature of the starres nor from the constitution of mans bodie or imaginations of men but wrought by the holy Ghost Secondly it is not euery worke but an extraordinarie work aboue the order of nature a powerfull and mightie work of the holy Ghost wherein the whole man both in bodie and mind is altered and for that cause S. Iohn saith I was in the spirit This action consisteth in two actions one of the mind and the other of the bodie In procuring a trance the spirit of God casteth a man into a dead sleepe whereby all the senses both inward and outward are benummed So Gen. 15. 12. when God renewed the couenant with Abraham he cast him into a trance that is into a dead sleepe the senses all were benummed onely the mind and soule working The other action of the holy Ghost is on the mind to draw it from fellowship with the bodie and all the senses to haue fellowship with God that so the spirit of God may enlighten it with light and knowledge of things which are to reuealed to it And so we see in other extasies and traunces as that of Peter his mind was drawne from the fellowship with the bodie and was in fellowship with God Then a trance is a mightie and powerfull worke of the holy Ghost both in bodie and mind whereby both the mind is drawne from fellowship with the bodie and vnto the fellowship of God and also enlightened with light and knowledge of God to vnderstand things to be reuealed Now followeth the end of a trance The cause why men are cast into trances in receiuing any visions is that as S. Iohn here they might know that the things deliuered were not inuented of themselues but
them as he saith Those mine enemies which would not haue me to rule ouer them bring them that I may kill them This may serue to awake many drowsie and secure professors for men now in this barren age liue in sinne and ignorance neuer thinke of the duties of faith and repentance take pleasure in sinne it is meate and drinke to them to liue in securitie not one of a thousand turneth to God by heartie repentance Let these know that though they liue closely in sin yet Christ beholdeth them not as a Redeemer but as a Iudge with fierie and piercing eyes readie to execute iudgement on them for their sinnes They then must consider their owne estate in time and turne to God lest that they going on in their sinnes and snorting in securitie Christ come vnawares and cut them off in his anger for it is a fearefull thing to fall into the hands of God And his feet like to fine brasse The word signifieth brasse which is shining for substance durable pure the very choice and excellentest kind of brasse This he addeth to signifie the inuincible power of Christ that he is able to encounter nay hath alreadie encountred with sinne and Satan wounded them and bruised their heads to powder for his feete are strong and durable he is of power to ouercome his enemies to tread them vnderfoot and grind them to powder and not onely in his owne person but in his members he is most powerfull Seeing he hath brasen feet strong and durable to ouercome his enemies and tread them vnderfoot this is a singular comfort to the children of God who if they be exercised with any temptation of Satan or with any affliction and griefe they must not be discouraged but seeke to Christ their head he will in vs as he hath before in his owne person bruise the serpents head and breake it to powder Let vs then put our cause to Christ and let him haue the whole ordering and dispensation of it so if sin and corruption hang on vs vexe and oppresse vs we must flie to him make him acquainted with it seeke helpe from him and we shall doubtlesse find it weakened and wounded nay bruised to peeces by his helpe If we see the terrors of death we must not feare too much for Christ is strong and able to ouercome death nay he encountred with sinne and Satan on the crosse ouercame him there and went downe with him to his owne denne and cabine and there vanquished death so that he hath subdued and brought him vnder foote and made him his footstoole And as this is a comfort to the godly so it should be a terror to the wicked whō without repenting liue in their sinnes for Christ hath a foote of brasse he wil bruise them in peeces make them his foote-stoole and with his brazen foot grind them to powder Then they which be as yet enemies to Christ must turne to him leaue their old maister Satan come to him else he will breake them to nothing by his strong and brasen foote Burning as in a fornace The feete of God as of men in the Scriptures often signifie his or their wayes so here the feet of Christ signifie his wayes or workes Burning as in a fornace this sheweth the perfection of Christs wayes they be vncorrupt euen as brasse purified in the fire so be they most pure most vnspotted without all drosse all his wayes his counsels and works either of creation or preseruation all are without fault The way of God is vncorrupt the word of the Lord is tried in the fire he is a shield to all that trust in him Psal. 18. 30. Seeing all his wayes are pure and most holy we must speake and thinke of them with reuerence euen of his secret iudgements whereof we know no cause nor reason we must reuerence them and aknowledge that they are pure of themselues In matters of Religion there is a learned ignorance whereof this is not the least point to content our selues with his wayes and not curiously to search into those things which he hath not reuealed in his word but though they be against reason to man acknowledge them as holy true with reuerence for all Christs waies be holy The blind man cannot iudge of the light because he seeth it not no more can blind man such as all be iudge of workes hidden with God The Lord bids Abimelech giue Sarah to Abraham else he wil punish him and all his what reason is this in mans sight nay it seemeth cruelty to punish his seruants for him So Achan he sinned Ios. 7. and the people are plagued Dauid sinned 2. Sam. 12. the child died and he sinned againe 2. Sam. 24. the people is plagued What reason can mā giue of these These seeme al contrary to reason in mans iudgement but we must reuerence the counsels of God as good pure and holy though we see no cause at all of them The Lord hath determined to saue some to cast off other some now this seemeth crueltie to man nay some hold it an action of crueltie that the Lord should withhold his mercy from one and shew it to another But they sinne seeing it is the doctrine of Gods word that he in his good will and pleasure hath determined to saue some to reiect other for his owne pleasure though we see no reason at all of this we must reuerence it and hold it the truth of Gods most holy counsell And his voice as the sound of many waters This he addeth for two causes first to shew the loudnesse and greatnes of his voice because this voice of Christ in his word hath gone through the whole world for the doctrine of Christ hath bene sounded in all parts of the world Secondly to shew the power force and efficacy of this voice in the eares of his creatures Christ before all things were but spake the word and at his word all things were made Lazarus lay rotting in his graue yet he heard the voice of Christ as of a thousand trumpets sounding in his eares and rose vp nay the bodies of men being dead sixe thousand yeares euen those shal heare the voice of Christ being a loud and great voice a powerfull and effectnall voice Seeing this voice of Christ is so loud and powerfull a voice that the dead are able to heare it this shewes the securitie and deadnesse of those men which though they heare it dayly sounding and crying in their eares as the noise of many waters yet they will not as did the dead bodie of Lazarus heare and stand vp and come forth of their graues of sinne but still snort in securitie and rot in their sinnes This argueth our great drowsines that the dead which haue layne six thousand yeares shall at this voice rise and awake and we hearing it both loud and powerfull and publike in our eares will not put vp our head nor our heart not
surely there is cause why if one looke and view the bodie of our people as Osea saith there is no knowledge of God in the land euery man seeketh to follow his owne waies none cleaueth to the Lord seeketh to know and obey him Besides they are altogether carnall fleshly dead and drowned with the cares of this life none affecting things belonging to eternall life but all mens hearts are possessed with pleasures profits and preferments of this world Nay all men in generall lye in a dead sleep there is no sense or feeling in them a spirituall slumber hath wrapped all mens hearts in securitie and ignorance neuer thinking or considering of the iudgement to come neuer dreaming of the euill day though God preach daily by his iudgement to them Againe the contempt of the word and Gospell the prophanation of the Sabbath want of mercie and loue the cruelty which aboundeth in all men oppression whoredomes fornications these be the sinnes of the people now in our daies rife in euery place these are common sinnes calling for vengeance which will come vndoubtedly vnlesse we repent so that Christ cannot speake to vs as to this Church but in a contrarie voice But though this be the common estate of most men yet Christ he hath a remnant who lament and mourne for the sins of the land who are grieued with the abhominations of the world and these need not feare but they must take to them Christian fortitude courage lay aside al feare of danger of al that man can do and boldly vndergo all crosses and afflictions euen to death to maintaine faith and a good conscience to the end That they may do this let them first consider that they which feare distrustfully must haue a miserable portion in the lake that burneth with fire and brimstone Reu. 21. 8. therefore for feare of this reward let vs go on fearing nothing 2 They must consider Gods presence he is by them readie to protect and defend them his Angels pitch their tents about them Psalm 34. 12. 2. King 6. Elishahs seruant seeing in Dothan an huge armie which beset him and his maister he saith Be not affraid for they which be with vs be more then these against vs. He was fully perswaded of Gods presence and protection and that Gods Angels would defend and guard him so should al men in danger they must beleeue and perswade themselues God is present he hath his Angels pitching their tents to defend and protect his children 3 Gods children must consider in perill that it is an honorable thing to suffer for Christs sake and it is a happie thing to suffer for the Gospell of Christ. Paul he accounted it his chiefe honour nay he reioyced in nothing so much as in his sufferings for Christs sake Then if suffering the crosse for Christs sake be such an honourable thing we must lay aside all feare and by Gods grace arme our selues with Christian fortitude and courage to vndergo all crosses afflictions whatsoeuer But those which are not touched with the present day of miserie nor haue not this perfect fortitude they must lament and howle lest the euill day take them vnprouided The next part of Christs counsell is a prediction or prophecie of the afflictions which this Church must suffer But before he propoundeth the afflictions he setteth a word of attention Behold By which he teacheth them and in them vs that it is our dutie often to thinke and consider of the time of affliction before hand to meditate of Gods iudgements and corrections before they come lest we perish in them For Christ Luk. 19. he came to Ierusalem and wept ouer it and foretold the iudgements to come and the cause was because she knew not the day of her visitation because she would not think of her iudgement and affliction to come therefore Christ forotels and shewes her final destruction Let vs take heed lest it fall out with vs as it did with them It shall come to passe By this Christ shewes he is true God For he which can foretell all future things in particular though they be contingent he is God for that is proper to God but Christ foretels their particular affliction to come ergo he is God Ob. But the Phisitian can foretell the death of his patient the Astronomer the eclipse of the Moone to come Answ. They do so but by meanes the Phisitian foretels by the causes and signes he seeth in the partie by which death is in â—ort present so the Astronomer by the naturall course of the heauens can foretel an eclipse by the courses and signes of it in which the eclipse is present but without these signes and causes they cannot simply but Christ without any signe or cause simply foretels this affliction in particular to come to the Church of Smyrna Christ describes the affliction first by the cause namely the diuel secondly the persons some of you thirdly the kind imprisonment fourthly the end to trie you fifthly the time ten dayes For the first the cause it is the diuel Ob. But how can he afflict them seeing he is a spirit and dealeth not with the bodies of men Ans. He is indeed a spirit and ruleth in the aire he is the god of this world he ruleth in the hearts of wicked men he ruleth guideth and gouerneth in them directs their thoughts wils affections so as he stirres them vp moues and caries them to persecute the children of God to cast them in prison Now in that the diuell is the author of persecution we see of what spirit those be which persecute the Church namely men inspired by the diuel moued and ruled by him notorious wicked wretches which haue Satan for their king and ruler For this cause Paul saith he was the chiefe of sinners seeing he was caried by him to persecute the church of God Let then all men take heed of this for he which persecutes the Church for religion in word or action he in that action is the vassall of Satan led and ruled by the diuell and the diuell in that action vseth him as his instrument Satan is the chiefe and principall agent he is his slaue to do his will and is as a souldier vnder his band Againe learne we to take pitie on all such persons seeing they be possessed by the diuell led and moued by him yea euen to pray for our persecutors Furthermore the weapons we must haue to defend our selues in persecution are not temporall but spirituall seeing our enemy is a spirit we must vse inuocation and praier fasting and humbling our selues by which we shew our faith repentance and obedience to God By this weapon of prayer Elias is called the chariot and horsemen of Israel this is a most excellent weapon And if the Lord should send a forreine enemy among vs then is indeed the souldier to be vsed but our principall weapon must be prayer that must be our chariot and horsemen the
were excellent mē the seruants of Christ. Hence arise two questions first why some men be rather the seruants of Christ then other some secondly whether the seruants of Christ can be seduced For the first some say God would haue euery man in the world his seruant doth what he can to make them so he calleth them redeemeth them giueth them grace to be his children reconcileth thē to himself so that they may if they will be saued now some will not for all this receiue Gods grace but contemne his mercy though he call them redeeme them and giue them grace But this is against common sense to make Gods will in subiection mans will to rule to disgrace God and set man aloft to make Gods will to be ordered by mans will But the reason why some are the seruants of God not al is Gods good pleasure in electing some and reiecting others for he electeth not all to grace and glory but some onely and these be his seruants by reason of his owne good will and pleasure Act. 13. 48. As many as were ordained to life that is elected and redeemed of Gods free will and pleasure they beleeued The second question is whether a seruant of God can be seduced Answ. Seruants be of two sorts some are only in appearance some in deed and truth Those be onely in appearance which receiue the word and outward seales but not the inward fruite and these be in our Churches the greatest part these may fall away finally and wholly as did the Galathians and many other But those which be in truth the seruants of Christ though they may fall in part yet they cannot fall wholy or finally Mat. 16. the gates of hel shal striue shew their strength against that rocke of faith but shall not preuaile So we pray Leade vs not into temptation that is let vs neuer be wholly vnder the power of Satan Now what we pray for that we haue a promise in the worde for it and true faith and a constant purpose to liue in any on sinne cannot stand together for faith purifieth the heart and preserueth it in life and death ergo a true beleeuer cannot fall wholly or finally To come to the meanes of discerning them it is by committing fornicatiō and eating things offered to idols She made the seruants of God to sinne by these two sinnes and meanes which shewes she was a maintainer of the sect of the Nicolaitanes of whom I spake before And I gaue her space to repent Christ reproued the Church of Thyatira before for suffering her here he reproueth her for her obstinacy and hardnes of heart that she would not repent of her sinnes Time to repent That is though her sinnes deserued present death yet God suffered her to liue in the world a space of time to see if she would repent Now in her example he teacheth vs how to vse time whilest we liue in the world namely seeing it is giuen vs of God to repent in and so to come to saluation we must vse it so repēt while we haue time For that cause he lets some liue twenty or forty yeares for there is no repentance before we come into this world or after we go out therefore while we liue in it we must repent then we must thinke of it earnestly that we vse it to repent in that so we may be reconciled to God receiued to mercy and haue the kingdome of heauen Then damnable is the practise of our daies when men liue in eating drinking sporting carding dicing in spending their strength and wit in getting riches neuer thinking of the true end why they liue which is to repent and come to saluatiō but spend their time he giues them to repent other wayes The Lord might cut them off as soone as they be borne yet he suffereth them to liue to see if they will repent then if they runne on in sin they increase their damnation and do as a man should euery day cary a faggot for ten yeares to one heape and be burned himselfe with them at the end I gaue her Namely Christ gaue her time to repent no creature no man or Angel can dispose of the time of repentance but only Christ Iesus it is in his power alone when one must repent or not Then seeing it is not in our power it is best for vs to repent without delay while it is called to day The yong man takes his swinge because he is yong as though he could repēt in old age or when he list but he robs Christ of his honor for he alone can dispose of the time of repentance Then take the present who knoweth when the Lord will cut him off and then his estate is miserable We thinke a man may repent at the last gaspe but it is not good for a man to deferre seeing he may die quietly by reason of the sicknesse yet may die out of Gods fauour But to whom gaue Christ this time To her that is Iesabel a wicked woman Here we see the endles mercy of God in Christ Iesus he offereth mercy to Iesabel a leud wicked fornicator idolater a blasphemous wretch fathering her sinnes on the spirit of God yet she hath mercy offered So the Lord dealeth not in iustice to cut men off but giueth grieuous sinners time to repent So did he to Manaesses a wisard and idolater who humbling himselfe was receiued to mercy Salomon an idolater yet repenting was receiued to mercy for he was a pen-man of the Scripture ergo an holy man 2. Pet. 1. 20. Isay 1. The Iewes a sinfull people as ill as they which were in hel The Sodomites and Gomorrheans they had mercy offered if they would repent and though their sins were as red as crimson yet God would wash them as white as snow We may not hence take occasion to sinne but they which be grieuous sinners must not despaire if they can repent they shall haue mercy Of her fornication She had sundry sinnes especially idolatry which cannot want company for no sinne goeth alone Christ calleth her to repent for that one sinne of fornication because that was the most principall sin the head sinne of that woman teaching vs that when we repent we must begin with our greatest sins which most clog our conscience and by which we offend most Againe he which can repent truly of one great sin he repents of all if he hate the greater he will hate the lesser Then we in repentance must begin at the greater sin and repent in particular for it for confused repentance is not true as to say I am a sinner c. but repentance in particular for particular sinnes beginning at the head sinne which most troubleth vs that is true repentance Seeing Christ saith he gaue her time to repent hence the Papists gather free will namely to do good and to repent for else this admonition were in vaine But it followes not for God gaue
must heare and then be called In this last age only the word is sent to al natiōs it was not so in former ages Againe false it is that God giueth grace generally to all men so that euery particular man hath grace offered to saluation if he wil receiue it but God gaue not the word to all for all haue not heard therefore they could not haue grace The second dutie is to hold fast this signifieth two things first to maintaine the doctrine taught by the Apostles and receiued of them secondly to practise the same in their life but of these before The third dutie is to repent that is though she repented before yet she must restore and renew her repentancce Hence we learne that we must not only begin but often renew our repentance and not onely for great sins but for litle slips and defects in grace as dulnesse of heart want of zeale coldnes in practise of religion c. Now because this Church was ready to die Christ addeth a reason to put life into her if she haue any grace If thou wilt not I will come on thee as a theefe A most terrible threatning if thou wilt not renew thy repentance restore that grace decayed in thee I will come as a theefe sodainly and with speedy destruction that thou shalt haue no time or way to escape it Note here that this threatning is not absolute but with condition and it is the most terrible commination in the whole word of God where Christ threatneth to powre out his whole wrath on a Church so as they shall haue no time or meanes to escape it Then we hauing the same sin that she had being dead in security by reason of our long prosperity we had need of this admonition to moue vs to watchfulnesse to restore Gods graces decayed in vs yet it seemes we make light account of all these things If a man had any sparke of grace this would stirre him vp but if this most fearefull commination will not moue vs then the end of all must needs follow euen the heauy wrath and iudgement of God must lay hold on vs and cast vs into eternall destruction where is no hope of helpe for then a man might haue some comfort if after a long time she should get out but he must liue there for euer without al end of pain when he hath bin there a thousand yeare his paine is still as great and as much nay no end he can haue Then we must awake from our sins repent for our sins our securitie dulnesse and coldnes in religion stirre vp the graces of God in vs shake off our ignorance and that because against these sins Christ giueth out this most terrible and fearefull commination Vers. 4. Notwithstanding thou hast a few names Before Christ had reproued this church of hypocrisie now he commends her for a few which professe his name among them But Christ had said before that the church was dead how then can this be a true church Ans. Though the body of the Church were dead in sin yet a few some of them were true beleeuers and testified their faith in obedience Out of this coherence we haue two instructions to learne first that a particular church and congregation is called a church in regard of the better sort and part and those which beleeue in Christ and haue the priuiledges also in regard of the better part which beleeue for the Catholicke Church is a number of men on earth beleeuing in Christ. Now the particular church is a member of the Catholicke Church so farre as they beleeue in Christ. Those which beleeue not are no part of the true church but as bad humors in the body are no true parts of the body so these are no true parts of the Church Secondly we see a distinction betweene man and man in this church though all be called yet some called be dead some aliue in Christ and continue so Now the cause of this distinction is not from the will of man but from the good pleasure of God Rom. 11. 4. The whole body of the Israelites fell to idolatry yet the Lord had seuen thousand which bowed not the knee to Baal What is the cause of this not the will of man but I haue reserued seuen thousand which haue not bowed to Baal saith the Lord. So then his will and good pleasure is the cause why some stand and some fall So the cause why some in this church of Sardis liued some were dead is because the Lord in his good pleasure left some to themselues and to othersome he gaue his spirit This as before confutes vniuersall grace which derogates much from the grace of God For this why some stand some fall comes from and higher cause euen from the power and will of God which leaueth some to themselues and inableth some to stand by his spirit Thou hast a few names Here is the commendation of the better part of the church there be yet a few persons knowne to me by their names which haue not defiled their garments Here he alludeth to the ceremoniall law for the Lord in the ceremoniall law made a distinction betweene things cleane and vncleane not in themselues but by his appointment Now among the Iewes if a man with his hand or garment touched a thing vncleane he was defiled which ceremony signified to them that they should abstaine not onely from sin but all appearance of euill in that they might not touch any vncleane thing no not with their garments Then here Christ would shew there were sundry in Sardis which did abstain both from sin and all occasions shews and appearances of sin though the body of the church were dead yet many in Sardis made such conscience of sin that they auoided the very occasions of sinne Hence we see that the seruants of God be few in number the bodie of the church is dead in sin but a few be so far frō sin that they defile not their garments that is auoid all occasions of sin Christ prepareth the kingdome of heauen for a litle flocke Esay saith only the best part of the Iewes must be saued the rest hardened and the way to hell is broade and easie and many runne that way the way to heauen is contrary Mark 7. 7. Then seeing the seruants of God be few we must not follow the multitude but this sin carieth many a man to hell and to sin when men desire to do as the most do to liue as the most liue we must rather follow the litle flocke of Christ and not runne after the multitude A few names That is persons knowne to Christ by their particular names they be called names because Christ writeth their names in a bill Then we see Christ knoweth his seruants particularly by their names Luke 10. he knoweth all our haires much more our names Iohn 10. Christ calleth his sheep by their names This is a speciall comfort for
standeth in the holy place which is the temple and signifieth the Church Now the Pope sitteth in the midst of the temple of God and boasteth himself to be God chalenging to himselfe such authoritie as is proper only to God and vsurping such honour as is peculiar onely to God Therfore not in the heathen Emperors but in the Popes is this prophesie accomplished Another reason to proue that Antichrist which in this Reuelation is foreshewed to come into the world cannot be vnderstood to be the heathen Emperours is taken out of the seuenteenth chapter of the same booke for there the Angell interpreting to S. Iohn the mysterie of the beast that beareth the harlot which hath seuen heads signifying seuen hilles he declareth also that they signifie seuen Kings or principall estates or formes of regiment for so the name of King is often taken in the Prophets and specially in Daniel at which prophesie S. Iohn borroweth many phrases Of these seuen heads fiue he saith were fallen the sixt was then presently in authority and the seuenth was not yet come which seuenth was the monstrous beast Antichrist that was both the seuenth and the eight Now it is euident that this could not be vnderstood of the heathen Emperours for Nero the first persecuting Paynim was come and gone and Domitian another persecutor by whose tyrannie S. Iohn was banished into the I le of Pathmos where he saw and receiued this Reuelation was then in authoritie so that of the Monarchie or tyrannie of heathen Emperours this could not be vnderstood and of the Christian Emperours no man will expound it so that it must needs be turned ouer to the Pope for it can rest in no place else and being referred vnto him all the rest haue a very apt exposition For the citie of Rome and the dominions thereof hath had seuen principall states or formes of regiment the first state of Kings the second of Consuls the third of Decemviri the fourth of Dictators the fift of Triumviri the sixt of Caesars or Emperors and the seuenth of Popes Now fiue of these states or formes of regiment were fallen and abolished in Saint Iohns time the sixt which was the Emperours in his time was in place and the seuenth which is the Popes was not yet come which was the very beast it selfe the Romaine Empire reuiued and raised vp from the bottomlesse pit of hell into the vsurped tyrannie of the Pope And this is that beast that sometimes was of wonderfull great power and glory in the dayes of Augustus and some other of his successors but then much decayed as if it had not bene although in some sort it were but should be restored in the vsurped authoritie of the Pope that claimeth all the world to be his Diocesse which power commeth not from God but from the Prince of pride out of the bottomlesse pit But chiefly let vs consider that the beast although he be but one yet in the account he standeth for two for he is that seuenth head and the eight also And remember that the Pope challengeth double authoritie namely the power of both the swords the spirituall and temporall So that in this exposition all things agree most aptly Againe it is manifest in the Scriptures that Antichrist should deceiue the world with false doctrine vnder pretence and colour of true religion and therefore so often times the Scripture warneth men that they be not seduced by him which were needles if any opē professed enemy of Christ shold be that Antichrist For there is no likelihood that an heathen man a Iew or a Turk should deceiue any multitude of true Christians but he that vnder the pretence of the name of Christ seeketh most of all to deface the honour of Christ he is a subtle aduersarie and the very spirit of Antichrist as S. Iohn also in his Epistle doth testifie For in the second chapter speaking of those Antichrists which were the fore-runners of the great Antichrist he sheweth that they went out from the Church And in the fourth chapter he calleth them false Prophets and teacheth men how to know the spirit of Antichrist He that denieth Iesus to be Christ he that denieth that Iesus Christ is come in the flesh that is he that derogateth any thing from the honour of Iesus to be Christ and in his flesh to haue performed the ful worke of mans redemption as the Pope doth most blasphemously he is Antichrist and who so teacheth any such doctrine speaketh by the spirit of Antichrist For the testimony of Iesus is the spirit of prophesie Seeing therfore that S. Iohn accounteth Antichrist for one that is gone from the church for a false Prophet it is cleare that Antichrist is no heathē Emperor which was neuer of the Church nor yet a false Prophet that tooke vpon him to teach in the Church The same may be said of Mahomet who neuer professed himselfe to be a Christian nor yet a Prophet in the Church of Christ pretending to vphold the religion of Christ but an open enemie of the Gospel of our Sauior Christ altogether without the Church By these arguments I doubt not but all men may see that seeing Babylon is Rome and that the head of Babylon is Antichrist that he cannot be any of the heathen Emperours but euen the Pope himselfe And therefore I conclude according to my text that Rome is fallen if Babylon be fallen Now remaineth the last part that I promised to intreate of namely the cause of Gods so seuere iudgment against Babylon that he hath decreed her vtter ouerthrow and destruction which the Angel comprehendeth in these words Because she hath made all nations drunke with the wine of the furie of her fornication that is she hath deceiued all the world with false doctrine which he compareth vnto two kinds of vices whereby men are so deceiued that they loose all their right iudgement drunkennesse and fornication for as these two vices do allure men to commit them by coueting of vaine delectation that is in thē euen so Babylon hath inticed all men like another Circe to drink of the cup of her delectable errours and to commit most filthy fornication with her idolatrous religiō For of al other religions to the carnal man none is so pleasant as Poperie is in which be so many kinds of satisfaction to be obtained both in this life and after men be dead that there is no greater securitie for an hypocrite to sleepe in thē in the faire promises of Popery And that causeth so many willingly to embrace it and so loth to depart frō it because they would still continue without checke of true doctrine which calleth men to repentance amendment of life or else threatneth eternall damnation For howsoeuer it pleaseth them to charge the doctrine of the Gospell with cause of securitie it may easily be seene by comparison of it with the doctrine of Poperie whether is cause of securitie that which teacheth no
satisfaction but one for them that be penitent in this life or theirs that hath so many wayes to merit rewards and to satisfie for sinnes not only while men liue in the world but also for them that are already gone out of it And there is no wine so sweet to the tast of a carnall man as that which maketh him drunke with opinion of his owne righteousnesse as it is the nature of strong wine to make very cowards thinke themselues to be valiant champions and such is the cup of popish doctrine containing merits and satisfactions Againe when we consider that Antichrist should make men drunke with his erronious doctrine we maruell lesse how men could be so blinded and infatuate that they could not see and perceiue such grosse errors and manifest vntruths as are in Poperie For as they that are ouercome with the strength of wine haue lost the right vse both of their wit and of their senses euen so they that are drunke with the hereticall doctrine of Papistrie do grope in the cleare light of the Sunne and see not their owne deformitie though all the world beside crie out of them In like maner they that be ouercome with the vnhonest loue of harlots they haue their reason so imprisoned in corrupt affection and foolish fantasie that they are at libertie neither to see their owne folly nor to admit any wise and godly counsell So it fareth with those that the Babylonical Circe the Church of Rome hath allured by her inchauntments to commit spirituall fornination with her they cannot abide to heare the voice of them that call them out of that damnable estate so highly they please themselues in their owne misery as if they were in case of perfect felicitie This is the effect of their drunkennesse this is the effect of their fornication and this is the iust iudgement of God that they which haue shut vp their eares from hearing the truth should be deceiued with strong delusions that they might beleeue lies Furthermore by the names of these vices the Angell comprehendeth all other vices that follow drunkennesse and incontinencie For these crimes go not vnaccompanied for where either of them is commonly both will be and they haue either of them and both together their traine to waite vpon them and all these we see to haue ouerflowed in Rome the Westerne Babylon as she her selfe though she haue a brazen forehead and be past all shame cannot denie altogether And because of these so great and hainous inormities the iust sentence of God pronounced here by the Angell is come vpon her that she is now in her fall and decay as she was once in her ruffe and glorie But this especially is to be noted that the Angell here saith that she should deceiue all nations with the furie of her fornication For this is the great vniuersalitie that they make so great bragges of and would haue it to be a certaine note and marke of the Catholicke Church to be vniuersall Behold the Angell sayth here in plaine words that all nations should drinke of the wine of the furie of her fornication Where is then the vniuersall consent and vnitie of all nations in Religion that maketh a true Religion and yet vniuersalitie and vnitie be two great pillars of the Church of Rome And for my part I do not enuie her those markes which she challengeth of vniuersalitie and vnitie although we might stand in law with her for them but let her peaceably inioy them for they may helpe to proue her to be the false Church of Antichrist but they cannot make her to be the true Church of Christ. We see plainely that Babylon hath here vniuersalitie and vnitie for she maketh all nations to drinke of the furious wine of her fornication but the Church of Christ as he himselfe sayth is a small flocke and himselfe by Simeon is said to be a signe of contradiction a marke that is gaine-said of most men And here also is answered one great mightie obiection wherewith they thinke to choke vs That seeing the Church of Christ is the Spouse of Christ how could it be that Christ should forsake his Spouse and suffer her to continue in damnable errours so many hundred yeares Why Christ himselfe declareth that the deceipts and errours of false Prophets should be so great that if it were possible the very elect should be deceiued yea there should be such a miserable dispersion that scarce two true professors of his name should remaine together in one place and yet the holy band of vnitie should be in the head which is our Sauiour Christ for wheresoeuer the carcasse is thither the Eagles would be gathered And Saint Paule in manifest words declareth that the second comming of Christ should not be before there were a generall apostacie that is a departure from the true faith and Religion of Christ and that the sonne of perdition Antichrist were openly shewed And in this Reuelation how often is it said that Antichrist should deceiue all the world all nations people and tongues and that the Church of Christ should be driuen into the wildernesse out of the sight of the world and there remaine a space vntill she should be brought againe to light and open knowledge of all men As it is come to passe this day Gods name be therefore euerlastingly praised But because I haue occupied long time I will draw to an end for by that I haue said I trust it doth sufficiently appere that God according to his righteous iudgement hath determined vtterly to ouerthrow Babylon because she hath deceiued all nations with the wine of the furie of her fornication And now it resteth onely that I speake a word or two of the voice of the third Angell which is a consequent of this my text and serueth very aptly for the conclusion of my Sermon The third Angell followed crying with a loud voyce saying If any man shall worship the Beast or his image or receiue his marke en his forehead or in his hand or shall acknowledge any obedience or reuerence to him as willing to drinke of the cup of Babylons fornication the same shall drinke of the wine of the furie of Gods wrath which is powred foorth vnmingled into the great cuppe of Gods anger and they shall be tormented with fire and brimstone before the Lambe and his holy Angels and the smoke of their torments shall ascend for euermore and they shall haue no rest day nor night from extreame torments that worship the Beast or shew any reuerence vnto Antichrist The effect is in few words that horrible intollerable and eternall torments remaine for all them that now especially when Babylon is now discouered will haue any thing to doe with her damnable errours and pernicious doctrine for howsoeuer ignorance before her fall though it were inexcusable yet seemed to diminish the greatnesse of the crime now that her wickednesse is openly displayed no pretence can saue men from the