of God for he will trie vs woonderfull it is to see how common the reproch of presizenesse is and if it were not well knowne that the world is full of Athiests that might discourage many a Christian. But the remembrance of this triall wherein hypocrisie will vanish as the stubble before the fire must mooue vs to labour for sinceritie When we haue done our best wee shall bee farre short of that wee ought to bee And therefore through the reproach of the world let vs hold on our good endeauour and labour to haue the maine graces of true faith and a good conscience with a resolute purpose not to sinne that so we may stand in the day of tryall But if wee want these and liue loosely wee shall be found like the foolish Virgins that haue onely the blasing lampes of an outward Profession and want the sauing oyle of grace which may make vs acceptable vnto God at his appearing Wee haue beene trayned vp in the Schoole of Christ what a shame will it be if when Christ comes to prooue vs we be then found barren and voide of sound grace Dauid bethinking himself of this trial of the Lord doth conforme himselfe vnto the will of God and therefore offereth himselfe vnto his tryall saying Lord prooue mee meaning in regard of the truth and synceritie of a good conscience not of the perfectnesse of his owne wayes And hereunto must wee endeauour not suffering any sinne to raigne in vs. Qu. But how was this promise verified touching their deliuerance from persecution seeing no Church was free from it For euen the Churches of Asia whereof this in Philadelphia was a principall one were persecuted by Traianus Answ. This and such like promises of deliuerance to Gods children from tryals and afflictions must bee vnderstood not simply but with condition to wit so farre foorth as they may bee hurtfull vnto them and in the least measure hinder their saluation and indeed they are promises of deliuerance from the euill of temptation and persecution not from persecution and temptation it selfe Psal. 91.10 The Lord promiseth to him that trusteth in God The plague shall not come neere his dwelling and yet by experience wee know that Gods children in generall plagues are taken away as well as others and therefore that promise must bee vnderstood of deliuerance not from the plague it selfe but from the hurt therof so as it shall not hinder the good or saluation of any in the godly mans house We pray Lead vs not into temptation which wee must not vnderstand of freedome from all temptation for it is the will of God we should be tryed but therein wee are taught to pray that God would not forsake vs in our temptations or giue vs vp wholly to the power of the deuill but that it may tend to our profit and not to our hurt as well in respect of grace as of saluation And so farre foorth was this promise accomplished to this Church The due consideration whereof is most comfortable to Gods church and people teaching thē not to feare the crosse in any temptation God will haue his church tryed but the faithfull therein need not to be dismayed for God by his promise hath taken away the euill and poyson of all tryals and temptations to them that haue care to keepe faith and a good conscience though they suffer a thousand crosses in this world neuer so long yea though they die vnder the crosse which may put comfort into the heart of any distressed soule whatsoeuer reuiue those that are oppressed with temptations Againe in that this promise is not made simply and absolutely but with restraint hereby we are taught that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities are not according to Gods will and word For euery petition must depend vpon some promise of God but wee haue no absolute promise of freedome from all tryals and temptations but onely so farre foorth as they be euill And therefore in praying against temptations we must qualifie our petitions for temporall deliuerance according to the tenour of the promises of Christ that is so farre forth as may most aduance Gods glorie and best further our saluation Quest. How can this great persecution bee called but an houre of temptation seeing it lasted 14. yeeres Answ. In diuers respects it may bee so called First in regard of God with whom a thousand yeeres are but as one day and therefore 14. yeers with God are but as one houre Secondly in regard of that punishment which euery man by his sinnes deserueth in hell eternally Thirdly in the affection of Gods people which were tryed When Iacob serued Laban seuen yeeres for Rahell his affection made him thinke it was but a short time So when Gods children suffer for the name and Gospel of Christ the consideration thereof will make them thinke long afflictions to bee but short This affection caused Paul to wish to himselfe eternall perdition for the glory of God in the saluation of the Iewes Rom. 9.3 The end of this phrase touching the shortnesse of time was to comfort this and all other Churches in the time of this grieuous persecution for the consideration of the shortnesse of the time is a meanes to ease any affliction and to arme an impatient man with some measure of contentation III. point The prophecie or prediction of this affliction is in these wordes Which will come on all the world to try them that dwell vpon the earth Heere Christ foretelleth a thing which was to come simply by himselfe and from himselfe not by the helpe of any cause or any man or angell And hereby hee prooues himselfe to be true God for it is a propertie and priuiledge of the true God of himselfe and by himselfe to foretell a thing to come before it can bee seene either in it selfe or in the causes thereof no man nor angell can so absolutely foretell that which is to come but in their predictions they first see the things present in their causes vnlesse they bee reuealed vnto them from God But some may here demand whether Christs foreknowledge and prediction were the cause of this grieuous persecution Answ. Not so for things come not to passe because of Gods foreknowledge thereof but because they would come to passe therefore God foreseeth foretelleth them there is a higher cause of all things then prescience and prediction to wit the good will and pleasure and decree of God So Christ is said to be deliuered to bee crucified by the determinate will and counsell of God and from the same eternall counsell did this persecution vnder Traian originally proceed for the first cause of the euent of euery thing is Gods decree either ordaying or disposing the same It will be sayd if this be so then is God the author of sinne Answ. God forbid For the maner of Gods will and decree is
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
diuers some things hee decreeth to cause and effect of himselfe and by himselfe as all good things some other things God decreeth to be effected by others as sinne And so euill things though they bee not according to his reuealed will yet they come in some sort from his wil decree for if he simply nilled theÌ„ they could neuer be Beside in Gods decree are set down not only the things to be done but also the means and circumstances therof as we may see in this persecutioÌ„ the place and end are plainly noted This we must remember on the contrary take heed of the opinioÌ„ of some Protestants which hold and teach that sundry things come to passe God onely foreseeing them and no way decreeing or willing them as namely sinne But to giue vnto God a bare fore-knowledge without a decree is to put vppon him an idle prouidence which the nature of God will not admit The end why Christ alleadgeth this Prophecie is to expound his former saying For it might bee asked why doth Christ call this persecution the houre of temptation Christ answereth because it wil certainly come to try them that dwel on earth Where we may note what is the propertie of afflictions and persecutions be they publike or priuate Namely they serue to discouer the state of mens hearts either by making manifest their faith repentance and feare of God or by detecting their impacience hypocrisie Verse 11. Behold I come shortly hold that which thou hast that no man take thy crowne Here is Christs commandement to this Church wherein consider first what hee inioyneth them then the reason thereof The thing he enioyneth is this Hold fast that which thou hast that is hold as it were with both hands that little meaof faith and grace which thou hast receiued from me and in no wise part with the same This Commandement hath beene before expounded Chap. 2. vers 25. The reasons to enforce this Commandement are two One going before it in these wordes I come shortly That is either in the generall iudgement or by death vnto thee particularly Before this reason is put a note of attention Beholde to giue vs to vnderstand that the speedy comming of Christ vnto vs either by death in particular or in iudgement generall is a matter of great moment neuer to be forgotten but â—aid vp treasured euen in the bottome of our hearts Herein we must not flatter our selues and say with the bad seruant Mat. 24.48 My master doth foreslowe his comming for that is the cause of so much wickednesse and impenitencie as is in the world But rather with an ancient Father thinke we euer heare the sound of his trumpet This dayly perswasion of the speedy comming of Christ is of notable vse For first it will daunt the most desperate wretch that is and make him to tremble in himselfe and restraine him from many sinnes And if a man belong to God and be yet a loose liuer this perswasion will rowze him out of his sins and make him turne vnto God by vsing the meanes of repentance for who would not seeke to saue his soule if he were perswaded that Christ were now comming to giue him his finall reward Secondly if a man haue grace and haue repented and do beleeue this perswasioÌ„ is a notable means to make him constant in euery good dutie both of pietie to God and of charitie towards his brethren Thirdly this serueth to comfort any person that is in affliction for when hee shall beleeue this which Christ hath said I come shortly he cannot but thinke but his deliuerance is at hand for at his comming hee bringeth perfect redemption to all his Elect. The second reason is set after the commandement that no man take thy crowne that is the crowne of thy glory euen euerlasting life This must not be restrayned to the minister of this Church taking it only for the crown of his ministery though it bee also vnderstood of him but the same must bee referred to the whole Church as if our Sauiour Christ should say If thou holde not fast thy faith and other graces thou wilt loose the crowne of glorie that is ordayned for thee Hence some gather that a man ordained to life may finally perish because another may haue that crowne which was ordained for him But this is a flat abuse of this and such like Texts of scripture for the words are not absolute that a man may loose his crowne but conditionall Hold fast or els thou shalt perish and loose eternall life though it bee ordained for thee Now the vse of such speeches is not to signifie falling from grace but to shew vnto vs our owne weaknes in our selues that we might acknowledge that if wee were left of God wholly to our selues we could not but perish Therefore they serue to stir vp the child of God to humble himselfe in the acknowledgement of his owne weakenesse vnto a carefull vsing of the meanes to come to saluation Like as a father that takes his childe and sets him on a horse guiding the horse with one hand and holding him with the other and then saith vnto the child take heed least thou fall Not meaning thereby that the childe shall fall but intending to make him sit faster to let him know that if he should leaue him he would fal Secondly Christ vseth such speeches that thereby hee may make his Church perseuer in grace vnto the end for all exhortations and threatnings in Gods word are instruments of perseuerance in grace vnto Gods children because as God hath appointed who shall bee saued certainly so hee hath ordayned certaine meanes to bring the same to passe part whereof are exhortations threatnings which doe not import any finall relapse but serue as meanes causes of perseuerance and for this end doth Christ here bid this Church hold fast lest another take her crowne In this threatning wee may note that when God withdrawes his grace from one man or his blessings from any one people for the abuse thereof hee hath others ready to bestow the same vpoÌ„ who will vse the same well when Iudas was cut off from the Apostleship Matthias was chosen in his roome and when the Iewes by infidelitie fell away from God he had the Gentiles in store to ingraffe in their stead for the the arme of God is not shortned When any one people shall abuse his Gospel he can giue it to another that will bring foorth the fruit thereof Mat. 21.43 This must bee thought vpon for by Gods mercy wee are now Gods people and doe inioy his Gospell but wee must not flatter our selues herewith for if wee abuse the same wee must know that hee hath another Nation in store whom wee now contemne whither hee can send his Gospel and cause them to bring forth the plentifull fruits thereof Wee therefore must imbrace and hold fast this blessing of God which now wee inioy and shew
Christ is here called Amen to induce this Church of Laodicia to apply effectually vnto her selfe the word of God whether threatnings or promises This Church had beene negligent in the duties of Religion which came for want of applying Gods word vnto the selues The right maner of applying Gods word is this In Gods word we are to consider the lawe and the Gospell In the lawe there are Commaundements and threatnings now a man must apply to his owne person and life Gods Commaundements particularly that thereby he may come to know his particular sinnes then hee must also apply the threatnings of God vnto himselfe that thereby hee may bee humbled through the sight of his misery and so made fit capable of Gods grace Thus the prodigall sonne applyed the law vnto himselfe when he sayd I haue sinned against heauen and against thee and am no more worthy to bee called thy Sonne So did Daniell and Ezrah by applying the law vnto themselues humble themselues and their people for this is the way to humble any man to make him fit to receue grace for the law is our schoolmaster to bring vs to Christ. Gal 3.24 and the want of this speciall application of the law was a cause of the dulnesse of the Laodicians and is also of our slacknesse in Religion at this day Secondly the Gospel also must bee applyed not onely by beleeing it to bee true as the Papists teach but also by applying vnto our selues particularly the promises of righteousnesse and life euerlasting by Christ. Aâ—cording as Paul saith I desire to win Christ to be found in him not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ. Vers. 15 Let vs saith he as many as bee perfect bee thus minded teaching euery one this speciall dutie of particular application For as saint Iohn saith he that by faith doth not apply the promises of the Gospell particularly to himselfe makes God a lyer And the want of this application is the cause of negligence in Religion and of so many luke-warme Gospellers as be at this day For it is not sufficient to know the Gospel to be true or to bee able to teach it vnto others vnlesse we can thus apply it to our selues This then serues to prooue that iustifying faith must not onely be a bare assent to the truth of the Gospel but a speciall faith which doth apply particularly vnto a man those promises which are propounded concerning righteousnes and life euerlasting by Christ. The second argument and title wherby Christ is described is this that hee is the beginning of the creatures of God The meaning whereof is that Christ is he that is the Creator of all Gods creatures that were created so it is sayd By him all things were created in heauen and in earth and though this be true yet I doubt not but that Christ is here called the beginning of the creatures of God for a further respect namely because he is the beginning of the new creature in regeneration so it is sayd Wee are the workemaâ—ship of God created in Christ vnto good workes So that euery regenerate person is a new creature to which purpose it is said of Christ When he shall giue his soule an offering for sin he shall see his seed c. Because Christ is the roote and seed of all that are borne againe How is Christ will some say the beginning of a new creature Answ. Two wayes I. As he is the author of regeneration for hee is the cause whereby a man is regenerate in which respect he is called the father of eternitie Esay 9.6 And againe he saith Behold I and the children whom thou hest giuen mee Secondly because hee is the matter and roote out of which a new creature doth spring and so the Church is called bone of his bone and flesh of his flesh alluding vnto Adam and Eue who were a type of Christ his church For as Eue was taken out of Adams side so the Church and euery member thereof sprang of the blood that issued out of Christs side which was of infinite merit being the blood of him that was God The end why Christ in this Epistle is called the beginning of Gods creatures as we see by the contents thereof is to meete with this common vice of this church that they had more care to seeme to bee religious then to bee religious indeed now Châ—ist would by this his title giue them to vnderstand that their chiefest caâ—e must bee to become new creatures indeed And no doubt this is the fault of our dayes our care is lesse for the power of godlinesse then for the name thereof wee more respect shew than substance and shadow than truth it selfe Which ought not to bee for if wee would bee in Christ we must become new creatures to exercise our selues in the word and Sacraments and Prayers are good in their kind but without this new creation they are not sufficient to saluation Secondly hereby he would meet with this speciall pride of theirs whereby they did boast themselues to bee rich and to want nothing But Christ tels them that there was no dignitie in any thing out of this whereby in Christ they are made newe creatures We therefore must learne by them not to bee puffed vp with outward priuiledges of nobiliâ—ie wealth strength or such like as many doe but hee that would reioyce must reioyce in this that hee is a new creature in Christ Iesus Further by calling himselfe the beginning of the creatures of GOD Christ would teach them and vs that hee doth loue his Church and preserue the same Eue was created by the hand of God not a part from Adam but of his ribbe for this end that he might loue and protect her that she might reuerence and serue him Euen so euery new creature springeth out of Christs heart blood which God hath so wrought that wee might know how Christ hath loued vs and that wee ought to magnifie and honour him Adam was not the author but the matter onely whereof Eue was made but Christ is both the author and the matter of our regeneration wherin appereth his exceeding loue vnto vs. And looke as the root spends it selfe for the preseruation of the braunches so did Ghrist spend his owne blood for the saluation of his Church Fourthly whereas hee is called The beginning of his Regeneration hence wee may gather that the Doctrine of the Church of Rome is erronious which teach that a man in his first conuersion hatâ— vse of his naturall free-will and can dispose himselfe in the act of his Regeneraâ—ioÌ„ But the creature of God cannot dispose himselfe in his creation now euerie man that is regenerate is the new creature of God and therefore hath no power to dispose himselfe in his new creation Vers. 15. I know thy workes thou art neither cold
A GODLY AND LEARned Exposition or Commentarie vpon the three first Chapters of the Reuelation PREACHED IN CAMBRIDGE BY that reuerend and judicious Diuine maister WILLIAM PERKINS Ann. Dom. 1595. First published for the benefit of Gods Church by ROBERT HILL Bachelor of Diuinitie The second Edition reuised and enlarged after a more perfect copie at the request of M. PERKINS executors by THOMAS PIERSON Preacher of Gods word Hereunto is prefixed an Analysis of the Vision in these three Chapters And a twofold Table added one of places of Scripture the other of speciall points to bee obserued PROV 13.9 and PROV 4.18 The light of the righteous reioyceth by encrease shining more and more vnto the perfect day But the candle of the wicked shall be put out LONDON Printed by Adam Jslip for Cuthbert Burbie and are to be sold at his shop in Paules Churchyard at the signe of the Swan 1606. TO THE RIGHT VVORSHIPFVLL AND VERTVOVS Ladie the Ladie ELIZABETH MONTAGV of Hemington in Northamptonshire Grace and Peace IVST cause there was Right worshipfull as well in respect of the reuerend Author whose rest is now in glory as also of the godly Reader whose good herein claimes speciall stroke that some refining hand should recommend vnto the Church of God a more perfect coppie of this godly Exposition than the first edition hereof did affoord and yet no cause I find why your worthie children who no doubt for the Authors sake did more gratefully accept the former dedication should by me be depriued of their right Nay rather as they in heart I am persuaded did highly honour the Author for his double labor in Christs vineyard so do I reioyce this recompence is returned for their loue That with this worke their memorie with posteritie shall long endure And sith my paines herein yeelds me this right to make choyce of some to whom I also may commend the patronage hereof I presume to present the same vnto your Ladiship If this bee any kindnesse on my behalfe I confesse it is farre short of your desert and of my desire some others I know may challenge me herein as vnmindfull of their loue yet because God may offer me opportunitie hereafter to giue them good content this way I will intreat their patience for this time that I may ioyne the mother with the children in this worke of loue to affoord tuition to these godly labours of the dead It fits you best good Madam in many respects for neither will your children complaine of your admission into the society of their right nor you esteeme the lesser hereof because of their claime hereto by former possession They are your owne and you theirs this comes vnto you all as vnto one accounting your vnited loue for greater safetie and looke what grace it finds by your protection like grace it yeelds by many a good instruction Salomon saith Good vnderstanding maketh acceptable meaning to such as feare God for fooles hate knowledge how welcome then will this be vnto you who haue sayd vnto Wisedom thou art my sister and do esteeme the words of her mouth The ioy and reioycing of your heart sith herein you shall find on euery leafe some pleasant fruit of the tree of life a tast whereof I will here set before you that you may iudge the better of the store When the Disciples harts were full of greefe for Christs departure then at hand Philip sayd vnto him in the name of all Shew vs the father and it sufficeth Loe here behold and you shall see not the father alone but with the father the spirit of grace and with them both the Son of God so liuely described to your view that you may truly say of this knowledge God sanctifying the same vnto your soule It is eternall life When Christ would harten his Disciples for the great worke of their ministerie hee doth it by the promise of his presence saying Be hold I am with you alway The euidence and fruit whereof you shall hereby so well perceiue that hereupon I trust both you and many moe will learne to say with Dauid in temptation I haue set the Lord before me alway for he is at my right hand therefore I shall not slide And with Ieremie in affliction The Lord is with me like a mightie Gyant therefore my persecutors shall be ouerthrowne and shall not preuaile What shall I say more It would be too long to speake of the dignitie of Christs Church and ministerie here handled at large and to instance in particulars through the seuen Epistles to these seuen Churches of Asia onely this in the Preface of each Epistle learne what Christ is in himselfe and to his Church In the Matter behold the state of euery Church and see what Christ approueth and what his soule detesteth In the Conclusion see his bountie towards his children and the dutie of all to him againe The handling of these things will much delight your Christian heart for beside the Plaine euidence of the spirit in opening the text which is best pleasing vnto God and most profitable to his Church wherein this godly Author had a speciall grace the application is so fit and pertinent to our times that I had welnigh sayd He did foresee what we now behold and hath foretold what we for our lukewarmenesse and decay in loue may iustly feare Consider what I say and the Lord giue you vnderstanding in all things Hold fast that which you haue bee faithfull vnto death and the Lord will giue you the crowne of life For God is not vnrighteous that he should forget your workes and labor of loue which you haue shewed towards his name in that you haue ministred vnto the saints and yet do minister Now the God of hope fill you with all ioy and peace in beleeuing and increase your ioy by the constant walking of your children in the truth Yea the same Lord make all grace so to abound towards you all that alwayes hauing all sufficiencie in all things you may abound in euery good worke which is by Iesus Christ vnto the praise and glorie of God vnto whose gracious protection both now and euer I humbly commend your Ladiship with your godly familie London December 10. 1606. Your Ladiships to commaund Thomas Pierson TO THE RIGHT WORSHIPfull Sir Edward Montagu Sir Walter Montagu Sir Henry Montagu and Sir Charles Montagu Knights M. Iames Montagu Doctor of Diuinitie Deane of his Maiesties Chappell and M. Sidney Montagu Esquire the Ladie Susan Sandys and the Ladie Theodosia Capel children of that right worthie and religious Sir Edward Montagu of Bowghton in the Countie of North-hampton Knight and of the Ladie Elizabeth his worthie wife sister to the right Honourable Sir Iohn Harington Baron of Exton and father to the vertuous Ladie the Countesse of Bedford Grace and Peace RIght Worshipfull as the Patriarch Iacob had twelue
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
cause of his banishment to wit for testifying the hystorie and doctrine of the gospell the summe whereof is this That Iesus Christ the sonne of Marie is the sonne of God and redeemer of all that beleeue in him to the iustification of life This testimonie S. Iohn puts downe to giue vs to vnderstand what part of Gods word that is which is most hated of the world and for the preaching whereof Gods ministers are persecuted and banished to wit the gospell of Iesus Christ especially for the law is in part naturall but the gospell is supernaturall and to mans reason absurd for the preaching whereof men in all ages haue been persecuted The reason hereof is this God in the beginning made a couenant with man promising That the seede of the woman should breake the serpents head Now the gospell is that glad tidings wherein is declared that this promised seede is come who hath indeede bruised the head of the serpent Hereupon the diuell maligneth the gospel aboue all parts of Gods word and accordingly hath laboured by al meanes to suppresse the same partly by persecution as hee did in the first three hundred yeares after Christ and partly by bringing into the church damnable heresies which did destroy the gospell by deprauing the natures and offices of Christ when by outward violence he could not preuaile Now seeing the diuell and his instruments doe thus hate the gospell and labour to extinguish it we on the contrarie must labour to know and to beleeue to loue and embrace the gospell that so we may vphold and maintaine the same Vers. 10. And I was rauished in the spirit on the Lords day and heard behind mee a great voyce as it had beene of a Trumpet In this tenth verse are set downe the third and fourth circumstances of this vision The third is the manner of receiuing and giuing this reuelation to Iohn namely in a traunce The fourth is the time when it was giuen on the Lords day Touching the manner it is noted in these words I was in the spirit That is I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce That this 〈◊〉 bee so expounded appeareth by comparing this phrase with the like in the whole prophesie of Ezechiell who vseth to say I was in the spirit when hee expresseth and signifieth that hee was cast into a traunce and therein receiued some vision by the spirit To vnderstand this the better consider two things first what a traunce is secondly the end of it First a traunce is an extraordinarie worke or action of Gods spirit Wee must not thinke that traunces come from the vertue of the starres nor from the constitution of mans bodie or by the strength of imagination as some haue fondly thought but they are wrought by the holy ghost Secondly it is not euery worke of the holy ghost but an extraordinarie worke aboue the order of nature It is also powerfull and mightie wherein the whole man both in bodie and mind is altered which Saint Iohn here expresseth saying I was in the spirit This extraordinarie worke of the spirit consisteth in two actions one vpon the bodie the other vpon the mind First in procuring a traunce the spirit of God casteth the body of man into a dead sleepe whereby all the sences both inward and outward are benummed so Genes 15.12 when God renewed his couenant with Abraham hee casteth him into an heauâ—e sleepe that is into a traunce wherein all his sences were benummed onely his mind was waking The action of the Holy ghost on the mind is to draw it from fellowship with the body and all the sences to haue a neerer fellowship with God that so the spirit of God may enlighten it with diuine light that it may vnderstand the things which are reuealed to it as wee may see in other extasies and traunces of the Prophets and Apostles As in that of Peâ—er when he saw the vision of beasts cleane and vncleane And thus wee see what a Traunce is namely an extraordinarie powerfull workâ— of the spirit vpon the whole man caâ—ting the bodie into a dead sleepe and making the mind fit to receiue the things which are reuealed vnto it of the Lord. II. point The end of traunces God for two causes reuealeth his will in traunces vnto his seruants as to Iohn in this place First that 〈◊〉 might know that the things reuealed were not inuented of themselues but giuen of God Iohn herein had no vse of his bodily sences hee neither heard saw nor felt but they were asleepe And therefore the vision must needs be from God and the glory therof wholly his Secondly and chiefely that the things reuealed might take the deeper impression in the vnderstanding for the mind being freed from fellowship with the body and not hindered by any phantasies of the sences they being all asleepe and quiet doth then most liuely and sensibly apprehend and retaine the impression of things reuealed Here then we see the great care of God that his seruants might throughly vnderstand certainely beleeue and constantly keepe in memorie the things hee deliuered vnto them The like care he shewed in reuealing his will to all his former Prophets he would not haue their minds troubled with the fellowship of the body nor hindered of the sences inward or outward but wholly taken vp for the seruice of his spirit And there is good reason of this for if they must faithfully teach Gods will to others to make them know and vnderstand to beleeue remember the same is it not necessarie that they themselues should throughly vnderstand soundly beleeue and firmely keepe in memorie whatsoeuer God reuealeth This dealing of the Lord for this end with his holy Prophets teacheth vs that the ordinarie ministers of the Gospell at this day ought to imploy themselues with all care and diligence that they may throughly vnderstand the will of God in his word and withall beleeue it soundly and remember it carefully We must not now looke for traunces and visions as they had but we must vse continuall study in the word which is the ordinarie meanes to come vnto this knowledge This dutie concerneth all students in diuinitie and all others which desire a good vnderstanding in the word of God And for their furtherance herein they must haue principall care to search into the text of Scripture throughly thereby shall they best conceiue the proper meaning of the holy ghost and with greater facilitie keepe the same in memorie For one sayth truly That euery good minister should bee a good text man Whereby is descried a common fault of many students who rather imploy themselues in the auncient writings of men than in the word of God nay many spend their best time in the base writings of wicked hereticall monks and friers It cannot be denied but many of the fathers were worthie members of Gods church but if the fountaine be left the
thing for Christs sake Gal. 5.14 The crosse of Christ i◠〈◊〉 whole reioycing And if hee would â—ost of any thing it should bee herein 2. Cor. 1â— 9 10. Thus were Gods seruants affected and therefore they that repent and beleeue need not to feare what flesh can do vnto them The second part of Christs counsell is his prophesie which is a prediction of that particular afflictions which this church of Smirna should suffer and first he prefixeth this note of attention behold then he setteth downe the prophesie it selfe The diuell shall cast some of you into prison Behold hereby he would teach vs an excellent lesson that wee must often consider before â—and of the day of our visitation wherein God will try vâ— lest we perish therin our Sauior Christ comming towards Ierusalem wept ouer it and when he came to it hee foretold the finall destruction of that citie which therefore came vpon them because they considered not the day of their visitation neither the things therein foretold that did concerne their peace And the like destruction wil come vpon vs in this land if we consider not the dayes of our visitation let vs therefore now in the dayes of peace forecast what is to come and prepare our selues against the day of the Lords triall and so shall wee escape the fearefull and finall destruction that shall come vpon the wicked It shall come to passe that the diuell shall cast some of you into prison that ye may bee tried and yee shall haue tribulation ten dayes These words containe Christs prophesie wherin he sheweth himselfe to be true God for as Isay in many places sheweth it is a propertie of God alone to foretell a particular affliction that is contingent But some wil say others can foretel certaine things to come as the Physition the sicke mans death and the Astronomer the time of the eclips how then is this proper to God Answ. The Physition foretelleth the sicke mans death onely by vertue of causes present in which the future death is to him apparant And the Astronomers foretelleth the eclips by the consideration of the naturall and ordinarie course of the heauens in present and by that can come to foretell it in time to come So that simply none can foretell a thing contingent except he see it present in the causes but Christ foretelleth things to come simply of himself though no cause be present as appeareth in this place In this prophesie Christ describeth this affliction by sundry arguments First by the cause thereof which is the diuell Secondly by the parties that were to be afflicted Some of you of the Church of Smyrna Thirdly by the kind of punishment Imprisonment Fourthly by the end thereof their triall And fiftly by the time of it continuance for ten dayes I. Argument The cause of their affliction is the diuell Quest. How can that be for being a spirit he cannot offer violence to mens bodies to cast them into prison Answ. True but he is the God of the world that ruleth in the hearts of the wicked he inclineth their wils to hate Gods children hee stirreth them vp to persecute and maketh them hiâ— instruments to cast Godâ— seruants into prison In this that the diuell causeth the affliction of Gods church we learne sundry points I. What manner of men those be that persecute the church of God namely wicked men such as arâ— inspired by Sathan and wholly guided in mind will and in affection by him this made Paule say He was the head of all sinners because in persecuting the church of God he was guided by the diuell and made his minister which must teach vs to take heed how we persecute the church of God or any membeâ— thereof either in word or deed for he that doth so is the vassall of Sathan in that action and while he holdeth that course he sheweth himselfe to be no better than one that is wholly guided by the diuell for the diuell is the principal agent in persecutions and wicked men be his instruments II. Hereby wee are taught to take pittie vpon all persecutors be they kings or monarks or whatsoeuer Yea wee must pray for them though they be our enemies because they are possessed and guided by the diuell and in their persecutions do his will and become his seruants and vassals III. Hence wee learne with what weapons we are to defend our selues in time of persecution namely with spirituall weapons of prayers inuocation wherin we must shew our faith in Christ our repentance true obedience for our principall aduersary is a spirit and hereby we shall best defend our selues against him and get the chiefest victorie Eliaâ— for his prayer is called The chariot and horsemen of Israell Nothing doth so much preuaile in troubles and persecutions as prayer froÌ„ a penitent beleeuing heart And if God should send a forrain nation against vs howsoeuer the weapons of the souldier must bee vsed yet our principall weapons must bee prayer and fasting for thereby we shall soonest foyle our principal aduersary Sathan who â—easeth not the speare nor sword and yet will flie before these spirituall weapons II. Argument The parties that must be afflicted were some of the church of Smyrna not all III. Argument The kind of their affliction was imprisonment IV. Argument The end of their affliction was the triall of their faith hope loue and patience with other graces of God and the manifestation of the same first to their owne conscience and then vnto the world In these three arguments note first a speciall point touching Gods prouidence to wit that it is the first cause of all aboue all causes ruling and disposing them all God in gouerning the world by his prouidence vseth instruments of two sorts good or euill The good instruments are good Angels and regenerat men by whome commeth no disorder for God worketh both in them and by them Wicked instruments are the diuell and wicked men and though God vse them well yet from them is much disorder and sinne for he worketh not in them but onely by them permitting their sinnes and disorders that therby he may shew forth his iustice mercie and power which herein doe notably appeare in vsing these instrumeÌ„ts which be euill in themselues that notwithstanding their malice he causeth wonderfull order for first by his prouidence hee restraineth their furie and rage so as they cannot shew it to the full as they desire See this in the diuels persecution against this church he cannot kill the members hereof but onely cast them into prison hee cannot imprison them all but some onely neither can he keepe them in prison alwaies but for a short time Secondly by his prouidence hee turneth all that they doe to the good of the church the diuell afflicteth the church for the destruction and damnation of their soules but God turneth it to their good to make their faith manifest and to preuent many
her proceedeth to describe her doctrine And first hee sheweth the end and scope thereof namely to seduce and to deceiue Wherein he giueth vs a further note of a false Prophet or Prophetesse to wit to teach such doctrine as drawes men to sinne against the first or second Table True doctrine is according vnto godlinesse and leadeth men thereto but the end of false doctrine is impietie against God and man as was shewed by the doctrine of Balaam vers 14. and such was the doctrine of this woman Sundry students now adayes are maruellously affected with the sermons commentaries and postils of monks and friers These they prefer before the writings of other godly and sound Diuines which is a lamentable case for they are in their kind Iezabels the scope of their doctrine is to draw men to errours and transgressions against the law of God yea to bring men from heauen to hell And therefore this exceeding approbation of them is no small offence being in truth the right way to bring in againe errors Atheisme and Poperie For turne a Papist from a morall point wherein he often erreth and his doctrine and sermons are nothing but false and erronious and therefore as Christ would haue this Church to hate the doctrine of this woman because it did deceiue so must wee labour to grow in dislike with the commentaries and postils of monks and friers which tend to that end Secondly Christ setteth forth the end of her doctrine by two arguments First by the persons deceiued his seruants secondly by the meanes whereby they are deceiued to wit by causing them to commit fornication and to eat meaâ—es sacrificed vnto Idols Touching the persons Whereas shee deceiued not all men but the seruants of God for here is a plaine distinction of men this encreaseth her fault because they belonged vnto God But here two questions may bee mooued First why some men are the seruants of God and some are not Secondly whether the seruants of God may bee seduced by false teachers To the first some answere that God would haue all men 〈◊〉 bee his seruants and for his part doth all things needfull vnto all men to make them his seruants redeeming them and giuing them sufficient grace hereunto yet some are not his seruants because they themselues will not but wilfully reiect his grace that is offered vnto them But this doctrine is against common reason and doth much derogate from the glorie of God for hereby they make euery man an emperour and God an vnderling subiect vnto man they make Gods good pleasure to depend vpon mans pleasure and the accepting of his grace to depend vpon mans will But God is the first cause of all things his will ouerruleth mans will and therefore it is absurd to say some men are not Gods seruants because they themselues will not The true cause hereof is Gods good pleasure electing some and they alone become his seruants because hee hath chosen them But God did neuer chuse all men first to grace then to glorie and therfore as Luke saith so many as were ordained to euerlasting life beleeued So wee may say so many as are elected of God to grace and saluation they become his seruants The second question Whether may Gods seruants be seduced by false Prophets Answ. There bee two sorts of seruants of God seruants in appearance and seruants in truth Seruants in appearance are such as outwardly onely embrace the word and receiue the seales of Gods couenant and the greatest part of particular churches are such seruants Now these may fall away and that wholly and hence it commeth that whole particular churches may fall away as did the church of Galatia and many other and these are called seruants because we must in charitie iudge that all which make professioÌ„ of true religion in Gods church are the seruants of God But the true seruants of God though they may be seduced in part and for a time yet they can neither wholly nor finally fall away for the promise of Christ is to the contrarie Thou 〈◊〉 Peter and vpon this rocke that is the faith which thou professest will I build my temple and the gates of hell shall not preuaile against 〈◊〉 Which last word preuaile insinuateth that the diuell shall shew great malice and strength to vanquish their faith but yet shal neuer wholly ouercome it And Matth. 6.13 we are taught to pray Lâ—ad vs 〈◊〉 into temptation To be lead into temptation is wholly to be ouercome in temptation which being a lawfull petition must needs haue Godâ— promise to graunt the same belonging vnto it And therefore though Saâ—han may assay to ouercome the child of God yet he shall neuer get finall victory ouer him for true faith purifieth the heart and cannot stand with a purpose to continue in any one sinne these two banish each other sinne brings the child of God vpon his knees but true faith doth raise him vp againe II. point The means wherby she sought to seduce theÌ„ was by drawing them to commit fornication and to eate things sacrificed to Idols Whereby it is plaine shee was a fauourer of the sect of the Nicolaitans whereof entreatie was made in the foureteenth verse And thus much for the reproofe of the Church Verse 21. And I gaue her space to repent of her fornication and shee repented not Here Christ reprooueth this woman for her obstinacie and hardnesse of heart whereby shee went on in sinne without repentance By space to repent wee are to vnderstand libertie to liue for though by her sinnes she deserued present death temporall and eternall yet God of his mercy gaue her libertie to liue that shee might repent In her example we are taught what to iudge of that space of time which God giueth vs to liue in this world namely thâ—â— it is a time of repentance for before a man be borne and after this life can none repent but the time wee now liue or haue liued or shall liue is the only time allotted for repentance This point ought seriously to bee considered of all estates for it doth plainely rebuke the shamefull practise of many at this day who lead not their life as a time of repentance but spend it wholly in another course some in following their vaine pleasures as carding dicing c. some in heaping vp riches seeking nothing but temporall profites others in good fellowship as they call it that is in companie keeping in eating and drinking God in iustice might haue cut off these men so soone as they were borne and yet in mercie hee giues them time to repent to some twentie to others thirtie fortie or fiftie yeares but they abuse this mercie of God and in steed of repenting imploy themselues in such workes as are contrarie thereunto Their case is most fearefull they treasure vp to themselues wrath against the day of wrath declaration of the iust iudgement of God like vnto a man that euery
of mankind neither is there any other meanes appointed hereunto in the word of God This sheweth that their opinion is false who teach that God calleth all â—he world effectually vnto saluation for how can thâ—y bee called that neuer heard of the 〈◊〉 of God but all in all ages neuer 〈◊〉 of the word of God Albeit 〈◊〉 the comming of Christ their sound hath gone foorth into all nations Secondly this sheweth the fondnesse of their opinion who defend the Doctrine of vniuersall grace that God should giue grace pertaining to saluation vnto euerie man in the world so as he may be saued if he will for the meanes to receiue grace is the hearing of the word which all men in all ages neuer had vouchsafed vnto them The second dutie prescribed is the holding fast of this doctrine To hold fast here signifieth two things first to maintaine the doctrine of the Gospell receiued and taught by the Apostles Secondly to put the same in practise in a godly life of these wee haue spoken before cap. 2.25 The third dutie is to repent where by repentance is not meant the beginning of repentance but the renewing and restoring of the same for their hardnesse and deadnesse of heart whereby they did slackly and coldly practise the good duties which they did professe Hereby we are taught not to content our selues with the begining of repentance but we must renue the same continually that not for grosse sins only but euen for the wants that bee in vs as for our dulnesse and deadnesse of heart and for our hypocrisie and decay in Gods graces And because this Church was verie dead and dull of heart therefore Christ addeth a reason to mooue them to the practise of this dutie which is a most terrible threatning in these words If thou wilt not watch I will come on thee 〈◊〉 a theefe and thou shalt not know what houre I will come vpon thee Here marke Christs order and dealing hauing prescribed a remedie for their fault hee giueth them a direction to practise the same and after addeth a most terrible threatning to driue them therevnto as if he should say if thou wilt not watch against sinne and against death and for that end remember my word hold fast the same and repent then look as a theefe comes vpon a man on a suddaine and spoyles his goods and cuts the throate of his children so will I come on thee on a suddaine and power vpon thee my wrath whereby I will 〈◊〉 cut the throat of thy soule and thou shalt haue no means to escape my punishment Here Christ threatneth suddaine and speedie destruction but yet with condition and limitation of repentance Now because we be like this Church as hath been shewed by reason of the long peace which we inioy we may also vse the same reason and threatning at this day to stirre vp our dead harts We must watch against all sinne and against death and for this end must haue in memorie the word of God and hold fast the faith vnto the end and repent continually of all wants but if we doe not this then are the vengeances and eternall punishments of God to be powred vpon vs without measure and that sodenly when wee cannot preuent them If a man haue but a sparke of grace the consideration hereof will mooue him to repentance and to watchfulnes but if this will not awake a man out of his sinnes then nothing remaineth but a fearfull expectation of the wrath of God which shall be vnauoidable and endure for euer Indeed if a man had some thousand yeares allotted for the punishment of his sins there were some cause why hee might continue in them but seeing this punishment is eternall and when many thousand yeares are expired they are as farre from the end of their woe as euer they were therefore it must stirre vp all dead and drowzie harts vnto repentance and cause them to shake off securitie ignorance and coldnesse in Religion and to breake off the course of euerie sinne Vers. 4. Notwithstanding thou hast a few names yet in Sardie which haue not defiled their garments and thâ—y shall walke with me in white for they are worthy Heere beginneth the second part of the matter of this Epistle namely the praise and commendation of some part of this Church The words doe thus depend vppon those which went before wheras Christ had sayd that this Church was dead in sinne and had onely a name to liue some man might aâ—ke how it could bee a true Church To this Christ answereth in the beginning of this verse that though the greatest part in this Church were dead in their sinnes yet some few there were among them that were aliue in Christ and did testifie the the same by true and sincere obedience In this coherence we may obserue two instructions I. that a particular congregation on earth is made a Church of God and so called in regard of Gods elect therein who doe truely belieue For the priuiledges of a Church belong vnto particular congregations onely by reason of the faith of the elect among them The Catholick church is the whole Company of the elect truly beleuing in Christ particular congregations are members of it so farre forth as they doe truely beleeue the rest that doe not truely belieue are not members of the Church before God but 〈◊〉 in the iudgement of men like vnto superfluous humors which are in the bodie but no parts thereof This confuteth the Doctrine of the Church of Rome who teach that wicked men that are reiected in Gods decree may yet bee true members of the Church of God Secondly in this coherence Christ intimateth vnto vs a distinction betweene man and man in this Church for all that were in this Church were men called professing Christ and his Gospell and yet of them some were dead in their sinnes and others were aliue in Christ. Touching this distinction of men wee must search the cause thereof It must not be ascribed to any power or will in man but to the good pleasure of God as the scripture teacheth for when the bodie of the Israelites had giuen themselues to Idolatrie there were yet seuen thousand that neuer bowed the knee to Baall what was the cause why they did not liue like to the other Israelites Surely nothing in the will of man though the Idolatrie of the other was to bee ascribed to themselues but the text is cleare it was the good pleasure of God who had preserued and kept them By this wee see how erronious and false the Diuinitie of some Protestants is which ascribe the cause of this distinction betweene man and man to the libertie of mans will being renewed by grace saying That GOD giues to euerye man sauing grace by vertue whereof hee maye repent and beleeue if hee will but yet because the will of man doth still remaine sinfull hence it commeth that hee hath libertie to obey
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