their common houses which is vntrue for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence the dwelling house is as holy as the church Indeed churches must bee maintained because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer for which time all due reuerence must be obserued in them but we must not think that they are more holy than other places More particularly in this circumstance of place note two things First by what meanes Saint Iohn came thither Secondly to what end and for what cause The meanes was banishment by the emperour Domitian the cause was for the word of God For the first hee came and abode in Patmos being banished thither for the Gospels sake In this his banishment consider many excellent things First Saint Iohn was a most worthy Apostle endued with rare gifts a singular maintainer of the Gospell and a famous founder of the church of God and chiefe pillar thereof in those dayes when he wrot this booke and for this cause most hated of the cruell persecutor Domitian and of the Romanes And yet obserue That whereas many other true Christians were put to the sword S. Iohn is not but escapeth by banishment The cause of this was Gods speciall prouidence by which hee reserued him for the benefit of the church that hee might receiue this Reuelation and commit it to writing for the perpetuall good of all his children And so though Domitian was a cruell tyrant and wanted no malice towards Iohn yet hee could not kill him God ouerruled him that he did but banish him and that into such an Island wherein he might quietly receiue these visions and pen the same for the good of the church By this wee see the great care and prouidence of God ouer his church that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors that they cannot for their hearts do any thing but that which serueth for Gods glory and the good of his church though they intend the contrary For Domitian intended onely the hurt of Iohn yet see by his banishment into that Isle he had fit place to receiue these visions for the good of the church So in the death of Christ the Iewes and Gentiles and all the people banded themselues together to put Christ to death and the diuell he laboured to stirre them on to practise their intended malice Yet the ouerruling power of God who bringeth light out of darkenesse directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was euen the redemption of mankind So Iosephs brethren intended no such deliuerance as God wrought by him in selling their brother This consideration should comfort all Gods children in the time of any outward distresse euen the remembrance of Gods ouerruling hand Secondly in that Iohn went into banishment when it was so appointed wee learne That when we are oppressed and persecuted by tyrants for Christs sake we must not make resistance or offer violence but suffer all iniuries with patience for as one sayth truly The Christians weapons in persecution are onely prayers and teares And Saint Iohn often in this booke addeth this conclusion after the foretelling of persecution Here is the patience of Saints shewing that patience must be the complete armour against all our bloodie enemies Thirdly here also obserue That Iohn came into this Island not of his own accord as chusing a solitarie life to bee the most happie state of perfection but by violence and constraint For if hee had come into it voluntarily being little or not inhabited hee could not haue done the duty of his Apostleship in preaching the Gospell and laying the foundations of the church This then confuteth the Monkish life which is no life of holy perfection as Papists call it but of glorious superstition and slat impietie before God for hereby they forsake their callings and vtterly disable themselues to do those duties which God requireth of them in church commonwealth or familie Fourthly whereas Iohn being banished receiued his visions in a barren and base desolate place we see that those which honour God shall be honoured of God euen then when men seeke most to disgrace them for what greater disgrace could they haue put vpon Iohn than to banish him into so base an Island Yet because it was for Gods glory euen there doth the Lord appeare vnto him and honour him much in reuealing vnto him these visions So when Ioseph was sold of his brethren and most dishonoured of them then did God exhalt him most of all The same may bee sayd of Daniell in Babylon whom God did most aduance when his enemies sought his greatest ruine and the same is true of all Gods children Them which honour God will he honour II. point The cause for which hee came into this Isle is expresly set downe for the word of God that is because he was a publisher and preacher of the word of God for the performance of which dutie he was banished By which wee may note That all naturall men as Domitian and his court and all the Gentiles without Gods speciall calling doe beare a deadly hatred towards Gods word For S. Iohn was a most worthy Apostle a famous man for gifts a singular preacher of the word of God yet is hated nay banished not for his owne cause but for the word of God This hatred hath appeared in the heathen emperours by their bloudie persecutions against the preachers and professors of this word and yet though men hate it naturally the same word winneth them and taketh place in their hearts for their conuersion and causeth them to loue it so as successiuely it hath beene spread ouer all the world Which shews against the Atheist That the word taught by the Prophets and Apostles is indeed the true word of God not the inuention of man for mans word being hated cannot win vnto it him which hateth it but the word of God preuaileth by grace in the hearts of those who hate it by nature which it could not doe vnlesse there were in it some diuine power Againe seeing Iohn was banished for Gods word all ministers are to cast their accounts and make this reckoning that they may and must suffer trouble persecution yea sometime banishment it selfe for the Gospels sake if they will be faithfull For that which befell the principall founders and chiefe builders of the church cannot bee auoided of them which are ordinary ministers if they will be faithfull Christ acquainteth his disciples with this telling them That they are euen accursed when all men speake well of them Let none therefore thinke it strange at this day if for well doing they heare and receiue euill nay let them feare the curse when all men prayse them And for the witnessing of Iesus Christ. Here Iohn doth note more specially the
this church of Thyatira whose workes are better at the last than at the first A fearfull case it is to be ignorant of Gods will and a great iudgement of God to decay in loue and other graces and therefore that wee may preuent Gods iudgements wee must haue care to get knowledge and to increase therein and with knowledge to ioyne obedience in all good duties to God and man Some plead for themselues by reason of age want of memorie and capacity but these must learne to shew foorth better affections and more sincere obedience The yonger sort also must imploy their wit and strength to get knowledge and with knowledge ioyne obedience that they may increase in grace as they grow in dayes Yea euery one that hath any good beginning must indeuour to make it more For to him that hath shall more giuen and he shal haue abundance but from him that hideth his gift or abuseth the same shall bee taken away that which he seemeth to haue Luk. 8.18 Vers. 20. Notwithstanding I haue a few things against thee that thou sufferest that woman Iesabell which calleth her selfe a prophetesse to teach deceiue my seruants to make them to commit fornication and to eat meat sacrificed to idols Here is Christs reproofe of this church of Thyatira and it is twofold First of the whole church in this 20. verse Secondly of a woman in that church vers 21. In the reproofe of the whole church note two things The reproofe it selfe And the reason thereof The reproofe it selfe is contained in these words Notwithstanding I haue something against thee That is though I haue praised thee for manie worthie works yet there be some things which I do not approue This reproofe hath bin handled in the former Epistles The reason of the reproofe followeth in these words That thou sufferest the woman Iesabell who calleth her selfe a Prophetesse to teach and seduce my seruants This reason of her reproofe containeth sundry points worthie our consideration I. From the phrase and forme of the words wee may consider the large power that God gaue to his church which was besides the power to preach the word administer the Sacraments a further power to appoint who should preach among them who should not preach and also a power to represse euill men and euill women so to keepe them in order The like power was giuen to the church of Ephesus as we haue seene in the Epistle to that church they had power to discerne false Prophets Apostles and to restraine the same The like power did God giue to all churches as we shall see if wee read the histories of the church and great cause there is hereof For without this authoritie no church could long stand be a church II. Here note that it is not sufficient for a church to haue the preaching of the word but it must haue seueritie and sharpe gouernement whereby wicked people may be restrained This church is therefore discommended for that shee vsed not that seuere authoritie which God had giuen her in suppressing of sin And in our congregations the like fault is to be found where much preaching is yet sinne abounds as adultery blasphemie vsurie and cruelty and the cause is for that this seuere execution of gouernment in restraining sinnes is not so straitly put in practise as it ought to be Againe in this reason of his reprofe Christ doth charge theÌ„ with two faults First for suffering a woman to teach Secondly for suffering a woman to seduce his people For the first the word translated teach is in the New testament commonly put for publicke teaching in the ministerie Their fault then was this that they suffered a woman to teach openly and it is against the word of God 1. Tim. 2.12 I permit not a woman to teach And 1. Cor. 14.34 35 Women ought to keepe silence in the congregation and be subiect to their husbands and learne of them at home Obiect But Deborah was a Prophetesse Iud. 4.4 And Hulda prophesied 2. Kin. 22.4 For Iosiah sent to her for counsell 2. Chro. 34. And therefore women may prophesie An. These womeÌ„ had extraordinary gifts calling therefore vpon their exaÌ„ple we may not make an ordinary rule II. Ob. But it may seeme Paul alloweth it when he saith A woman praying or prophecying vncouered dishonoreth her head 1. Co. 11.5 Answ. Hereto some do answer thus that in the infancie of the church some women were extraordinarily indued with that gift and did indeed prophesie Others iudge it to haue bene a fault in that church and therfore say in the 14. cha the Apostle reproueth it commaunding women to keepe silence in the churches Thirdly a woman may be sayd to pray when she giueth her assent to the prayer of the minister by saying Amen and she may be sayd to prophesie when she Singeth Psalmes or readeth the Scripture For so the word is vsed in Scripture 1. Chron. 25.1 Asaph and his company prophesied with harpes and vials That is as it is translated they sung prophesies and playd thereunto vpon their instruments From the rebuke of Christ against this church we gather that it is not warrantable by Gods word for a woman to administer the Sacrament of baptisme For baptisme is a seale of the couenant in the publicke ministerie and so a part thereof and must goe with the preaching of the word and may not bee administred by women who are not allowed to preach no not in time and case of necessitie when men are wanting And although they may not teach publickly yet they may teach at home and in the absence of their husband it is her duty to teach her children Prouerb 31 Lemuel that is Salomon is taught many worthie things of his mother And Timothie was broght vp of a child in the scriptures by his grandmother Lois and his mother Eunice 2. Tim. 1.5 Hence some would gather that as a woman may not teach publickely so she may not publickely gouerne in the commonwealth But this consequence is not good for publicke teaching is flatly forbidden to a woman so is not publicke ciuile regiment There is speciall reason why shee may not publickely teach for it is the will of God that as Christ was a man so they that stand in his roome and stead in the publicke ministerie should also be men But the regiment of a kingdome is a ciuile thing and so may lawfully bee administred by a woman when shee commeth vnto it by lawfull succession to her father whose whole patrimonie in the want of sonnes she may rightly enioy Obiect But the woman must bâ—e in subiection vnto the man 1. Cor. 14. â—4 Answ. So shee may and yet haue soueraignetie in the kingdome Obiect But the man is the head of the woman 1. Cor. 11.3 Answ. That is the man in that he iâ— a man is a person more excellent than the woman as she is a woman Yet the person that in
Churches for the pure word of God Now come to the words The Reuelation of Iesus Christ which God gaue vnto him c. These three first Chapters consist of two parts A Preface and a Vision The Preface is an entrance to the Vision contained in the beginning of the first Chapter from the first verse to the ninth The Vision it selfe is set downe in the rest of these three Chapters The Preface hath two parts First the title of the booke Secondly the inscription thereof The title in the three first verses The inscription from the fourth to the ninth verse The title in these words The Reuelation of Iesus Christ c. A Reuelation is nothing else but a manifestation or discouerie of things secret in respect of men for the common good of the Church and so this word is taken in this place Reuelations from God in Scripture were shewed three wayes First by dreames Secondly by vision Thirdly by created voyce of God face to face as we may see Num. 12.6 8. Now this was not by dreame nor by vision or voice alone but it is a mixt Reuelation receiued partly by vision and partly by voyce vttered in the vision from the Lord. In the three first verses this Reuelation is described by seuen arguments First by the author Secondly the end Thirdly the persons to whom it was directed Fourthly the matter Fiftly the instruments Sixtly the maner of deliuering it Seuenthly the fruit of the Reuelation First the Author is Iesus Christ It comes from him and it is called his Reuelation in these respects First not to exclude the father and the holy Ghost but to shew the speciall office of Christ the second person in Trinitie which is to reueale to publish and to manifest the will of God the father to his Church and for this cause he is called the Angell of the Couenant the doctor of the Churh the wisedom of the father the word of God Secondly it is called the Reuelation of Iesus Christ to teach vs to put difference betweene this and all Satanicall Reuelations for as God hath his true Reuelations so Sathan who herein may be called Gods ape hath his counterfeit visions and deliuers them in shew like to gods but they differ much First the Diuels Reuelations be for the most part ambiguous doubtfull and vncertaine in speech and phrase so as a man cannot tell which way to take them But the Reuelations which come from Christ the author of truth who knoweth all things and the reasons of them are certaine and in plaine termes deliuered Secondly the Diuell sheweth his visions to none but to the wicked and bad men that be his instruments But the Lord chuseth the godly which feare his name and to them he reuealeth his secrets as to Iohn in this place Thirdly the Diuels Reuelations euermore tend to set vp and vphold heresie wickednesse Apostacie and idolatrie Deut. 13.1 2. but these that come from God serue to erect and maintaine truth according to godlinesse euen pure Apostolicall doctrin and the sincere worship of God Thirdly it is called the Reuelation of Christ to shew vnto vs his speciall kingly office in heauen for being ascended and exalted to the throne of Maiestie he sitteth at the right hand of his father far aboue all principalitie and power might and domination and there doth direct rule and gouerne his Church vpon earth according to the good pleasure of his will for all these visions serue to direct his Church in their obedience to his command Whereas Christ Iesus is author of this Reuelation and after his ascention and exaltation giues the same vnto his Church We may obserue his constant care ouer his Church in this last age of the world Before his Incarnation euen from the beginning he gaue vnto his people such doctrine of faith and manners as was needfull for their saluation and still som time to time reuealed such prophesies of things to come as were meete for them to know And now behold the continuance or rather the increase of this his care in the new Testament for beside the perfection of the former prophesies and the full manifestation of his blessed will by his Euangelists and Apostles for all things needful to be beleeued and done vnto eternall life Loe here is added the Reuelation of this worthie Prophesie concerning things to come for the great good and comfort of his children to the end of the world Which God gaue vnto him These words be added to shew how this became the Reuelation of Christ namely by the gift of God that is of God the father the first person in Trinitie for this is a rule to be obserued That where the title God in any sentence of Scripture is opposed to Christ there it importeth the first person the father though this bee also true That sundry times in Scripture the father alone is tearmed God without any addition of the other persons because he is the first in regard of order and the fountaine of the deitie for the sonne receiueth the Godhead by communication from the father and the holy ghost receiueth it from them both but the father hath his godhead of himselfe and receiueth it not by communication from any other Here some will say this seemes strange that any thing should be giuen to Christ seeing he is God and hath all things of himselfe Answ. We must conceiue of Christ two wayes first as God secondly as Mediator and head of the Church As Christ is God the father giueth him nothing for so he is of himselfe the same with the father and hath all things belonging vnto him that the father hath excepting personall properties and is no way inferior to the father neither receiueth any thing from him but giueth all things as well as the father doth But yet as Christ is Mediator hee is not God simply but God incarnate or God made man and so is said to receiue of his father in respect of his manhood as himselfe confesseth All power is giuen to me Matth. 28.18 And Paule sayth God gaue him a name aboue all names Philip. 2.9 hee receiued of his father the promise of the holy Ghost sayth Peter Act. 2.33 And God made him both Lord and Christ ver 36. and so God gaue him this Reuelation in this place If it be said this makes Christ inferiour to his father for the receiuer is vsually inferiour to the giuer Answer As Christ is God he is equall with the father but as he is Mediatour God incarnate and made man he is inferiour and receiueth of him So much himselfe confesseth My father which gaue them mee is greater than all Iohn 10.29 And in the same respect Paule calleth God the father The head of Christ. 1. Cor. 11.6 And as Christ now sitteth at the right hand of his father being Mediator and ruler of his Church he is inferiour to his father and receiueth his kingdome from his father which he
must giue up at the last day 1. Cor. 15.24 And here we must consider in what manner God giues his Reuelation to his sonne First therefore Christ Iesus as he is Mediator is made Lord of this Reuelation so as hee may say it is his owne right and royaltie being a part of that law whereby his Church is now gouerned whereof he is Lord and King Againe this Reuelation was reuealed vnto Christ as he is man before it was euer knowne to any creature man or Angell by reason of the vnion of his manhood with the godhead In this which hath been said we may obserue that this booke of the Reuelation is Christ his right and belongeth vnto him as his owne royaltie and priviledge For as the lawes in any kingdome belong to the prince thereof and are called his lawes alone and no mans els So this booke being a part of that law whereby Christ gouerneth his Church is his royaltie alone for God gaue it him and he hath by his Angell sent it to his Church And that which is here said of this booke must be vnderstood proportionally of all other books of holy scripture Christ is made Lord of all and they are all of them his royalties and possessions And from hence will follow necessarily First That no man in the world hath authoritie aboue this booke or any other part of Canonicall Scripture indeed Monarchs and princes haue great authoritie and preheminence in their dominions ouer all persons and ouer all causes of men but in the Church they with all others owe homage vnto Christ there hee hath the Canonicall Scriptures to be his laws whereto euery one must subiect himselfe The dispensation of the word and the adminisâ—ration of the Sacraments bee his royall ordinances ouer which none may dare to claime rule or authoritie for so should the Scriptures haue beene giuen vnto them for their prerogatiues as they were to Christ but God gaue them to him alone and hee disposeth thereof as pleaseth him And therefore the Pope in taking vpon him to dispence with the word and to mangle the Sacraments doth herein steppe into the roome of Christ and so declare himselfe to be that man of sinne by seeking to rob him of that princely royaltie which belongs to him alone Secondly that the soueraigne power and authoritie of expounding Scripture belongeth to Christ alone and to none other with him True it is that man hath a ministerie committed vnto him by vertue whereof he may expound Scripture by scripture but men haue no power of themselues to determine of the proper sence of Scripture And therefore the Popish practise in giuing to the Church absolute authoritie to determin of the sence of Scripture of themselues without Scripture is flat robbery against Christ for therein they giue vnto men that soueraigne power which is proper to Christ. Thirdly herein wee obserue the excellencie of this booke and of the whole Scripture of God for all of it is the gift of the father to the sonne and of the son vnto his Church The like cannot bee said of any writings of men whatsoeuer bee they neuer so excellent herein the Scriptures surpasse them all Whereby we are taught to esteeme more reuerently of the Scriptures of God than of all the writings of men in the world Here then behold the sinne of this age which more delighteth to speake and heare the sayings of men in the publicke ministerie than the glorious word of the euerliuing God Whereas the writings of men be full of darkenesse of errour and deceit but the word of God is most holy and pure and euery way perfect proceeding wholly from the father of lights vnto his beloued sonne who hath faithfully dispersed the same for the good of his Church To shew to his seruants things that must shortly be done These words containe the second third and fourth Arguments whereby this Reuelation is described viz. the end of it the persons to whom it must be shewed and the matter which it containeth Arg. II. The end of this Reuelation is To shew that is to make knowne and manifest things to come for the good of the whole Church Whence we may obserue that the Papists erre exceedingly in debarring lay people as they call them from the reading of the Scripture for the end of this booke is To make manifest to Gods seruants things to come And who are Gods seruants Are the Cleargie onely and not lay people also God forbid the lay man is Christ his seruant as well as one of the Cleargie And therefore it is Gods will that he should learne to know and vnderstand this booke like one of his seruants And here consider that if this booke of Scripture which is hard and difficult must be learned of the lay man then much more must he search into all other bookes of God which bee more plaine and easie as the histories of Gospell Epistles c. Arg. III. The persons to whom it must be shewed viz. The seruants of Christ. This Reuelation was not giuen of God for all men indefinitely but for all his seruants that is such alone as repent of their sinnes and truly beleeue in Christ for the pardon of them and shew forth the same by new obedience So hee teacheth elsewhere The secret of the Lord is with them that feare him and his covenant to giue them vnderstanding Psalm 25.14 The Lord will reueale his secret to his servants the Prophets Amos 3.7 And God will not keepe backe from Abraham the thing hee was to doe vnto Sodome and Gomorrah because hee knew Abraham would doe his will and teach his familie after him Genes 18. vers 17.19 The consideration whereof should admonish vs not to content our selues with the bare hearing of the word and outward participation of the sacraments but to labor principally to become Gods seruants and to shew the same by the practise of that which we heare Hereby shall wee receiue instruction from the Lord and grow in knowledge dayly more and more our vnderstandings shall more easily conceiue the will of God for they that will doe the will of his father shall know his doctrine Iohn 7.17 Here then is the cause why most hearers after long teaching profit little but remaine as blind and ignorant as euer they were euen their owne impietie they liue in their sinnes and labour not to become Gods seruants Secondly in this argument we may obserue that Christ Iesus is true God for here he is made the head of the Church euery true beleeuer is his seruant and he his Lord the angels of the Churches be his angels as after we shall see which prerogatiue none can haue but he that is true and very God Thirdly in this Argument are those confuted which hold that God would haue all to bee saued and cals all men without exception For if hee called all effectually then hee would offer the meanes to all to wit his holy word that so they might
written which word imports that by diligent obseruation wee should lay them vp in our hearts This is a weightie dutie and seriously commended vnto vs of God Bind vp the testimonie seale vp the law among my disciples Isay. 8.16 And Marie is therefore commended because she kept in her heart the words of Iesus Luke 2.19 â—1 It was Dauids practise I haue â—id thy saying in my heart Psal. 119. â—â— And hereto â—endeth Christs encouragement pronouncing them rather blessed which heare the word and keepe it than those which bare Christ and gaue him sucke Luk. 1â— 27.28 And Iames calleth it the ingraffed word Iames 1.21 because it should abide in our hearts like a syence in a stock and neuer be remooued but there grow and fructifie vnto life eternall Now because this is a point of great difficultie and the want hereof the cause of so little profiting after much hearing and reading I will therefore shew how by Gods grace in hearing and reading the word of God a man may keepe the same in memorie First a man must learne the grounds or elements of religion commonly called the Catechisme for they are the fouÌ„dation of all knowledge without which a man shall neuer vnderstand the Scripture to his comfort nor keepe the same in memorie The Apostle sayth the Hebrewes were dull of hearing the deepe things of God in Christ because they had not well learned the first principles of the word Hebr. 5.11.12 This all ignorant persons should well obserue specially the aged that they may find in themselues the cause of their ignorance and dulnesse euen want of knowledge in the Catechisme They thinke it a disgrace to bee brought vnto it now they are old but if they would not be euer learning and neuer come to the knowledge of the truth they must lay in themselues this good beginning and learne the principles of religion Secondly wee must not rush vpon Gods holy ordinance but before we either come to heare or reade with reuerence prepare our selues thereto Most men at this day vse to prepare theÌ„selues before they come to the Lords table and so they ought to doe before they come to heare the word for God ordained both for this end to bee meanes to bring men to true happinesse they differ onely in this that the Sacraments are the visible and the Scriptures the audible word of God At the giuing of the law The people that must â—eare it were sanctified three dayes before Exod. 19. And when they did offer sacrifice or eat the Passeouer both priests and people must bee sanctified and the same thing for substance must we perform before we come to heare the word of God This preparation stands in two thingâ— First wee must put out of our hearts al by thoghts all delights and cares of wordly affairs and set our hearts as Ezra did to seeke the law of the Lord Ezra 7.10 Secondly we must make our earnest prayers to God that he would open our eyes that wee may see his will soften our hearts and make our eares attentiue as Lâ—diaes were and also giue vs grace to embrace his word and keepe it for Christ is the onely doctor of the heart by his spirit without whose inward teaching wee can neuer learne vnto saluation Thirdly when we are about the holy exercise of Gods word the frame of our heart should be thus disposed I. It must bee an humble heart for the Lord resists the proud and giues grace to the humble Iam. 4.6 Them that be meeke will he guide in iudgement and teach the humble his way Psal. 25.9 A proud heart is so stuffed with selfe loue that there is no room for the word of God to lodge in But the heart that is lowly in it selfe through the conscience of sinne that is the heart in which the Lord by his graces will take vp his abode Isay 57.15 II. It must be an honest heart such as hath no manner of purpose to liue in any one sinne whatsoeuer but though it feele corruption in it selfe is resolued to please God in all the wayes of his commandements and that continually such an heart haue the good hearers resembled by the good ground Luke 8.15 As on the contrarie that is a wicked heart which resolueth to cherish though it be but any one sinne whatsoeuer III. It must bee a beleeuing heart The old Iewes heard the word but it profited them not because they mingled it not with faith 〈◊〉 their hearts Hebrew 4.2 where he compares the heart to a vessell in which there must bee both the word and faith these two must be mingled together and then it will be a word of power of life and saluation Therefore when we heare the threatenings of the law or the promises of the Gospell we must labour to resolue our hearts of the truth thereof But incredulitie wherby men except against the word as not pertaining vnto them is the mother of forgeâ—fulnesse The old world knew nothing of the flood because they did not beleeue Matth. 24.39 IV. It must bee an hearing heart such as is pliable to the word Sacrifice and burnt offerings sayth Dauid thou wouldest not but mine eares hast thou prepared Psal. 40.6 As if hee should say beside those bodily cares which thou hast giuen me by creation thou hast bored new cares in my heart so as I can by thy grace attend and listen to thy word And when God saith Seeke ye my face this hearing heart will answere I seeke thy face O Lord Psal. 27. vers 8.9 Fourthly after we haue heard or read the word we must become doers of the same euen in the duties of our vocation We see euery man more skilfull in the works of his owne trade by reason of his dayly exercise therein euen so the constant practise of Gods word will make vs expert in it and cause vs to keepe it in perfect memorie And these are the right meanes to become good hearers and readers of the word of God Thirdly this benediction pronouÌ„ced vpon them that heare read keepe the prophecies of this booke serues to induce euery child of God as much as in him lieth to keep in memory the whole word of God but specially these prophecies of things to come that concerne the state of the Church for therefore did God reueale them that they might bee remembred When the Angell had told Daniel the state of the church from his time to the comming of Christ hee bids him Shut vp the wordes and seale the booke till the end of the time Dan. 12.4 meaning that he for his own comfort should hide them in his heart And Christ sayth to his disciples When ye see the abhomination of desolation spoken of by Daniell the Prophet let him that readeth consider it Matth. 24.15 Behold I haue told you before meaning things to come verse 25. shewing That hee would haue his children to marke and remember those weightie things that are foretold concerning the state
cast off all dulnesse of flesh and spirit and with all might stirre vp our selues to attentiue hearing so shall the word be blessed vnto vs otherwise our hearing shall turne to our deeper condemnation Verse 11. Saying I am Alpha and Omega the first and the last and that which thou seest write in a booke and send it vnto the seuen Churches which are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamus and vnto Thyatira and vnto Sardai and vnto Philadelphia and vnto Laodicea These words containe the third description of this voice whereby Iohns heart was prepared touching the substance and matter which was vttered which consisteth in two things The first is a testimonie in these words I am Alpha and Omega the first and the last The second a commaundement in the wordes following That which thou seest write and send c. I. Touching the testimonie the substance thereof is set downe in the eight verse where the words were handled and the meaning shewed They do serue directly to proue the Godhead and eternitie of Christ which Christ himselfe doth here auouch to giue vnto Iohn and vnto the Church full assurance that the things now vttered and deliuered were from God for saying I am Alpha and Omega the first and the last it is as much as if he had said I which speake vnto thee am God and therefore the things I deliuer are from God In this testimonie note Gods speciall care in regard of his truth hee doth not content himselfe with reuealing his will vnto his Church but more specially his care is to certifie the Church of the truth thereof that it is indeed from God This hath beene Gods care from the beginning When Peter receiued a vision from God withall Gods spirit assured him that the things reuealed therein were certen sure And so when Christ preached the will of his father among men hee did withall worke strange miracles to confirme and seale vp the truth of his doctrine that it was from God This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture They hold the Scripture to bee certen in it selfe but not vnto men till the Church giue testimonie thereunto But this is false for God euer had this care ouer his Church not onely to reueale his will vnto them but also to vse meanes for the assurance of their consciences that that which was reuealed was his vndoubted and perfect will And therefore the word of God is certen and euer was not onely in it selfe bâ—t to the consciences of beleeuers and that without the testimonie of the church and so should bee through the testimonie of the church should neuer come thereunto Secondly hereby are confuted many carnall men who will be of no religion because say they there is no certainetie in the matters of religion mens opinions therein are so diuers that so many men so many minds almost and no man can tell who speakes the truth Answ. It may be that men in sundry matters hold sundry priuat opinions yet in the church of God all the true members of Christ hold the same opinions touching the foundation of religion But let it bee graunted That all men on earth were of diuers opinions touching matters of religion should religion therefore bee vncertaine God forbid For religion is certaine vnto men by the meanes that God hath appointed to certifie the conscience of the truth thereof and thereby might men come to the truth and certainetiâ— of religion taught by the Prophets and Apostles though all men in the world were of diuers opinions touching the same Thus much of the Testimonie II. point The commaundement giuen to Iohn is in these words That which thou seest write in a booke and send it to the seuen Churches which are in Asia This commaundement hath two parts First To write the things seene in a booke secondly to send the booke to the seuen churches here named And both these must Iohn do being now disabled by his exile to preach these things vnto them personally for these causes First that these churches might be edified in the faith and strengthened in these most grieuous times of persecution Secondly that they might become keepers of this booke for the good of others for the church of God is the pillar of truth not onely for that it publisheth Gods truth but also because it keepeth it and giueth testimonie therunto In this commaundement note sundry things First that the word of God written and penned by the hand of man is a notable helpe to the church of God and a worthy meanes to edifie the same els Christ would neuer haue commaunded Iohn to haue written these visions and sent them to the Churches Which serueth to confute the blind Papists which say the word written is but an inkie letter and a nose of waxe because the sence thereof may be turned euery way as man will This also confuteth the Anabaptists which so much magnifie their Reuelations and make no account of the word written If the Lord had thought it best hee would haue taught these churches by reuelations but they must learne by the word written Secondly that the reading of Gods word either publickly or priuately is an ordinance of God for the Lord commaunding Iohn to write this booke and send it to the churches hereby implieth that they must reade the same as they did other bookes of Scripture The preaching of the word is indeede the most worthy instrument for the founding and confirming of Gods Church whereby ordinarily iustifying faith is wrought in the heart and yet reading must haue his due reuerence as a meanes to confirme and encrease true knowledge faith and repentance where it is begun Thirdly here note that a man may be vnder the crosse and in persecution and yet remaine in the speciall fauor of God for this banishment into such a desart place was vnto Iohn a grieuous crosse and yet the Lord vouchsafed there to reueale himselfe vnto him and to make him the penman of this booke Which honour hee vouchsafeth not to all but to them that are most dear vnto him Which thing each one should carefully obserue for our nature is so corrupt that when wee are vnder the crosse it would persuade vs we are cast out of the loue and fauour of God In the end of the verse the seauen Churches Ephesus Smyrna and the rest are named Which seuen places were seuen famous cities in Asia wherein were planted the most famous churches that were in those parts and for their excellencie are they named And thus much for the meanes of Iohns preparation Now follow the parts thereof which are two first is hearing folded vp with the former meanes And I heard a voyce Second is Turning of himselfe to see the partie that spake vnto him in these words Verse 12. Then I turned backe to see the voice which spake with me and when I was turned I saw seuen
euerlasting life which Christ there keepeth in store for vs and for this cause principally doth Christ here say Behold I liue for euer 3. This also must mooue vs to put all our affiance in him and to place all our ioy and reioicing in him Men haue most regard to that part of their bodie by which the whole body and euery member liueth Well wee professe our selues to bee members of Christ and in him is hid our spirituall life wee therefore must set our hearts and affections on him especially The third part of the distinction is this Though I was dead yeâ— I haue the keyes of death and of hell Here we must not imagine that hell is a bodily place kept with locke and key and dores as mens dwelling houses are that cannot bee proued by any place of Gods word Neither yet that the torments thereof are bodily such as bee inflicted in this world but rather they are spirituall being the apprehension and feeling of Gods wrath and vengeance whose iealousie burnes like fire But Christ in this phrase borroweth a comparison from stewards of great houses who at their installing into their stewardships haue the keyes of all things giuen vnto them Which giuing of the keyes is a token of regiment and authoritie bestowed vpon them And the meaning is this That Iesus Christ thogh he once died yet by his death did vanquish hell and death and hath obtained full power dominion ouer them both for euermore Hence arise sundry instructions first that power and authoritie to forgiue sinnes properly belongeth onely vnto Christ. No meere creature hath this power for hee that can forgiue sinnes must bee able to take away the punishments of sinne namely hell and death which none can doe but Christ alone who onely hath the keyes thereof And to say that a man can properly forgiue sinnes is to say that a man hath power in himselfe ouer hell and death And therefore the priesthood of the church of Rome is full of blasphemie who take vpon them properly to pronounce vnto men the pardon of their sinnes of themselues and they deride the custome of reformed churches who from God pronounce the pardon of sinnes vnto them that repent Secondly hereby wee are taught to reuerence Christ and to performe vnto him all due honor and loyall obedience If wee neuer haue done this heretofore wee must now begin and if wee haue done it we must endeuour to do it more For Christ hath the keyes of hell and death hee can open the gates thereof at his pleasure and cast thither whom hee will Many deceiue themselues through their false conceit of Christ they thinke not of him as of a Iudge but as a Sauior onely they make him all of mercie and pitie and thereby they take occasion to goe on in sinne But wee must consider that Christ is likewise a righteous iudge who hath the power of hell and death in his hands and therefore we must not flatter our selues in our euill wayes but striue to please him continually with fear and trembling least by our sinnes we stir vp his wrath against vs and cause him to cast vs into hell whence is no redemption Thirdly this is a matter of great comfort vnto all those in Gods church that in this life vnfainedly cleaue vnto Christ and especially in time of affliction and temptation and at the houre of death for Christ hauing the keyes of hell death is able to keepe them from hell and from the sting of death And this hee will doe because they trust in him for he hath promised it If this were alwayes sounding in our eares it would minister endlesse ioy vnto our soules against the seruile feare of hell and death Vers. 19. Write the things which thou hast seene and the things which are and the things which shall come hereafter Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare hee giueth him a commaundement to write the things which he had seene c. This commaundement was giuen to Iohn in the eleuenth verse and is here againe repeated for these causes First that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention Secondly that Gods church in all ages may vnderstand that it is necessarie men should know the estate of the church to bee subiect vnto troubles that thereby they may better arm themselues against the euils to come Thirdly that Iohn might be fully assured of his calling to write and publish this booke Fourthly that Gods church in all ages might be out of doubt that this booke is no deuice of man but a booke of God and part of holy Scripture reuealed from Christ to Iohn for the good of his church If it be sayd though Christ did faithfully reueale his will yet Iohn might erre in publishing it Answ. As Christ deliuered this to Iohn so hee receiued and published it faithfully without all fault either in matter or manner for we must make a difference betweene the Prophets and Apostles and all other teachers As the Prophets in former times so the Apostles in the New Testament were called immediately by Christ and had such speciall assistance of Gods spirit that they could not erre when they propounded by preaching or writing any doctrine of Christ vnto the church of God this appeareth by the promises of Christ made vnto them Luk. 10.16 He which heareth you heareth me and be which refuseth you refuseth me and â—e which refuseth me refuseth him that sent me Againe Matth. 10.20 It is not you which speake but the spirit of your father speaking in you Ioh. 14.26 hee promiseth to send his spirit to be their comforter which shall teach them all things yea to lead them into all truth Iohn 16 1â— Which promise some apply 〈◊〉 al Gods ministers but if we marke the circumstances therof we shall see that properly it agreeth to the Apostles for though in others the certaintie hereof cannot be affirmed yet in them it may for which cause in the counsell at Ierusalem thus they write vnto the churches It seemed good to the holy ghost and to vs as being assured of the certaine direction of the holy ghost which no ministers euer since could say being subiect to errour both in speaking and writing This distinction must bee held for the certainetie of our faith in the points of Religion and for our assurance of the faithfull penning and publishing of this booke And thus much of the causes of this repetition In the words of this commandement is contained the diuision of this whole booke Write the words which thou hast seene that is set downe what I haue shewed thee in this vision And which are that is all things which I reueale vnto thee touching the present estate of the church And which are to come hereafter that is those things which concerne the
Apostles that were extraordinarie men of moâ—e â—xcellent gifts might doe nothing without warrant Of the parts of this commaundement we spake in the first verse of this chapter The Epistle it selfe followeth containing thrâ—e parts a Preface a Proposition and a Conclusion The Preface containeth a preparation to the matter of the Epistle in these words These things sayth â—e that is the first to 〈◊〉 last which was dead and is aliue In this Preface he sheweth in whose name this Epistle was written vnto this Church namely in Christs name which he setteth downe for two causes First to stir vp the people in this church to a religious attention and a reuerent care of receiuing the things therin written as the pure words of Christ Iesus Secondly because no commaundement in the matter of Gods worship and religion is to be receiued from any creature but from Christ alone And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone In this Preface Christ is described by two notable Arguments First To be the first and the last second that he was dead but is aliue The meaning of them both was shewed in the 17 and 18 verses of the former chapter whence they are borrowed By the first Christ would signifie that he is euerliuing God without beginning or ending before all creatures and after them By the second that hee is true man and assumed mans nature to suffer death for our sinnes and rose againe to liue for euer and to giue to man eternall life In this description two points of doctrine are expressed I. That Christ is a person consisting of two natures Godhead and Manhood He is the first and the last and therefore God He was dead and is aliue and therefore is true man If any aske how one person can consist of two natures Answ. As bodie and soule concurre to make one man so the Godhead and Manhood of Christ concurre to make one Christ and therefore are vnited II. Doctr. Here is the foundation of all true comfort vnto Gods Church and people in any miserie or afflictioÌ„ Which standeth in two points first that Christ is able to helpe them in any miserie either by freeing them quite from it or easing them in it seeing hee is God the first and last Secondly that as he is able so he is willing and readie to helpe them for he is man who tooke on him our nature died for vs and rose againe vnto life to giue to vs eternall life This is the very scope and end for which Christ thus describeth himselfe to this church that was in affliction Here then wee haue direction where and whence to seeke for true comfort 〈…〉 tribulation of this life namely wee must haue recourse to Christ and in him â—onsider both his abilitie and his willingnesse to â—ase all 〈◊〉 children in affliction And by these wee must arme our selues against dâ—spairâ— and against immoderate griefâ— and sorrow vnder the crosse Verse 9. I knâ—â— thy workes and â—â—ibulation and 〈◊〉 but thâ—â— ar◠〈◊〉 and I know the blasphemie of them which say they are Iewes 〈…〉 but are the Synagogue of Satan Here beginneth the Proposition of this Epistle containing the matter and substance of the whole Epistlâ— This Proposition hath two parts a commendation of this Church and counsell how to behaue 〈◊〉 selfe in the time to come The commendation is in this ninth verse wherewithall are mingled some comfortâ— vnto this Church being in affliction I knâ—w thy workâ—â— These wordâ— were handled in the former Epistle The meaning breefely is this I know all thy dealings thy waies I know the whole tenor of thy life and I doe withall well like and approoue of them Here Christ setteth downe an excellent propertie touching himselfe namely that he seeth and knoweth all things whatsoeuer nothing is hid from him and that this Church might bee resolued hereof hee repeateth this vnto them I know thy workes Neither is it any vaine repetition being indeed the ground of all true pietie and syncere obedience Wee therefore in a our affaires are here taught to labour to bee fully resolued in our consciences that Christ is with vs and seeth vs and knoweth the whole tenour of our wayes in thoughts words and â—â—eds Dauid had learned this when as he sayd Thou knowest my sitting and my rising thou vnderstandest my thoughts a farre off Thou compassest my paths and my lying downe and art accustomed vnto all my wayes there is not a word in my toung but thou knowest it wholly This persuasion is very necessarie for it will moue a man to make conscience of euery thought word and action and of his whole behauiour but where this persuasion is wanting there is no religion in the heart nor good behauior in the life When this takes place Religion beginneth and encreaseth with it so doth good conscience and true obedience for hee that hath the Lord alwayes before him will not greatly fall Psal. 16.8 And tribulation Marke here how workes that is a godly conuersation and tribulation goe together Hence we learne that God will haue tribulations ioyned with his grace where hee bestowes his graces there also hee layeth tribulation and that for weightie causes as to humble them for their sinnes past to make triall of their faith and other graces and to preuent in them sinnes to come The consideration wherof must mooue all Gods children in this our Church to looke for some tribulation for God hath bestowed among vs plentie of his graces with long peace and many outward blessings and his will is that trouble and affliction should accompanie the same Further Christ saying I know thy tribulations would hereby comfort this Church as if hee should say True it is thou art in great trouble but it commeth not by chaunce but by the speciall prouidence of my father and I do know and regard the same Psal. 113.6 7 The raising vp of the poore and needie is made a fruit of Gods beholding the things that are done vpon the earth This is an excellent comfort for any church or people that be in affliction for when they shall know that beside the hand of God therein Christ Iesus regardeth their sorrowes this must needes arme them with long suffering and ioyfulnesse We in this Church as hath beene shewed may persuade our selues that God will send tribulations among vs now when they come what shall we doe Shall wee sinke vnder them No but wee must now forecast to vse the meanes whereby we may stay our hearts vnder the smart and burden of them that is by setling our hearts in this persuasion that Christ seeth our affliction and withall hath speciall care to comfort or deliuer vs as hee seeth most for his glory and the good of our souleâ— In the next words Christ setteth downe two kinds of tribulations in this church Pouertie and Reproâ—h By Pouertie he meaneth want of temporall things to maintaine this
this is the manner of all wicked men to blesse themselues in their wickednesse and whatsoeuer they doe yet still to say and thinke God will blesse them Take an heretickâ— who ouerthrowes the truth of God by his errors and he will say he teacheth that which in conscience hee is persuaded is the truth for which hee will shed his bloud and whereto he would haue all men yeeld So take a professed witch man or woman they will say all that they doe is by the power of the good Angels and by some speciall gifts giuen vnto them aboue others but they will not bee brought to acknowledge that they doe any thing by vertue of their league with the deuil from whence indeed commeth all they can doe And so the carnall protestants of our time they looke for Gods blessings in this life and for eternall life by Christ after death and yet walke in the broad way to destruction in sinne profanesse Thus they blesse themselues in their euill wayes and make Christ a pack-horse for their iniquities But in the example of these Iewes we must learn to lay downe all presumptuous thoughts of our owne goodnesse and vaine persuasions of gods fauor without his true grace and rather looke vnto our sinnes and bee humbled for them that God may lift vs vp II. point Christs iudgement of them is this They are not Iewes but a Synagogue of Sathan that is a companie of men that seemed to serue God after the Iewish maner but did indeed worship the deuill Herein are many things to be considered I. How this could be true of any companie of the Iewes who were the chosen people of God Answ. Election is twofold speciall and generall Gods speciâ—ll election is when in his eternall counsâ—ll he chuseth a man to life eternall and â—his befell not all the Iewes but some onely Gods generall election is â—heÌ„ he â—ouchsafeth any people to become his visible church to haue and 〈◊〉 the outward signeâ— and 〈…〉 his coâ—eâ—antâ— thus was the 〈◊〉 of the Iews elected and therefore were circumcised and receiued the passeouer From this generall election a church and people may fall as the Iewes did and so became the Synagogue of Sathan being indeed neuer within the particular calling from which a man cannot fall away for Gods election remaineth sâ—â—e 2. Tim. 2.19 his calling is without repentance Rom. 11. â—9 II. point At what time did the Iewes begin to be a synagogue of Sathan Answ. Not at the crucifying of the Lord of life though that were a most heinous sinne for though some therin sinned of malice yet many did it of ignorance This Peter confessâ—th Acts. 3.17 And therfore in his first Sermon after Christs ascension telleth them That the 〈◊〉 belonged to them and to 〈…〉 that were a farre off Act â— â—â— But when the Apostles had a long time preached Christ vnto them conuinced their consciences out of the old testament that he was the true Messias and yet they remained obstinate reiecting and persecuting both them and their doctrine then they ceased to bee a church of God and became the synagogue of Sathan for this cause Paule and Barnabas shooke off the dust of their feet against them and turned to the Gâ—â—â—ils Whereby we see when a church of God becommeth no church namely not so soone as they hold an heresie for the church of the Galatians held iustification by workes yet thereupon ceased not to be a church but when they embrace an heresie against the foundation of religion and be conuicted of it not by priuate men but by Apostolicall authority or by publick iudiciall sentence of the church from the authoritie of Gods word Hence we may learne first what we are to thinke and iudge of the church of the papists of the Libertines and Anabaptists familie of Loue and such like namely that they are no churches of God for they hold heresies against the foundation which the Church long agone condemned by Apostolicall and Iudiciall authoritie Againe here we learne what to iudge of this our church of England many there be that say wee haue no church among vs because some priuat men haue reprooued the same for some things that are amisse and yet they are not reformed But this is a fond and foolish reason For first the errour must be against the foundation and yet that maketh not a church to bee no church vnlesse it be obstinatly maintained after sufficient reproofe and iudiciall conuiction by the word of God But no such thing can be affirmed of vs and therfore we remaine the true church of God III. point How became the Iewes a Sinagogue of Sathan Answ. Through their vnbeleefe as is plainely prooued Roman 11.20 Obiect But they held the word of God and defended the bookes of the old Testament for which we are beholding vnto them Answ. Indeed they held the letter but if we regard the true meaning of the Prophets and the subiect of the old Testament which is Iesus Christ that they raced out and denied And so though they held the letter yet worshipping God out of Christ they worshipped an idoll and not that God which would giue vnto them eternal life For out of Christ there is no saluation And so wee may say of the church of Rome though they hold the bookes of the Old and New testament with the Creed of the Apostles whereupon some say wee ought not to depart from them yet the truth is that indeed they hold them not The Christ of the Papists is but a fained Christ for they take from him both his nature especially his humanitie and his offices and therefore wee haue iust cause to separat from them This example of the Iewes that were once a most famous people but are now become the Sinagogue of Sathan must be set before our eyes continually For wheÌ„ al the world were reiected they stood high in Gods fauour but now for their vnbeleefe they are cast off from God and are become the Sinagogue of the diuell Which must admonish vs Not to be high minded but to feare Ro. 11.20 For if God spared not the naturall branches them that were his first chosen people he will not spare vs that are but wild oliues graffed into the true vine We must therefore take heed of vnbeleefe and labour for true faith which we must testifie by obedience in our liues coÌ„uersations Verse 10. Feare none of thâ—se things which thou shalt suffer Behold it shall come to passe that the 〈◊〉 shall cast 〈◊〉 of you into prison that yee may be trieâ— and yee shall haue tribulation ten dayes Be thou faithfull vnto the death and I will giue thee the crowne of life Here followeth the second part of thâ— proposition of this Epistle to wit that heauenly and spirituall counsell which Christ giueth to this church of Smyrna which I call counsell because in the next chapter our Sauiour Christ calleth such kind of instruction
in two things In due deserued praise commendation in a careful imitatiō of their good vertues godly liues and for this end doth Christ cōmend Antipas vnto this church that they might follow his good conuersation but as for popish honor of inuocation adoration it hath no ground in Gods word Againe in calling him faithfull martyr hee commendeth more the cause of his death than the death to shew that the cause maketh a martyr not the death For an hereticke may be put to death for his damnable opinions Therefore Antipas is a martyr not because he was slain but because he was faithful vnto death for the maintenance of Christs true religion II. point In the end of the verse Christ sheweth who were the authors of Antipas his death namely such among them in whom Sathan ruled for he was slaine sayth Christ among you where Sathan dwelleth Which words hee repenteth to giue vs to vnderstand that all persecutors let them carry what face they will are in truth such in whome the deuill ruleth where he hath his hold and keepes possession Quest. Why did Sathan more dwell there than in other places Answ. Because many in this place were Gentiles who contemned and mocked the gospell and maintained idolatrie wherby they became the holds of Sathan And by proportion we may gather that all contemners of religion and all that walke in their owne wicked wayes are indeed the stables and holds of the deuill though they should bee the temples of the holy ghost And so many families as there are where religion is mocked Gods name blasphemed iniustice and impietie practised so many holds of Sathan there are where the deuill ruleth and such they continue till they reforme themselues of their impieties and embrace the Gospell syncerely And therefore all masters of families especially should loue the Gospell and see that in their families religion be taught embraced and obeyed that so the deuill may haue no hold in their families Que. Whether might not Antipas being Pastour of this Church haue fled for the safetie of his life Answ. There bee two kinds of persecution one that is directly intended against the Pastor principally the other against the whole Church equally In the persecution directed against the Pastor this must bee considered Whether God gaue him oportunitie and libertie to flie or not if God giue him libertie and oportunitie hee may flie and the Church is to assist him and to vse means for his preseruation but if God denie him meanes to escape then he must iudge himselfe to bee called of God to suffer death for his name and so hee may not flie And such was the cause of Antipas in this Church But if the persecution be directed against the whole church equally then the Pastor may not flie but take part in their sufferings that hee may be a meanes to stay and comfort his brethren Verse 14. But I haue a few things against thee because thou hast there them that maintaine the doctrine of Balaam which taught Balac to put a stumbling blocke before the children of Israell that they should eat of things sacrificed vnto Idols and commit fornication Here followeth the reproofe of this Church of Pergamus which is first generally propounded in these words I haue a few things against thee Secondly in particular for want of zeale in suffering among them such as maintained the doctrine of Balam Thirdly hee setteth downe a reason or confirmation thereof in the end of the 14 verse and in the 15. The generall reproofe is the same which was giuen out against the Church of Ephesus vers 4. Whereby hee would teach vs a speciall dutie namely that euery man must seriously consider with himselfe what sinnes hee hath in him which Christ may haue to lay vnto his charge For this very cause doth Christ rehearse it vnto this Church And therefore wee must call our selues to reckoning and examine our selues not by our owne wits but by the rule of Gods word and search out all our thoughts words and actions and see how many things Christ may haue against vs that so making a forehand reckoning and seeking to be cleared by true repentance we may not bee condemned for them at the last day for if we would iudge our selues we should not be iudged This is a necessarie dutie and the practise of it is the ground of all grace and conscionable obedience as on the other side the want hereof is the cause why many that liue in the Church doe perish eternally For a day of accounts will come wherein wee shall neuer escape vnlesse by a forehand reckoning in the practise of true repentance from dead workes and by faith in Christ Iesus wee preuent the same Lamentable and fearefull is the state of all those that neuer call themselues to this account it causeth them to goe on in sinne without remorse Hos 7.2 Hereof Ieremie complained That no man sayd what haue I done And for that cause hee denounceth fearefull iudgements against the people This was the sinne of the old world men knew nothing till the floud came and destroyed them all This securitie bringeth mens soules to hell before they wot where they are And therefore Dauid crieth out Psal. 50. vers 22. Oh consider this meaning the account that God will take with them least God teare them in pieces and there bee none to deliuer them The end of preaching and hearing Gods word is to bring the soule to eternall life and saluation but the want of this account maketh the holy ordinance of God to bee of none effect to many a one For how should men embrace with comfort the word of reconciliation till they feele in themselues their enmitie with God and desert of condemnation II. point Because thou hast them that maintaine the doctrine of Balaam c. Here is the particular reproofe of this Church for want of zeale in that they entertained and suffered hereticall Ministers to liue among them which maintained the doctrine of Balaam This shewed that though they loued the gospell and embraced it yet it was very coldly and without that feruent zeale which they ought to haue shewed against such heretickes Here first Christ teacheth this church to shew forth zeale in excommunicating and casting out such heretickes as by damnable doctrine did trouble them This place is a sufficient ground for the practise of that Ecclesiasticall censure When men hold hereticall opinions the Church after two or three admonitions is to excommunicate them and cast them out So did Paule to Hymaeneus and Alexander 1. Tim. 1.20 Secondly Christ reprouing this Church for entertaining such heretickes and wicked men doth giue vs to vnderstand that euery member of Gods church should haue a great dislike of all persons that hold not the doctrine of Christ in truth but maintaine errours against the tenour of Scripture and the profession of the Church For this cause Paule chargeth Timothie to separat
are vnfaithfull vnto God in regard of their vow in baptisme For as they account gaine godlinesse so gold is their god and they say to the wedge of gold Thou art my confidence Seeing then all these be vnfaithfull vnto God we must hereby be admonished to remember what wee haue promised in our baptisme And withall haue care to performe the same as wee tender the saluation of our soules For if we be vnfaithfull as Paule said of the yonger widdows damnation belongs vnto vs. The fourth vertue for which this church is commended is patience Of this I haue spoken before verse 2. Here onely note that it is ioyned with loue to men with fidelitie to God and with seruice both to God and men in the duties of loue Whereby Christ would signifie that no good thing can be done by any man without patience Loue is no loue without patience neither is faith any faith without patieÌ„ce for when a man loueth another for his loue hee shall sometime receiue hatred Now vnlesse hee haue patience to beare that hatred his loue will surcease And so if a man haue care to bee faithfull vnto God in the world he shall be sure to haue much contempt so that vnlesse he haue patience to beare the same his faithfulnesse will faile Patience bringeth forth experience and experience hope Rom. 5.4 Rom. 15.4 No comfort of the Scriptures nor hope without patience And therefore in the parable of the sower The good ground bringeth forth fruit with patience though a man haue neuer so good gifts yet without patience he cannot put them in practise This therefore we must ioyne with all the good graces wee haue as Peter counselleth vs 2. Peter 1.6 When a man is in temptation and apprehendeth the wrath of God which is the sorest thing that can be without patience he will dispaire Without patience a man will bee wearie of well-doing both in duties to God and man and to his owne soule Hence the Apostle saith yee haue need of patience Heb. 10.36 And thy workes Here Christ repeateth his generall coÌ„mendation of this church which we must not thinke to be done in vaine but herby he would let vs see how exceeding well hee did approue of their workes The cause why he liked them so well was their increase in well-doing whereof we shall intreat afterward Christ repeateth his approbation of their workes after foure worthy vertues to shew vnto vs what things are required in the doing of any worke that shall bee acceptable to God Namely these foure things faith loue seruice and patience Faith is necessarie because in well doing a man must testifie his fidelity to God which hee shall best doe if first hee learne out of the word whether God haue commanded that worke to be done or not that so hee may bee sure to do or not do that which God will haue him for it is not sufficient to haue a good intent in the doing of our workes as is coÌ„monly thought though falsly but our workes must be done in faith that is in a sure persuasioÌ„ out of Gods word that the things we do are approued of God for whatsoeuer is not of faith is sinne Secondly loue is necessarie in euery good worke we go about For faith worketh by loue Gal. 5.6 Hence the Apostle saith 1. Cor. 13.3 If a man should giue his body to bee burned and bestow all his goods in almes vpon the poore yet if he did not these in loue it would not please God Thirdly seruice to man is required in our good workes This must be carefully marked for the end of mans life is in his calling to serue man and by that to serue God Col. 3.24 Seruants must obey their maisters and in their persons doe seruice vnto Christ. And that which is there spoken of seruants must bee referred to the works of euery man in his calling they must be done for the good of men so as God may bee serued in them This ouerthrowes the foolish conceit of the Papistes which thinke that the most excellent workes of all are fasting pilgramage wearing of rough attire and whipping of their bodies For good workes must bee done in faith and loue to benefit men either in soule or bodie but these works of theirs are not done in faith neither do they profit the doers nor any others Fasting hath it place yet it is no good worke but a thing indifferent in it selfe Lastly patience is necessarie in euery good worke that men faint not in doing that which is good for they that do any good thing shall be sure of many crosses partly from men and partly from Sathan as also by Gods prouideÌ„ce Now when these befal a man in well doing without patieÌ„ce they wil stay his proceeding And therfore it is truly said That be good ground bringeth forth fruit with patieÌ„ce These being the vertues that make a worke acceptable to God we must labour in euery action of our lawfull calling whatsoeuer it bee to practise the same in faith loue seruice and patience We must not tie good workes to church matters onely as hearing the word and giuing almes but the practise of any worke of a mans lawfull calling be it neuer so base with these vertues is a good worke and approued of God in it kind as well as the best worke that is not for the worke it selfe but because therein doth appeare faith loue seruice and patience and because this church so performed their workes therefore doth God double his approbation The last vertue for which this church is commended is increase in godlinesse in these words And that they are moe at the last than at the first The church of Ephesus was before reprooued for decay and losse of the graces of God but this church did grow and increase in graces and therfore are her works more approued than the works of any other church It were to be wished that our congregations might bee commended for their increase in godlinesse in faith obedience and other good workes but that cannot iustly bee done for the number of our people is increased but their growth in grace doth not appeare Many liue in ignorance and though they heare much yet they profit little so as it may be sayd of them as the Author to the Hebrews saith Whereas concerning the time ye ought to be teachers you haue need againe that we teach you the first principles of the word of God And as Paul saith of certaine women They are alwayes learning and neuer come to the knowledge of the truth Others also though they know something yet they practise lesse than they which know nothing And which is worst of all many that heretofore haue â—ad good beginning in them by their bad conuersation and the greedie cares of this world haue lost the same againe and go backward in knowledge in obedience in faith and loue Rare it is to find those that are like to
it is the learning of the deuill wherein you may see his profound craft and pollicie Where note that when Christ will alleadge the speech of Iezabell and her followers hee doth it with disgrace vnto them for they counted their doctrine deepe learning but Christ repeating their opinion calleth it the deepenesse of Sathan Hence I gather that Christians cannot safely act and play the Comedies of heathen men for they are full of many blasphemous speeches and oathes flat against the word of God which they ought not to repeat but with disgrace vnto them For Christs practise must bee a patterne for our imitation hee would not repeat so much as one word of a wicked woman without some note of disgrace If it bee sayd they repeat these speeches with disgrace and dislike I answere it is not so for if they did that would take away the whole Comedie being full of such bad speeches And this I take to bee the equitie of Gods word thus to reason from Christs example As they speake These words Christ addeth First to shew that the words going before were not his owne but the words of Iezabels followers touching her doctrine Secondly to shew the proud and presumptuous minds of heretickes in maintaining their wicked opinions Thus haue false teachers vpheld their errours by proud and swelling words as Iude the 16. and 2. Pet. 2.18 The pure word of God is not so maintained but in the humilitie and lowlinesse of spirit and in the practise of pietie from an humble heart for God teacheth the lowly his wayes and giueth grace to the humble Psal. 25.14 And therefore this is a note of false doctrin by swelling words to maintaine the same Hitherto we haue spoken of the Preface before Christs counsell now followeth the counsell it selfe in this sentence Though I lay no other burden vpon you yet I would haue you to hold fast that which you haue alreadie till I come This sentence is a distinction containing two parts First in these words I will lay no other burden vpon you than that which you haue alreadie that is howsoeuer I threaten my iudgements vnto Iezabell and her followers yet I will lay none other punishment vpon you but my reproofe onely for suffering Iezabell among you with her false doctrine and followers This braunch of this distinction containeth a most comfortable instruction namely that all those that giue themselues to maintaine puritie of doctrine and synceritie of life shall be safely preserued in the time of common iudgements vnder the blessed protection of God so farre forth as is for Gods glorie and their good And considering this mercie is offered to the godly wee must hereby learne to become followers of this Church of Thyatira that is we must endeuour to maintaine the pure truth of Gods holy word and withall haue care to shew foorth synceritie of manners in making conscience of euery sinne and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse Hereby we shall get protection from common iudgements when they are layed vpon the wicked but if wee partake with the wicked in their sinnes wee shall receiue part in their plagues The second part of this distinction is in these words But that which you haue alreadie hold fast till I come that is mine Apostles haue deliuered vnto you the pure and sound doctrine of saluation now I charge you that you hold that fast and maintaine it vntill I come to iudgement Here is a plaine and most excellent commaundement containing speciall instruction meeâ— for this Church of Thyatira and all Churches Before our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie but here hee giueth them another commaundement To hold fast the true doctrine of Christ taught them by his Apostles Wherby he would teach them and in them all Churches to content themselues with the pure doctrin of the Apostles and not to affect or approoue any other doctrine besides whatsoeuer According as Paule biddeth the Galatians though wee or an Angell from heauen preach vnto you any other doctrine than that which we haue preached vnto you let him be accursed By the light of this commaundement wee are directed in sundry duties First not to regard vnwritten traditions which the church of Rome doth so highly magnifie for it cannot bee prooued that the Apostles euer taught them Secondly not to regard the doctrines of men which some bring vnto vs vnder colour of Reuelation from God since the Apostles times Thirdly hereby wee learne what to thinke and iudge of the three great religions of the Turkes the Iewes and Papists at this day The Turkish religion is not to bee regarded for it had it beginning sixe hundred yeares after the Apostles time with whose doctrine onely we must content our selues Also the Iewish religion wee must not regard for they reiect the doctrine of the Apostles And the religion of the Papists we must renounce because it is not of the Apostles teaching but had it beginning by little and little long after their times If this commaundement were safely kept which is laid on this Church men would not bee of so many religions but all would bee of one religion cleauing fast to the doctrine of the Apostles and contenting themselues with it which is the true rule for reformation of life and the right way to attaine saluation Lastly here is a rule and direction for those which will bee of no religion because of the diuersitie of opinions touching the same They must haue recourse to the doctrine of the Apostles and content themselues therewith nothing regarding new doctrines bee they neuer so glorious Till I come Here Christ sheweth how long the doctrine of the Apostles must bee held fast namely not for a short time but till his second comming to iudgement Whereby wee learne that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world This is no small matter but a most needfull dutie enioyned vnto vs by speciall commaundement and withall a matter of great consequence for the puritie of religion is the foundation and marke of the Church and the right way to direct mens soules to eternall life For this cause Paule chargeth Timothie To keepe the true patterne of wholesome words and to continue in the things which hee had learned And in regard of this dutie the Church is called The pillar and ground of truth And Christ for this cause gaue to his Church both Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of puritie in manners and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement This therefore must admonish vs that we haue care not onely to learne religion in our owne persons but also to convey the same to ages following that the puritie thereof may bee preserued to the comming of Christ.
or not to obey And therefore the cause why some men lye dead in sinne is because they set their will to refuse the grace of GOD and the cause why some men liue in Christ is because they incline their will to embrace the grace of GOD. But this Doctrine doth greatly diminish the grace of GOD in that it maketh the acceptance thereof to lye and depend on the pleasure and will of man when as the power of almightie GOD ioyned with his will is the true cause thereof leauing some to themselues who doe fall and enabling others to stand by his grace Nowe followe the wordes of this commendation Notwithstanding thou hast a fewe names yet in Sardie that is There bee yet in this Church a fewe persons knowne to mee by their names for by Names wee must vnderstand persons named which haue not defiled their garments Heere to omit many expositions is an allusion to the Ceremoniall law wherein GOD set downe a distinction betweene thinges cleane and vncleane not in themselues but by his appointment and among the Iewes if any man had but touched an vncleane thinge with his hand or with his garment thereby hee was defiled and his garment defiled legally and so he or his garment were reputed vncleane wherevpon they had a speciall care not to touch the thinges that were defiled no not with their garments Now this signified another thing vnto them namely That they ought to abstaine not onely from the outward sinnes of the morall Lawe but euen from all occasions intentions shewes and appearances of euill And in this place this is meant hereby that some in this Church of Sardie had so farre made conscience of sinne that they would not meddle with the verie occasions and appearances of euill Hereby wee see that the seruants of GOD are but fewe in number for the bodie of this people were deâ—d in sinne and a fewe onely in this great place liued in Christ so Christ sayth to his Disciples The flocke to whome the father will giue the Kingdome of Heauen is but a little flocke The Prophet Isay is sent To harden the hearts of the bodie of the people for thâ—ir iniquities and the tenth part onely must bee saued and in the Gospell it is sayd The way to hell is broad and many there be that walke therein but the waye to heauen is straight and fewe there bee that enter into it Hereby then wee are taught not to follow the example of the multitude but of the fewer and better sort It is a foule sinne that keeps many from religion and brings them to destruction when they will liue after the manner of the world and as their Forefathers haue done This is a false rule and a dangerous course Thou hast a few names That is persons whose names I know haue recorded They are called names bicause Christ obserues and knowes them by their names Where note that those that are the true seruants of God are particularly knowne vnto Christ The haires of your head are numbred sayth Christ to his Disciples much more were their names knowne Againe hee biddeth them reioyce that their names were written in heauen And Christ the good Sheepheard knowes his sheepe and cals them by their names Ioh. 10.3 This is a matter of endlesse comfort vnto the people of GOD for what can cause a man more to reioyce than to knowe that his name particularly is knowne to the King of Kings and that accordingly he hath speciall regard vnto him when the Lord would comfort Moses and put courage into him in doing the duties of his calling hee telleth him That hee was knowne vnto him by name Yea this is the foundation of mans saluation The Lord knoweth who are his Which haue not defiled their garments Heere they are commended for vprightnesse and sinceritie of life and conuersation in that they kept themselues from the verie shewes and appearance of euill when as thâ— rest of this Church was dead in sinne In their example Christ prescribeth vnto vs a patterne of true pietie howe wee ought to carry our selues in the Church of GOD on earth wee must not content our selues with a bare profession of Religion and keepe our selues from grosse sinnes only but abstain from the verie shewes of euill Yea more particularly here are three things taught vs touching sinne First that wee ought to make conscience of euerie sinne in our owne person Secondly that wee ought to keepe our selues from the conâ—agion of sinne in others either by giuing consent vnto them or furthering allowing them any way therein Thirdly that wee ought to abstaine from the verie occasions and shewes and appearances of sinnes so Paul teacheth vs to abstaine from all appearance of euill Ephes. 5.3 Hee will not haue sundrie sinnes as fornication vncleanesse c. so much as once named thereby to giue the least approbation vnto them We must therefore looke on this example lay it to our hearts and conforme our liues vnto it so shall wee bee good seruants of GOD and haue the same commendation with these few for true Religion stands not in knowledge but in obedience and this is true obedience to make conscience of euerie sinne in our owne persons to take heed of the infection of sinne in others and to abstayne from the appearance of euill A happie Church should we haue if these thinges were practised but this is the shame and reproach of our profession that wee haue no care of true obedience in our selues and others whereby we should glorifie God and grace our holy Religion The church of Rome hence gather that a man after baptisme may liue without mortall sinne For these few persons in this Church in their baptisme put on Christ and after kept themselues from all occasions of sinnes so as they had not committed any mortall sinne But their collection is vnsound for first though they had to this time abstained from all mortall sinne yet how can they prooue that they sinned not afterward Secondly they are sayd not to haue defiled their garments not for that they had not committed any sinne but because they endeauoured to keepe themselues from the appearance of all sinne and so must the obedience which is ascribed to Gods children in scripture be vnderstood namely of their sincere purpose and endeauor to obey so among vs those that haue a setled purpose resolution to make conscience of euerie sin and in all things to doe the will of God they are reputed for keepers of the law For GOD in his children accepts the will for the deed And they shall walke with mee in white After the commendation of these fewe Christ addeth a promise of liuing with him in glorie For so white garments haue alwayes beene vsed to signifie ioy happinesse life and glorie Ecclesiast 9.8 At all times let thy garments bee white that is take the delight and pleasure in vsing the creatures
of God So Christ bids vs first to seeke the kingdome of God and his righteousnesse for when we are in Gods kingdome of grace reconciled to him in Christ then all things needfull shall bee ministred to vs Matth. 6.33 This discouers the bad practise of most men euery where who in seeking the blessings of God begin at the wrong end They will toyle themselues in their callings to get wealth honour pleasures and preferments but the fauour of God in Christ is not regarded which notwithstanding is the true and right foundation of all outward welfare Here some will say if God giue mee wealth honour and reputation then hee loues me for these be signes thereof I answere These be no sure tokens of his fauour in Christ for those that bee his enemies may enioy them all as Iob. 21.7 to the 14. This Dauid perceiued how the wicked might flourish in their outward prosperitie hauing more than heart could wish Psalm 73.3.7 And yet they stood but in slipperie places And therefore let no man herewith deceiue himselfe hee that wanteth Gods fauour in Christ is but a cursed wretch and a firebrand of hell though he had all the world for outward things at his commaund For all earthly things seuered from Gods speciall grace are but an heape of miseries The wicked mans peace is no peace sayth the Lord Isay 48.22 And the man that hath Gods grace in Christ though hee want all wordly benefits yet hee hath more than all the world without it for hereby alone hee is truly blessed and happie From him which is and which was and which is to come and from the seuen spirits which are before his throne Here is set down the first cause and author of these two Grace and Peace to wit God himselfe distinguished into three persons the father son and holy ghost The Father is noted in these words Which is and which was and which is to come The holy ghost in these And from the seuen spirits which are before his throne The Sonne in the fift verse And from Iesus Christ which is a faithfull witnesse and first begotten of the dead and Lord ouer the kings of the earth vnto him that loued vs and washed vs from our sinnes in his owne bloud c. S. Iohn in the first place describes the father by a distribution which expresseth the true nature of God in these words Which is was and is to come In which he alludes to that Exod. 3.14 15. where Moyses demaunds of God If the people should aske who sent him what he should answere The Lord bids him say Ehich Iehouah hath sent me which two names serue to one end namely to expresse the nature of God They are translated I am and the Lord but these English words doe not fully expresse their signification Yet S. Iohn expounds theÌ„ here making Ehich to signifie him which is which was and is to come Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse And yet they may be thus explaned Grace and Peace be from him which is in himselfe and of himselfe a most perfect and absolute substance which was a most perfect substance and which is to come a most absolute perfect simple substance and essence In these words are touched sundry weightie points First touching the nature of God namely That God is a most absolute perfect substance and essence which hath his being in himselfe of himselfe and from none other Paule sayth An idoll is nothing 1. Cor. 8.4 that is nothing subsisting in nature but a meere fond deuice of mans braine But the true God is an essence subsisting and that of himselfe alone perfectly and herein differeth from all Idols and false Gods Secondly hereby we see a difference betweene God and all his creatures Euery creature is a substance as Angels and Men likewise mans bodie and soule are substances yet none of these haue being of themselues but from God and of God And yet wee must not conceiue that the creatures are parts of God though they haue their substances and being of him for then each creature should be God for the communication of the diuine substance cannot be without the diuine nature But Gods substance is indiuisible and incommunicable to the creature My meaning then is that God made the creatures out of himselfe of that matter which he created by his word and preserueth them beeing made Which by the way should teach vs to returne our bodies and soules by obedience vnto God in lieu of thankfulnesse endeuouring his glory all the daies of our life Thirdly hence wee learne that the Lord is Eternall euery way without beginning or ending for it is hee which is which was and which is to come Angels and the soules of men they bee eternall but not euery way though they be eternall in that they shall neuer die yet had they a beginning Secondly they are eternall not absolutely but by participation for God made them eternall but the Lord is most absolutely of himselfe eternall Fourthly note he sayth not from him which shall bee but from him which is to come that is to iudgement to giue vs to vnderstand That this eternall God is also a iudge of all his creatures especially men and Angels A point of speciall vse to moue vs to well before God with all good conscience If any shall flatter himselfe thinking hee shall bee dead before that day come I answere iâ— may be so What then thinkest thâ—u thereby to escape his iudgement No verily for this God commeth to iudge thee particularly by death and thereby to reserue thee to the iudgement of the great day Oâ— that wee could seriously thinke on this it would be a meanes to mooue vs to repentance by breaking of the course of sinne and endeuouring â—o keepe a good conscience in all things Acts 24.16 And so shall we be readie to meete him at his comming whether by death or iudgement And from the seuen spirits which 〈◊〉 before his throne These words commonly are expounded of seuen Angels of God which stand before the thronâ— and minister vnto him But it cannot be meant of them for two cause a first because 〈◊〉 and Peace is here said to proceed from these seuen spirits but it cannot come from the holy Angels which attend to minister before the Lord. Secondly in this verse which is a benediction or a salutation of 〈◊〉 to the Church the seuen spirits are set before Iesus Christ the second person of the Trinitie but there is no reason nor respect for which the Angels should bee placed before Christ. The words are rather thus to be expouÌ„ded And from the seuen spirits c. that is from the holy ghost This exposition is most agreeable to all the circumstances of the text and the holy ghost may be called by the name of the seuen spirits for two causes First because though he be onely one in substance
write that he put into them by the holy ghost The matter and the style and phrase of the Scripture all came from Christ. Nay when any particular man comes to vnderstand the Scriptures this is by the working of Christ he opens his eyes Hee gaue the disciples vnderstanding as they went vnto Emaus to vnderstand the Scriptures The second dutie of Christs propheticall office is to certifie men in conscience of the truth of his fathers will This certificate is two fold generall or particular generall when he certifieth men in conscience That the word written or spoken by man is the word of God neither nature nor learning can doe this but it is proper to Christs propheticall office And for this he sayth to his disciples He will send them the comforter which shall lead them into all truth that is reueale Gods will vnto them and assure their heart that the same is true Vnto this assurance two things are required The outward meanes which is the word it selfe and an inward cause which is the principall to wit the operation of the holy spirit By this doctrine three points are resolued First this demaund of the Papists How a man can come to know that the Scriptures read and taught be the word of God Answ. Wee must here haue recourse to this faithfull witnesse and desire of him his spirit whereby the mind must bee enlightened and made able to discerne the things of God for naturall man can doe it of himselfe Secondly wee must haue Christ his testimonie of Scripture in the Scriptures themselues for in them he setteth downe his testimonie of the Scriptures But some will say if Christs testimonie of scripture bee set downe in the scriptures why doe not alâ— men know this testimonie and receiue it I answere The shining of the sunne before a mans face is not sufficient to cause him to see vnlesse he haue in his eyes the gift and sence of seeing Euen so it is not ynough for a man to haue in Gods word the testimonie of Christ that scripture is scripture but withall hee must haue in himselfe the light of the spirit reuealing that testimonie to his conscience and then in reading or hearing the scripture in marking the manner and style the maiestie and power thereof he shall bee able to see in euery sentence the testimonie of Christ assuring his conscience that the same is vndoubtedly the word of God A second doubt resolued by this doctrine is this How can a man know the true religion seeing the Turke Papist Iew and Protestant haue their seuerall religions and die in them I answere Wee must haue recourse to Christ this faithful witnesse and looke whereto hee giues his testimonie that we must hold for true religion Now the scriptures be as a letter sent from heauen to the Church wherein Christ hath set downe his owne testimonie of the true religion which in triall shall be found to bee the religion of the Protestant and not the religion of Iew Turke or Papist A third doubt to be resolued by this doctrine is How to know the particular truth in matters of religion when as sundry men professing the same religion bee of diuers opinions Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church he is the Iudge of all controuersies in religion and in the scriptures if we marke them we shall see his iudgement Quest. But if there be diuers opinions about scripture it selfe and euery one giue a seuerall sence vnto it who must then be Iudge Answ. In this diuersitie of opinions yea of the scriptures themselues we must still haue recourse to Christ and that in the scriptures alone for though there were a thousand diuerse expositions of one place yet by the scope and circumstances thereof conferring it with other like places of scripture a man shall bee able to find out the true sence for Christ in the scripture expoundeth himselfe The particular certificate of Christ belongeth also to his propheticall office and that is to assure men in their consciences that the promises of the Gospell with all the benefits therein contained as Iustification Sanctification and life eternall which in the word be generally expounded doe belong vnto them particularly as to Peter to Iohn c. And this assurance as the former is principally wrought by the word not barely read but preached for therein by the inward worke of the spirit the generall promises be particularly applied This Paule imports saying Yee haue the spirit of adoption which testifies with our spirit we be the sonnes of God Rom. 8.15 16. Hence we learne that the doctrine of the Church of Rome and of all others which hold That men cannot bee assured of their saluation by faith is wicked and damnable for hereby they cut off a part of Christs propheticall office wherein the dignitie thereof doth consist that is to assure a man particularly of the truth of Gods promises vnto himselfe And in this he differs from all other Prophets and Apostles which bee witnesses for they can witnesse onely outwardly to the eare but he can speake and testifie to the conscience Neither can any of them certifie any man particularly though their ministerie tend to that end Secondly obserue Christ is not only a witnesse but a faithfull witnesse and so he is for these causes First because hee testifies not his owne will but his which sent him namely his fathers Iohn 8.26 Secondly he testifies all his fathers wil neither adding thereto nor detracting from it Iohn 17.4 Thirdly because he teacheth his fathers will sincerely in the same maner which hee receiued it not altering changing or deprauing any part therof As my father taught me so I speake these things Iohn 8.28 Thirdly Christ is called that faithfull witnesse to distinguish him from all other witnesses The Lord hath sundry faithfull witnesses as the Prophets Apostles the Church nay the Sun and Moone Psalm 89.37 but Christ alone is that faithfull witnesse First because his witnesse is authenticall sufficient of it selfe and needs no other confirmation The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine but as it consents with Christs witnesse and proceedeth from his spirit Secondly hee is that witnesse because hee is the Lord of that house whereto he giues witnesse namely the Church but the Apostles and Prophets are but seruants there Hebr. 5.5 6. Thirdly Christ his witnesse is inward it speakes directly to the conscience and there giues vndoubted assurance but the witnesse of men as of the Prophets and Apostles is outward only it comes to the ears it neuer binds and assures the conscience of it selfe And thus wee see why he is called here that faithfull witnesse First whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse we learne That all ministers of the Gospell ought to be faithfull witnesses for euery minister of the
are the sonnes of God by adoption in his sonne so that our right to that kingdome is not by nature but by grace Secondly Christ is an vniuersall king ouer the Angels in heauen the church on earth and all other creatures wheresoeuer his regiment is absolute in the hearts and consciences of men and hee can by his word bind all things but true beleeuers bee not vniuersall kings for they haue no superioritie aboue good Angels and the church Neither are they absolute kings as he is nor of themselues but by Christ Iesus and as they participate with Christ in his kingdome The second part of the dignitie of true beleeuers stands in this That they bee priests consecrate and set apart by Christ to the worship seruice of God here in this life in spirit and truth and in the life to come to serue and praise him eternally Christ hee is a priest so are all his members but yet there is difference First Christ hee is an externall and reall priest of the new Testament which offers vp a true reall and externall prâ—pitiatorie sacrifice to God the father for the sinnes of mankind As for beleeuers they are not reall and externall priests but spirituall offering vp spirituall sacrifice vnto God As when any member of Christ giues an almes hee offers a sacrifice to God not a corporall sacrifice though the thing giuen be a bodily substance but it is euery way spirituall for to offer a reall outward sacrifice in the new Testament is proper to Christ. Againe our Sauiour Christ he is a perfect priest and offers vp a perfect sacrifice but we being imperfect doe offer vp imperfect sacrifices tainted and blemished with sinne yet accepted as perfect for the worthinesse of Christs sacrifice The second point to be considered is the time wheÌ„ beleeuers be made kings and priests namely in this life For as in the entrance into an earthly kingdome there bee degrees first to haue good right and title to it secondly to get possession of it which is more than title only and yet if a mans title be good thogh hee want possession he may be called a king So it is with Gods children they haue the right giuen them of the kingdome of heauen in this life and in that respect are kings Further in the possessing of a kingdome there bee two degrees first the entrance vpon some part secondly the full and perfect enioying of all Now euery true beleeuer begins to enter possession of the kingdom of heauen in this life for it stands 〈◊〉 rigâ—â—eousnesse ioy and peace and they which 〈◊〉 these things in their harts haue the kingdome of God begun in them in this life But the full fruition and perfect possesâ—â—on of this kingdome is reserued to be giuen at the end of this life and at the dâ—y of iudgement And as true beleeuers be kings in this world so likewise bee they priests in offering spirituall sacrifice to God and dedicating and consecrating themselues to his seruice all the dayes of their life The third point is the manner how true beleeuers become kings and priests they are not such by nature neither doth this dignitie come by descent in bloud or birth-right or by any other priuiledge they haue from man but onely from Christ Iesus who by diuine calling makes them spirituall kings and priests like as vnder the law by solemne election and ordination some were made earthly kings and priests Now in this calling of Christ two things concurre First Christ giueth his members right to his owne kingdome and priesthood yet not so that they can execute the regiment sustained by Christ or perform the office of his priesthood but because they haue right in part to these offices and the benefit of them both redoundeth to them wholly And this right they haue is brought to passe in the couenant of the Gospell wherein they are bound to beleeue in God through Christ and God is bound againe to giue vnto them Christ with all his benefites among which these two must be accounted for indeed euery thing which belongs to Christ as he is mediatour is conueyed in some sort to euery true beleeuer Secondly in this diuine calling Christ endues all his members with gifts and graces whereby they are enabled for the duties of spirituall kings and priests vnto God For as Christ is annointed so are all his members So the Psalmist speaking of Christ sayth He is annointed with the oyle of gladnesse aboue his fellowes Psal. 45. vers 7. Therefore his fellowes that is beleeuers are annointed with the same oile though in lesse measure And Saint Iohn sayth Yee haue receiued the annointing 1. Iohn 2.27 yea God himselfe chargeth wicked men not to touch his annointed Psal. 105.15 meaning not onely Patriarkes Kings and Prophets but all true beleeuers who are then annointed when they are endued with the gifts of the same spirit in some measure wherewith Christ in his manhood was filled aboue measure The fourth point To whom hath he made them kings and priests Answ. To God euen the father This is added for speciall cause to preuent that carnall libertie which mans nature might claime from this spirituall royaltie for men might say if all beleeuers be kings then may they liue as they list but these words vnto God do shew that the right of their kingdome with the offices of their priesthood must all bee referred to the honor and prayse of God vnto whom they are made kings and priests Lastly he addeth Euen his father by way of exposition to shew more particularly to which of the persons they are first of all made kings and priests for the title God must not here be taken absolutely for the diuine nature but with restraint to the first person the father vnto whom all true beleeuers are made kings and priests in the first place and from the father to the sonne and from them both to the holy ghost And the first person in Trinitie is here named aboue the rest not as being aboue them in degree or honour for so they bee equall but because he is the first in order and the fountaine of the Godhead which is conueyed from him to the Sonne and from them both to the Holy ghost Thus much for the meaning of the words Now follow sundry vses from the consideration of these two dignities of beleeuers And first their kingly dignitie affoordeth matter both of instruction and consolation Instruct. I. Whereas all true beleeuers are made true kings in this life hereby euery one that professeth Christian religion is taught to carry himselfe as an enemie to all those that are of the kingdome of darkenesse as namely to sinne and Sathan to the flesh and the world euen through the whole course of his life for by calling euery Christian hath title to the kingdome of heauen What affinitie then can wee haue with those that bee both enemies of this kingdome and of Christ himselfe that made vs kings
ministerie will soone bee tainted with the filthie puddles of mens inuentions Againe in this dealing of God with Iohn we may obserue the truth of Christs saying to him that hath it shall be giuen For though Iohn was endued with rare knowledge and singular gifts yet the Lord addeth more knowledge to his former The Lord found him faithfull in the duties of an Apostle and therefore reuealeth the knowledge of many secrets vnto him in most full manner euen so it is in Gods church at this day all that haue care to know the will of God and doe it though their knowledge be small at the first yet the Lord will helpe them and adde dayly to their knowledge And the cause why many heare the word of God and profit not but wax worse or stand at a stay is because they labour not to haue their knowledge encreased by putting in practise that which they know for if they did then to him which hath should more bee added and hee should haue abundance As on the contrarie when we be negligent to heare or know and to obey the will of God wee haue a spirit indeed sent vpon vs yet not Gods spirit but the spirit of slumber of blindnesse ignorance so that we see and see not heare and vnderstand not Isay. 6.9 On the Lords day In these words is the fourth circumstance namely the time when this vision was shewed to S. Iohn This day which here is called the Lords day among the Iewes was the first day of the weeke called by vs Sunday It is called the Lords day for two causes First because on this day Christ rose from death to life for Christ was buried the euen of the Iewes Sabboath which is our Friday and hee rested in the graue their whole Saboath which is our saturday and rose the first day of the weeke early in the morning which is our Sonday Secondly this first day of the weeke according to the Iewes account came in stead of the Iewes Saboath and was ordained a day of rest for the New testament and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day the manifestation whereof as some thinke Iohn chiefly intended in this title And touching this time for our better vnderstanding let vs consider three points First who changed the Iewes Saboath secondly for what cause thirdly whether the Church hath now in the New testament power to change the Saboath day we now celebrate to any other day of the weeke For the first it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold that Christ himselfe was the author of this change My reasons are these First that which the Apostles deliuered and enioyned the Church that they receiued from Christ either by voyce or instinct for they deliuered nothing of their owne head But the Apostles deliuered and inioyned this Saboath to the Church as to be kept a day of holy rest to the Lord as appeareth 1. Cor. 16.1 Where Paule ordained in the churches of Galatia and Corinth that the collection for the poore should be on the first day in the weeke This hee left not to the choise of the church but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore as appeareth in the histories of the church was the Saboath day when the people were assembled for Gods seruice For this was the custome of the church for many yeares after Christ First to haue the word preached and the Sacraments administred then to gather for the poore and for this cause in the writings of the church the Lords supper is called a sacrifice an oblation and the masse not a reall sacrifice as the papists vse it but spirituall because therewith was ioined collection for the poore which was a spirituall oblation not to the Lord but to the church for the releefe of the poore and it was called the masse because the collected releefe therat was sent to the poore saints abroad A second reason is this The Apostles theÌ„selues kept this day for the Saboath of the New testament Act. 20.7 And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention saue onely in one case when they came into the assemblies of the Iewes who would keepe none other but the old Saboath of the law A third reason is Iohn 20.19.26 The same day whereâ—n Christ rose from death being the first day of the weeke â—e appeared to his disciples being gathered together and taught them many things which concerned the gouernement of his Church And eight dayes after being the first day of the weeke hee appeared vnto them for the same end Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamenâ— II. point The Saboath of the Iewes was changed for two causes First to maintaine the libertie of the church of the New testament whereof this was a great part thaâ— they were freed from the ceremonies of the Iewes For when this day was changed the church was no more tied to the Iewes Saboath neither had any such regard of dayes and times Secondly that there might be a more fit time for the memorie of the worke of mans redemption For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation So in the New testament it stands with reason there should be a day to celebrate this worke of redemption which is a wonderfull creation wherein as Isay saith are made a new heauen a new earth Chap. 66. And wherby men become new creatures 2. Cor. 5.17 Nay this redemption is a more glorious worke than the creation for in that creation Adam was the head but in this redemption Christ Iesus is our head By the first creation wee receiued a temporall life but by redemption wee receiue life eternall In the creation Adam was espoused to Eue but in the worke of redemption euery christian is espoused to Christ Iesus By creation Adam had an earthly Paradise In this redemption we haue an heauenly kingdome In the creation Gods power and wisedom did principally appeare In this redemption with power and wisedome he shewed mercie and iustice Iustice in Christs passion and mercie in our forgiuenesse By creation he made man of nothing but by redemption hee made him of worse then nothing and better then he was Therefore seeing this worke of our redemption is farre passing the creation it was meete a day should be set a apart for the memorie thereof Now no day could be more fit then the first day of the weeke in which Christ rose againe whereby he confirmed
alone on the house toppe Act. 10.11 And so doubtlesse finding Iohn thus imployed this Lords day he reuealed his will vnto him touching the state of the church to the end of the world Hence we learne sundry instructions First whereas Iohn being in a sollitarie Island kept the Saboath wee may obserue that all persons who are seuered from the assemblies of the church as the prisoners and those which are sicke of a dead paluesie or other great diseases As mariners though they bee in the middest of the sea should keepe holie the Lords Saboath by performing such duties as God requireth as prayer confession of sins and thanksgiuing whereby God may be glorified though they cannot come to the publicke ministerie of the word Secondly in that Iohn receiued his vision on the Lords day when hee gaue himselfe to prayer and holie duties Hence ariseth a consolation to Gods church that God draweth neere vnto them that draw neere to him as Iames 4.8 And so let vs humble our selues and draw neere to the Lord by prayer and thanksgiuing and the Lord in mercie will shew himselfe sundry wayes and draw neere vnto vs. The cause why men haue so little tast of Gods mercie and loue towards them is because they do not draw neere vnto him by doing those duties which he requireth at their hands For when men draw backe from God is it not good reason hee should draw backe from them This therfore must stirre vp our harts and moue vs to come often to God by prayer and thanksgiuing for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision And I heard behind me a great voyce as it had bene a trumpet First here followeth the parts of this vision which are two The beginning or entrance into it in this verse and part of the twelft Secondly the matter and substance thereof from the twelft verse to the end of the third chapter The entrance into the vision is a preparation whereby the Lord maketh Iohn more fit to apprehend and receiue the things reuealed In which preparation we must obserue first the meanes secondly the parts thereof The meanes whereby God prepareth him is a voyce And I heard a voyce The like manner of preparation hath God vsed in former times when hee intended to make with Adam the couenant of reconciliation in the seed of the woman First he prepared him by a voyce speaking vnto him before he appeared and by this voyce caused him to slie for feare Then hauing rebuked him for his sinnes he made with him this couenant of grace Genes 3. And in mount Synai before the Lord gaue the law hee first came downe in thundering and lightning and with the sound of a trumpet to terrifie the people and then hee vttered his law to Moyses and to his people So when the Lord would instruct Samuel touching the house of Elie he awoke him by a voyce again and againe and then spake plainely vnto him And in all visions vsually and generally the Lord vseth to prepare his seruants by voyces by signes and words that they might bee more fit to receiue such things as hee reuealed This dealing of God with Iohn in preparing him to the worthy receiuing of this vision teacheth vs that wee much more should bee prepared to heare and receiue the will of God for wee come farre short of those excellent gifts of God which were in Iohn who yet must be prepared Our comming to heare Gods word is to learne the same for the increase of knowledge faith and obedience Now the word of God is hard and we dull to learne wee must therefore by all good meanes prepare our selues that our minds and harts may be fit to receiue the same with profit The cause of so little profit after long hearing is want of preparation but hereof we haue entreated alreadie vpon the third verse This voyce is here set out vnto vs three wayes First by the place whence it came Secondly by the qualitie of it Thirdly by the matter and substance which it contained For the place it was vttered from behind him which the Lord obserued to stirre vp â—â—re attention in Iohn for vsually men doe more carefully marke those things which come on a sudden behind them than those which are spoken or done directly before their face Secondly for the qualitie of it this voyce was great as is expressed further by a similitude Like the sound of a trumpet that is full of power and maiestie Which also God added vnto it to further attention in Iohn For if it had beene an ordinarie voyce or small hee would not so much haue regarded it but being so sudden so great and full of maiestie it could not but make him verie attentiue Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him This teacheth vs that when we come to heare Gods word we must vse all meanes of attention for if it were needfull to Iohn then is it farre more necessarie for vs who are farre inferiour to him in all gifts of vnderstanding and memorie And here also is another cause of small profit and little liking of Gods word namely want of attention in the heart Wee must therefore like godly Lydia Act. 16. stirre vp our dull and heauie spirits and with all diligence marke the things wee heare And here we must take heed of two enemies to attention the first are by-thoughts as when the body indeed is present but the mind wandereth from the word and is wholly possessed with thoughts of pleasure or other worldly affaires For these bee thornes in the ground of our hearts which choke the good seede of the word Many will complaine they cannot marke and remember that which is taught now the cause is in themselues their wandering thoughts which hinder both vnderstanding and memorie for the mind conceiuing other matters cannot obserue how one point dependeth on another much lesse remember them afterward The second enemie to attention is dulnesse and heauinesse in body soule a common fault in many hearers which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching when they ought to stirre vp their bodies and hearts to all attention If a man should bee dull and heauie when his prince is speaking vnto him of some weightie matter that is for his good it would bee taken for a part of contempt and disloyaltie towards his maiestie What disloyaltie then is this vnto the king of kings that we should bee dull and heauy when himselfe vouchsafeth to speake vnto vs out of his word the mysteries of our saluation And surely among other things this drowsinesse is one cause of small profit by the ministerie of the word And therefore if wee would encrease in knowledge and in the gifts of grace vnto saluation we must prepare our selues before we come and in hearing
generally whereby a farre off though hee neuer had acquaintance with the partie a man may see the vanitie and lightnes of his mind the pride and folly of his heart that weareth it The second part of Christs attire is this Girded about the pappes with a golden girdle It hanged not loose about him but was girded close to his body whereby is signified that he is a mediatour euery way readie prepared to doe the office of a mediator for his Church for in all ages the girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand and the contrary not girding a signe of carelesnesse and negligence therein When Christ was here on earth hee was most pitifull to all penitent sinners he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees that were the learned men among the Iewes And since his assention hee hath not left off his care and diligence but is alwayes ready doing aâ— such duties which may pertaine to their saluation The consideration whereof is a matter of excellent comfort vnto all such as haue any sparke of grace First hereby wee learne that when wee truly humble our selues Christ is ready to receiue ouâ— prayers and in all our troubles temptations ready to relieue to comfort and deliuer vs and in our death ready to receiue our soules yea at all times prepared to doe whatsoeuer may further our saluation Hee is not like vnto Pharoahs butler who promised to remember Ioseph while hee was in prison with him but forgate him quite when he was aduaunced to honour againe But he is alwayes mindfull of vs and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably to haue our loynes girded as Christ commaundeth Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie as to call on Gods name and to praise God to practise faith repentance and obedience fit to die and fit to liue neuer suffering our selues to bee vnfit for any thing that concernes our saluation but at all times so stand vpon our watch that whensoeuer God shall call we may bee readie to enter into the kingdome of heauen But alas the case with most men goeth farre otherwise they fit themselues for the world at all times but few seeke to prepare themselues for the kingdom of heauen till death do come This ought not to be It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince and yet euer readie to receiue a common enemy And it is no lesse treason against God to forslow our preparation for the Lord by fitting our selues for the world Further he is sayd to be girded not about the loynes but about the pappes and breast Whereby some say and not vnfitly is signified that there is no defect or aberration in any motion or affection of our Sauiour Christ but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily Verse 14. His head and haires were white as white wooll and as snow and his eyes were as a flame of fire In the third place Iohn here describeth Christ by the parts of his body The whitenesse of his head haires signifieth the eternitie of Christ. For howsoeuer as hee is man he had a beginning yet in regard of his godhead he is eternall and therefore is called The antient of dayes Dan. 9. and is sayd to haue beene in the beginning Iohn â— 1 that is to haue had a beeing before all other things had their beginning In this resemblance of his eternitie by head and haires as white as wooll and snow hee giueth vs to vnderstand an honour and prerogatiue in the aged man whereby he excelleth the yonger sort to wit the horenesse and whitenesse of his haire for which cause in the word of God it is set forth by most worthie comparisons as by the white Almond tree Eccles. 12.5 And by a glorious siluer crowne not made by man but by the hand of God set vpon his head And herein doth this excellencie of the aged consist that they beare the image of Gods eternity before all that are of yonger yeares From whence all yonger men are taught to reuerence the aged by rising vp before them acknowledging thereby the preheminence of the hoare head Againe hereby the aged are taught to carrie themselues answerable to their estate and condition they ought to excell all their yongers in knowledge wisdome and experience of good things 1. Iohn 2.13 I write vnto you fathers that is aged men who by reason of yeares are fathers because you haue knowne him who is euerlasting Also they must be holy as hee that is eternall is holy whose eternitie they shew forth And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse that is in one that walketh in the way of righteousnesse Prover 16.31 for his white haire signifieth that hee hath spent much time and care about good duties But it is no ornament vnlesse it be ioyned with holinesse of heart and life Which I say because many yonger men excell the aged in the knowledge of God other vertues which is a shame to the gray headed for as they go before others in yeares so they ought to excell in pietie knowledge and all vertues Ignorance and loosenesse of life is a foule vice in any but in him that bares the siluer crowne it is intollerable For how can they looke for reuerence from the yonger when as they bee farre inferior to them in gifts of grace It is no excuse for old men to say Their wits are not so ripe as young mens are and their memorie failes them Their aged ignorance argueth that they spent the time of their youth loosly and prophanely For they that be planted in the house of the Lord shall bring forth fruit in their age Psal. 92.13 14. A plant is young and therefore he that would weare the crowne of glory in his age must receiue the sap of grace in the house of God while hee is young And his eyes were as a flame of fire here Iohn proceedeth in describing the parts of Christs bodie In the handling whereof it is hard for any to set downe certainely what the holy Ghost intendeth in euery particular It shall be sufficient for vs to follow that interpretation which is most probable and best agreeing with the tenor of Gods word In this description of Christs eyes are signified to vs two things first that Christ the mediator and redeemer of his church is of most quicke sharpe and piercing sight so as hee beholdeth all things that are done vpon the earth yea he seeth into the very secret thoughts of mens hearts thither can the eyes of his godhead more easily pierce than fire can
God wee must acknowledge them pure and iust In sundry points of religion there is a learned ignorance whereof this is not the least to hold our selues content and to reuerence the workes of Christ though wee see no reason thereof nay though to vs they seeme against all reason for all the wayes of God are vncorrupt Though the blind eye of men cannot discerne the light of the Sunne yet the Sunne is full of light so though our blind eyes cannot â—e â—old the puritie of Gods workes yet they are all done in iustice and equitie yea they are iustice it selfe for his will is the rule of iustice And we must not thinke that God doth a thing because it is good and right but therefore is the thing good and right because God willeth and worketh it Examples hereof wee haue in Gods word God commaunded Abimeleâ— to deliuer Sarah to Abraham or els hee will destroy him and all his houshold In mans reason this might seeme vniust for why should Abimelechs seruants be punished for their maisters fault So Achan sinneth and all the hoast of Israell is punished Dauid committed adulterie and the child which he begat â—â—eth Dauid numbreth the people but the people are smitten with the plague 2. Sa. 24. All this to mans reason may seeme vnequall yet being the workes of God we are withal reuerence to iudge them most iust and holy Againe the Scripture sheweth plainely that God in his eternall counsell hath decreed to saue some and to reiect others and his reason mouing him thereto is not any thing foreseene in them but his will and pleasure alone This in mans reason seemeth to be crueltie towards some and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie But herein they greatly offend for it is the manifest truth of God in his word therfore ought with reuerence to be acknowledged though we can see no reason thereof For who art thou oh man that pleadest against God Rom. 9.20 And his voyce as the sound of many waters The voyce of Christ is resembled to the sound of many waters for two causes First to signifie the loudnesse and greatnesse of it the sound whereof hath bene heard through all the world in the ministerie of the Gospell Secondly to shew the power and efficacie thereof in the eares of his creatures for such power it is of that when the creatures were not He but spake the word they were made He. 11.3 This powerfull voice of Christ brought Lazarus out of the graue after he had bene dead foure dayes bound hand and foâ—â—e And by this voyce of Christ shall they that haue bene dead six thousand yeares before be raised vp to life The houre shall come in the which all that are in the graues shall heare his voyce and shall come forth to iudgement Iohn 5.28 29. Hereby then we may see the great securitie and the deadnesse of mens hearts in this age For though the powerfull word of Christ be daily sounded into the eares of many yet it entereth not into their hearts They liue securely in their sinnes though they be daily exhorted to repentance But shall dead Lazarus start out of his graue when Christ saith Lazarus come forth Nay shall they that were consumed to dust many thousand yeares before at the hearing of Christs voyce rise out of their graues And shall we which liue in body bee no whit affected with it in our soules Oh fearefull death in sinne And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word It may bee the outward eare receiueth the sound but the dead heart receiueth no instruction We must therefore apply our hearts to this powerfull voyce of Christ and leaue the sinnes wherein we haue lien dead that so the quickning power hereof vnto saluation may appeare in vs. Verse 16. And he had in his right hand seuen starres and out of his mouth went a sharpe two edged sword And his face shone as the sunne shineth in his strength Here Iohn proceedeth further to set out the parts of Christs body and the properties thereof By seuen starres wee are to vnderstand seuen Angels that is as Christ expoundeth them verse 20. the seuen ministers of the seuen churches of Asia And they are called starres for these causes First starres giue light to men on earth And so the ministers ought to giue spirituall light to them that liue in the church both by doctrine and by an vnblameable conuersation Secondly starres haue their continuall abode in heauen and descend not vnto the earth So ministers aboue all others ought to haue their conuersation in heauen This indeed is the duty of euery christian but especially of the minister in regard of his calling And this heauenly conuersation he must expresse first by seeking the conuersion of his owne soule and then the conuersion of others that they may haue an eternall mansion in heauen Thirdly they are called stars because if they be faithfull they shal be honored of God and made to shine aâ— the starres for euer and euer Dan. 12.3 It is added that they are in Christs right hand Whereby is signified that to him belongeth the regiment and gouernement and the whole disposition of the ministerie for matters that concerne the church From whence arise sundry instructions I. That it is Christ who giueth to his church ministers which preach the Gosspell For he ascendeth vp on high and gaue gifts vnto men some to be Apostles some Prophets and Evangelists some Pastors and teachers for the gathering together of the saints and for the worke of the ministerie and for the edification of the body of Christ. And for this cause we ought to pray daily vnto Christ that he would thrust forth laborers into his haruest that the remnant of Gods elect may bee gathered and so we see an end of these miserable dayes wherein we liue Secondly in that Christ holdeth them in his right hand wee may gather that Christ giueth protection and defence vnto his ministers when they are faithful and walke in their calling according to his will which is a matter to bee considered of al that are called into this office For they haue sundrie occasions of discouragement as the negligence and backwardnesse of their people the slanders and mockings of the enemies But this protection of Christ must comfort them against them all seeing they are in Christs right hand they must go on with all godly boldnesse Thirdly this sheweth the dignitie of this calling Indeed it is despised and reputed base in the world and hereby many are driuen from it But let the wicked iudge what they will Behold Christ honoureth it for his faithfull ministers are not onely present before him which were no small thing but hee holdeth them in his right hand then which what greater glorie can be done vnto them This must
from Christ. In Winter time men vse to stand in the sunne to comfort and warme themselues with the heat thereof Behold Christ Iesus is the sunne of righteousnesse to his church which giueth heat and life to all the true members thereof Wee therefore must seeke aboue all things to haue his blessed beames of grace to shine vpon our cold and frozen hearts that by his spirituall heat we may be reuiued vnto euerlasting life In this world nothing is so much regarded as riches honours and pleasures Who will shew vs any good is the worldlings song But with godly Dauid wee must say Psal. 4.4 Lord lift thou vp the light of thy countenance vpon vs quicken thou vs with thy spirituall life and comfort vs with the beames of mercy Quest. How may I get the gracious beames of grace and life to come from this Sunne of righteousnesse into my heart Answ. Before a man can liue by Christ hee must bee killed in himselfe Men doe not kill those whom they would restore to temporall life but the Lord taketh that course Thou therefore must suffer his two edged sword to enter into thee yea to bee thrust vp to the hilts into thy heart that so thy vile sinnes and corruptions may be ripped vp and the wrath of God deserued thereby made knowne vnto thee that in thy selfe thou mayest bee out of hope and then and not before art thou fit to receiue comfort and life by Christ as a man that is cold in bodie is most fit to receiue heat by cloathes and other meanes of warmenesse Now being thus humbled in thy selfe thou must vse the meanes which God hath ordained to wit the hearing reading and meditating in his word with earnest prayer for grace and mercie and thâ—â— shalt thou perceiue the ioyfull beames of life shining into thy soule If a man had all the world and wanted this grace of life and comfort by Christ it were but a curse vnto him but though a man want all things els yet by this life of grace in Christ he is blessed for euer and therefore aboue all other things men should labour for it Thirdly the sunne serueth to discouer all things In the night nothing is discerned but al things appear in one form but when the same commeth forth all things are made manifest euen the â—â—all motes in the aire Euen so Christ Iesus the sonne of righteousnesse he seeth all things and can discouer the most hidden secrets of men nothing is hid from the light of his countenance so infinit is his diuine wisdome and knowledge In regard whereof we must bee moued to looke vnto all our wayes both thoughts words and actions that they bee such as Christ approueth for though we may deceiue the world by a false glosse yet all that wee do speake or thinke is naked and bare before him he knoweth the same can and will reueale it If this were beleeued and remembred it would be a meanes to suppresse much fraud and iniustice and many grieuous sinnes which is rise in the world Men thinke if they can bleare the eyes of the world all is well they may do what they will but we must thinke vpon the shining face of Christ which discerneth and discouereth all secrets and labour thereupon to make conscience of all our wayes yea of our secret thoughts that God may approoue the same Vers. 17. And when I saw him I fell at his feete as dead then hee laid his right hand on me saying Feare not I am the first and the last Verse 18. And I am aliue but I was dead And behold I am alive for euermore Amen And I haue the keyes of hell and of the earth Here Saint Iohn describeth Christ further by other Arguments namely by sundry actions of his The first whereof is a confirmation of Iohn being sore afraid set downe in this the next verse In which action note two things First the occasion therof Secondly the meanâ— of his confirmation The occasion was Iohns exceeding feare set downe in these words And when I saw him I fell at his feete as dead The meanes of confirmation as in the words following Then hee layed his handâ— vpon me c. For the occasion Iohns feare was exceeding great and that of death as appeareth by Christ his confirmation wherein he telleth Iohn That be liueth and hath power ouer death In this his feare note sundry points The cause the effect and the kind of this feare For the first The cause was Christ his appearancen gloâ—ry and maiestie vnto Iohn set downe in these words When I saw him Where we learne that sinfull men since Adams fall cannot abide the presence of God Adam before his fall talked face to face with God without feare but so soone as he had sinned bee fled away at the hearing of his voyce and hid himselfe among the trees of the garden This feare commeth by reason of mans guiltinesse before God Hence Manoah sayd vnto his wife Wee shall surely die because wee haue 〈◊〉 seene God First by this That no sinfull man can abide the presence of God we are taught to labour to become new creatures to haue the image of sinne defaced in vs and the image of God restored in righteousnesse and true holinesse True happinesse consisteth in fellowship with God but wee can neuer haue true fellowship with him while wee liue in our sinnes 1. Iohn 1.6 If wee say we haue fellowship with him and walke in darkenesse we lie We therefore must labour to bee purged from our sinnes and so his presence shall bee our ioy Secondly this feare of Iohn at Christs presence in glory teacheth vs. That the sight and presence of Gods maiestie is a most excellent meanes to humble a man and to make him know himselfe to bee nothing in himselfe When Abraham talked with God the more hee beheld the maiestie of God the more hee humbled himselfe confessing at last that he was but dust and ashes Gen. 18.27 And Peter by a great draught of fishes seeing but a glimmering of diuine maiesty in Christ could not abide it but cried out Depart from me for I am a sinfull man Luk. 5.8 And so the holy Angels when they stand before the maiestie of God are sayd to couer their faces and their fâ—ete with theâ—â— wings to signifie that they are nothing in regard of the exceeding Maiestie of God and in themselues vnable to behould his glorie Thirdly hereby wee are taught to acknowledge Gods great goodnesse towards vs in the ministerie of the word wherein hee vouchsafeth to speake vnto vs not in his owne person as hee did in mount Sâ—rra which would bee so terrible 〈◊〉 none could abide it but fauorably familiarly by the ministerie of men that are like vnto our selues Many abuse this mercy of God and despise the word because of the messenger but wee must learne by this bountie of God to receiue the word with all
reuerence as from the Lord. Lastly in this exceeding feare of Iohn who was an Apostle and a very godly and righteous man wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie And if no man be he neuer so holy can stand before Gods presence much lesse can the most righteous workes of any man endure the triall of his iudgement if his person cannot abide his presence his workes will neuer beare his iudgement For the person must first bee approoued before the workes be accepted Therefore damnable is the doctrine of the church of Rome which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace as meanes of their iustification and part of satisfaction to Gods iustice It is a doctrine of desperation for how can our works be perfectly holie seeing our persons are but sanctified here in part And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man II. point The effect of this feare in his body He fell downe as dead at his feete This was no small feare but exceding great astonishing his senses and laying him downe as dead Physitions say and that truly the mind followeth the temperature of the body But hence we may as truly say That the body followeth the disposition of the mind for the affections of the soule wil worke vpon the body like vnto strong diseases Iohns feare casteth his body into a sound And so horrour of conscience when the heart is cold will make the body hot and the intrals to roule in the body The same may be sayd of anger 1. Reg. 21.4 When Ahab could not obtaine Nabals vineyard he layd him downe on his bed in displeasure and was almost dead Euen so will other affections worke vpon the body Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike but somtimes by curing of the mind and ordering of the affections for when the distemper of the body ariseth from the disorder of the mind then till the mind be well composed and setled physicke will little auaile III. point The kind of this feare is insinuated in these words he fell at his feet Wherby the holy Ghost giueth vs to vnderstand that this was a religious reuerent feare which hee bare to Christ For this kind of prostrating the body betokeneth humilitie and argueth a reuerent estimation of the thing feared Hence we are taught when we come into the presence of Christ we must prostrat our selues as Iohn did and looke that we be striken with a religious feare of his maiestie If any shall thinke that Christ is now ascended into heauen and therefore we cannot now fall down at his feet as Iohn did I answer though Christ be now in heauen yet hath he his feet vpon earth at which we must fall downe In the old testament the mercy-seat was the pledge of Gods presence and therefore it is called Gods footestoole Psal. 99.5 before which the Iewes were to fall downe Well though the mercy-seat be now taken away yet some thing is instead thereof For wheresoeuer Gods people assemble themselues in the name of God there is his footstoole and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus and do all duties vnto him with all feare awe and reuerence of his maiestie This feare of Iohn though it was holy yet is it tainted with some sinne and corruption for it was an immoderat feare of death which made him thus astonished and affright Whence wee learne that the most holy affections of righteous men are not perâ—ectly holy but mixed with imperfection according to the measure of their sanctification which is alwayes in part in this life Whereby it appeares that no man hath in him a filiall feare of God alone but some seruile feare whereby wee feare God for his iudgements is mixed therewith And thus much for Iohns feare which is the occasion of his confirmation Now followeth the meanes of his confirmation in these words Then he layd his right hand vpon me saying feare not I am the first and the last and I am aliue but I was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and death Here note two things first the time when Christ vsed these meanes for Iohns confirmation secondly the means themselues The time is noted in this word then that is after his presence had stroken a feare in my heart which made me as dead then the Lord vsed meanes to comfort me The meanes of comfort and confirmation are then vsed when the party is humbled And thus the Lord dealeth with all his seruants in the matter of their saluation First he bruiseth their stonie hearts and woundeth their sinfull soules before hee powreth in the oyle of grace First a man must bee a lost sheepe and then Christ findeth him and layeth him on his shoulders and bringeth him home And indeed they that would feele sound comfort by Christ must first be humbled in themselues And the reason why men reape so little comfort either by the word or sacraments is the want of true humiliation before they come whereby the soule is fitted for grace and consolation II. point The meanes vsed by Christ to confirme Iohn and they are two First a sensible signe He layd his right hand vpon me Secondly comfortable words Feare not Here first obserue in generall Christs gratious dealing with Iohn he vseth not one meanes apart but in great mercie that he may throughly confirme Iohn he giueth him both a signe and words And so hee hath alwayes dealt with his seruants When he called Moses to bee a deliuerer of his people First hee gaue him his word saying I will be with thee and then a signe saying Vpon this mountaine shal ye serue God Exâ—d 3.12 So when he would confirme the heart of Ahaz against his enemies he first giues him a promise of deliuerance verse 7. then biddeth him aske a signe vers 11. And for this cause Christ in the publishing of his Gospell added signes and miracles vnto his word that the truth thereof might be fully confirmed And so in the worke of our saluation besides his mercifull promises which were sufficient in respect of his fidelitie he giueth vs further signes and seales to support our weaknesse and to confirme our faith in the assurance thereof euen the vse of the holy Sacraments This teacheth vs that Christ hath a speciall care ouer his church and people in that he doth so condescend and abase himselfe vnto their weaknesse adding vnto his word which of it selfe were sufficient signes and tokens that by both he might more euidently giue that assurance which by one alone our weaknes would not so well conceiue Againe in this meanes of confirmation note the order which Christ vseth
reuealeth his will not to the proud but to the meeke and lowly and as Isay sayth to them that are of a contrite spirit Isay. 57.15 And in this humbling of himselfe a man must renounce his owne naturall wit and reason and become nothing in himselfe but euen a foole in respect of his owne conceit Also he must vnfainedly pray to God that hee would reueale vnto him his truth Aske sayth Christ and it shall be giuen you euen the holy ghost vnto them that desire of the father And S. Iames sayth If any man lack wisdome let him aske of God which giueth to all men liberally Secondly after preparation hee must labour to know throughly what the false teachers are and what be theiâ— opinions with the grounds and foundations thereof wherein they agree and wherein they differ from the truth of God maintained by the church for it is a foule ouersight to misconceiue the state of the aduersaries question by propounding it otherwise than they hold as it falleth out with many in the handling of controuersies Thirdly due proofe must bee made whether the aduersaries doctrine bee of men or of God This is Gods commandement 1. Iohn 4.1 Proue the spirits whether they be of God or not And for triall hereof we must haue recourse vnto the word of God it must be Iudge in this cause Isa. 8. vers 20 To the law and to the testimonies if they speake not according to this word it is because there is no light in them Iohn 5.39 Search the Scriptures for in them yee looke to haue eternall life and they are they which testifie of mee Who is so fit to iudge in the matters of God as God himselfe and so hee doth in his written word of all doctrine and opinions in religion The Scriptures shew whether the doctrine examined be directly gathered thence and by iust consequent or not Fourthly serious consideration must bee had of the faith and liues of the teachers examined for a false teacher by Gods iust iudgement is vsually a wicked liuer And therefore Christ sayth yee shall know them by their fruits if they bee throughly examined such they will appeare howsoeuer for a time they may bleare the eyes of men as the hystories of the church in many famous heretickes doe plainely declare The second braunch of this discouerie is sentence giuing in these wordes And hast found them liers The church here giueth out a sharpe and seuere sentence against them shee calleth them false Apostles and liers and yet she sinneth not for Christ commendeth her for it Though to raile or taunt cannot beseem any yet magistrats and ministers in their places may giue ouâ— seuere speeches against offendors in token of detestation to their sinnes and not offend Thus Iohn called the Scribes and Pharisees a generation of vipers Matth. 3.7 and our Sauiour Christ called Herod a foxe Luk. 13.32 and Paule called the Galathians fooles Gal. 3.1 And in this place the church calleth these false teachers lyers which is very much for therein shee accuseth them of three things First of teaching that which was false indeed secondly that they know it to be false and so sinned of knowledge Thirdly that they did it of malice with intent to blind the eyes of the Church and to deceiue the people In this discouerie wee may obserue the iust accomplishment of Paules prophecie Acts. 20.29 30. namely that there should rise vp among the Ephesians grieuous wolues and men speaking peruerse things and such were these false Apostles who after examination were found liers Againe seeing in the dayes of this Apostle Iohn men durst presume to claim Apostolicke authoritie and call themselues Apostles when they were not no maruell if the Pope of Rome sixe hundred yeares after did challenge to himselfe to be Peters successour and to haue Apostolicke authoritie and that they dare now auouch some bookes to bee scripture which are not as also bring in their traditions vnwritten verities to bee receiued and obeyed equally with Gods word Verse 3. Thou hast suffered and hast patience and for my names sake hast laboured Here our Sauiour Christ declareth how this Minister and church of Ephesus opposed themselues against false teachers after their discouerie The manner we shall see in handling the points particularly as they lie in order Thou hast suffered or Thou hast borne a burden for the word signifieth to be pressed downe vnder a great burden This burden was the troubles which false Apostles brought vpon them after they were discouered partly by open affliction and persecution partly by the spreading of their hereticall and schismaticall doctrine These false teachers were Ebion Cerinthus Marcion and such like who in the dayes of Iohn troubled this church as hystories do shew Here wee may obserue that it is Gods will that the best churches should be troubled by wicked men and hereticall teachers who both by false doctrine and persecution become grieuous burdens This the Lord permits for weighty causes I. That true beleeuers may bee excited more constantly to embrace the syncere doctrine of the Gospell and therefore Iude most worthily exhorts the Christians in his time to fight for the common faith II. That professors may be tried whether they soundly hold the doctrine of the Gospell or not 1. Cor. 11.19 It is â—ette sayth Paule that there should bee heresies in the Church that they which are sound in the faith and approoued may â—ee knowne III. That God may execute his iudgements vpon wicked men and hypocrites that haue not loued his truth reuealed vnto them 2. Thess. 2.10 11. God gaue them vp to strange illusions to beleeue lies because they haue not loued his truth For many know the word that loue it not This must teach vs to take heed of a common scandale in the world which is to be offended at religion because there be in the church schismes and heresies which come not from the Gospell but from the malice of Sathan who soweth his tares among the Lords wheate Wee must consider that it is the will of God there should be such euils in his church and therefore should labour to bee so farre from offence that hereby wee bee rather prouoked with more cheerefulnesse and courage to loue and embrace religion And hast patience and for my name hast suffered c. Here is set downe the dealing of this church against these false Apostles in all their persecutions But first note the coherence of this vertue with the former Thou hast suffered trouble and hast had patience Quest. How can these stand together It is against mans nature in trouble to be patient for troubles and afflictions make men discontent and to fret against God and man Answ. They stand not by nature but by grace Rom. 5. vers 4. Tribulation bringeth forth patience namely to all those that haue receiued to beleeue in Christ for to them God giueth the spirit of meekenesse in their troubles shedding
He must begin to repent when he is receiued to mercie he must renew that repentance for his daily offences If God therefore haue giuen â—s grace to repent we must not content our selues with that good beginning but adde more repentance daily vnto it For no man liueth that hath receiued grace to repent but hee seeth in himselfe continuall cause of renewing the same by reason of his daily sâ—ilâ— and wants for euery sinne decayeth grace which must be repaired by a new practise of repentance This dutie must needs be practised It is the most dangerous case that can bee for any man to lie in sinne for sinne makes a man liable to all Gods iudgements And it is not so much the act of sinne as the lying in sinne that bringeth damnation For this cause Paule 2. Corin. 5.20 speaking to those that were reconciled to God doth still most â—arnestly beseech them to be reconciled vnto him saying We beseech you in Christs steed as though God did beseech you through vs that ye be reconciled to God Intending thereby to prouoke them to the daily renewing of their repentance that thereby they might get a more full assurance of their reconciliation V. point For what must they repent namely for the decay of their loue not for the want thereof but for that they suffered it to waxe lesser both towards God and his word and towards their brethren The same thing is spoken to vs dayly in the ministerie of the word that whereas our first loue is gone many hauing fallen from it and moe hauing none at all wee would vnfainedly repent of this our decay and want that if wee haue had loue and now waxe cold wee may renew it and if we neuer had it we may labour for it that so we may be answerable to his blessed desire And here obserue that Christ enioyneth vs a strait repentance It is not ynough for men to repent them of grosse sinnes as whoredome theft drunkennesse and such like but they must repent them of their wantâ— of grace as of the knowledge and feare and loue of God and of brotherly loue and of decay in any grace bee it neuer so little Wee haue many iusticiaries in conceit that bee Pharisaically minded thinking too well of themselues that they need no repentance because they liue ciuilely and are not tainted with grosse sinnes But these consider little what God doth here require euen repentance for our secret wants and decayes And great reason it should bee so for els to what end should we examine our selues of our secret wants vnlesse wee should repent vs of them hauing found them in vs Againe if this church must repent for her wants then what great cause haue we to repent in this last age of Atheisme a grosse and common sinne of outward pride in apparrell a sinne flat against Gods word and for contempt of the gospell a sinne that enlargeth it selfe more and more among vs. And for crueltie and want of mercy and compassion all which are rife in our church and may more easily remooue the candlesticke from vs then want of loue could remooue the candlesticke from this church And thus much for the second part of this remedie The third part of this remedie is to do their first workes that is shewe the like zeale and feruencie of loue to God to his word and to their brethren that they did at the first time of their conuersion This duty Christ addeth to the former because true repentance neuer perisheth in the heart but alwaies breaketh out into action in the life Here then is an excellent lesson for vs to learne and put in practise wee must search our own harts and see what good things haue bene in vs what good motions and desires or good affections We must also call to mind our former wayes and see what good things wee haue done and if in heart or life we find decay we must recouer our losse and seeke to do our first workes and striue to continue so doing to our liues end that so wee may escape this heauie charge of decay in grace Thus much of the parts of this remedie If not I will come against thee shortly and remooue thy candlesticke out of his place except thou amend In these words Christ layes downe a reason to persuade the church of Ephesus to the practise of the former remedy especially for repentance This reason containeth three parts I. A generall commination in these words If not I wil come against thee shortly II. A particular threatning of a particular iudgement And remoue thy candlesticke out of his place III. The condition of them both except thou amend I. point If not I will come against thee shortly that is if thou do not practise this remedie and the duties therein prescribed especially the dutie of repentance then will I come against thee shortly The words may as well bee read thus If not then will I come to thee shortly For so they are in the originall and doe containe in them sufficient and profitable instruction God is said to come to any people two wayes in mercie and in iudgement In mercie when he testifieth his presence by workes of mercie As when Christ in spirit went vnto the old world and preached vnto them in the person of Noe an hundred and twentie yeares before the floud 1. Pet. 3.19 20. Secondly God commeth in iudgement when hee testifieth his presence by iudgements In the second commandement God saith He wil visite the sinnes of the fathers vpon the children that is he will make inquirie among the children for the fathers sinnes and if hee find them to liue in the same sinnes that their fathers did then will hee punish them this is properly to visit So in this place If thou repent not I will come vnto thee and testifie my presence not in mercie but in iudgement In this generall threatening we may obserue that when a church or people decay in loue to God to his word or to their brethren or els lye in any sinne then God prepareth himselfe to come vnto them in iudgement Amoâ— 4.12 Because I will doe thus and thus vnto thee for thy sinnes therefore prepare to meete thy God Oh Israell meaning that because they lay still in their sinnes therefore he would make knowne his presence by more fearefull iudgements This doctrine according to Christs direction is to bee applied to vs and to our church for the sinnes that were in the church of Ephesus are the sinnes of our church and people They decayed in loue to God to his word and to the brethren so doe we Nay generally there is no loue at all in vs as hath been shewed and besides these wants there be many other grosse sinnes wherein our church and people doe lye as in Atheisme both in iudgement and practise in contempt and neglect of Gods worship and true religion in crueltie oppression and want of mercie and that which is
countrey to countrey In most schooles of learning for many hundred yeares the diuell had his thrones For therein was nothing taught but errors heresies and most abhominable idolatries In these our dayes the diuell hath his thrones among vs where any wizard dwelleth or cuÌ„ning person as they are called for thither whole countries do flocke for helpe and for counsell and so yeeld homage to Sathan All dicing all brothel houses wherein abhominable wickednesse is freely committed are Sathans thrones Yea all those families are the diuels thrones where men liue without loue or practise of religion in blindnesse and ignorance in blasphemie drunkennesse whoredome iniustice or any such impieties And in reason it must needs bee thus for the diuell being a prince of this world will haue his throne in some parts thereof Hereby we see it is most needfull in euerie Christian kingdom there should be thrones of iustice in ciuill courts for the maintenance of equity the reward of vertue and for the repressing of iniustice and iniquitie And also thrones of Ecclesiasticall iurisdiction for the reprehending and punishing of all those sinnes which the ciuill court reacheth not vnto And it is necessarie that in these thrones iustice should bee administred without partialitie that Gods throne may bee erected which is opposit to the throne of Sathan Againe the diuels cunning appeares notably in the choise of the place where he setteth vp his throne it was no petty towne or village but a chiefe and famous citie which had beene the seate of many kings This hath bene his practise in all ages to chuse the chiefest places for the seat of his throne Great Babylon in Scripture is called A citie of iniquitie that is a throne of the diuell And Rome that was once a famous church is now and hath beene long that spirituall Babylon the throne of the diuell Yea in Ierusalem the city of the great king had the diuell got vp his throne when Christ called the temple a den of theeues And in our dayes the people of great towns and cities are generally more backward in embracing the gospell than in little villages The cause hereof is the malice of the diuell who will haue his throne in chiefest places for the greater hinderance of religion there he much preuaileth by choaking the word with pride profit and pleasures causing them to content themselues with a forme of godlinesse when as they want the power thereof And thus he dealeth in greater townes that thence impietie may be deriued to the countrie round about as tradesmen do their wares from place to place And therefore the people of great townes especially must labour not onely to know the gospell but to beleeue and obey the same Euery man must reforme himselfe and euerie familie themselues that Gods throne may be established the diuels throne battered down among them Secondly whereas this church dwelleth where the diuels throne is wee may obserue whence the church of God is gathered namely out of Sathans kingdome Gods church is a company of men ordained to saluation taken from vnder the power of the diuell though after their calling they be Gods peculiar flocke yet they are by nature the children of wrath Thus Paul speaketh of all the Gentiles Act. 26.18 And particularly of the church of Colossa Colos. 1.13 that God deliuered them from the power of darknesse and translated them into the kingdome of his deare sonne Hence we learn I. That no man is to stand vpon his his gentilitie or glory in his parentage for nobilitie and great bloud but onely reioyce in this that hee is drawne out of the kingdome of darknesse and from vnder the power of Sathan and placed by Christ Iesus in the kingdom of grace For what will it profit a man to weare about his necke a chaine of gold if so be his heart will affections bee chained to the diuels seruice and what auaileth it princes to sit vpon their stately thrones if they themselues be in subiection vnto Sathan and do homage vnto his throne yea what will all the treasures honors and pleasures of the world auaile to him that is debarred from the riches of Gods loue in Christ and destitute of the treasures of his grace and so led captiue by Sathan at his will and pleasure Secondly some do thinke that a man may be saued by any religion the Iew by his religion the Turke by his and the Papist by his c. Yea it is the common receiued opinion of our ignorant people that euerie one shall bee saued by his good meaning But all these are meere dotages of mens braine for a man may hold his good meaning and yet serue the diuell at his throne It is not sufficient to hold this or that religion or to practise ciuill vertues as iustice temperance c. vnlesse a man be one of Gods church seuered froÌ„ the company of theÌ„ that serue Sathan Thirdly here all Gods seruants haue a notable meanes of stay and comfort in afflictions If they be persecuted and cast into most darke dungâ—ons for the name of Christ they must call to mind that they are taken out of the diuels prison in the kingdome of darknes and placed in the glorious kingdome of Iesus Christ and made members of his church and shall be inheritors of his glory Fourthly hence wee learne that the preaching of the gospell hath in it a diuine power no creatures except the good Angels haue power comparable to the diuels and yet the preaching of the gospell is stronger than al the power of Sathan for it gathereth a church where the diuell hath his throne it deliuers men from vnder the power of Sathan and placeth them in the glorious libertie of the sonnes of God although therefore it be preached by sinfull man yet it must be reuerenced as the power of God and his owne arme to saue his elect Fiftly hence wee gather that God will haue his people to dwell with wicked and vngodly men for the church of Pergamus dwelleth where Sathans throne is This hee doth with wicked and vngodly men for good causes I. That their faith obedience and repentance might be exercised and they preserued from many sins which otherwayes they should fall into Moses telleth the Israelits that the Cananits must not be all cast out at their first entrance but dwell among them lest wild beasts did grow vp which would deuour them so the wicked must dwell among the godly to exercise Gods graces in them lest they fall into sinne and securitie II. That they might shine foorth as lights vnto the wicked by their godly conuersation Phil. 2.15 That ye may be blamelesâ—e and pure the sonnes of God without rebuke in the middes of a naughtie and crooked nation and among whom ye shine as lights in the world holding foorth word of life And thus the godly must do that by their vnblameable life others might bee wonne to the faith for godly example is a
Christ deliuereth vnto them as hath bene shewed before verse 7. In this commaundement of Christ note two things First that all men in Gods church are bound in conscience to frequent Sermons whereby they may come to the knowledge of those things that God prescribeth vnto them At the natiuitie Easter and such good times as they are called ignorant people will come to the church but it may bee not once more of a moneth after or a quarter of a yeare But Christ saith My sheepe heare my voyce So that hee that will not come to heare the voyce of Christ is none of his sheepe Math. 16.19 Christ saith to Peter I will giue thee the keyes of the kingdome of heauen There the preaching of the gospell is the key of the kingdom of heauen So that looke how necessary it is for a man to haue his soule saued and to enter into heauen so behoouefull is it for him to heare Sermons for that is the turning of the key whereby we enter into this kingdome 2. Cor. 5.18 the preaching of the gospell is the doctrine of reconciliation and therefore looke how necessary it is for a man to be reconciled to God so needfull is it for him to heare the word preached He that is of God beareth Gods word and he that beareth it not is not of God 1. Iohn 4.6 But men haue manie excuses to exempt themselues from hearing Sermons Some say if God himselfe would preach or Christ or an Angel from heauen then they would heare but so long as sinfull man preacheth it is no great matter though they absent thēselues Answ. This is a presumptuous reason for the preaching of the gospell by man is Gods owne ordinance and that for these causes First since Adams fall man cannot abide the voyce of God so as if man should heare God speake he would cry out with the Iewes Exod 20.19 Let not God talke with vs lest we die And with Peter Depart from me I am a miserable sinner Secondly God speaketh by man to trie the obedience and humilitie of men to see whether they would bee content to receiue and beleeue his word being propounded by sinfull man that is like vnto themselues And thirdly to maintaine loue betweene man and man by mutuall conuersing in this holy ordinance Others doe say they may well inough keepe themselues in their families for there they haue their Bible wherein bee the Sermons of Christ and of his Prophets and Apostles than which no minister can preach better Ans. It is Gods ordinance that these Sermons of Christ of the Prophets and Apostles should be againe handled preached and expounded in his church and therefore euerie man is bound in conscience to come into the congregations there to heare with reuerēce Gods holy word Others will not come to the church for they thanke God they can serue God with as good a heart on horse-backe or on their iourneys as those that come vnto the sermons Answ. These persons are blind and ignorant a seduced heart beguileth them and therefore they despise the ordināce of God but let them heare what Salomon saith He that turneth away his eare from hearing the law that is the doctrine of God euen his prayer shall be abhominable God speaketh vnto vs in the ministerie of his word and if wee refuse to heare him there shall we thinke hee will heare vs when wee pray Know therefore if thou refuse his word hee will refuse thy prayers neither indeed can any without the word pray aright Such people deceiue themselues their prayers in their needlesse iourneyes shall bee their iudges to condemne them for therein they confesse God is to bee worshipped and yet in practise they reiect his direction for the same Lastly others say they haue knowledge inough the ministers can teach them no more than they know and therefore they need not go heare so much preaching Answ. These that pretend such perfect knowledge are commonly the most ignorant not knowing the end of this ordinance of God for preaching serueth not only to teach men to know God and his will but also to increase in knowledge and to yeeld obedience to that which they know If therefore thou hast knowledge it is well but that is not inough if thou wouldest be blessed thou must doe that which thou knowest Iohn 13.17 And for this cause the most learned man that is must still frequent the hearing of Sermons to further himselfe in obedience because a man may know much and yet want conscience to obey Secondly in this commandement men are inioyned the reading of the word hearing of it read not onely publickly but also priuatly in their families that therby also they may come to the knowledge of that thing which Christ propoundeth vnto them Luk. 10.26 Christ saith to one of the Scribes what is written how readest thou Taking it for granted that men must read the Scripture priuatly And the Lord saith My people go into captiuitie because they haue no knowledge yea they perish Hose 4.6 But wofull is the defect of this duty for many haue not the Bible in their houses for their priuat exercise in the word and in many families it is set vp for a shew or lieth couered with dust when as cards and tables are worne with vse It is not amisse for men to get the statutes of the land into their houses and to read therein for the knowledge of mens lawes but yet herein they are blame worthie that either they haue not or else regard not the booke of God whereby they might bee acquainted with the statutes of the Lord for the better guiding of our vnruly affections Other things in this commandement haue beene obserued before The second part of this conclusion is an excellent promise made to him that ouercommeth which for substance hath beene handled in the conclusions of the former Epistles Here onely some speciall blessings are particularly promised In the handling whereof two points are to bee considered First the persons to whom the promise is made To him that ouercommeth whereof entreatie was made before verse 7. Secondly the blessings promised comprised in this threefold gift of God First To eate of the Mannah which is hid Secondly To receiue a white stone Thirdly A new name written in the stone All which three signifie in effect The election vocation iustification and glorification of Gods people But I wil handle them in particular The I. benefit is The giuing of the hidden Manna to eate Manna properly signifieth that food which God gaue from the clouds to the people of Israell which for the excellencie of it is called The wheate of heauen The food of the strong o◠the food of Angels In forme it was like Coriander seed and in colour white in tast it was pleasant and sweete Herewith God fed his people in the wildernesse 40. years to teach them That man liueth not by bread only but by
sinne of impenitencie forbidden for the law condemnes no more than it reuealeth but it neuer reuealed repentance and therefore it doth not forbid or condemne the want thereof Secondly for the greatnesse of this sinne it may appeare because hereby men heape sin vpon sinne and Wrath vnto themselues against the day of wrath Some to aggrauate the grieuousnesse of this sinne say that impenitencie is the sinne against the holy ghost and that opinion is antient but yet false and erronious for the sinne against the holy ghost is a blasphemie Mat. 12.31 but this is not a blasphemy Again the sinne against the holy ghost is in this life but finall impenitencie is neuer before the end of this life Hence also the Papistes gather free will to good by nature shee did not repent therefore she had freewill power to repent if she would Ans. This reason is not good thus much may hence be gathered that she had freewil not to repent and to sinne for euery man sinneth freely but yet it followeth not that they haue the same power to cease from sinne or to repent without Gods special grace without which no man can will or doe that which is truly good before God Againe the same sinne which is reproued in this wicked woman may bee layd to the charge of the greatest number in our churches and congregations God hath giuen vnto men a long time of repentance to some ten to some twenty yeares but they repent not as their liues do plainly testifie for some liue in irreligion and prophanenesse some in Saboath breaking some in fornication and adulterie some in idlenesse some in couetousnesse and extortion giuing themselues wholly and spending all their time in seeking the things of this life neuer regarding with reuerence thâ— things of God Verse 22. Behold I will cast her into a bed and them that commit fornication with her into great affliction except they repent them of their works Christ hauing reprooued this church and this woman for their seuerall faults doth here giue speciall counsell and direction vnto them both whereby they may auoid escape the grieuous iudgements due vnto them for their sinnes both in this life and in the life to come This counsell of Christ hath two parts First to Iesabell and her company vers 22.23 The second to the church of Thyatira verse 24 25. The summe of Christs counsell to Iesabell is to repent which is not expressed but insteed thereof the reason to moue her to repentance is propounded And it may be framed thus If thou repent not I will punâ—sh thee with sundry iudgements But thou wouldest not be so punished and therefore repent This reason hath two parts A threatning and an exception thereof The threatning in these words I will cast her into a bed and them that commit fornication with her into great affliction And before this threatning Christ prefixeth a word of attention Behold whereby hee would teach them and vs that wee ought seriously to consider of the threatnings that are propounded in Gods word against sinne and sinners When Iosias heard the booke of the law read hiâ— heart melted which it could neuer haue done vnlesse it had first trembled at the iudgements therein denounced And the pricking that was wrought in the hearts of the Iewes by Peters first Sermon was nothing else but a compunction wrought in them vpon consideration of the iudgements and condemnation due vnto them for crucifying the Lord of life The cause why sinne is so rise in euery estate and condition of men at this day is for that men set light by the threatnings of Gods word If men would tremble when they heare of Gods iudgements it would make them crie out Men and brethren what shall we doâ— but because God is mercifull therefore men feare him not Isay. 57.11 This threatning hath three seuerall parts according to the three seueral sorts of persons whom it concerneth The I. is against Iesabell her selfe who was the chiefe of them all in these words I will cast her into a bed The meaning whereof may bee gathered out of the like words of Ionaâ—â—â— to Ammon bidding him lye downe on his bed and make himselfe sicke So that Christs meaning is that he wil strike her with some grieuous sicknes the place of the sick person being put for the sicknesse it selfe As if hee should say Iesabell takes her pleasure in fornication and thereto abuseth the bed I will therfore send on her some great sicknesse which shall cast her into her bed Here note Gods dealing with sinners In those thingâ— which they abuse for the furtherance of their sinnes will the Lord plague and punish them Iâ—sabell abused her bed with fornication thither shee must bee cast with sicknesse Diueâ— in his life time abused his tongue and tast by gluttonie and therefore 〈…〉 now in in hell therein most of all plagâ—d and tormented at hiâ— crying 〈◊〉 drop of water to coole his tongue doth import gamesters take their pleasure in â—â—â—ding and dicing which many times God turneth to their wo for therby they are vsually brought to extreame want and miserie Ahab shed Naboths bloud to get his vineyard and for that sinne must his bloud the bloud of Iezabell and his children he shed And now in these dayes the couetous for their gaine doe suckâ— the bloud of the poore but that bloud will haue bloud from them againe The Lord will spoyle the soule of him that spoyleâ— the poore Prou. 22 2â— This must make vs to beware how we abuse any creature of God to serue vs for any sinne for the Lord will cause that to bee a meanes of woe and punishment vnto vs which we misuse vnto our lusts Againe note here who is the author of grieuous sicknesses namely Christ himselfe For he saith I will cast her into a bed Sicknesses come not by chaunce or fortune but from the hand of God This wee must learne to beleeue and it will cause vs to make better vse of sicknesses than vsually we do If men did beleeue this it would make the hardest heart to repent in time of sicknesse for this they would say Hath God cast me downe with sicknesse no doubt it is to humble me for some of my sinnes to make me know them to leaue them and to turne vnto him This vse the seruants of God haue made hereof when the Prophet came to Hezâ—â—ias and told him hee should die he turned his face to the wall and wept as for other things so for his sinnes especially And Iaacob being to die leaâ—ed on his â—â—affe and by faith worshippeâ— towards the beds head lifting vp his body to do reuerence vnto God thereby testifying his humilitie faith and hope And the like ought we to do which if wee could wee should find our sicknesse would become a blessing vnto vs. The second part of Christs threatning is the punishment of her followers which
Dauid himselfe a type of Christ as it is most excellently dysciphered in the Prophets Ier. 23.5.6 Hosea 3.5 where Christ is plainly called Dauid by the name of him that was his type signe figure Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh types of Christs kingdome as Dauids Answ. Because Dauids kingdome was a kingdom of light and pietie but theirs were kingdomes of sinne and iniquitie And he is said to haue the key of Dauids kingdom because his kingdome and the righteousnesse thereof was figured by the pietie in Dauids kingdome And this kinde of speaking is iustifiable by Gods word So Mat. 2.23 Christ is called a Nazarite which place hath relation to that which is said properly of Sāpson who was a most excellent figure of Christ and did most notably represent him in his death wherein hee killed more than in his life Now Christ is called an Nazarite not because he obserued their rites and orders for that he did not he dranke wine so did not the Nazarites but because he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order for he was perfectly seuered from all sinne and pollution And so here he is said to haue the key of Dauid because hee had the soueraigntie which was figured by Dauids Kingdome Which shutteth and no man openeth and openeth and no man shutteth Here Christs kingdome is compared to a house which can bee opened and shut by none but Christ whereby is signified that none hath power aboue Christ in his Kingdome and that his power therein is soueraigne and absolute So that hereby is meant that Christ Iesus sitting in heauen hath soueraigne power and authoritie ouer the whole Church of God to gouerne the same That we may the better vnderstand this soueraigne power of Christ we must know it hath three parts I. To prescribe II. To iudge III. To saue or destroy In Prescribing Christ hath absolute power and that in sundry things as first in prescribing doctrines of Faith and Religion vnto his Church to bee beleeued and obeyed and that on paine of damnation This power he puts in execution when in the bookes of the old and new Testament hee prescribeth the doctrine of the Law the Gospel to be obeyed and beleeued And none but he can make an Article of Faith or a law to binde the conscience and therefore Paul saith Whosoeuer shal teach any other Doctrine then that which ye haue receiued of vs let him be accursed Gal. 1.8 Secondly for regiment he hath absolute power to prescribe how he will haue his Church gouerned and by whom and therefore Moses when he was to make the Tabernacle did all things according to the patterne that the Lord gaue vnto him So Dauid gaue to Salomon patternes of all things that were in him by the spirit touching the building of the house of God 1. Chron. 28.12 Thirdly hee hath absolute power to appoint the time of keeping his Sabbath for as the ordaining of a Sabbath belongs to Christ so doeth the changing thereof hee that prescribeth worship must prescribe the ordinary set time thereunto which is to continue to the end And therfore it is but an opinion of men to hold that the church may make two or moe Sabbath dayes in a week if they wil. Fourthly In prescribing the Sacramēts and therefore Paul saith What I haue receiued of the Lord that deliuer I vnto you speaking of the Lords Supper For hee that giues grace must also appoint the signes and seales of grace The second part of Christs soueraigne power is power of Iudgement which is a soueraigne power to determine on his owne wil without the consent of others or submission to men or Angels And in determining Christ hath two priuiledges First to expound scripture the absolute power of expounding the Law belongeth to the Law-giuer and his exposition is Authenticall Secondly to determine of all Questions and Controuersies in Scripture And therefore it is a wicked opinion of the church of Rome which hold that the principall Iudge of interpreting Scripture and decyding controuersies is the Church The third part of Christs soueraigne power is to saue and destroy This is expressed in these words Hee openeth and no man shutteth and shutteth and no man openeth and for this cause he is sayd to haue the keyes of hell and of death Whereby is signified first that hee hath power to forgiue sins for that hee procureth at his Fathers hands Secondly that hee hath power to condemne for when men beleeue not his word hee hath power to hold them in their sins for which he can cast them into hell The ground of this three-fold power of Christ i◠this because hee is soueraigne Lorde ouer his Church and the members thereof The Church of Rome saith that this key of Dauid hath more in it then soueraigntie ouer his church to wit a power to make and depose Kings that bee in his Church This they teach that they might proue the Pope to haue title in ordayning and deposing of kings by vertue of the keyes But they erre grosly for though Christ as he is Mediatour bee aboue all kings yet in that regard hee neither maketh nor deposeth any kings and therefore he saith plainly My kingdō is not of this world This caused him to refuse to take vpon him the office of an earthly Iudge or prince to deuide an inheritance betweene two brethren Hence it was that he refused to giue sentence of the adulterous woman And yet as Christ is God hee maketh or deposeth earthly kings so the wise mail speaketh of him in the person of wisdō by me kings raign For the further cleering of this we must handle another point which is deriued hence concerning the power of the keyes which is a power whereby the power of the keyes of Dauid is put in execution This power of the Keyes is mentioned Mat. 16.19 when Christ saith vnto Peter I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bind vpon earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen This power of the keyes is a ministery granted to Gods church to open and shut the kingdome of heauen First I call it a Ministerie that is a seruice because whatsoeuer the church doth in Christs name is nothing but the duetie of seruantes vnto their Lord from whence it is that the most worthy members and officers that euer were in the Church as the Prophets and Apostles were but the Ministers of Christ. That this is a seruice I shew more plainely thus When Adam fell in his sinne all mankinde fell with him and thereby were all barred from the kingdome of heauen Now since that fall Christ became man and in his manhood satisfied the iustice of God for mans sinnes And this
God This fruite no man can bring forth till hee bee conuerted For the wicked and naturall man cals not vpon God True it is they will acknowledge there is a God and that the same God is to bee worshipped and therefore they will come outwardly and heare the word and receiue the elements of the sacraments but the true worship of God is in spirite and truth from the heart which a naturall man cannot perfourme vnto God This is the fruit of true coÌ„uersion which when a man receiueth hee doth heare the word of God with reuerence tremble at Gods iudgements and mingle the Doctrine of the Gospell with faith in his heart and in calling vpon God hee feeles his sinnes and therefore by prayer doth earnestly desire the supply of grace and the remission of his sins hauing his hart also beleeuing that he shall receiue mercie And in thankesgiuing his heart is filled with ioy and the grace of thankefulnesse so as being conuerted all his worship vnto God is in spirit and truth In the worship of these Iewes are noted three properties required in Godâ— seruice First it must bee willing and cherefull so did these Iewes worshippe GOD For they are sayd not onely to worship GOD but to come and worship GOD and thus doe all Gods children worship him Isay. 56.7 Those whom God bringeth to his mountaine hee maketh ioyfull in his house of prayer Psal. 110.3 They shal come willingly in the day of assemblies By this propertie wee may see a great number at this daye euerie where come farre short in the true worship of GOD for most men neuer regard the preaching of the word but content themselues with morning and euening prayer which they frequent to auoide the penaltie of the lawes of the Magistrate and the shame of the world But these are miserable worshippers of God his worship ought to bee free and willing The second propertie The worship of God must bee expressed with seemely meet and conuenient gesture The word translated Worship signifieth doing of reuerence with bowing of the body and knee and therfore it is not an indifferent thing but necessarie to vse conuenient gesture in Gods worship that thereby the grace and humilitie of the heart may bee expressed The Angels that stand before the throne of God haue two winges to couer their feete and two to couer their faces therby testifying their reuerence to Gods Maiestie In this point also many come short for as the common complaint is the maner of many is to lie snorting and sleeping vnder mens elbows at sermons and in the time of prayer to sit vnreuerently with their heads couered These things ought not to be for God is Lord of body and soule and ought to be worshipped with both The third propertie All that will truly worship GOD must first bee humbled for their sinnes and haue the pride of their hearts brought downe and bee stroken with a feare of GODS glorious Maiestie So these Iewes did prostrate their bodies at the feete of the congregation when they came to worship GOD. The Iaylor that imprisoned Paul and Silas ouer-night and put their feete in the stockes would then haue verie little regarded Paules Doctrine beeing so cruell and rigorous to their persons Yet when he was about to haue killed himselfe with his sword supposing the prisoners had beene gone because hee sawe the dores open hee was glad and ioyfull to heare the voice of Paul who called vnto him that hee should doe himselfe no harme for they were all there then being humbled by that strange and woonderfull worke of GOD he comes in vnto them humbles himselfe and fals downe before them crauing them to tell him what hee must doe to bee saued In like manner so long as men haue not their proud hearts beaten downe they will neuer worship God in spirit and truth Would wee therefore know why the most part worshippe God formally Surely it is because they haue not beene humbled with a feare of Gods maiestie and a terrour of hell Neither can it bee hoped that we shall euer worship God sincerely till our hearts bee thus broken within vs and we touched with the feare of Gods iudgements The want hereof is the cause why men and women content themselues with a bare mumbling ouer of the words of the Lords prayer the Creede and ten Commaundements neuer seeking in the sinceritie of their heart cheerefully and willingly both with soule and bodie to doe worship vnto God The second fruite of true conuersion concerneth man and that is A reuerence of the true worshippers of God noted in these words Before thy feete These Iewes when they were conuerted did not think themselues worthy to bee members of this congregation but submitted themselues to be foot-stooles vnto them This reuerence shewes it selfe in this one thing which is the ground thereof namely a base opinion which euery true conuerted person hath of himselfe by reason of his owne vnworthinesse This was in Paul causing him to call himselfe the cheefe of all sinners And the same ought to be in euerie one of vs for this is true grace and a note of true repentance when a man or woman can truely abase themselues beneath all Gods people so as if the question were who is the vilest person in the Church the conscience of euerie man should answere I my selfe The proude and pharesaicall heart is farre from true conuersion but the humble hart is pleasing to God And shall know that I haue loued thee These words contain a reason of the former submisse behauiour of these Iewes for it might bee asked why shall these Iewes come to ioyne themselues with Gods people and bee content to make themselues foote-stooles vnto them The answere is because Christ will make them know that hee hath loued his Church Here marke and see the ground of all true reuerence Gods loue and fauour Sundrie peâ—sons both in Church and Common wealth haue reuerence due vnto them as Maisters from their seruants parents from their Children and all superiours from their inferiours Now if these men would attaine to true reuerence indeede first they must seeke to be in the loue and fauour of God and of his children and so shall they procure vnto themselues true reuerence for when men set their hearts to feare God then will God turne the harts of men to reuerence them This ought to be thought vpon of those that be great in birth and wealth They must not stand on these things but look to the foundation of true reuerence namely the fauour of God which they must seek for and getting that God will get them reuerence euen of wicked men The cause why many in high place as Magistrate Maisters c. want due reuerence is for that they care not for the fauour of God the ground thereof Vers. 10. Because thou hast kept the word of my patience therefore will I deliuer thee from the houre of temptation which will
is the cheapest and the chiefest marchandize that euer was sett to sale which we may buy without monie and yet it will make vs rich for euer Many labour in tafficke and take great paines and yet often loose thereby but make this bargaine once and then thou shalt neuer loose it nor any thing thereby but continue for euer rich in God Verse 19. As many as I loue I rebuke and chasten be zealous therefore and amend Because our Sauiour Christ had so sharply rebuked this Church they might thereby take occasion to distrust and despaire of his fauour and mercie heere therefore it pleaseth him to take away all occasion of doubting after this sort If I vse to rebuke chasten all those whom I loue then you are not to despaire of my mercie by reason of my sharpe reproofe whereby I haue threatned to spew you out of my mouth for your sinne of luke-warmnesse But thus I vse to deale with all those whom I loue and therefore in this regard you need not to doubt of my loue and fauour The meaning As many as I loue Christ loues the creatures two wayes as hee is Creator and as he is Redeemer As he is the Creator hee loueth all his creatures with a common generall loue whether they be liuing or dead reasonable or vnreasonable As he is Redeemer he loues his creatures with a speciall and a peculiar loue which is not common to all but proper to that part of man-kinde which is chosen to saluation before the world was And of this peculiar loue hee speaketh here I rebuke The word in the originall which is translated Rebuke is more significant than can fitly bee expressed in any one English worde thus much is meant thereby as if Christ had said First I will conuince them of their sins and after reprooue admonish and check them for the same And chasten This must bee vnderstood of a kinde of correction which a father vseth on his child called nurturing which is correction to breake the childe of his fault and bad manners and to teach him his dutie This then is the meaning All those whom I beare speciall fauour vnto doe I conuince of their particular faults and then checke and reprooue them and nurture them as a father doth his Child to make them leaue their particular vices and to walke in obedieÌ„ce And to assure vs that this is the true meaning read Pro. 3.12 whence the words are taken Heb. 12.5 where they are more fully explained Heere then Christ sets downe his ordinary dealing with them whom he taketh and chooseth to bee his disciples and members namely hee conuinceth them of their faults he reproueth and chasteneth them for this very end to breake them of their sins and to bring them to reformation And this dealing of Christ belongeth to euery seruant and member of Christ without exception yea Christ layeth rebukes and chastisments on all his children that in diuers measure according to the nature of their sinnes and the disposition of the parties Such as are hardly broken of their sins hee layeth on them more heauie iudgementes and chastisments that they may bee brought 〈…〉 humiliation and so 〈◊〉 true 〈◊〉 And therefore euery one that would bee a Disciplâ— and member of Christ must looke to goe vnder his correction and his sharpe and seuere rebuke according as they are in heart disposed vnto sinnes either more or lesse Hee must passe vnder the rodde that would come into the bond of the Couenant Ezech. 20.37 The vse of this doctrine is two-fold set downe Prov. 3.12 The first thus My 〈◊〉 despise noâ— the correction of the Lord for the Lord correcteth whom hee loueth his chastycements are tokens of his loue That is whensoeuer the Lord either in the ministerie of his word reproueth thy sins or by any affliction chasteneth thee despise it not neither set light by it but make good vse thereof vnto thine owne soule The second vse is Faint not when thou art corrected that is let not the greatnesse of it daunt thee but arme thy selfe with patience because he vseth to correct all those whom hee loueth making his chastisments tokens of his loue Secondly Christ heere setteth before all gouernours an example to followe especially to fathers and masters his example is this On euery child that hee loueth hee layeth corrections for this â—nd to breake them of their sinnes 〈◊〉 answerably Gouernours must shew tokens of loue towards those that are vnder them by due reproofe and correction that â—o they may be broken of their misdemeanor and brought vnto obedience to God It were to bee wished that both Parents and Masters would followe Christ in this example and so seeke the reformation of those that are vnder them but more lamentable is the 〈◊〉 Parents and Masters doe thinke it sufficient for them if they prouide for their children and seruanteâ— food and rayment and necessaries for the bodie and so altogether neglect the good of their soules which is the cause of many sinnes and so of many iudgements both which ought to mooue them to put in practise this dutie Thirdly the very order of Christs worde doth minister vnto vs a necessary instruction â—â—â—ching his manner of correcting his seruants For first hee propounds a direct end of all his corrections vpon them to wit their nurturing and reformation then that hee may attaine thereto hee proceedeth thus First hee doth conuince their conscience of their sinnes then by reproofes he rebukes and checks them and lastly correcteth them by laying chastisments on them A most excellent and blessed order in vsing correction for the good of the partie chastised which ought to bee followed of all Gouernours parents and masters especially First they must propound a good end of their correction euen the amendement and saluation of the partie and that they may then proceed 〈◊〉 they must first conuince their conscience of the 〈◊〉 then reprooue checke and admonish them and if that take not place they must proceed vnto meete and conuenient bodily correction all which must bee done not for reuenge but to bring theÌ„ to amendement and to make them obedient to the will of God Whereby wee see how farre many Parents and Gouernours ouer shoote themselues when as they make their corrections matters of reuenge and choller wherein they sâ—eldome intend the reformation of the offender which is a fault flat against the word of God and therefore to be considered of euery good christian Be zealous therefore and repent In the former Verse hee propounded a remedie against their Spirituall pride In 〈◊〉 wordes hee doth directly propound a remedie against their Luke-warmnesse But first obserue the coherence of these words with the former Christ hath said Whom I loue I rebuke and correct according as their fault is therefore sayth hee to this Church because I haue rebuked and corrected thee by seuere threatnings for thy Luke-warmnesse therefore now become zealous and amend
neuer seeketh it This his mercie is verified in all Churches and vnto vs VVhich must be an occasion to enlarge and stirre vp our hearts to blesse the name of Christ for this vnspeakable mercie in vouchsafing vs fauor when we neuer sought it but refused it Quest. How doth Christ knocke Answ. The words going before wherto these haue reference giue light vnto this Question Before Christ had threatned this Church euen to spew her out of his mouth for her luke-warmenesse and after hee counsels her to buy of him gold and other remedies Now vpon this greeuous threatnings the Church might despaire of his mercie But Christ to comfort her tels her here that these reproofes and rebukes were but knocking 's at the dores of their hearts to make them open For then Christ knocketh at the hearts of any people when he vouchsafed them means to see their sinnes and threatens them for the same and withall giues them coun wherby they may escape the fearefull punishments thereby deserued Here then note the state of any people that haue the ministrie of the Gospell vouchsafed vnto them they haue Christ among them standing at the dore of their harts and knocking to come in by exhortations admonitions threatnings and by promises which is a great and endlesse mercie First seeing wee haue Christ knocking at our dores there ought not to bee in vs such dulnesse and deadnesse of heart in hearing him knocke If a man of any account come and knocke at the dore of our house oh what a stirre will we make to let him in quickely VVhat a shame then is it that we should be dead-harted when Christ Iesus the King of Heauen knockes at the dore of our hearts Secondly this must admonish vs with all speed to turne vnto God by true repentance for wee knowe not how long hee will continue knocking and if wee doe not heare and turne before he withdraw himselfe from vs wee perish eternally For if we refuse when he knocketh at the dore of our harts he will refuse when we knocke at the dore of his mercie Prou. 1. 25.26 Mat. 25.11.12 Note further this knocking is not ordinarie but it is ioyned with crying For he saith If he heare my voice so that hee both knocks cries It is then the knocking of one that would enter we therfore ought answerably with serious regard to receiue the threatnings of the law and the promises of grace and so bee as earnest in receiuing and embracing him as hee is in knocking to come into vs. The second token of Christs loue is a gracious promise of fellowship with them in these words If any man heare my voice and open the dore I will come in vnto him and will suppe with him and hee with mee These wordes haue beene much abused and therefore I will stand to set downe the true vse and meaning of the same Marke the forme of speech is such as giues vnto a mans will soule an action in his conuersion whereby hee comes to Christ and receiues Christ. This may seeme strange but it is for iust cause vsed by the holy Ghost for in the conuersion of a sinner there be three workers the holy Ghost the word and mans will The holy Ghost is the principall Agent inlightning the minde with true knowledge softning the heart and changing the will from euill to good The worde is the instrument of the holy Ghost for now he worketh not by reuelation or speciall instinct but ordinarily in and by the word when a man is reading hearing or meditating either publickely or priuately for the word preached is the power of God to mans saluation from faith to faith Thirdly mans will though by nature it be euill and dead vnto grace yet being renewed by the holy Ghost in the first act of conuersion moueth and striueth to bee turned It is not like a peece of waxe onely passiue which without any action receiueth impression But as fire so soone as it fire doth borne and so soone as it burneth it is fire so the will though by nature it mooue not yet being renewed by grace it mooueth and so some as it mooueth it is renewed And hereupon it is that the holy Ghost ascribeth action vnto a sinner that is to bee conuerted which argueth not that by themselues men can haue a will to bee conuerted but that being renewed they may will their conuersion And for this cause is the Gospell preached in these tearmes Repent and beleeue not to shew that man by nature can repent or beleue but that God in mans conuersion doth giue him grace to will and desire the same Hence then it followes thar this text hath been diuers waies abused First by the Papists who hence would gather Free will of conuersion in a sinner by nature True it is a man hath free will in his conuersion yet not by nature but by grace neither can any more be gathered hence for here it is onely said If any man heare and open when I knocke Nay hence wee may rather gather that a man by nature cannot heare nor open because the counsell is giuen to such as are poore and blinde and naked by nature Secondly they also abuse this text that hereby would prooue a flexible free will by grace to be in man which is this Sundry men thinke that after the fall of Adam all being wrapt vp in sinne God gaue a generall grace whereby any man might will and receiue that which is good and this grace though it dispose the will in some part to that which is good yet it takes not the corruption away but that remaines still whereupon if hee will he may receiue Christ by that general grace or if hee will not hee may refuse Christ by his naturall corruption which yet remaineth in him It is saide this may bee gathered from this text But the truth is here is no foundation for flexible free-will all that can here be gathered is that man hath free-will in his conuersion yet not by a generall but by Gods speciall grace Nay Christs ministry serue◠for this end that those which before could not turne of themselues might by grace be conuerted This flexible grace is against Gods word Christ sayth Euery one that hath heard and hath learned of the Father commeth vnto me He saith not may come if hee will but peremptorily commeth For mans will cannot dispose and ouer 〈◊〉 the worke of God but the worke 〈◊〉 God ouer-rules the will of man though man be vnwilling yet when God calleth effectually hee cannot but come For the creature cannot reiect or resist the will and calling of his creator If any man open vnto me I will come c. The proper intent of Christ in this conditional promise is to prouoke them that be dull and heauy to listen diligently to Christ words and to receiue the doctrine of saluation from him gladly In the example of this Church we are taught our dutie Seeing
himselfe from such aâ— teach otherwise than hee had giuen direct on and consent not vnto the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlinesse being puffed vp and knowing nothing This then must be our carefull practise wee haue by Gods mercie true religion among vs which wee must maintaine with zeale and if any bring in other doctrine wee must reiect it and shew forth detestation to him that bringeth it not bidding him God speed 2. Iohn 10. Wee must rather loose our liues than suffer the truth of God to be defaced Thirdly that which Christ laieth to the charge of this church may in sundry respects be charged vpon our churches and congregations at this day namely want of zeale against sinne and seueritie against sinners for though the gouernours of our Church repell the heresies of Poperie Anabaptists and familie of Loue and suppresse all doctrines that race the foundation which are commendable things yet in the middest of our congregations bee abundance of Atheists who by deed and conuersation denie Christ Iesus for many know nothing in the matters of religion and moe be profane who both thinke and speake most basely of religion and of the teachers and professours thereof Yea wee haue flat epicures permitted to liue in our church such as make their bellie their God who giue themselues wholly vnto eating drinking sports and delights without all regard either of the generall duties of Christianitie or of the particular duties of their calling Wee haue also among vs many cruell and mercilesse persons that in their affaires abound in the practises of fraud wrong vsurie and oppression whose treading is vpon the poore in the pride of their couetousnesse wherby also they eate the flesh of Godâ— people and flea off their skin from them and breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mich. 3.6 And yet all these because they submit themselues to the ciuile authoritie are permitted without controlment to be partakers of the priuiledges of Gods Church euen to the receiuing of the seales of Gods couenant being themselues flat enemies to the grace of God Yea many of these are greatly countenanced and graced for wisedome and reputation when as such as feare God and make conscience of their wayes are counted vile All which as it argueth exceeding want of zeale in seueritie against sinne so it cannot chuse but prouoke the Lord to come against vs in iudgement as hee did against this Church The meanes whereby this euill is to bee reformed doth follow afterward III. point The reason or confirmation of the former reproofe whereby the Lord would mooue this Church to detest these false teachers is taken from the effect of their doctrine and it is layed downe in this similitude As Balaam the false Prophet taught Balac to put a stumbling blocke before the children of Israell to cause them to eat of things sacrificed to Idols and to commit fornication so this Church maintained among them Nicholaitans who taught it was lawfull to eat things sacrificed to Idols at Idols feasts and to commit fornication The first part of this similitude is in the end of this 14 verse Which taught Balac to put a stumbling blocke c. The second part is in the 15 verse Touching the doctrine of Balaam we are to obserue three points First What a stumbling blocke or an offence is Secondly what it is to cast or put a stumbling blocke Thirdly by what meanes king Balac did cast a stumbling block before the children of Israell For the first a stumbling block is properly any thing as wood or stone or such like that is cast in a mans way to hinder him in his gate and to cause him to trip or fall And by reseâ—blance in this place an offence is any thing that causeth a man to sinne against God and so to slip or fall or to go out of his way that leadeth to life Further an offence is twofold either giuen or taken An offence giuen is any speech or deed whereby a man is prouoked to sinne and so was Peter an offence vnto Christ though he tooke it not Mat. 16.23 An offence taken is when any man taketh occasion to fall and sinne by that which is well done by others so were the Pharisies offended at the sacred preaching of our Sauiour Christ. II. point The casting or putting of a stumbling blocke or giuing an offence is the doing or saying of any thing whereby a man is occasioned to sinne and this is done either about things euill in themselues or in things indifferent Things euill are such as Gods word forbiddeth and they are twofold either persuasions or examples Bad persuasions are false doctrine and euill counsell Bad example is also a giuing of offence because it doth embolden euill men in their sinne and draw the godly to euill Againe in things indifferent as meate drinke apparrell c. may offence be giuen when as they are vsed vnseasonably not in fit time and place and before fit persons And of this Paule speaketh saying If I knew my eating did offend my brother I would eat no flesh while the world standeth The offence here spoken of was an offence giueÌ„ in euil things for it was an euill act done by Balaam and accordingly receiued and taken of the Israelits for he vsed outward prouocations to allure them vnto sinne III. point The meanes whereby king Balac did cast a stumbling blocke before the children of Israell is set downe in the end of the verse by prouoking them to eat of things sacrificed to Idols and to commit fornication That we may vnderstand this fully read Numbers 25. The summe of the historie is this When Balaam had assayed sundry wayes to curse the children of Israell and could not he gaue Balac counsell to vse meanes to cause them to sinne At his counsell Balac sent foorth the most beautifull women in his kingdome into the campe of Israell to entise them to the seruice of their idols and to banquet with them at their idoll feasts that so they might draw them to fornication whereunto the Israelites condescended and so sinned against God Thus much of the meaning of the words First here obserue a speciall property of false teachers namely to cast offences before men to cause them to fall in the way that leadeth to saluation By this Christ intendeth to make knowne vnto this Church the false doctrine of Balaam Paule in his Epistles calleth the doctrin of the gospell a truth according to godlinesse because the intent of the gospell is to lead men to true godlinesse On the contrarie the doctrine of Antichrist is called the mysterie of iniquitie because the scope thereof is to draw men to all iniquitie and abhomination Here then wee haue a rule whereby wee may iudge betweene true doctrine and false euen by looking into the end and scope thereof if it ayme at true