to allow of those bookes for canonical which are not and to make them as pure Scripture which are onely Apocrypha And thou hast suffered In the former words were the first part namely of her seueritie for which Christ commended the church of Ephesus now followeth the second part which is after their discouery to oppose her self against false apostles how it will appeare in the particulars First of the words Thou hast suffered or as well thou hast borne as a burthen for the word signifieth to be pressed down vnder a great burden These burdens were troubles which these false apostles caused after they were discouered first open iniuries and persecutions secondly the spreading of damnable and hereticall doctrines The Ecclesiasticall histories report that these false apostles were such as Cerinthus Ebeon Marcion and such like Now in these words we note it is the will of God that euen the best church shall be troubled by false Apostles teaching hereticall doctrine and persecuting the church of God and so become great burdens to the church and that the Lord suffers for weightie causes first these false apostles must be that the beleeuers and true imbracers of the Gospel might be stirred vp more to embrace and loue the same as Iude exhorts the true beleeuers To fight for their common faith and the more religion is oppressed the more we should labour to maintaine it Secondly that professors might be proued and tried whether they be true and sound or not 1. Cor. 11. 19. There must be heresies c. Thirdly that God may exercise his indgements on the wicked and hypocrites for they be giuen vp to beleeue lies to receiue their false doctrine 2. Thess. 2. 11. Seeing the Lord suffereth his best churches to be troubled with false Apostles and that for most weightie causes we must not be offended because we see dissensions and scismes in the church which proceed not by reason of the Gospell but from wicked erronious and hereticall men for the Lord will haue such to liue in his church to make his owne seruants to loue him more to trie who be sound professors and to bring iudgement on the wicked these should not make vs discouraged but more to loue and embrace the Gospell Now after the dealing of these false apostles is set downe the dealing of the church of Ephesus against them in all things opposing her selfe against them Thou hast suffered and hast patience That is thou hast borne a burden by manifold troubles and persecutions and hast patience to beare them Obiect But how can troubles persecutions and patience stand together for troubles are against mens nature and makes them fret and be impatient against God man Ans. These stand together not by nature but by grace Rom. 5. 4. Tribulation brings patience And they stand thus together to him which truly beleeueth in Christ God giueth the spirit of meeknes sheds his loue in his heart so in the midst of trouble giues him a speciall tast of his mercie And thus in the time of trouble they which be most troubled are withal most patient so trouble and patience may be together And hast patience Here is the first way by which the church of Ephesus opposed her self against false apostles and their dealings which were double first iniuries and persecutions secondly false doctrines heretical and damnable teaching Now by patience she opposed her selfe to both these So the onely way to oppose our selues against persecutors such as iniury or wrong vs is patience whereby we stop their mouthes and if it be possible ouercome and winne them to Christ. This should be our meanes to oppose our selues against wicked men as well in life and maners as in iudgement and doctrine not to returne iniury for iniurie and wrong for wrong but to haue patience not that we should beare their sinnes but their wrongs And for my names sake hast laboured Here is the second meanes how she opposed her selfe against their spreading of damnable and hereticall doctrine which is the second way how they were a burden to her Hast laboured that is taken much paines for my name that is my glory and the Gospell of Christ for maintaining my glory and true Religon thou hast taken as great paines as they did to broach heresies and so thou hast opposed thy selfe against them Here then is our second way to oppose our selues against damnable heresies of wicked men we must labour to haue the true word of God to maintaine the glory of God and true Religion Is this so Then euery man shall labour for the name and Religion of Christ both minister and people for this labour is double partly of the minister partly of the people Concerning ministers the ministers first labour must be by studying and reading the word to furnish himselfe with sufficient knowledge in the foundation and substance of the Gospel of Christ. And for this cause S. Iohn Reuelation 11. must eate the booke that is by study meditation haue it in his hart and mind to digest it wel Psal. 2. 7. the Priests lips must preserue knowledge and the people must seeke it at his mouth Secondly he must deliuer the whole counsell of God concerning the matter of saluation to the people and the whole doctrine of the Gospell contained in the bookes of the Prophets and Apostles So did Paul Act. 20. He kept nothing backe but deliuered the whole counsell of God Thirdly he must be able to discouer and labour to discerne false teachers to the people not onely to know them but make the church to know them Tit. 1. he must conuince false teachers and then discerne and discouer them which he shall do by two things first by conuincing and discrying their erronious doctrine secondly by reprouing their wicked life So Christ noteth the erronious doctrine of the Scribes and Pharises in their misinterpreting the law secondly their hypocriticall life So Paul in all his Epistles noteth wicked mens errours and then their bad life Fourthly he must labour that the doctrine deliuered out of the Gospell may edifie and take fruite in mens hearts which is the end of all preaching and teaching 1. Cor. 14. Fifthly he must labour to be a patterne and president in his owne person of that doctrine which he teacheth that so they may haue his example to follow which is an excellent meanes to make them obey the word and the neglect of it is the cause why many contemne the word Sixthly he must make petition to God that his particular church may hold receiue obey that doctrine he deliuereth So Paul in all his Epistles praies for them that they may receiue his doctrine Now as the minister so the people also must labour for the name of Christ euery true member of the church must labour to know vnderstand that doctrine which is deliuered out of the word Christ bids vs beleeue the Gospel and repent therfore we must first know
members we must hate that he hateth loue that he loueth so shew that we be true Christians and members of Christ. Ob. Christ he hateth wicked men why then suffereth he them to liue destroyeth theÌ„ not or take them out of his Church Answ. He suffereth them for iust cause for he can bring good out of euill light out of darknesse he can turne that which is most wicked in it selfe to his glorie and the benefite of his Church and children and the destruction of his enemies Then no maruel though he suffer them which he hateth Let him which hath an eare heare what the Spirit saith c. In this verse Christ inferreth this conclusion vpon the former words It containeth in it two parts the first a coÌ„mandement the second a promise A coÌ„mandement Let him that hath ears c. A promise in the end of the verse For to him will I giue of the tree c. and this conclusion serueth to stirre vp the Church of Ephesus to consider of the former things Christ taught her In the commandement is three things the first who be coÌ„maunded He which hath an eare secondly what is commanded namely to heare thirdly the thing which must be heard What the Spirit saith The parties commaunded to heare are described they which haue an eare that is which can heare Mat. 13. Christ expoundeth it he which hath an eare to heare that is an hearing eare he must heare and giue attention to the word By this we see there be two kinds of hearers one is a deafe hearer not hauing an hearing eare as those which bring outwaâ—d and bodily eares to the word but not the eares of the hart for their hearts are not affected with the word they cannot obey that they heare Secondly there is an hearing hearer who not onely heareth with the outward eare of the bodie but he hath his heart pierced and touched hath new eares made by Gods spirit this is he which bringeth both the eares his head and heart to the word who is affected with it applyeth it to his owne heart and beleeueth the word heard Such an eare had Dauid the Lord God bored his eare and made him new ears euen ears of heart Mine ears hast thou opened And when the Lord spake to him hauing new eares he answereth the Lord Lo I come his heart heard the Lord. Such eares had Isaiah Send me Such had Lydia her eares were opened and she became attentiue to Paules words the Lord gaue her new eares Seeing Christ maketh this distinction of hearers on earth then grace is not vniuersall sauing grace is not giuen to euery particular man that he if he will may heare and haue saluation for there must be some deafe hearers as well as hearing hearers Then all cannot heare nor haue eternall life seeing all cannot come to faith and repentance by hearing Nay though God admit all into the Church yet he giueth not grace to euery one to heare so that he becometh a profitable hearer to beleeue and repent by hearing Mat. 13. It is giuen to you to know not to others noting that some onely haue the spirit of God to heare to know his will and become obedient to the same Seeing the commandement is giuen to hearing hearers we must labour to become such to become good hearers not to bring onely the eares of the bodie to the word but the eares of the heart not onely eares of our bodie which we haue by creatioÌ„ but the eares of our soules which we haue by regeneration and neuer thinke our selues well till we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hearing of the heart to beleeue and obey that we heare can affect the same and be changed and turned by it Iosiah heard the law and that not with bodily eares but with his heart so that he turned to the Lord accordingly Dauid Psalm 26. God biddeth him seeke him he hauing his eares bored anew maketh answer Lord I will seeke thy face Take heed then of deafe eares when we heare the word daily not profiting by it are not changed in life for this deafe eare is a fearefull iudgement of God that men hearing should not heare nor obey and be bettered by that they heare And yet this is our common hearing for the most part we come bring our bodily eare to the word but our hearts hearken not they obey not that we heare but we remaine as blind and ignorant and as full of sinne as euer and that after long hearing Which sheweth we are indeed deafe hearers The second point is the dutie commanded namely to heare Hearing in the word of God is not onely listening with the bodily eares but to be attentiue to the word and with attention to adde faith repentance conuersion and obedience to it for we if we be good hearers then we must heare so as we be changed from the corruption of the old man and learne to beleeue in Christ. Eph. 4. 21. and as much as we practise and obey so much we learne for we heare no further then we obey Then seeing we must so heare the word we must suffer our selues to be chaunged and altered labour to obey the word and to be changed by it And except we thus heare the word is not to vs the sauor of life but of death and as the good hearing is the readie means to saluation so the deafe hearing is to destructioÌ„ The third point which is commaunded by God namely that which the Spirit speaketh The thing which we must heare with attention faith obedience is repentance for our wants and sinnes for of that Christ spake afore Then this is a most necessarie thing for men to consider their owne wants and sinnes and the iudgement of God for them for else Christ would not haue added these words for the conclusion of the Epistle who hauing shewed theÌ„ their wants and the remedie and the iudgment of God for 〈◊〉 sinnes he addeth this caueat which sheweth the necessitie of these things Then it standeth vs vpon to consider our own personal wants our sinnes and the wrath of God against them for the omitting of this dutie is the bringing of Gods iudgement vpon vs and the practise of it is the preuenting and turning away of Gods iudgements And as priuate men of their personall sinnes so must countries cities in generall remeÌ„ber their wants sins and do their first workes In the end of the verse are two reasons to moue them to heare the first because the things spoken are spoken by the Spirit that is the holy Ghost the third person in Trinitie the second because he speaketh not to one or two but to all the Churches in one Ob. But how can the Spirit speake these words seeing Christ speaketh them Ans. Both may stand for all outward actions of the persons in Trinitie are common to them all and seeing this to teach the Church is an outward action it belongeth to
election Rom. 9. and so might fall from the Church of God to be a synagogue of Satan for hauing only the generall election they might renounce the word and sacraments but the particular election is immutable Now let vs see when they became thus the synagogue of Satan it was not at that time when they put Christ to death for though many of thē did it of knowledge yet very many of ignorance And after that Christ was ascended Peter preaching to them tels them that the promise belonged to them and to their children It was not then at this time but when the Apostles had laboured by many arguments to proue that Christ was the Messiah and they would not beleeue still remaining in their wickednesse then they became of the church of God a synagoue of Satan for when they wold not heare Paul but threatned and reiected him then he left them and preached to the Gentiles and then the Iewes became of a Church no Church for the holding of an heresie makes a church to become no Church but when a Church holds errour in principall points of religion and is openly conuicted by publicke authoritie and iudgement and stil remaines so then it ceaseth to be a Church and not before though it be reproued by a priuate man for that is not sufficient So the Church of the Galatians holding iustification by workes yet ceased not to be a Church till it was conuicted publikely by authoritie Apostolicall And by this we see what we may iudge of the Papists Libertines Familie of loue c. which being conuicted by publique iudgement of the Church of God are no true Churches for they hold such heresies as be condemned in the word and haue bin conuicted long agone of them I come to the cause why they fell namely their vnbeleefe Rom. 11. Ob. But they hold the Scriptures and defend Moses and the law Answ. Though they hold the letter yet they corrupt the sense and where any thing is spoken of Christ they seeke to ouerthrow it and so taking away the subiect and matter of the Scripture which is Christ they ouerthrow all for he which worshippeth God not in but out of Christ he worshippeth not God but an Idoll So the Papists hold the Scriptures in word but in deed denie them seeing they take away Christ in spoiling him of his merit and intercession for take away his offices and then you shall haue an halfe Christ. This their example should be euer in our eyes seeing these Iewes Gods own chosen people whō he chose out of the whole world to serue him they fell for want of faith and became the synagogue of Satan to worship the diuell then we must take heed we be not proud because we haue the word and Sacraments and seeme to be the people of God but suspect our selues take heed we maintaine faith in a good conscience and shew it in repentance and obedience lest we be cut off as they were Feare none of those things which thou must suffer In this tenth verse is another part of the proposition But seeing Christ comforteth the Church of Smyrna and giueth her counsell and rebuketh her not as the Church of Ephesus hence some gather that a man may fulfill the whole law and liue without sinne but they be deceiued for Christ abstaineth here to rebuke the church not because there was no iust cause of reprehension in her but because he saw that the Church did truly beleeue and repent and decayed not in loue as the church of Ephesus had done Secondly he doth it because God accepteth of the will and indeuour of them which beleeue and repent as of the deed he taketh their labor and indeuour to obey him as perfect obedience at their hands And for these two causes Christ he commendeth and comforteth her giueth her counsell and rebuketh her not not that she wanted iust cause of rebuke Seeing that this Church was so accepted of Christ that he would not rebuke her but commendeth and counselleth her we see it is good and necessarie for Gods Church to be in affliction sometime for this church of Smyrna was in affliction and so was kept from many sinnes which otherwise she would haue fallen into So for all other churches and children of God it is necessarie to be in affliction sometimes But feare not Here is Christs counsell which hath three parts first a precept Feare not c. secondly a Prophecie Behold thirdly a precept againe Be thou faithfull The first precept is Feare not This commaundement may seeme to be contrarie to other places of Scripture as when he biddeth vs worke out our saluation with feare trembling where Paul biddeth vs not be high minded but feare Answ. There be three kinds of feare the first naturall the second of grace the third of vnbeleefe The first which is in all men by nature is a declining or auoiding of death seeing al things by nature seek to preserue thēselues and this naturall feare was in Christ who feared death as it was the separation of the soule and bodie though it was no sinne in him but an infirmitie Secondly feare is from grace Mal. 1. saith the Lord If I be your Father where is my feare Which is a reuerence to God in regard of his mercie and iudgment and this is no sinne but a vertue The third is from vnbeleefe when men for feare of persecution or other hurt forsake God and his religion more fearing the persons of men then the maiestie of God Now Christ speaketh not of the two first but of the last only namely a distrustful feare when for feare of persecution or affliction we forsake God and religion that feare which draweth men from God to death and damnation if they repent not Feare not Here Christ sheweth the sinne of euery man by nature namely to feare man more then God to be more affraid of the face and countenance of men then of the power and might of the euerliuing God which is not onely in sinners but in the regenerate in some part who do not consider of God as he is indeed a mightie Iudge taking vengeance on sinners In this Christ sheweth the means to arme our selues against all such feare of perils persecution or daunger namely Christian fortitude and courage which is a gift of God proceeding from true faith whereby we are made able to lay aside all feare of daunger and to vndergo all persecutions afflictions and dangers for the maintaining of faith and a good conscience This Christ often prescribeth and armeth his children with this christian fortitude as the Prophets and Apostles in the old and new Testament and now euery child of God and euery Church And it were to be wished that Ministers now in our daies could say to all Gods children Feare not but alas now they must change their voice and crie with the Prophet Howle and lament in sack cloth and ashes for your destruction is at hand And
Leaders Elders Salt Starres Angels and Shepheards Prophets to teach Seers to foretell Remembrancers to put in mind Trumpets to sound Watchmen to admonish Husbandmen to plow vp Stewards to distribute Maydens to keepe pure the doctrine of truth Fishers to catch men Leaders to go before Elders to gouerne Salt to season Starres to giue light Angels to declare and Shepheards to feed to feed I say soundly by doctrine liberally by charitie and religiously by life By doctrine for Sacerdos sine doctrina est nauis sine velis a Priest without knowledge is a ship without sailes By liberalitie for Nihil habet homo adeò diuinum quà m benefacere man is in nothing more like God then in doing good By life for cuius vita despicitur eius oratio contemnitur his words are not esteemed whose life is not approued And that it may be said of them as it was of Origen Quale habuit verbū talem habuit vitam as his words were so were his workes They must not be barren like mount Gilboah but weaned as Samuel was before they be offered vnto the Lord. They must be pure water if they will cleanse others and more then whetstones if they will sharpen others They must be in integritie Abrahams in meekenesse Moses in knowledge Arons in pains Paules and in praying Samuels and remēber that as Augustine said Manus pauperū sunt gazophylaciū Christi The hands of the poore are the treasurie of Christ. I need not speake much of the dutie of a Minister for euery one wil teach him his duty that wil not be ranged within any dutie himselfe These Churches were then like Dauids Worthies excellent aboue all the Churches of the world but because they lost their first loue were not faithfull to the death maintained the doctrine of Balaam suffered women to teach bare a name onely to liue had but a litle strength were neither hote nor cold and repented not as they should haue done of all their sins they are reprehended by Iohn threatened by Christ and the Candlesticke of the Gospell is now taken away from them Iam seges est vbi Troia fuit Now Mahomet rageth where Messiah did raigne Are they reprehended let vs hearken are they threatened let vs feare are they fallen let vs labour to continue From Iohns reprehension we see that as one said hereof our Elders haue complained hereof do we complaine and hereof they which liue after vs will complaine that men waxe worse and liue not according to the doctrine of Gods word From Christs threatning we see that God is mercifull who first offereth peace before he fight against vs that we being forewarned might be forearmed And by the wofull downefall of these seuen Churches let vs that stand take heed that we fall not for if God spared not the old world who despised Noah the Sodomites who vexed Lot Ierusalem which abused the Prophets Colossa Hierapolis and Laodicea who reiected Paule and these Asian Churches who did not grow in righteousnesse as they did in riches how shall we escape if we neglect so great saluation and for this cause these Sermons are most worthie to be considered of in this present age O then let vs now consider this season redeeme the oportunitie not harden our hearts but regard the time of our present visitation As the day openeth and shutteth with the Sunne so saluation openeth and shutteth with the Gospell Whilst it is called to day let vs heare his voice He that laboureth in Sommer is the sonne of Wisedom but he that sleepeth in haruest is the son of confusiō All things in the world do take their time the bird to build her nest the husbandman to sow his seed the mariner to go to sea the gardener to set his trees the sicke patient to take physicke the cooke to season meates and the dresser of the vineyard to gather his fruite It will be too late to build in Sommer to sow in haruest to go to sea when the ship is lanched to transplant trees when they are old to take phisicke when we are dying to season meates when they are vnsauorie when winter is come to gather fruite The fiue foolish virgins came too late Diues in hell repenteth too late the time present is only ours Is the fig-tree fruitlesse it shall heare that sentence Neuer fruite grow on thee any more Get thee then righteousnesse before thou come to iudgement vse Physicke before thou be sicke and whilst thou maist yet sinne shew thy conuersion as the wise man exhorteth euery man But alas whereunto shall I liken this generation we are like the Ephesians we haue lost our first loue or the Laodiceans we are neither hote nor cold or the twilight neither day nor night or the Autumne neither faire nor fowle or one sicke of an ague one day well another ill or a man in a Lethargie neither aliue nor dead or Hermaphroditus neither male nor female or to those creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which liue in water or on land or the Lionesse which the oftener she breedeth the fewer cubs she beareth or the Mariner who is onely good in a storme or the Marigold that shutteth and openeth with the Sunne or the Mermaides which are halfe flesh half fish I would to God we were either hote or cold that as the hotest regions bring foorth sweetest spices so most zealous people might be most fruitfull in good workes that as the Sunne in the heauen is swiftest at her setting so the sonnes of God might be best at their ending But is it so no the more we are taught the more ignorant are many and the older we are the colder in religion We haue indeed many of vs as it was said of Aristogîton Marte◠or rather religionem in lingua religion in tong but when trial is made of vs euery Phocion can espie our halting and then with Archilochus we thinke it better clypeum abjicere quà m interire euen to cast off all religion then to vndergo the least disgrace for religion The Moone desiring to be apparelled as the rest of the Planets answer was made her that her diuerse chaunges could admit no kind of habite And we desiring to be attired with the robes of Christians it is to be feared that since we tread not the Moone vnder our feet we shall neuer be clothed as the Church was with the Sunne Who is wise and he shall vnderstand these things and prudent he shall know them Let vs therefore labour to grow in grace to abound in knowledge to be full of good works and to ouercome all the vnderminers of our future saluation Then shall we eate of the tree of life not be hurt of the second death tast of the hidden
by your countenance it may be profitable to the Church The God of heauen giue you all that blessing of blessings which if Ierome say true few men haue that you may transire à deliciis ad delicias go on from grace to grace and be a long time happie in this life and for euer happie in the life to come London Saint Martins in the fields from my worshipful friend Master Oldisworths house by which familie as Paul was by the house of Onesiphorus in the time of this late and I wish I may say the last visitation I haue receiued no small refreshing March 12. 1604. Your VVorships to command Robert Hill Fellow of S. Iohns Colledge in Cambridge LECTVRES VPON THE THREE FIRST CHAPters of the Reuelation REVEL 1. 1. The reuelation of Iesus Christ which God gaue vnto him MY purpose in choosing this text is to speake of the three first Chapters of this booke namely the seuen seuerall Epistles written to the Churches in Asia which containe sundrie vses instructions fit for our time and age Before we come to the matter we must consider of one question which is whether this present booke of the Reuelation be canonicall or not for some haue heretofore some now do call the authoritie of it in question But we hold that it is canonicall of equall authoritie with other canonicall Scriptures Our arguments and reasons be these The first is because the doctrine contained in this booke is Apostolicall as anie which diligently reades the booke may perceiue Secondly because the style and maner of opening and expounding the prophecie contained in it is Apostolicall that is plaine simple and easie if we consider that it is a prophecie Thirdly because this booke hath bene approued generally of all Churches refused of no one Church in any age since Iohn wrote it it was neuer called into questiō but of some particular man neuer of any whole Church Fourthly the things foretold in this booke came to passe as they were foretold As among the rest in one for all may appeare by that signe Iohn saw in the thirteenth Chapter two beasts came one out of the sea the second out of the earth the first signifying the Romaine Empire the second the Romaine apostaticall Church which both are come to passe in this last age Now follow the reasons which some alleage to proue it not canonicall but they be all of no force First S. Iohn he names him selfe in this booke where he neuer named himselfe once in all his Gospell no not then when he had iust occasion to name him selfe but sought to auoid it therefore they conclude that it is not his booke but written by some other and published in his name The reason is not good For there is great difference betweene an historie and a prophecie S. Iohn in his historie doth not name himselfe for there is no necessarie reason why one in an historie of another man should name himself But in a prophecie as this booke is it is more requisite he should mention his owne name And so did other Prophets as Ieremiah mentioneth his name in his booke at least an hundred times so Esay and Daniel in euerie Chapter mention their names Then seeing they do it so often it is no maruell if S. Iohn in his booke repeate his name yet he doth it but fiue times in the whole booke They obiect that his style in this booke is not the same with that he vsed in the penning of the Gospell Ans. The difference of the stile riseth from the difference of the matter seeing there he writes an historie here he pens a Prophecie Againe here he writes not his own words but those which he receiued from Christ by particular reuelation They say his booke hath bene reiected in diuerse ages as not canonicall Ans. It cannot be proued that it was euer refused of any generall Church but of some priuate man Now the disallowing of any priuate man cannot make a whole booke to be reiected for then the Epistle to the Hebrewes and Iames his Epistle should not be canonicall which be receiued of all Churches Now come to the words which containe two parts First a Preface Secondly a Vision The Preface first containes an entrance to his matter from the first to the ninth verse the vision from the ninth to the end of the chapter The Preface hath two parts First the title of the booke Secondly the inscription 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 here Reuelations from God in the Scriptures were of three kinds first by dreames secondly by vision thirdly by created voice of God face to face as we may see Num 12. 6. 8. 4. partly by vision partly by voice Now this was not by dreame for he receiued these things not by dreame vision or voyce alone but by vision from Christ and by voice from God so then it is mixt partly receiued by vision partly by voice vttered from God In these three first verses the Reuelation is described by seuen arguments first by the author Iesus Christ secondly the end thirdly the persons to whom it was directed fourthly the matter fiftly the instrument sixtly the manner of deliuering it seuenthly the fruit of the reuelation The first argument by which it pleaseth the holy Ghost to describe this reuelation is the author vz. Iesus Christ he is the author of it it comes from him 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 for the peculiar office belonging to the second person is to reueale and to publish and to manifest the will of God the Father to the Church and for that cause he is called the Angell of the couenant the doctor of the Church the wisedome of the Father because his office is to reueale the will of his Father to man Secondly it is called the reuelation of Iesus Christ to teach vs to put difference betweene this reuelation and all satanicall reuelations for as God hath his true reuelations so Satan his ape hath his counterfeit reuelations and deliuers them in shew like to Gods but they differ much First the diuels reuelations be for the most part ambiguous and doubtfull that a man cannot tell how to take the speech and phrase he giues them in but the reuelations of God and that in this booke are certaine and in plaine tearmes deliuered Secondly the diuels reuelations be betweene him and his instruments wicked and bad men these in this and other bookes be to the godly to his children and seruants as here to Iohn and the Church
Thirdly the diuels tend to maintaine idolatrie errors and wickednesse Deut. 13. these to maintaine true Apostolicall doctrine and the true worship of God Thirdly it is called Christs reuelation to shew that Christ now ascending into heauen and entred into his kingly office doth still rule order and gouerne his Church and for that cause it is not called the reuelation of God the Father or of the holy Ghost but of Iesus Christ because he guides and gouernes the Church Seeing Christ Iesus now ascended into heauen entred into his kingly office doth giue his Church reuelations we see his constant care of his church in this last age of the world For as in the first age he gaue doctrine necessarie for saluation and that time and after he gaue his Church Prophecies so in the new Testamēt he published the doctrine of the Prophets plainly and also the doctrine of faith repentance by the Apostles and now after all these being ascended vp into heauen he hath no lesse care of his Church for he hath giuen it now in this last age a notable Prophecy and reuelation by Iohn Which God gaue vnto him These words be added to shew how he came by this reuelation and whence he had it he had it giuen him of the Father and these words explane the former to shew that Christ was the author of it God gaue him that is God the father not the whole Trinitie For where this name God is opposed to Christ there it signifies the first person namely God the Father and the first person is often called by this name alone God because he is first in order and the fountaine of the Deitie For Christ receiues his diuine nature and Godhead from the Father by communication the holy Ghost from them both the Father receiues it from none God gaue to him How can it be giuen to Christ seeing he was God and had all things Ans. We conceiue of Christs 2. wayes first as he is God secondly as he is Mediator and head of the Church and so he is both God and man As he is God the Father giues him nothing seeing he is by nature the same with the Father in all things saue in proprietie of persons Secondly he is conceiued as the Mediator not God simply but God-man or God made man and so he is said to receiue of the Father in respect of his manhood as he is God-man or God incarnate So he saith All power is giuen me of the Father Mat. 28. that is as he is Mediator and God incarnate and head of his Church Phil. 2. God gaue him a name c. not as he was simply God but as he was Mediator and in his manhood so here the reuelation was giuen him not as he was God simply but as he was head of the Church Mediator and God incarnate Neither can any say hence Christ shall be inferiour to the Father in regard of his Godhead for he receiues it from the Father as he is God-man not simply God and as he is man and Mediator he is inferiour to the Father and confesseth that in that respect God the Father is greater then all And Paule saith God the Father is the head of Christ. 1. Cor. 3. 11. 6. 3. as Christ is the head of the Church God-man Nay as Christ sits at his Fathers right hand he is inferiour to him not as God but as Mediatour and looke as he receiues all power of the Father so must he restore it againe as he is head of the Church Now followeth the meanes how he gaue Christ this reuelalation He gaue it to Christ and made him Lord of it so that he made this his royaltie and priuiledge for Christ being king of his Church and this booke of reuelation being part of his lawe to the Church he is king also of this booke as part of his law and royaltie Againe they were reuealed to Christ before they were reuealed to any creature man or Angel and that as he was man for his manhood being vnited to his Godhead he could not but know them ere any man or Angell knew them as he was man First we obserue that this booke of Canonicall Scripture is Christs he is Lord of it and the right of it belongs to him alone For as the lawes of a land belong to a Prince and to none else so these lawes the bookes of this Scripture they be Christs as his royaltie priuiledge for God gaue them to him and to none but him only and he sent his Angels to reueale it to the Church Now that which is said of this booke may be said of all the bookes of Scripture that as the royaltie and interest of this belongs onely to Christ being giuen to him alone so the same followes of all other Then hence I gather no man in the world hath authoritie aboue these lawes aboue this booke for this is Christs priuiledge nor of any other by proportiō For these be Christs lawes al must be subiect to them none must be aboue them for then it should follow that they were giuen to men as well as to Christ Iesus Hence it followeth that if all be subiect to these lawes then no man hath authoritie to dispense with the Scriptures or the Gospell of Christ for that is to make men to haue royaltie interest and title into these Scriptures Monarches and Princes haue great authoritie in their iurisdictions but they must all be in subiection to these lawes of Christ for they be indeed great haue authoritie ouer their subiects yea more ouer all causes yet only those which be the causes of men they haue no authoritie in causes of God as the Scriptures and the Sacraments Seeing these bookes be Christs royaltie and he alone hath soueraigne interest in the Church authoritie we note that he alone can expound Scripture without helpe of Scripture he alone can giue the true sense of Scripture Indeed men can giue the sense of Scripture by Scripture for they haue a ministerie here and by Scripture they expound Scripture but Christ alone without Scripture can giue the true sense of Scripture This condemnes the popish doctrine which giues the Church absolute power and authoritie to expound and determine of Scripture without helpe of the Scripture for that is to take Christ his royaltie and priuiledge and to giue it to men but Christ alone hath absolute authoritie to determine of his owne lawes men indeed in the Church haue a ministeriall iudgment by helpe of the Scriptures We see the excellencie of all the Scriptures which is the same with this booke Now this booke it is the gift of God to Christ Iesus his sonne yea a most excellent gift now this is not affirmed by any writings of men though neuer so excellent This should teach vs to reuerence the Scriptures more then any mens writings whatsoeuer Then this sheweth the blindnes of this age which delight onely in the hearing
in vision Now S. Iohn saw the holy Ghost in forme of seuen lights in a vision Reu. 4. 5. Which are before the throne This he speakes by comparison taken from earthly kings which fitting in their thrones do there shew their might and maiestie most So S. Iohn he saw God the Father sitting in a throne by vision and Christ at his right hand and before the throne the holy Ghost Hence it followes not that he is inferiour to the Father and to the Sonne but by this comparison and kind of speech S. Iohn sets out the office of the holy Ghost which is to be sent by the Father and Sonne to the Church to enlighten the members thereof and to sanctifie them Seeing that he ascribes grace and peace from God the father and also from the seuen spirits that is the holy Ghost hence we note the holy Ghost is very God for from whom grace and peace proceeds he is perfect and very God We learne that we may direct our prayers to the holy Ghost for to whom grace and peace is ascribed to him we may direct our prayers seeing he can giue grace c. but they be ascribed to him and he can giue them ergo we may pray to him for them There be some which doubt whether we may pray to the holy Ghost but they may aswell doubt whether he be God or not but they say we haue no example Ans. It is false for here we haue an example for though this grace and peace c. be a blessing yet in substance it is a prayer as though he had said O Father Sonne and holy Ghost let thy grace and peace be vpon the Church Which are before the throne of the Father Hence we note the holy Ghost is a substance and a person subsisting not a quality as some Heretikes hold confessing the Godhead of the Father of the Sonne and denying the Godhead of the holy Ghost But here we see for the holy Ghost he is a substance and person subsisting standing before the throne of the Father not a gift or grace proceeding from God but a person distinguished from the Father and the Sonne the Father he sits on the throne the Sonne is on his right hand the holy Ghost distinguished from them both stands before the throne And from Iesus Christ. That is grace and peace from Iesus Christ. Where Christ Iesus is ioyned to the Father and the holy Ghost in bestowing grace and peace on his Church Ob. Why is Christ the second person of the Trinitie placed after the holy Ghost the third Person Answ. For two causes First Christ is considered two wayes first as he is the Sonne of the Father secondly as he is the Mediator of the Church Now as he is the Sonne of the Father he is the second Person in Trinitie and so before the holy Ghost in order Secondly as he is Mediator and so he is after them both the Father and the holy Ghost Esa. 61. 1. The Spirit of the Lord is vpon me hath sent me to preach Where Christ is sent by the holy Ghost to preach as he is Mediator and so as he is sent in that respect he is after the holy Ghost Secondly he is placed after the holy Ghost because the maner of them which pen the Scriptures is to set them in the last place of whom they meane to speake last So Mat. 1. he setting downe the genealogie of Christ from Abraham though in all those there was none more excellent then Christ yet he is in the last place because of order the Euangelist meaning to speak and treat of him he sets him in the last place purposing still to continue his historie of the life and death of Christ. So here S. Iohn he placed Christ in the last place because he purposed to continue his historie in speaking of the death and passion of Christ and other things which concerne him Now what saith he of Christ From this fift till the ninth verse he describes Christ first by his offices secondly by the execution of his offices His offices are three first he is set out by his propheticall office in these words which is that faithfull witnesse secondly by his priestly office the first begotten of the dead thirdly by his kingly office and that Prince of the kings of the earth First his propheticall office First he is a witnesse Secondly a faithfull witnesse Thirdly that faithfull witnesse First he is a witnesse Esa. 55. 4. I gaue him to be a witnesse to the nations In that he is called a witnesse there are signified many duties of his propheticall office as first to reueale the will of his Father secondly to certifie the Church of the certaintie of the same and in these two stand his whole office propheticall First to reueale his Fathers will to the Church is his office for there is none which knowes his Fathers will but he which came from the bosome of the Father and he hath declared it Ioh. 1. 18. And he hath not onely declared his Fathers will since he came in the flesh but from the beginning he reuealed the will and word of God When the Lord rained fire on Sodome Gen. 19. 24. there Iehouah the Father rained downe by Iehouah the Sonne So when the couenant was made to our first parents it was made in Christ the promised seed It was renewed to Abraham and the Patriarkes from the Father by the Sonne as appeared in the bush where Iehouah appeared but 1. Cor. 10. there he is called Christ. The Prophets and the Apostles wrote as they were inspired by Christ they were but his instruments to speake and write that he put into them by the holy Ghost The matter and the stile 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 their eyes He gaue the disciples vnderstanding as they went to Emaus to vnderstand the Scriptures The second duty of Christ is to certifie men of his Fathers will and that in conscience of the certainty of his Fathers will This certification is generall or particular When he certifieth men that the word written or spoken by man out of the word is the word of God neither nature nor learning can do this but it is proper to Christs Propheticall office and for this he saith to his disciples he will send them the comforter which shall leade them into all truth Here we must know first by what meanes he assureth vs secondly the principall cause of this assurance The meanes is the word it selfe The principall cause is the operation of the holy Ghost By this three points are resolued First the Papists aske how a man can come to know that the Scriptures read and taught be the word of God Answ. We must here haue recourse to the word and to the faithfull witnesse and desire
knowledge wisdome constancie zeale pietie and religion So in the old Testament he deliuered thē to his Prophets not to all but his seruants men of singular gifts and graces and of exceeding holinesse and pietie Indeed the Lord reuealed some particular things to wicked men as to Balaam but they neuer knew them comfortably It is a propertie belonging to the seruants of God to haue a vision reuealed and to know the same Now both these befell S. Iohn he was a man of exceeding holinesse of life for Christ loued him and of singular and rare gifts Now the diuell maketh no such choice but his visions befall men which are heretikes wicked notorious sinners and they haue no rare and speciall gifts as the other so that by this a man may distinguish them by the persons to whom they befall Then we must esteeme of it as a singular gift of God giuen to his owne Apostle S. Iohn After the description of Christ Iohn describes himselfe by many modest tearmes first Your brother that is of them being members all of the mysticall bodie Christ Iesus for the church of God is a familie God the Father is head and housholder Iesus Christ is the elder brother we all are fellow brethren in and by Christ being by him the adopted sonnes of God and brethren to each other By this title first he setteth out his humilitie and great modestie for he was a man at that time aboue all men which liued in regard of his gifts and holinesse of life he was the last Apostle and had apostolicall authoritie being a most true professor yet he calleth himselfe a brother to all true beleeuers maketh himselfe but equall with them though they were farre inferiour to him And so should we esteeme better of all our brethren then of our selues and make our selues inferior to them Secondly by this title we see he had his hart full of brotherly loue to all the members of the church of Christ so we are bound to loue all men as they be of the same flesh with vs but those which be of the same faith religion to these especially should we shew our loue and affection It is good reason that they which haue the same head Christ the same God the same faith hope religion and redemption by Iesus Christ should be so affected to one another and being linked by all these should haue a more neare loue then is between man man But in this world as Esay saith men hate their brethren euen for the profession of the same religion whereby they thinke to be saued If they liue with more conscience then others then they reuile speake ill of and hate them for the name of Christ. The second title Companion or fellow partner compartner in tribulations in the kingdome and in patience He was partner with them in tribulations for two causes first because at that time when he wrote this vision the whole Church was in persecutiō and tribulation vnder that cruell tyrant Domitian about fourescore or an hundred yeares after Christ and so he fled to Pathmos at that time and being mindfull of the afflictions of the Church whereof he was a member he cals himselfe a partner with them in affliction By which he shewes our estate that it is to be vnder the crosse to liue in affliction not to be companions of peace and ease but partakers of affliction and tribulation and therfore those which will be Christs Disciples and follow him they must deny themselues and take vp their crosse dayly and because of this estate the Church in this world is called the militant Church Now seeing the state of the Church is in tribulation we in this land and Church which haue had peace and quietnes so long without persecution we must know that it is giuen vs that now in the time of peace we might prepare our selues against the day of triall and persecution for seeing the estate of the Church is to be vnder affliction and persecution we are bound to looke for it and know that the Lord will come and try his Church for it must increase and grow by triall The Lord hath sent labourers into his haruest a long time which haue gathered much wheate into the Lords barne Now there must come a day when the Lord will take his fan and siue into his hands and will with the fan and siue of persecution try the wheat and winnow the corne from the chaffe that it may appeare who are his true children Then stands it vs in hand to take heed we be found good corne and not chaffe that we may abide the siue that we proue not light corne blowne about with the wind and fit to be cast into the fire to be burnt He cals himselfe their fellow partner in affliction because his pitifull hart was moued with compassion to all his fellow members and partners in affliction when he remembred their persecution and affliction they suffered vnder the cruell tyrant Dominitian Now looke what was in him the same affection should be in vs our hearts should be pitifull full of compassion for the poore afflicted members of Christ seeing they be our fellow members we should haue a fellow feeling with them and shew our compassion in pittying them If the foote be pricked the head stoopes the eye beholds and lookes on it the finger puls it out the hand applies the plaister the other foot is ready to run for help the tongue to aske for counsell and all the members are ready to affoord their mutuall helpe in pittie and fellow feeling so when any members of the Church suffer affliction be pricked with persecution for Christs cause then should we as fellow members of one body be ready to do all the helpe we can to them especially in shewing our fellow-feeling with them In the kingdome of Christ. That is the kingdome of heauen In that he sets first afliction then addes a kingdome he shewes that the afflictions crosse for Christs sake is the ready way to the kingdom of heauen it is the way which is beaten and troden by the Prophets Apostles and the Saints of God as the Apostle saith Through manifold tribulations we must enter into heauen And this momentany affliction causeth to vs an infinite weight of glory not that it deserues or effects it but that it is the path-way to heauen Then we must not thinke it strange when it befalleth vs for it is the meanes to bring wandring sheepe out of the way into the ready and beaten way to heauen nay it is rather to be thought strange when we haue no affliction for then we be gone out of the way seeing the Lord afflicts euery child which is his In patience A vertue whereby we are made able to perseuere in affliction to go on suffering till we come to heauen Afflictions are the beaten way heauen is our ioyfull end patience is the meanes to make vs
perseuere and go on till we come to our iourneys end Rom. 15. 4. Hope to come to heauen is obtained by patience which maketh a beleeuer to go on suffering till he come to life eternall There is much fruite in the good ground but not obtained without patience and the true beleeuer liues by hope in this life yet cannot come to heauen without patience Iames 5. 9. Now because men will say Patience is a hard matter and so are discouraged therfore to set an edge on their desire he addes it is the kingdome and patience of Christ first because he commaunds it secondly patience cometh from the spirit of Christ thirdly because as he suffereth in his members it is called his patience for their misery and suffering is his when his members suffer he suffereth And this is a singular comfort to al suffering the crosse that they haue Christ their fellow sufferer he takes part with them puts vnder his shoulder he is content to suffer with them And in these three standeth the communion of Saints in suffering tribulation The first step to this fellowship communion of Saints is to beare and be in tribulation and he which is not come to that is not yet in the communiō of Saints Then secondly he must patiently beare them perseuere without grudging or repining then followes the last which is the end of all the enioying of the kingdome of heauen Which was in the I le called Pathmos In these words is the second circumstance namely the place where this vision was giuen to Iohn namely in the I le Pathmos an Iland and one of those which the Geographers call Sporades lying on the left side of the Churches of Asia neare to the East Churches by the sea commonly called the Egean sea this Iland was a small base and poore Iland litle or neuer a whit inhabited S. Iohn had his vision not at Ierusalem at Antioch or Rome but in Pathmos a base poore and litle inhabited Iland By which we see that in the new Testament there is no respect of one place aboue another in regard of Gods presence and our fellowship with him he doth as well giue Iohn this vision in Pathmos as to others his Prophets and Apostles in Ierusalem In the old Testament there was regard of places as the Lord shewed his presence and tyed his worship especially to his tabernacle and temple at Ierusalem there was the place where he would be worshipped which Daniel in his prophecy sheweth for being in captiuitie he in his chamber openeth the window which was towards the temple at Ierusalem But now in the new Testament that regard of place is abolished 1. Tim. 2. 8. Pray euery where lifting vp pure hands in regard of Gods worship and presence in all the duties of Religion we must do the like Then away with Popish pilgrimage to churches and chappels of Saints or to their reliques for this is meere superstition for God is present euery where and a man may haue fellowship with him in one place as wel as another Also this may serue to correct our false conceit we haue of our churches and chappels for we come into our common houses wherein we dwell and neuer humble our selues we thinke in these places we need not but if we come into the Church neuer so often we then fall downe and humble our hearts in prayer the reason is because we thinke that God is more present there and we should sooner be heard there then in our houses and that they be more holy But in the new Testament now all such diuersitie of place is abolished in regard of Gods seruice and presence Indeed Churches must be maintained because in them the people may more conueniently meete together to serue God but we must not think but that common houses are as holy as they for Gods seruice onely for decency sake when we that are many may assemble together in one place they be more holy then any dwelling house for that time when the word is preached and prayer made in them In this circumstance of place note two things first by what meanes S. Iohn came thither secondly to what end and for what cause First he came thither by banishment the Emperour Domitian exiled him secondly he came for the word of God He came and abode in Pathmos being banished for the Gospels sake In this banishment consider first that S. 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 guide thereof in those dayes and for this cause most hated of the cruel persecutor Domitian of the Romanes yet whereas many other of the true Christians were put to the sword S. Iohn is not he escapeth and was banished The cause of this was Gods speciall prouidence by which he had reserued him for the benefit of the Church that he might receiue this reuelation and commit it to the Church to the perpetuall good of all his children And so though Domitian was a cruell tyrant yet he could not kill him but God ouer-ruled him that he did but banish him into this Iland wherein he receiued these visions and penned them for the good of the Church By this we see the great care and prouidence of God that he hath ouer his Church that he doth bridle and ouer-rule the minds and might of cruell Emperours that they cannot but do al that they do to the glory of God though they intend the contrary For Domitian intended only the hurt of Iohn yet see by his banishment into that I le 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 men banded themselues together to put Christ to death and the diuell he laboured to stirre them on to practise their intended malice yet the prouidence of God directeth and ordereth this their malice and wicked practise to the redemption of mankind So Iosephs brethren intended no such deliuerāce as God wrought by him in selling their brother This consideration should comfort all Gods children c. When we are oppressed and persecuted by tyrants for Christs sake we must make no resistance offer no violence but suffer all things without resisting for the Christians weapons are onely prayers and teares and S. Iohn often in this booke addeth after the foretelling of persecution Here is the patience of Saints shewing that must be the complet armour against all out enemies Seeing he came into this Island not of his owne accord but by violence and constraint he thought it not a good and happy kind of life For if he had come into this place being litle or not inhabited he could not do this dutie of his Apostleship he could not haue founded the Church This then confuteth the Monkish life which is no life of holy perfection as they call it but
giuen of God For in Iohn his bodie and all his senses were benummed he neither heard saw nor felt but they were asleepe and therefore the vision must needes be from God Secondly that they might take the deeper impression in his and their mind for when the mind is freed from fellowship with the bodie not hindered by any fantasies of the senses they being all asleepe and quiet then the mind hath best oportunitie to attend and marke to know and vnderstand and also to imprint deeper in memorie things reuealed Here we see the great care of God who would not haue his children to receiue these visions by senses imperfectly but that they might throughly vnderstand know beleeue and carie thē away in faithfull memorie he deliuered them in extasies and trances the mind then being no whit hindred with fellowship of the bodie but freed from the same The like care had he of his Prophets that they might certainely know constantly beleeue and faithfully remember those visions he would not haue their minds troubled with the fellowship of the bodie or of the senses inward or outward And there is good reason of this for they which must teach a thing to other to make them know and vnderstand to beleeue and remember the same it is reason they should vnderstand and hold it themselues and keepe it well in memorie This seeing the Lord did to make them to vnderstand more throughly to beleeue more constantly and to carie away more faithfully this teacheth Ministers that they must haue also the through vnderstanding and knowledge of the word beleeue it constantly and remember it carefully Now we must not looke for and expect trances as they had but we must come to this by continuall studie in the word which is the ordinarie meanes to come to that knowledge it is the meanes by which all men Preachers students and hearers do know Then we should seeke to be cunning in the text of Scripture to vnderstand the proper sense of it to be good text men to vnderstand beleeue and remember it Then this is a fault of those which in studying of diuinity wil rather reade auncient writings of men nay the base writings of of wicked and hereticall Friers then of the holy word of God In that he receiued this vision will of God in a trance and had it so made fully known vnto him we see that though he was indued with singular gifts yet the Lord addeth more knowledge to his former so that we see that saying iustified To him which hath shall be giuen S. Iohn being so carefull to do his dutie of an Apostle the Lord reuealeth his will to him in most full maner Euen so all that haue care to know the will and word of God though their knowledge be small at the first yet the Lord will help them adde dayly to their knowledge and increase it So we see why many heare the word but increase not but waxe worse or stand at a stay the reason is because they labour not to haue their knowledge increased for if they did then to him which hath he should haue more added Nay contrarily when we be negligent to heare and to know the wil and word of God we haue a spirit indeed but not Gods but the spirit of slumber of blindnes and ignorance so that we see and see not heare and vnderstand not Esay 29. 10. On the Lords day In these words is the fourth circumstance namely the time when this vision was graunted 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 Sabbath which is our friday and he rested in the graue their whole Sabbath which is our saturday and rose the first day of the weeke early in the morning which is our Sunday and for this cause first it is called the Lords day 2 It is called the Lords day because this first day to the beleeuing Iewes was to them in stead of their Sabbath in which day they worshipped God solemnely it was the day appointed to his seruice among them and for this cause especially it is called the Lords day To vnderstand how it is called the Lords day we must know three points first who changed this day from the Iewes Sabbath secondly for what cause thirdly whether the Church haue now in the new Testament power to change the Sabbath day to any other day then this seuenth day The changer and appointer of this Sabbath of the new testament was Christ himselfe though it be commonly thought that the Church in the new testament and Christian Emperors changed it My reasons are these 1. That which the Apostles deliuered and inioyned the Church that they receiued from Christ either by voice or instinct for they deliuered nothing of their owne head but they deliuered this inioyned this Sabath to the Church although they receiued it from Christ. That they inioyned this day of rest and Sabbath to the Church it appeareth 1. Cor. 16. 1. For Paul ordained that the collection for the poore should be on the first day of the weeke he ordained it and left it 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 Sabbath day when the people were assembled then they vsed to make their collection for before that collection there went the word preached and the sacrament of the Lords supper and this was the custom of the Church many yeares after Christ first to haue the word preached and the sacraments administred then to gather for the poore and for this cause the Lords supper is called a sacrifice or a masse not as the Papists vse it but because in it we offer not to the Lord but to the poore which was sent them and so gaue the name to that sacrament to be called the masse By which it appeareth that they appointed by Apostolicall authoritie the first day of the weeke to be the Sabbath of the new Testament which here is called the Lords day A second reason is this The Apostles kept this day for the Sabbath of the new testament Act. 20. 7. and it cannot be proued that they obserued any other day for the Sabbath but onely in one case when they liued among the Iewes when they kept their old Sabbath A third reason is Iohn 20. 19. 26. That same day which Christ rose from death being the first day of the weeke he appeared to his Disciples to instruct them and the eight day after he appeared again the first day of the weeke instructing them in matters belonging to the kingdome of heauen Now it is more then likely Christ would celebrate and
subsisting These words proue the Godhead and eternitie of Christ the second person The end why Christ alleadgeth them is to certifie him that these things he was about to shew him came from God and therefore he bringeth his owne testimonie namely I which speake vnto thee am God therefore the things I deliuer vnto thee are from God euen from Iesus Christ the second person in the Trinitie which am God equall to my Father In this testimonie of Christ note a singular care of God in respect of his Church he is carefull not onely to reueale his will to his Church but withal to certifie his Church of the truth of the same As here he telleth Iohn that they come from God to certifie his soule and conscience in the truth of the same so he reuealeth not onely his will but withall assureth men of the truth thereof Act. 10. Peter hath a vision and withall the Lord assureth him of the truth of that visioÌ„ And when Christ preached his Fathers will he wrought many miracles which were as sâ—ales to confirme the same that it came from God Seeing the Lord he doth not only declare his will but withall assureth men of the certainetie and truth of his will this first confuteth the Papists who teach that the word of God is certaine in it selfe but to vs it is not certaine till we heare the testimonie of the Church which maketh the Scripture which is vncertaine to vs though certaine in it selfe to be certaine to vs. But we must here know and learne that the Lord doth not onely reueale his will to his children but withall vseth meanes to certifie mens hearts of the truth thereof and so the word of God is most sure not only in it self but euen to men though the testimonie of the Church shold neuer speake word of the same â— This confutes all carnall men There be many which will be of no Religion because there is as they thinke no certaintie in Religion seeing mens opinions in matters of Religion be so diuers that one cannot tell who speakes the truth Indeed we differ in many points of religion and so many men so many diuers opinions yet the true members of Christ they differ not in the fundamentall points of Religion And though all the world should differ in opinion yet it followes not there should be no Religion but the doctrine taught by the Prophets and Apostles should stand sure and be the true Religion of God for euer and the Lord can make men out of it to learne his will and assure them of the certainty of Religion Now followeth the commaundement That which thou seest write in a book c. This hath two parts first S. Iohn must write the things he receiueth secondly he must send them to the seuen famous Churches of Asia Now the Lord commaunds Iohn to write these things in a booke and he must set downe that which he receiued of God to send it to the seuen Churches of Asia because he being now in banishment and could not come to them and be present with them to instruct them therfore he must write these in a booke that so they might be holpen by them Secondly he must not only write them in a booke but send them to these seuen Churches first that they might be confirmed and strengthened in the matters of faith now in the cruell time of their persecution secondly that they might keepe these books for the Church of God which is the pillar ground of truth first because it publisheth the word secondly because she keepeth the same from time to time and also giues testimony of the truth of the same So then that these Churches might keepe publish and giue testimony of these things he must send them written to them Hence we learne that the word of God written is an excellent help for the church of God to edifie the same else he would neuer haue commaunded Iohn to send this booke to the seuen Churches in Asia This confutes first the Papists who hold that the writteÌ„ word is but a dead inky letter a nose of waxe to be turned any way secondly the Anabaptists who looke for reuelations contemne the written word but seeing the Lord bids him send it to the seuen Churches in Asia he sheweth it is an excellent meanes to edifie the Church We may learne that the reading of this booke as of other Scripture is Gods ordinance whether it be publike or priuate and that they must be so vsed as Gods ordinance with reuerence and good conscience Indeed the word preached is the ordinary meanes to begin faith and to worke repentance but the reading of them publikely and priuatly hath his proper vse to confirme our faith yea to increase knowledge faith and repentance in vs. Write and send it to the seuen Churches c. Here is the third point namely that a man in the crosse and persecution may be the deare child of God S. Iohn a famous Apostle and deare seruant of God yet he is in banishment and continues a long time from all company of men yet God reuealeth his wil to him and maketh him the pen-man of this book which he giueth to none but them which be his seruants Then a man may be and continue in banishment yet be the deare seruant of God We reason if a man be in the crosse and persecution and continue in the same he is surely out of Gods fauour but we see the contrary in Iohn In the end of the verse he setteth downe the names of these seuen Churches in particular and these seuen places were seuen most famous cities in Asia in which were planted seuen most excellent Churches of all those parts of the world and for that cause here are named one by one Then I turned backe Here is his preparation or entrance into the vision When I heard a voice behind me being loud and great I turned to see him which deliuered it to me In the preparation we must consider first the meanes to moue Iohn to attention namely a voice secondly the end to make him attentiue and to inioyne him his dutie namely to write and to send it to the Churches Now followeth the second part of his preparation which is that he turned backe when he heard this loud and great voice to see who it was which gaue the voice By this practise of S. Iohn we may learne our duty for as he dealeth with the man which giues the voice so must we deale with God S. Iohn heareth a voice and then he turnes backe to see who it is so must we do with the Lord we are all by nature ready to turne from God and runne from him as fast as we can by our sinnes Now when the Lord speaketh to vs by the preaching of the word when we are running on in another way we must turne to him turne our hearts to his wayes confesse our sinnes to him that so
their iourney and shall we be so carefull to helpe men in temporall light and not much more carefull to helpe them in light toward the kingdome of God Let then all ignorant and loose liuers as there be many among vs let them now begin to shine for they stand in the place of good lights they be in the candlesticke they must cease from ignorance and loosenesse of life and beginne to burne and cast light as good candles both by doctrine and good example If a man should bring a candle in a sticke to vs and we shold go about to light it twice or thrice and it would not take light we would in anger cast it downe so Christ if he vse meanes to light these ignorant and loose-liuing persons many times if they refuse to be lighted he in his displeasure will cast them downe out of the candlesticke and not suffer them to take the place of a good candle but rather tread and stampe them vnder foote In the Church of God there be many ignorant persons many which continue in their ignorance rebellion and so continue in sin but a small number of good blazing lamps Many hold the place of good lights but are darke dimme and giue no light let these feare Gods iudgements Would any be true candles burning and blazing lights let them first get knowledge in the word and will of God furnish and replenish their hearts with knowledge and after practise the same faithfully in obedience in leading a godly life shining to other in holy example exhorting and instructing them that so shining foorth clearely and chearefully Christ standing in the middest of the lights may like and allow of them For vnlesse we shine thus in this candlesticke to wit the Church of God where we haue our places we shall neuer haue light nor ioy in the kingdome of heauen but if we do we shall then shine as the Sunne cleare and faire for euermore Golden candlestickes That is made of gold so called for two causes The Church of God is compared to a candlesticke of gold first because as gold is most excellent of all mettals so the Church of God is the most excellent of all societies and companies of men All companies and societies of men in the familie towne citie kingdome commonweales they be all the ordinance of God and excellent in their kinds but the Church of God is aboue all these it is most excellent no societie cometh neare it first because in the Church there is saluation to be had and obtained but in none of these societies of men it is to be had as they be societies of men but as they be Churches or true members of the Church 2 It is a most excellent societie because this is the end of all other societies they be all ordained to maintaine this as the chiefe and this euen the Church of God is the end of them all 3 The Church it beautifieth and adorneth all other societies because herein is their honour and preferment in that they be either Churches or members of the true Church Seeing the Church is the chiefe and most excellent societie in this world we must aboue all things haue speciall care to become members of this societie Men haue care and labour to become members of those townes which be in corporations and haue freedomes aboue other then much more should we labour to be members of that societie which is most excellent to be true members of the Church of God Seeing this is the chiefe societie and all referred to maintaine the Church of God it must be our speciall care to maintaine that Church euery man in his calling as the King Prince and Magistrates the Ministers in their callings yea euery man in his particular calling must seeke to preserue this societie Seeing this societie adorneth the other giueth them their beautie we should labour to bring all societies to this Men in families must seeke to make their familie a Church or a member of the true Church they which rule a towne to make it a true member of the Church and to make it an ecclesiasticall societie so Kings to make their kingdome a Church member ber of the Catholike Church because al other societies without the Church are but as places without light and without the candlesticke to hold vp and without this light they be in darknesse and the shadow of death It is compared to a golden stick because it is most precious to God none so deare none so neare to God as this societie of the Church Christ therfore to expresse how deare it is saith it is a seale to his hand and a signe on his right arme Can. 8. 6. Zachary cals the Church the apple of Gods eye shewing it is most deare in Gods sight as precious as the apple of the eye which is most tender to vs. Psal. 45. it is compared to the Queene in a vesture of gold nay no societie is so precious and deare to Christ as this seeing he hath shed his owne heart blood euen the blood of God to redeeme his Church In the middest of the seuen golden candlestickes Christ is in the midst of them that is he is present with his Church continually in all times he hath continuall care of it to gather his Church and being gathered to preserue it and defend it from all her enemies Seeing Christ is in the midst of his Church present to gather and defend it then the supremacy of the Church of Rome whereby they will haue one head of all the Churches on earth is needlesse for Christ is present gathering and defending his Church at all times then there needeth no generall Vicar In the presence of a king they of a commission cease though they were assigned before and if any should be so impudent as to take on him the office of a king in his presence all men would condemne him so though Christ had giuen this office to the Pope yet seeing he is present at all times in his Church to gather and defend it the generall gouernement of the Pope is needlesse and it is extreame arrogancy to take on him the office of Christ in his presence Seeing Christ is in the middest of his Church we must do as Enoch Gen. 5. 22. walke with or before Christ when we take any thing in hand do any thing in word or deed we must do all in Christs presence We must do all we do that we may haue approbation of Christ for he is in the midst of his Church to looke to it to defend it he seeth what we do therefore do all that he may like of it and approue it That we may do so we must haue direction for that we do out of his word and if we be able to walke before Christ we shall be able to do many duties to him and be vnblameable in this wicked world The second argument whereby Christ is described is his
mind and in that very maner he would if he were present and if they deliuer any thing els or in any other maner they shal be suspected of vnfaithfulnes Now if Christ were on earth wold he deliuer his word partly in English partly in Latin or vse the authoritie of the fathers Philosophy or of Poets And surely though mē cal this the learned way of preaching yet it is not that Christ commaunded Nay if this were admitted it would bring in Barbarisme and expell the Gospell out of this land and bring in that misery which was among the Schoole-men when all things were brought to needlesse disputations The third thing is the phrase Christ vseth The seuen starres are the seuen Angels c. Not that they signifie the seuen Angels or the candlestickes signifie the seuen Churches but are so Hence we see that the exposition in the sacrament This is my body and blood is warranted and not to be vnderstood literally as the Papists hold For as it is absurd to hold that these were seuen Angels indeed because they are called so so to hold the bread is really transformed indeed into Christs body but being a signe as it is common in Scripture is put for the thing signified this bread is that is represents my body c. CHAP. II. VERSE I. Vnto the Angell of the Church of Ephesus c. IN this second and third Chapters is set downe the fourth action of Christ whereby Iohn describeth him which is that Christ in these two Chapters giueth him 7. particular commandements to write seuen Epistles to the seuen Churches of Asia The first of these seuen particular commandements is in this first verse Vnto the Angell of the Church c. and after the commandement followeth the Epistle it selfe These things c. to the eighth verse Vnto the Angell This word is two waies vsed first it signifieth the Minister or Pastor of the particular Church of Ephesus and so it is taken commonly and of the most Secondly it may signifie a companie of Ministers or gouernours of the particular Church of Ephesus as Paule biddeth thē take heed to the flocke of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseers shewing there were many Ministers of the particular Church of Ephesus Aud so this word Angell may signifie the whole cōpanie of Ministers of that Church as we see in Scripture the naming of one man signifieth a whole multitude God biddeth Moses send my sonne c. by which particular he noteth the whole bodie of the Israelites So thogh Antichrist be not one particular man but the whole successiō of Popes yet Paul calleth him that Antichrist and that child of perdition so it skilleth not whether we take it for one man or the whole multitude of gouernors In this particular commandement are two points first the intent of Christ was to write to the whole bodie of the Church of Ephesus yet he directeth his letter not to them all but to the Angell and Minister That he intended to write to the whole Church it appeareth in the former Chapter where he is commanded to write to the Churches and in the end of this where he saith He which hath eares let him heare what the Spirit writeth to the Churches Now in that he directeth his Epistle to the Angell and Minister he intimateth to him his dutie first that he must especially labour to teach the particular contents of this Epistle to the Church of Ephesus secondly that he should not onely teach but be a patterne and example to them of the things contained in this Epistle Secondly he writeth to the Angell of the church himselfe because he especially doth great good or harme to the Church If the minister be good there cometh much good if he be euill there cometh much euill as all examples shew Now Christ writeth for this cause to him that he might be diligent and so the cause of good not of euill The second point is that Christ among all the seuen Churches writeth to the Church of Ephesus first which is not because it had authoritie aboue the rest but because it was in riches and estimation aboue the rest and was the mother citie for they were all candlestickes and all golden candlestickes but because it excelled all other cities in riches and estimation for that he directeth his Epistle first to this Church By which he sheweth that those Churches townes and people which excell either in riches and estimation and other temporall gifts they must also excell in the graces of God And so all men in particular as they excell in riches and estimation they must excel others in godlinesse and religion So then each town must as it excelleth other in that it hath a greater name greater riches or other temporall blessings go before other which want them If they excell other in these and be inferiour in godlinesse and religion it is a shame for them before God and man too The Epistle hath three parts as all ordinarie Epistles haue first a preface secondly a proposition thirdly a conclusion The preface in the first verse Now the preface or entrance is taken out of the former chapter The end and intent of it is to draw the Church of Ephesus to reuerence the admonition of Christ so that Christ propoundeth not that first but makes an entrance to prepare them to receiue the same with reuerence and regard his admonition The third reason which he vseth to do this is thus framed If I be he which holdeth the seuen stars in my right hand that is he which by my mightie power guide blesse protect and defend thee and thy Ministers and if I walke in the midst of the seuen candlestickes that is am alwaies present in the midst of thy Church to guide blesse and protect you then ye should receiue and reuerence mine admonition but the first is true ergo my admonition must be reuerenced and obeyed both of the Ministers and of the people In this preface two things are to be learned first seeing Christ repeateth that againe which he taught in the former Chapter he sheweth this is a most notable point to be learned and practised of all men which is that Christ he is present in his Church being present by his speciall prouidence doth blesse guide and protect it both in Ministers and people This must we labour to learne and to be certainely perswaded of euen of the speciall presence and prouidence of Christ in his Church in the speciall workes of the same And without this we cannot haue sound religion this standeth not in a swimming knowledge in the braine but in a sure perswasion of the same in the heart The second thing is that this perswasion of the speciall presence and prouidence of Christ in his Church is the meanes to draw vs to all duties of our calling seeing Christ maketh this his reason to moue them to obey his admonition So if we think
all three and that the Father doth the Sonne doth and what the Sonne doth the holy Ghost and the Father do in outward actions Secondly Christ after his ascension teacheth not bodily but by his spirit for Christ being at his Fathers right hand sendeth his comforter to leade vs into all truth Now seeing the holy Ghost speaks in the Scripture he teacheth vs we see how the church of Rome sinneth in that they will haue a iudge which must speake for Christ he being in heauen and the Scriptures being not able to speake but are as a dumme iudge therefore the Church that is men in the Church they must be iudge of Scriptures But we see that the holy Ghost speaketh in the Scriptures and Christ he is iudge alone of them The Church is an instrument onely and cannot giue sentence of them but they be of themselues sufficient to take away any doubt whatsoeuer 2 Faith is no part of repentance but a cause of it for they be 2 distinct parts of Christianity the first a sermon beleeue and repent where repentance followeth faith as a fruite of it Thirdly obedience is no part of repentance but a cause thereof ergo repentance stands not in these three properties neither is all one with regeneratiō for this goeth before them for godly sorrow is the cause of repentance but regeneration is before godly sorow ergo before repentance too The second point is how we must practise repentance this stands in two things first true humiliation secondly true reformation of life Humiliation stands in confessing our sins miseries and wants and in condemning our selues for them and in harty praier to God for pardō Reformation is the changing of our bad actions to good and if need require to make satisfaction to men Dauid Psal. 32. first humbled himselfe secondly he prayed for pardon and withall promiseth reformation of life Manasses fel from God but he prayed to God humbled himselfe 2. Cron. 33. 12. So the prodigal son And Dauid in all these Psalmes of repentance humbles himself Psal. 32. 38. 51. 130. 143. 77. And so must we do if we truly repent Then we see the dānable doctrine of the Papists which make repentance stand in contrition and confession of sins to a Priest satisfaction for a man may do all these and yet be a reprobate So did Iudas he had contrition confessed his sinne made satisfaction and yet his repentance was not true repentance Another abuse is that they make contrition a part of repentance which is indeed no grace but may be a cause of grace Besides to confesse all sinnes to a priest is a gibbet to a mans conscience and more then God himselfe requireth Last of all to teach that a man must satisfie Gods iustice is to ouerthrow the satisfaction of Christ. The third point is Who commaunds this It is Christ. Now some out of these words gather that God giueth sufficient grace to euery man to repent if they will for say they if he command repentance and yet some cannot then he but mockes them and it is as if we should bid one bound hand and foot to rise and walke Ans. The Lord giueth not that commaundement to euery particular man but to the Church or to some people which shal become a Church and then he doth it to gather the elect Now in the Church there be elect and reprobate now this commandement to repent is giuen to the elect directly but to the reprobate by consequence as they be among the elect in the church And this commaundement is giuen to both for diuers ends first to the elect to shew them what they ought to do not their ability what they can do secondly that it may be an outward means to bring them to repētance for when he giueth them this commandement he is present by his spirit Phil. 2. 12. he bids them work out their saluation but addeth God giueth the will the deed shewing that God giuing that commandement is present by his spirit to worke in them abilitie to performe it Now the wicked being in the Church haue the same commaundement not directly neither to those ends but first to keepe them in outward ciuill order secondly to make them without excuse But whereas they reason thus If Christ command all to repent then all haue sufficiēt grace to repēt but the first is true ergo Ans. The first part is false vnles it be restrained thus if he command to this very end that they should repent and practise it for he giueth cōmandement to some not that they may do it but as to Pharaoh to harden their harts For the second part that he giueth commandement to all the meaning is he giueth it onely to the elect directly because he giueth them his spirit to obey it but to the wicked by consequence as they be mingled in the Church with his owne children The fourth point is who must repent namely the Angel and whole Church of Ephesus Ob. But they had repented before how then doth he bid thē repent againe Ans. There are two degrees of repentāce one is the beginning the other is the renewing of it In the practise of which two stands the whole life of a Christian first to begin to repent when he is truly called and secondly in continuing and renuing it dayly as he often falleth If we haue begun by Gods grace we must not stay there but go on and be renued euery day There is no man but he shall see in him selfe daily new sins slips and wants for which he must haue renewed repentance Then seeing we daily increase our sins we must take heed we lie not or continue in sin without this repentance for we are not so much condēned for sin as for lying in sin this if a man repent brings not condemation but lying in sin doth then aboue all things take heed of this let vs daily labor to know our sins to be acquainted with our wants to humble our selues pray for pardon 2. Cor. 5. 20. I beseech you saith Paul be reconciled to God they were reconciled before for they were iustified and sanctified but he would haue them to labour to be more assured of their iustification and to haue a more full and sensible feeling of it and that because their apprehension by reason of their weaknes is but sin all The like must be had of vs. The fift point is why or for what cause namely for their decay in loue especially and other wants Christ prescribeth to thē repentance not that they had none at all And so Christ preacheth to vs by his Ministers to repent of this decay in loue if we haue had loue and feele it now decayed we must repent if we haue not then we must labour to haue it And Christ we see giueth a large commaundement not for drunkennesse whooredome theft or such grosse sins but euen for their decay in loue want of knowledge faith feare
surely there is cause why if one looke and view the bodie of our people as Osea saith there is no knowledge of God in the land euery man seeketh to follow his owne waies none cleaueth to the Lord seeketh to know and obey him Besides they are altogether carnall fleshly dead and drowned with the cares of this life none affecting things belonging to eternall life but all mens hearts are possessed with pleasures profits and preferments of this world Nay all men in generall lye in a dead sleep there is no sense or feeling in them a spirituall slumber hath wrapped all mens hearts in securitie and ignorance neuer thinking or considering of the iudgement to come neuer dreaming of the euill day though God preach daily by his iudgement to them Againe the contempt of the word and Gospell the prophanation of the Sabbath want of mercie and loue the cruelty which aboundeth in all men oppression whoredomes fornications these be the sinnes of the people now in our daies rife in euery place these are common sinnes calling for vengeance which will come vndoubtedly vnlesse we repent so that Christ cannot speake to vs as to this Church but in a contrarie voice But though this be the common estate of most men yet Christ he hath a remnant who lament and mourne for the sins of the land who are grieued with the abhominations of the world and these need not feare but they must take to them Christian fortitude courage lay aside al feare of danger of al that man can do and boldly vndergo all crosses and afflictions euen to death to maintaine faith and a good conscience to the end That they may do this let them first consider that they which feare distrustfully must haue a miserable portion in the lake that burneth with fire and brimstone Reu. 21. 8. therefore for feare of this reward let vs go on fearing nothing 2 They must consider Gods presence he is by them readie to protect and defend them his Angels pitch their tents about them Psalm 34. 12. 2. King 6. Elishahs seruant seeing in Dothan an huge armie which beset him and his maister he saith Be not affraid for they which be with vs be more then these against vs. He was fully perswaded of Gods presence and protection and that Gods Angels would defend and guard him so should al men in danger they must beleeue and perswade themselues God is present he hath his Angels pitching their tents to defend and protect his children 3 Gods children must consider in perill that it is an honorable thing to suffer for Christs sake and it is a happie thing to suffer for the Gospell of Christ. Paul he accounted it his chiefe honour nay he reioyced in nothing so much as in his sufferings for Christs sake Then if suffering the crosse for Christs sake be such an honourable thing we must lay aside all feare and by Gods grace arme our selues with Christian fortitude and courage to vndergo all crosses afflictions whatsoeuer But those which are not touched with the present day of miserie nor haue not this perfect fortitude they must lament and howle lest the euill day take them vnprouided The next part of Christs counsell is a prediction or prophecie of the afflictions which this Church must suffer But before he propoundeth the afflictions he setteth a word of attention Behold By which he teacheth them and in them vs that it is our dutie often to thinke and consider of the time of affliction before hand to meditate of Gods iudgements and corrections before they come lest we perish in them For Christ Luk. 19. he came to Ierusalem and wept ouer it and foretold the iudgements to come and the cause was because she knew not the day of her visitation because she would not think of her iudgement and affliction to come therefore Christ forotels and shewes her final destruction Let vs take heed lest it fall out with vs as it did with them It shall come to passe By this Christ shewes he is true God For he which can foretell all future things in particular though they be contingent he is God for that is proper to God but Christ foretels their particular affliction to come ergo he is God Ob. But the Phisitian can foretell the death of his patient the Astronomer the eclipse of the Moone to come Answ. They do so but by meanes the Phisitian foretels by the causes and signes he seeth in the partie by which death is in â—ort present so the Astronomer by the naturall course of the heauens can foretel an eclipse by the courses and signes of it in which the eclipse is present but without these signes and causes they cannot simply but Christ without any signe or cause simply foretels this affliction in particular to come to the Church of Smyrna Christ describes the affliction first by the cause namely the diuel secondly the persons some of you thirdly the kind imprisonment fourthly the end to trie you fifthly the time ten dayes For the first the cause it is the diuel Ob. But how can he afflict them seeing he is a spirit and dealeth not with the bodies of men Ans. He is indeed a spirit and ruleth in the aire he is the god of this world he ruleth in the hearts of wicked men he ruleth guideth and gouerneth in them directs their thoughts wils affections so as he stirres them vp moues and caries them to persecute the children of God to cast them in prison Now in that the diuell is the author of persecution we see of what spirit those be which persecute the Church namely men inspired by the diuel moued and ruled by him notorious wicked wretches which haue Satan for their king and ruler For this cause Paul saith he was the chiefe of sinners seeing he was caried by him to persecute the church of God Let then all men take heed of this for he which persecutes the Church for religion in word or action he in that action is the vassall of Satan led and ruled by the diuell and the diuell in that action vseth him as his instrument Satan is the chiefe and principall agent he is his slaue to do his will and is as a souldier vnder his band Againe learne we to take pitie on all such persons seeing they be possessed by the diuell led and moued by him yea euen to pray for our persecutors Furthermore the weapons we must haue to defend our selues in persecution are not temporall but spirituall seeing our enemy is a spirit we must vse inuocation and praier fasting and humbling our selues by which we shew our faith repentance and obedience to God By this weapon of prayer Elias is called the chariot and horsemen of Israel this is a most excellent weapon And if the Lord should send a forreine enemy among vs then is indeed the souldier to be vsed but our principall weapon must be prayer that must be our chariot and horsemen the
diuell feareth not the sword or gun but this spirituall weapon will ouerthrow him I proceed to the second point their affliction is described by the persons some of you not all but some of them thirdly by the kind of affliction imprisonment he shall not kill or destroy you but imprison you and some of you not all of you Fourthly the end to trie you that your hope faith patience and other graces may be made knowne to your selues and other In all these we note that Gods prouidence is the first and generall cause aboue all causes ouerruling ordering and disposing them In this prouidence he vseth two instruments good as good Angels and regenerate men and he workes in and by these in all things and in these there is a good order no disorder The second kind of instruments be bad as wicked Angels diuels and wicked men which though they be wicked in themselues yet God can vse them well and in these is nothing but disorder and the Lord he worketh by them but not in them and permits their disorder and sinnes to shew by them his iustice and power These wicked instruments in themselues the Lord vseth well and to good ends for his prouidence is aboue them it restraines them keepes in their malice bridles them that they cannot shew their malice to the ful but be bridled and kept short being ouermastred by his prouidence So here the diuel he afflicts them yet not all but some of them and he destroyeth not but onely imprisoneth them and not alwayes but for a short time The second action of Gods prouidence vsing wicked instruments is that the Lord turneth all to the good of his children The diuell in afflicting them purposeth their destruction but the Lord turneth it to their good to proue them and trie the vertues and graces of their hearts as their faith hope loue patience c. so that the Lord doth not onely restraine their malice but turneth all things to the good of his people Now we should often thinke of this prouidence of God and for euer blesse his name for the same seeing he ouerrules the wicked instruments he restraines their malice he vseth them for the good of his children and considering of this it shold make vs to renounce our selues to commit our selues to his protection make his prouidence our sure defence and safegard in all our temptations And seeing the end of their affliction is to trie them we must al first labour to haue the power of godlinesse not onely in outward shew and formall profession but to feele the power of it truly in our hearts for the Lord wil trie vs as gold in the fire the Lord will cast vs into the fire of affliction to proue vs whether we be pure gold whether we haue pure faith vnfained repentance and a good conscience or not these wil abide the fire and not burne when formal shew of godlinesse will 2. Seeing afflictions are to trie vs we must reioyce and thinke tribulation a great blessing I am 1. Thinke it exceeding ioy to fall into temptations for by affliction our graces are made manifest to our selues and to the world The fifth circumstance is the time for ten daies Some vnderstand by this a long time as Gen. 31. 41 Laban changed Iacobs wages ten times that is many times but it is not so here for Christ speakes that to comfort them now what comfort were this to be long in affliction Others thinke that by ten daies ten yeares is meant and that because it is often in scripture so vsed seeing there is a weeke of yeares as well as of daies but that cannot be proued that they were in persecution so long and no longer Then I take it by ten daies is meant a very short time a litle space of time and this is most sutable to all the circumstances of the text and the purpose of Christ which was to comfort the Church as if he had said Thinke not thy affliction to be long for it is but for ten daies a short time In which words note two things first that the afflictions of Gods Church are for a certaine time a time decreed and set downe by God that cannot be shortned or made longer So the Lord told Abraham that the Israelites should be in captiuitie and affliction 430. yeares and so it came to passe for they were in affliction especially in the land of Egypt 430. yeares but so soone as that time was expired the same night were they deliuered So Daniel for the space of threescore and ten yeares captiuity prayed not to the Lord for deliuerance for he knew the time was certaine and could not be changed and therefore was patient but when that time drew to an end then he prayed for deliuerance and the Lord heard his prayer This should teach vs in affliction to be patient and to seeke to arme our selues with patience seeing the time of our affliction is certain and cannot be made shorter or longer we cannot be deliuered till the whole time be expired Secondly note that the afflictions of Gods Church and children be but for ten dayes a very short space of time in respect of eternall life and this is a notable comfort to any in the crosse and persecution seeing the Lord wil put an end to it it shal be but for ten dayes a short time as Paul teacheth 2. Cor. 4. 17. But yet there is more to be noted in these words euery word containing an argument of comfort for the Church for first the author of afflictions is the diuell he causeth them now feare not him for he is Gods enemy therfore thou being his enemy hast God for thy friend and then what can he do to thee to hurt thee for they which haue him their enemy their cause is good Secondly he shall not afflict all the whole Church but some of you a few of them the Lord restraines his malice he cannot do his wil. Thirdly he cannot kill or destroy them but onely afflict their bodies Fourthly he shall not do that to their destruction as he would but the Lord turnes it to try them for their good So this affliction it shall not last alwaies but for ten daies a very short time why then should you feare Let not feare ouercome your hearts be not discouraged but take Christs fortitude and courage lay aside all feare and vndergo manfully al danger to keepe faith and a good conscience to the end The third part of Christs counsell is another precept which containeth a most blessed and heauenly counsell be thou faithfull The children of God ought to be faithfull in regard of God and that fidelitie they owe to him first by promise made to him in baptisme for in that Sacrament God promiseth to his child Christ with all his benefits and the child of God promiseth and maketh this stipulation to God that he will renounce himselfe and in death and life rely onely on Christ. Now
kept my name Though thou dwellest in a place where the diuel hath erected his throne yet thou maintainest my name and holdest it fast so that neither fraud nor force of enemies can take it from thee My name that is my doctrine of the Gospell Rom. 9. Thou doest constantly hold and maintaine it and my religion thou beleeuest the doctrine of saluation which my seruants haue deliuered to thee So that in these words Christ commends the church of Pergamus for constancie in maintaining the doctrine of saluation We see it is not enough for vs to hold beleeue and maintaine religion but we must do it constantly so the word signifiâ—s we must hold the same fast against all aduersaries not easily turned with any blast of mens doctrine but so to hold religion that no enemy by force or fraud draw it from vs. When Math. 13. the man found the pearle he sold all to buy the field And if a man amongst vs should find in our field by his cunning and skil a golden mine he would not tel it to any but go and sel all he had buy the grouÌ„d that so he might inrich himself So we if we know the doctrine of saluation we must labor to make it ours to haue it made sure to vs to sell all we haue to loose life it selfe rather then to forgo that precious pearle 1. Tim. 3. 9. Faith is compared to a precious iewell which must be laid vp in the treasury of a good conscience which cannot be broken into but must be strong in which store-house and treasury we must haue true religion and faith locked that nothing get it from vs but loose all we haue euen our life before we part with it for if that be sure all is well but if faith and religion be lost all is gone saluation is lost thy soule is perished Now for her further commendation Christ sets out her constancie by two arguments first that she held religion without deniall secondly that she held it in the time of bloudy persecution 1. The Church of Pergamus neuer denied Religion or reuolted from faith in Christ she did not as many men who hold beleeue and maintaine religion yet in time of triall they will reuolt In this we must imitate her else we know not whether the Lord will giue vs grace to repent if he should not we perish Esaw sold his birth-right for a small thing a few red pottage but after he sought it with repentance and teares could not get it We must then hold religion and not in time of affliction and persecution reuolt and deny it lest the Lord giue vs no grace to repent which we know not whether he will or not And hast not denied my faith that is mine owne doctrine of the Gospell and true Religion Religion is called Christs first because Christ with the Father and holy Ghost is author of it all Religion which is good being from aboue secondly because he reuealed it from the bosome of his Father thirdly because Christ is the matter of al religion Christ is the whole subiect of religion in the old and new Testament the end of the law and the scope of the Gospell The second argument whereby Christ sets out her constancie is that she held religion in the time of bloudy persecution when she was thus persecuted she was constant When Antiphas was put to death Who this Antiphas was it is not certainly knowne by any history yet it is thought he was Pastor and Minister of the Church of Pergamus who opposed himself and oppugned the doctrine and idolatry of the heathen in that citie In these words are two points first he commends this martyr Antiphas when he saith That my seruant my faithfull seruant Antiphas he extols him to the Church of Pergamus By this we see that it is lawfull to honour and commend Martyrs which dy for Christs cause and that in two things first in giuing them their due deserued honour and commendation as Christ did to Antiphas secondly by careful imitation of their constancie and vertues and conuersation of life for this cause Christ commends this good Martyr that the people of Pergamus might imitate him in his constancie not to honour him as the Papists do with diuine honour and inuocation Againe he saith That my faithfull Martyr not commending him for his death that he died but for the cause for not the death but the cause makes a Martyr for a man may die for heresie and erronious opinion and yet he is no Martyr But Antiphas he was a true Martyr ergo Christ saith that my seruant nay that my faithfull seruant Antiphas In the end of this verse he setteth downe the authors of this death of Antiphas Some among you some of Pergamus were the cause of his Martyrdome they were such in whom the diuell ruled and raigned and this he repeates to shew that they which haue contemned Christs religion though they pretend good things yet they be the slaues of the diuell he rules and raignes in them they be his holds and castels Obiect But why did the diuell dwell in the citie of Pergamus more then in any other Answ. Because many in this citie were Gentiles they hated and conteÌ„ned the Gospel so became the holds of the diuel we must then take heed we neuer conteÌ„ne the fame For in a family where they liue in ignorance in iniustice fraud and wickednes there the diuell ruleth he hath his throne that is a stable for him to dwell in Then masters of families and parents which gouern families must see they loue and embrace religion and teach it to their family else their houses be but the stables of Satan his place to dwell in Ob. But whether might not Antiphas being Minister and Pastor of that Church haue fled Answ. Persecution is double either directed against the person of the Minister principally or to the whole Church equally if it be against his person he may flie safely if he get oportunitie to preserue his life and haue libertie of the Church to flie but if it respect the whole Church then vnlesse he haue libertie graunted by them he must stay and take part with them in their persecution Now of this sort was Antiphas persecution seeing he was so called of God to suffer But I haue a few things against thee He commended her before but here he rebukes her and this reproofe is first generally propounded then in more particular in generall he tels them that they wanted zeale Thou bearest with them which c. But I haue These words he spake to the church of Ephesus before and here repeates them againe teaching the true members of the Church to enter into their owne hearts to search what is in them that Christ may haue against them to cal themselues to a strait reckoning to consider all the things they haue done from their beginning to their end and al their life narrowly to examine themselues
shortly After the remedy followes a two-fold reason to inforce and set an edge on the former doctrine first concerning the Church of Pergamus secondly concerning the Nicolaitanes holding and practising of these two sinnes The first cause and reason If not I will come c. that is if thou do not repent for these sinnes want of zeale and other thy particular sinnes I will come to thee shortly to punish and plague thee for the Lord as I haue said he cometh either in mercy or in iudgement Now if they repent not Christ saith he will come to them not to help them but to execute iudgement on them to punish them So Esay 30. 27. Christ saith not I will but I come to thee expressing the time to come by the time present to certifie them that if they repent not he will most surely come as certainly as if he did now come to them In this threatning we see a generall rule to be learned of all that if any Church or people will not repent then the Lord will come to them in iudgement to punish them as by sundry examples we may see the Lord hath done In our Church and people though some do repent yet for the common body of the people they do not but they liue in sinne and ignorance hauing no care to know Gods will and if they know it yet no care to obey the same but they for the most part continue in their sinnes Seeing their case is such who could not out of Gods word in good conscience foretell and prophesie by this generall rule that God will come against them shortly to take vengeance on them and to plague them Though we may flatter our selues and think all is well yet we must assure our selues he cannot but come vnlesse we repent This should then moue vs all to repent to humble our selues condemne our selues for our sins craue pardon purpose newnesse of life desire the Lord that he would in Christ be reconciled to each of vs and promise and performe euer after new obedience If we doe repent daily for new and particular sinnes then we shall stay the Lord preuent his coming to punish vs but if we go on in sinne assure our selues the Lord is true of his promise he will come in iudgement against vs. The second reason is directed to the Nicolaitans With whom he wil fight that is be at enmitie with them and declare the same in waging battell with them seeing they hold these two grosse and damnable â—â—inions With the sword of my mouth That is the preaching and publilishing of the word the ministery and dispensation of the law and the Gospell among men In which words he still alludeth to the doing of Balaam as in the doctrine so in the end and scope for when Balaam cursed the children of Israel the Angell stood against him to stay and hinder him that he should not go he seeing the Angel fel downe and worshipped the Angel that is the son of God Christ Iesus but after seeing he would not be restrained but went to curse the people he perished by the sword Numb 31. Euen so Christ dealeth with the Nicolaitanes as he did with Balaam seeing they went on still in wickednes he fighteth with them to reclaime them from their wicked wayes he withstands them with the sword of his mouth but if they will needs go on then he fights not to reclaime them but to slay them as he did Balaam But I will fight against thee not kill thee for Christ he intended not at the first to slay them but to withstand them and if it might be to reclaime them but after if they would not be hindered and stayed to destroy them as he did Balaam Seeing Christ comes against the wicked and impenitent not to kill them but to withstand and hinder them at the first we see his wonderfull patience toward sinners and wicked men So Gen. 6. the Lord striued and wrestled with the old world one hundred and twentie yeares that they might repent by the preaching of Noah and Genes 16. he bare with the Amorites till their sinnes were come to the full and he bare with the Aegyptians many hundred yeares nay the Iewes after they had killed Christ were not straight way consumed but the Lord suffered them fiftie yeares So the Lord suffereth sinners the blasphemer adulterer and cruell man to liue cometh often to them by his word not to kill them at first but to winne and reclaime them And so euery one of vs feeleth his mercie in that he might destroy and cast vs into hell so soone as we be borne yet he suffereth vs to liue some twentie thirtie or fortie yeares that we might haue a time and space to repent and turne to Christ. Then it is our dutie to take this occasion to take this time of Gods patience not to let it slip but haste to reâ—â—ntance ere the time of patience be ended The old world had one hundred and twentie yeares of patience but neglecting it they perished the time of mercie being ended Seeing they wold not heare Noah therefore they be now in prison that is in hell Againe in that Christ saith he will come thus against the Nicolaitanes we see that they which repent not haue God for their enemie to fight against them and for this cause sinne is called rebellion against God Now this is a most fearefull thing to haue God mans enemie let vs then repent that we may haue God a friend to vs as he was to Abraham and as Christ was to his disciples I will come to thee and fight against thee Here Christ sheweth he is the true Pastor and Doctor of the Church he can deuide the word aright giue promises to them to whom they belong and threatnings to whom they belong for iudgements and promises must not be propounded to all equally but there must be regard had of time place and persons For iudgements some be temporall which must be threatned to the penitent some eternal and those to the impenitent So promises are to be made not hand ouer head but with respect condition limitation and restraint To propound either promises or threatnings otherwise is not to deuide the word aright With the sword of my mouth that is the ministerie of the word not to kill them but to resist and withstand them which repent not and this is the chiefe end and scope of the preaching of the word to winne men from their sinnes and wicked wayes and if they will not repent then to drowne them in perdition and to slay them In this Church of England and in this congregation we haue had the Gospell this 36 yeares published and preached to vs the Lord hath rebuked vs for our sinnes and yet we still abide in them without repentance the Lord still cometh against vs with the sword of his mouth stil checkes vs for our sinnes and controlleth the wicked idolater Atheist fornicator
he which receiues it for no man can know or discerne it then men must not thinke strange though be be not called by this new name The world knoweth vs not 1. Iohn 3. 1. Now in that he which hath this new name knowes it and seeth that he is the child of God and fellow-heire with Christ that he is called iustified sanctified and that none knowes it but he which hath receiued it This cōfutes the Papists who say they know it but not certainly but in hope and by coniecture and probabilitie But we see he knowes it certainly infallibly without doubt for he knowes it better then any other other men know it by coniecture but he knoweth it certainly No man knowes this new name so certainly infallibly and frō within as he which receiues the same for no man can determine of the faith adoption or calling of any but himself for that is proper to God to search the heart This must stay our censure and iudgement to iudge men to be hypocrites to condemne either the better or bad sort of men for we know not a mans heart his faith is but knowne to God and himselfe Obiect How farre may we iudge of anothers state of saluation Answ. We iudge of another mans estate either certainly or not certainly as when one iudgeth and sets downe certainly and resolutely that such men are elected to saluation without all doubt but this is proper to God no man can know the spirit of man but God and the man himself and so farre as it pleaseth him to reueale the same to some of his children as to Dauid he reuealed the damnation and reiection of some for which cause he prayeth for their destruction Now besides this there is the iudgement of charitie when we iudge of another as charitie moueth vs now charitie maketh a man iudge the best This charitie hath two parts first it is not to despaire secondly it is to iudge of a mans saluation vndoubtedly to be perswaded of it certainly We must not despaire though we see men liue in sin And we must iudge certainly of mens saluation and without doubt that they be called effectually in that they testifie their faith by their obedience not that we can set down certainly but we must in charitie iudge so of them And this is charitie in the highest degree when we iudge that such a one is the child of God by the fruites of his faith Here again they of the Church of Rome are deceiued making the Church to haue this note and property to be visible but not visibilitie but election adoption and faith are the principall markes of the Church Now these cannot be seene onely the fruites of them may And to the Angell Here beginneth the fourth particular Epistle The end scope of these words is to certifie the church of Thyatyra that Iohn had a speciall commandement and calling from God first to write this Epistle secondly to certifie all Churches to the end of the world that he had a commandement and calling from God to write not onely this Epistle but this whole booke and for that cause this is seuen times repeated To the Angell c. The Epistle beginneth here These things write c. and continueth almost to the end of this Chapter in it note three parts first a Preface secondly a Proposition thirdly a Conclusion The preface or entrance in the eighteenth verse all which were in the former Chapter verses 5. 14. 15. These things saith In the preface note first in whose name it is written namely in the name of Christ. The cause why his name is in the Preface is set downe before Christ is described by three arguments first he is the Son of God secondly his eyes are like a flame of fire thirdly his feet like fine brasse Christ is here said to be the Son of God In the former Chapter he was called the sonne of man here the Sonne of God By God he meaneth not the Godhead as it is absolutely or common to all the three persons but by it is meant the Father who when he is conferred with any person in the Trinitie is called God not that he is more God then the Sonne and holy Ghost or that they be not equall but for order in that he is the first person frō him the Godhead is cōmunicated to the Sonne and holy Ghost How Christ is called the Sonne of God we may know by these two rules first Christ is the Sonne of the Father not in respect of his Godhead or as he is God but in respect of his person and in respect of his person he is begotten of the Father before all worlds For the Godhead of Christ the Sonne is not begotten or begetteth not nor proceedeth but he hath one and the same Godhead with the Father therefore it no more begetteth or is begotten or proceeding then his The second rule Christ is the Sonne of the Father not by creation as the Angels and Adam nor by grace as true beleeuers in Christ but by nature in that he is begotten of the substance of the Father before all worlds Because the Father cōmunicated to him from himself his whole Godhead and nature and by this communication of the Godhead to his Son wholly he is said to beget the Sonne and he is said to be begotten of the Father The end why Christ is called the Sonne of God is namely to stirre vp in this Church of Thyatira care and diligence reuerence and attention in marking and obeying the things of this Epistle seeing that he which teacheth them is the Sonne of God teaching vs in their example when we heare the word read or preached we must haue attention diligent care and feare seeing it is the Sonne of God which speaketh to vs. When Pilate was condemning Christ and heard he was the Sonne of God he was affraid Shall an heathen man which knew not God feare to heare of Christ the Son of God and shall not we tremble to heare him speake to vs himselfe At the voice of Christ the mountaines melted and the rockes claue asunder and shall not our stonie and rockie hearts tremble to heare him speake to vs out of his word His eyes were like a flame of fire We must not take these words literally but as in the former Chapter for Christ is set out as he appeared in vision to Iohn By his fierie eye is meant first that in him is infinite wisedome he seeth all things he knoweth by his fierie and piercing eye all things present past and to come Secondly it signifieth his vigilancie and watchfulnesse ouer his Church and euery particular member of the same for these two ends first to preserue and protect his own children secondly to take reuenge and punishment on his enemies Thirdly by his fierie eye is signified his anger against sinnes and sinners Christ is said to haue fierie eyes to teach vs that he can discerne secret and hidden
sinnes for in this Chapter we find that certaine men in this Church were giuen to fornication and idolatrie close and hidden sinnes Now here he is said to haue fierie eyes to shew them he seeth these secret sinnes he knoweth their hearts much more their sinfull workes and will punish them Then by this we haue a good remedie against all secret sins The nature of man is for shame and feare of punishment to abstaine from outward crimes but being out of the companie of men he will breake the commandement of the first and second Table without any care or conscience and this euery mans conscience can best testifie that though he can abstaine from outward sinnes for shame and punishment yet he will cōmit secret sinnes But these men should remember that though they be out of the presence of men yet they stand in the presence of Christ he seeth them his fierie eye pierceth to their inward thoughts and affections and though they may bleare the eyes of men yet they cannot bleare this fierie eye of Christ. If euery man would remember this the fornicator blasphemer or any sinner it would be a good meanes to bridle and stay thē from committing sinnes both open and hidden And his feet like fine brasse He is said to haue brazen feet to shew his strength and power by which he ouercame and bruised the head of the serpent on the crosse and fully vanquished hell death and sinne by his death and also doth subdue sinne and Satan and put them vnder not onely his brazen foot but vnder the feet of his seruants and members The end why he is said to haue feet of brasse here in this Epistle is to terrifie certaine wicked persons in this Church as fornicators and idolaters nay the whole Church of Thyatira which by these wicked men were in daunger to be drawne that way This then may be a remedie for all loose liuers namely to consider of Christs brazen feet to thinke that Christ our Sauiour is in the midst of the Church walketh there and that he hath a foote of brasse to trample and tread all his enemies to powder and to destroy them The want of this is the cause why men lie in sinne and heape sinne vpon sinne without care or conscience or any feare The second part of the Epistle is the Proposition wherein is propounded the substance and matter of the Epistle It hath two parts first a praise secondly a dispraise or rebuke The commendation in the 19. verse the dispraise in the 20. verse First she is commended generally I know thy workes secondly particularly for many duties and vertues I know thy workes that is I see and allow thy workes and wayes The end why he alleadgeth and repeateth these words is to stirre vp the hearts of his seruants to consider of his presence For Christ before hath fierie eyes and here he saith I know thy workes to make this consideration to sinke more deepely and imprint it more throughly In the second part he commendeth her for many duties and vertues first loue secondly seruice thirdly patience fourthly faith and increase of godlinesse First she is commended for loue that is loue to man not to God for for that she is cōmended after in the duties to God But by loue and seruice is meant duties to man performed by man to man To know this loue better note three points first what it is secondly the property of true loue to man thirdly how it must be practised toward men Loue to man is a gift of Gods spirit whereby a man is well affected to his neighbour for Gods sake First loue is the gift of the Spirit Gal. 5. 25. Secondly it is a gift whereby a man is well affected to his neighbour that is to reioyce at his good to defend to seeke and wish his good yea to be grieued with his hurt and miserie and withall to haue bowels of compassion to helpe him in his hurt and miserie Thirdly it must be to our neighbour not by dwelling or habitation but to them which be our brethren in nature haue the same flesh with vs beare the same image of God Then all men as they be men are our neighbours though they dwell at the worlds end whether beleeuer or infidell friend or foe to these we must be wel affected Fourthly it must be for Gods sake for God must first absolutely and principally be loued and man for him so that our loue to man is a fruit of our loue to God springing and descending from it As for the propertie of our loue to man it must be feruent and that in two things first if need require euery man is bound in the compasse of his calling to lay downe his life for his brother and for his neighbour 1. Ioh. 3. 16. Secondly it must be feruent towards our enemies in the world there is much hatred malice and iniuries Now we must loue those persons from whō these come and loue must be feruent that these like water do not quench it And for the practise of our loue to man the rule is that we loue him as our selues as we loue and wish well to our selues heartily so must we loue and wish well to him This is the law of nature to do to another as we would haue him to do to vs yea this is the law of God do to all men as you would haue them do to you Is a man to sell the diuell offereth him gaine if he wil lie Now consider by thine owne law wouldest thou haue another to deceiue thee by lying no surely then deceiue not thy neighor by false weights wares or otherwise By these three things we see for what this Church was commended This loue were to be wished in vs but alas it waxeth cold euery man is a louer of himselfe seeketh his owne good no man his brothers euery man spends his labor wit and his calling to help himself no man to do good to others to help the common good or the good of the Church but to the hurt or hindering of others for men think they may make the best of their owne sell as deare as they can but we should employ all our callings if we had true loue not onely to our owne good but the good of others euen the common good of the towne country or church When men come to the Church to heare the word to pray to receiue the sacrament then they seeme to shew great loue of God but look into their callings there is no loue of their brethren which sheweth they haue no true but an outward loue of God seeing they loue not their neighbour liue by iniustice seeking to fley him and draw out his very bloud by cruell dealing by griping pilling and polling now there cannot be true loue of God where this loue of our neighbour is wanting 1. Iohn 3. 21. The second vertue for which this church is cōmended is seruice In this place
it is a vertue and work of loue whereby a Christian man becomes a seruant to euery man for his good This is commended and described Heb. 6. 10. Paul Gal. 6. commaunds vs to do seruice one to another by loue 1. Cor. 13. loue seekes not her owne but the good of others So Christ Iohn 13. commaunds his to be seruants one to another in those good things which God giueth vs. As we must do them good in all we can so one speciall dutie here mentioned is to be ready to releeue according our abilitie the want of the Church for we must haue first loue and charitie then seruice as a braunch springing from loue Heb. 6. 10. which is when we are ready to bestow our goods or gifts which God giueth vs to the good of the Church especially the godly in the Church This were to be wished in England but it is not seeing the richest sort bestow their goods in hawks hounds beares buls dogs and other their pleasure and pastime but when any comes to be bestowed on the poore then they be strait handed all comes as hardly frō thē as a rib out of their side We see men can be content yearely to bestow much money in playes pastimes and other delights and that with zeale and earnestnes but come to the poore our owne flesh to our brother who beares the same image of God as we do here we sticke and from winter to winter suffer them to starue for want of that which our dogs haue To moue men to help the poore first see how men in the old testament were charged with offerings first fruites sacrifices and many other ceremonies now these be ended but instead of that altar the poore they be the altar whereon we must offer our burnt offerings our sacrifices Secondly Esay 58. 10. he which imparts his heart to the poore that is seeing him in want hath his heart touched with the bowels of compassion and testifies his loue in releeuing his want this man hath a happie promise his name shall not be put out but shine for euer and this is true religion to visit the fatherlesse and widow to comfort and releeue them Iam. 1. Prou. 25. He which giueth to the poore lendeth to the Lord. Now the Lord he comes in his person to borow he makes the pore his stewards to gather it in wilt thou say him nay to lend him of his owne thou wilt not Wouldest thou haue him stay or send his steward away emptie Again Christ comes in their person he askes an almes he saith in their person I am hungry naked fatherles and motherles and in them he stands crauing at our doores Now if we would escape that horrible sentence of condemnation Away from me c. let vs not say him nay or deny him But if we wil be liberall in any thing and bestow largely on any thing bestow it on the poore our owne flesh and so we lend to God who is the best paymaster and we giue to Christ who will not let it be vnrewarded Now followeth the third particular vertue for which Christ commends the Church of Thyatira which is faith that is fidelitie whereby we are faithfull to God in keeping our promise made to him in baptisme wherein we promise to renounce our selues to beleeue in God three persons one true God to obey him all our life time this is commaunded 1. Tim. 5. 12. Now it would be wished that our Church might be commended for this fidelitie but it cannot for though it be a common thing among vs to sweare by our faith yet there is litle faith in our hearts yea litle care to keepe this fidelitie promised in baptisme for some of vs lie in ignorance neuer knowing what promise we haue made to God and such are many among vs young olde high low rich poore Others they haue no care of goodnes of heauen or heauenly things but of eating drinking sporting in which they spend their days neuer thinking of Christ or of their promise to him A third sort are those which we account honest and wise men but they come short indeed for these set their hearts on riches and the things of this world spend their strength and wit in the getting of them and haue their hearts glued to them They like Molds are euer in the earth We call them I say honest men but indeed they deny God forsake their first faith and fidelitie to God in baptisme and in stead of the true God erect an idoll euen their riches and of these we haue great heapes Then it stands vs in hand often to remember our promise in baptisme to renounce our selues the things of this world to beleeue in Christ to performe obedience to him in al our life for if we go on and stil deny our first faith nothing belongs to vs but condemnation The fourth vertue is patience whereof we haue heard in this and the former chapter Here marke how patienc is ioyned with loue to men faith to God and seruice to men and God The reason is because no good action can be done of any man without patience loue and faith without it are nothing for if a man do his dutie to man he shall be sure to be hated now without patience he ceaseth to do his dutie So if a man beleeue in God and professe the same the world contemnes him now without patience he cānot perseuere constantly Patience is the effect of faith Rom. 15. faith brings forth hope and Mat. 13. the good ground brings forth fruit but in patience All that a man doth if it be done acceptable to God it must be ioyned with patience Then we must in all our gifts and graces ioyne patience with our hope faith loue knowledge c. 2. Pet. 1. 6. No grace can shew it selfe without this a man cannot endure the crosse without it And thy workes Christ before had said the same here he repeateth it againe which is not idle for no word in scripture is idle but by this Christ shewes his exceeding approbation of the workes of this Church of Thyatira that they were such as he liked of not in a meane but in exceeding great measure the cause why he liked them so followeth afterward Now seeing Christ repeates these words after foure worthy vertues he doth it to shew vs what things are required to a good worke namely faith loue seruice patience and fidelity for to do a worke to God we must ioyne these foure vertues and therfore Christ addeth these words both before and after these vertues First faith is required because in doing any actiō euery mā must shew his fidelitie to God which we do when before we do any worke we search the word of God whether it be commanded or forbidden there for no worke we do can please God vnlesse we be perswaded out of the word that it is lawfull nay being not of faith it is sin Rom. 14. Secondly our works
with him in his glory in heauen Ephes. 2. 7. 2. Cor. 6. the Saints shall iudge the world that is shall be witnesses and approuers of Christs sentence not that they shall haue power to giue iudgement but they shall be caught vp first and he giuing sentence they sitting by him shall approue it Secondly he giueth vs this power because he by this inables his in their owne person to ouercome sin the world and their owne corruption By this we see our dignitie euery seruant of God hath power ouer nations ouer the world to rule and breake them in peeces to iudge and condemne them Is this our priuiledge then we had need to take heed of all sinne for we cannot condemne other men of sin and be guiltie of sin our selues For it is a great disgrace for a Iudge to condemne a malefactor of murther or theft and be guiltie himselfe So Christ if we be full of sinne and make no cōscience of it he wil neuer let vs sit to iudge the world with himselfe Then seeing we are Kings Iudges and haue such priuiledges we must looke to our selues Againe this is our comfort in persecution if thou be the child of God thou art a King a Iudge though thou be now poore abused and persecuted yet the time cometh when thou shalt iudge and condemne thy persecutors and be auenged of them And rule the nations as a shepheard ruleth his sheepe that is to gouerne and feed them Iohn 21. Feed my lambes that is feed and rule Hence the Papists gather Peter was the generall Bishop to guide and feed Christs sheepe that is the world but then euery Christian should be a Pope for euery one hath power to rule the nations ouer the whole world but none will say euery one should haue so large authoritie then it is not meant of supremacie Further from this place the Papists gather that Saints be patrons of countries and kingdomes secondly that we may pray to Saints in heauen for say they they haue rule of nations ergo they know them and what they do But they abuse the text for it is not said any Christian shall rule ouer one nation but ouer all indefinitely neither do they rule as Christ but as hauing benefit of his power Again both their collectiōs are bad for by nations here is not meant any country or kingdome but the wicked onely they haue rule ouer not all nations simply but wicked men and vnbeleeuers And I will giue him the morning starre Here is the second benefit promised by Christ to him which ouercometh namely the morning starre with all the benefits which come thereby The morning starre is that starre which riseth before the Sunne some time of the yeare and by heathen men is called Venus which in deed is Christ himselfe Reu. 22. 16. Now Christ is called a star first because he illuminates mens wils and vnderstandings in things belonging to saluation secondly to shew that the prophesie of Balaam Num. 24. is now in the new Testament fulfilled for now Christ hath by his Apostles reuealed himselfe plentifully to all nations Againe he is called the morning starre for speciall resemblance for that starre riseth not at midnight or in the beginning of the night but in the morning in the beginning of the day and then shineth brighter then all the rest So Christ the true morning starre came not in the beginning of the world or in the middest of it but in the latter age he came in the new testament and fulnesse of time and now he reuealeth his will more fully then euer in the old testament 2. Pet. 1. 9. Christ then is called this morning starre for in the old testament they had darknesse and candle light but now Christ shineth out brightly I will giue him Here is a promise of two benefits first perfect illumination and lightning whereby all ignorance shall be dispelled after this life and men shall then so farre know God as mans nature can comprehend The second benefit is the light of glory not onely of knowledge but perfect glory for by fellowship of this glory of Christ we shal be made like Saints and Angels shining starres in the kingdome of heauen Seeing Christ is a starre we see how they be deceiued which liue in sin and ignorance without good conscience in pleasure and securitie and yet they thinke they belong to Christ they haue the true light but such as liue in blindnesse neuer seeking to know Gods will obey him these are in darknesse haue no light in Christ for what fellowship is there betwixt light and darknesse We must follow Peters rule first labour to haue this starre to shine in our hearts which is when we vse meanes to haue the beames of this Sun to shine on vs to get knowledge in the mystery of our saluation by Christ to haue this Sun of righteousnes to lighten our minds and withall to warme and refresh our dead soules as the sun in the spring reuiues all things which seemed dead We must set open the doores of our hearts and entertaine this comfortable light Seeing Christ is the morning starre not that shines in the night but in the morning in the day time we must labor to leade our liues in godlinesse and sobrietie as children of the light Rom. 13. 12. and if we will not walk in this light it shall be taken from vs and we shall be cast into eternall darknesse Let him which hath an eare Here is the second part of the conclusion but of this often before CHAP. III. VERSE 1. And to the Angell of the Church of Sardis c. THIS is the fift particular commandement to Iohn that he should write an Epistle to that great and famous citie of Sardis The Epistle hath three parts first a Preface secondly body or substance thirdly a conclusion First the Preface sheweth in whose name the Epistle was written to giue it the more authoritie It containeth a liuely description of Christ in his kingly office as he is the soueraigne head of his Church and that in two royalties and priuiledges first in that he hath the seuen spirits secondly the seuen starres For the first I shewed what it meaneth chap. 1. vers 4. namely the holy Ghost who is the author of all grace so that to haue the seuen spirits is as much as to say he had the holy Ghost Ob. All Gods seruants haue the holy Ghost therefore that is no peculiar priuiledge of Christ. Ans. True but not in the same maner for Christ had it two wayes first in regard of his Deitie secondly of his humanitie First as he is God he hath in him the beginning of the holy Ghost for the holy Ghost proceedeth from the Father and the Sonne Therefore Christ is said to send the holy Ghost and to worke by him and whatsoeuer he doth in the Church he doth it by him and for that cause Christ is said to haue the seuen spirits
must heare and then be called In this last age only the word is sent to al natiōs it was not so in former ages Againe false it is that God giueth grace generally to all men so that euery particular man hath grace offered to saluation if he wil receiue it but God gaue not the word to all for all haue not heard therefore they could not haue grace The second dutie is to hold fast this signifieth two things first to maintaine the doctrine taught by the Apostles and receiued of them secondly to practise the same in their life but of these before The third dutie is to repent that is though she repented before yet she must restore and renew her repentancce Hence we learne that we must not only begin but often renew our repentance and not onely for great sins but for litle slips and defects in grace as dulnesse of heart want of zeale coldnes in practise of religion c. Now because this Church was ready to die Christ addeth a reason to put life into her if she haue any grace If thou wilt not I will come on thee as a theefe A most terrible threatning if thou wilt not renew thy repentance restore that grace decayed in thee I will come as a theefe sodainly and with speedy destruction that thou shalt haue no time or way to escape it Note here that this threatning is not absolute but with condition and it is the most terrible commination in the whole word of God where Christ threatneth to powre out his whole wrath on a Church so as they shall haue no time or meanes to escape it Then we hauing the same sin that she had being dead in security by reason of our long prosperity we had need of this admonition to moue vs to watchfulnesse to restore Gods graces decayed in vs yet it seemes we make light account of all these things If a man had any sparke of grace this would stirre him vp but if this most fearefull commination will not moue vs then the end of all must needs follow euen the heauy wrath and iudgement of God must lay hold on vs and cast vs into eternall destruction where is no hope of helpe for then a man might haue some comfort if after a long time she should get out but he must liue there for euer without al end of pain when he hath bin there a thousand yeare his paine is still as great and as much nay no end he can haue Then we must awake from our sins repent for our sins our securitie dulnesse and coldnes in religion stirre vp the graces of God in vs shake off our ignorance and that because against these sins Christ giueth out this most terrible and fearefull commination Vers. 4. Notwithstanding thou hast a few names Before Christ had reproued this church of hypocrisie now he commends her for a few which professe his name among them But Christ had said before that the church was dead how then can this be a true church Ans. Though the body of the Church were dead in sin yet a few some of them were true beleeuers and testified their faith in obedience Out of this coherence we haue two instructions to learne first that a particular church and congregation is called a church in regard of the better sort and part and those which beleeue in Christ and haue the priuiledges also in regard of the better part which beleeue for the Catholicke Church is a number of men on earth beleeuing in Christ. Now the particular church is a member of the Catholicke Church so farre as they beleeue in Christ. Those which beleeue not are no part of the true church but as bad humors in the body are no true parts of the body so these are no true parts of the Church Secondly we see a distinction betweene man and man in this church though all be called yet some called be dead some aliue in Christ and continue so Now the cause of this distinction is not from the will of man but from the good pleasure of God Rom. 11. 4. The whole body of the Israelites fell to idolatry yet the Lord had seuen thousand which bowed not the knee to Baal What is the cause of this not the will of man but I haue reserued seuen thousand which haue not bowed to Baal saith the Lord. So then his will and good pleasure is the cause why some stand and some fall So the cause why some in this church of Sardis liued some were dead is because the Lord in his good pleasure left some to themselues and to othersome he gaue his spirit This as before confutes vniuersall grace which derogates much from the grace of God For this why some stand some fall comes from and higher cause euen from the power and will of God which leaueth some to themselues and inableth some to stand by his spirit Thou hast a few names Here is the commendation of the better part of the church there be yet a few persons knowne to me by their names which haue not defiled their garments Here he alludeth to the ceremoniall law for the Lord in the ceremoniall law made a distinction betweene things cleane and vncleane not in themselues but by his appointment Now among the Iewes if a man with his hand or garment touched a thing vncleane he was defiled which ceremony signified to them that they should abstaine not onely from sin but all appearance of euill in that they might not touch any vncleane thing no not with their garments Then here Christ would shew there were sundry in Sardis which did abstain both from sin and all occasions shews and appearances of sin though the body of the church were dead yet many in Sardis made such conscience of sin that they auoided the very occasions of sinne Hence we see that the seruants of God be few in number the bodie of the church is dead in sin but a few be so far frō sin that they defile not their garments that is auoid all occasions of sin Christ prepareth the kingdome of heauen for a litle flocke Esay saith only the best part of the Iewes must be saued the rest hardened and the way to hell is broade and easie and many runne that way the way to heauen is contrary Mark 7. 7. Then seeing the seruants of God be few we must not follow the multitude but this sin carieth many a man to hell and to sin when men desire to do as the most do to liue as the most liue we must rather follow the litle flocke of Christ and not runne after the multitude A few names That is persons knowne to Christ by their particular names they be called names because Christ writeth their names in a bill Then we see Christ knoweth his seruants particularly by their names Luke 10. he knoweth all our haires much more our names Iohn 10. Christ calleth his sheep by their names This is a speciall comfort for
thing to come namely an houre of temptation Here Christ foretelleth a thing not present but to come though not known to the Church and that without the helpe of any creature man or Angel which prophecying of this persecution vnder Traian sheweth that he is true God for it is a propertie and priuiledge of God simply of by and from himselfe without helpe of any creature foreseeing of things in their courses to foretell a thing to come Men cannot foretell any thing vnlesse it be present in the causes not simply Then here we must know the cause why this persecution came to them rather then peace and why Christ foretold it rather than peace The cause why Christ saith this houre of temptation shall come is not any foreknowledge of Christ or because he foretelleth it for things come to passe not because God foretelleth and knoweth them but because they be to come to passe therefore he foreseeth them and foreknoweth them The cause then why things come to passe is the will good pleasure decree of God Act. 2. 23. Christ was put to death by the eternall counsell and decree of God so it was Gods will and pleasure not his foreknowledge or foreseeing that this persecution came on this church and the decree of God in the effecting of all things is the highest cause by which all things come to passe and that giueth being to al other causes Obiect Then God is the author of sin Answ. As Gods will and decree in the effecting of things is in the highest place so must we distinguish of the things he willeth for he willeth some things which he effecteth himselfe as all good things some things he willeth and yet doth not effect them but onely permits them to be done by other as sin and euill things which though they come not from his will yet they be according to his will not against his will for his will disposeth of sin and euill things and in all things good or euill his will disposeth and setteth downe the causes and circumstances of place time maner how the end c. Then their opinion is false which hold that certaine things as sin come to passe God onely foreseeing them not decreeing them to come to passe or permitting them Now to giue God a bare foreseeing without decreeing is to rob him of his Godhead and to take from him his prouidence by which he disposeth of all things seeing euery thing which is done cometh to passe by his will and decree he either decreeing and effecting it as all good things or permitting it as euill things The end why Christ alleageth this prophecie is to expound the former words namely why he called the time of persecution a temptation because it should certainly come to trie the whole earth Where we may note the propertie of any affliction persecution or crosse namely to trie a man to discrie what is in his heart whether there be grace and feare of God or hypocrisie And for this end is the crosse sent to men to make knowne either their faith or hypocrisie And there is nothing better to trie the heart of man then temptation and afflictiō and then though thy heart was full of presumption before thou maist know what is in thee and iudge of thy selfe Verse 11. Behold I come shortly Here is Christs commaundement in it note first the occasion it selfe secondly the reason to inforce it The commaundement Hold fast namely with both hands as for life and death If thou haue receiued a litle measure of grace rather part with any thing then with it keepe it and preserue it till death but of this before The reasons to inforce this commaundement are two one before the other after The first Behold I come shortly I wil come to thee shortly either by generall iudgement or else by particular iudgement by death Now before it Christ puts a word of attentiō to shew that this cōmandement is not to be lightly passed ouer of vs but to be earnestly and often remembred Now seeing Christ teacheth vs that he will come shortly to vs in iudgement general or particular we must beleeue him and often haue it in memory that Christ is not far off but wil come to vs shortly to shew our estate either in heauen or hell Then we must beleeue it haue it written in our hearts and in our memories and not flatter our selues we must not say that Christ will deferre his coming he teacheth vs that he is at the doore he cometh shortly either by generall iudgement of all men or particular iudgement to vs. Then happy were we if we could as that auncient father did thinke we heare his trumpet sound continually in our cares and thinke in our hearts and remember this that Christ wil not be long but will come very shortly And indeed the cause why men liue in sin neuer call themselues to an account is because men beleeue not and haue not learned this lesson that Christ wil thus come shortly If mē were thus perswaded in hart Christ will come to me shortly to iudge me giue me my reward in heauen or hell surely if they belonged to God it would make them turne to him from their sinnes and breake off their wicked life nay though a man were most desperate yet this wold make him tremble to thinke how Christ will come shortly to iudge him yea it wold make mē if they had any spark of grace to labor to get faith and a good conscience Seeing thē Christ is to come to iudge them shortly who would not repent who would not leaue his sins and turne to Christ vnlesse he will cast his soule away Then this is our duty to labour to get faith and a good conscience to iudge our selues that we may preuent Christs iudgement Againe this very consideration will make a man constant in all Christian duties and lastly it wil comfort such as be in affliction for they may be sure their affliction shall not last alway for Christ will come to iudgement shortly and he will free them from all their crosses and he will ere it be long giue them deliuerance Now followeth the reason after the commaundement That no man take thy crowne from thee that is the crowne of glorie word to vse his Sacraments reuerently else he will take them from vs put off our crowne and make vs a barbarous and brutish people giuen to all idolatrie O then let vs hold these fast with both hands let all go honour riches preferment pleasures and our owne life ere we loose our glorious crowne of the Gospell of Christ for if we wil not hold it fast he will giue it to a nation which though now we cōtemne yet they shall scorn hisse at vs. And now that we heare of warres and inuasions let these put vs in mind of greater iudgement and assure vs that if we make not more accompt of the word and Sacraments and not only professe
hote nor cold A man were better be a Turke or a Iew then a lukewarme Christian for they are better then such and such professors are worse then they And amend This is added because zeale without repentance is but counterfeit zeale as Iehues was But of what vices must they repent Euen of lukewarmenesse They were not bidden repent because of any grosse sinnes that they had committed but for slacknesse in performing good duties Here is a good lesson for our common people which say because they are no grosse sinners as adulterers theeues murtherers but meane well hurt no man and liue peaceably their case is good They despise preaching and neuer thinke how the want of practising good duties is a thing that they should repent for But they are to know that they are summoned to repent for want of good duties though they do no euill This is the diuels inchantment he rocketh them asleepe with it You may haue all these things and yet be condemned and go to hell And yet this is a common opinion and spread ouer euery where but know it thou maist liue and die with thy good meaning and peaceable liuing and yet be damned if thou repent not Vers. 20. Behold I stand at the doore c. Lest any should despaire because he had reproued them so sharpely and menaced them so seuerely he addeth these words which are to confirme the Church against doubting by shewing signes of his loue Now before he setteth downe the speciall tokens of his loue he saith Behold In which very note of attention we haue a necessarie instruction to teach vs that if we would arme our selues against doubting we must acquaint our selues with the tokens of Gods loue lay them to our hearts and remember them We haue of this an example in Dauid Psal. 23. in all the verses saue the last he rehearseth Gods goodnesse and his particular blessings whereupon he inferreth this conclusion Therfore without all doubt I shall liue long to praise God And all this came from the particular obseruation of Gods goodnesse therefore if you would not stand in doubt of Gods mercie obserue his dealing and his loue in Christ as plentifull tokens of his prouidence They being laid together worke in vs peace of conscience and ioy in the holy Ghost There is no man so full of despaire and doubting but if he lay these things together and obserue diligently all the tokens of Gods fauour he shall find store of comfort therefore looke backe to your liues what tokens of Gods loue you haue receiued and in the time of trouble that will be a remedie against desperation I stand Christ expresseth his mind by borrowed speeches for in this verse he compareth euery man to a house or housholder and our hearts to doores by which an entrance is made and himselfe to a guest or stranger which cometh to the house and desireth to be let in and entertained yet not so much to looke for kindnesse to be shewed him as to shew fauour to vs. By this similitude Christ purposeth to shew this Church what his mind is toward it and he expresseth it by two signes here set downe first a desire of their conuersion which he heartily seeketh and looketh for I stand and knocke Secondly his promise after their conuersion If any c. he will haue fellowship euen mutuall fellowship with them Now of the words in order as they lie The scope and substance of them being thus first thus generally propounded I here note two things First that this Church if we regard the greatest part of it had not true fellowship with Christ as yet nor Christ with thē because he was not yet receiued into their houses but stood at their doores which were shut This may seeme strange but the cause is euident the truth is there were many good things in them for they knew the Gospell and liked it and professed it and were partakers of the seales of the couenant and yet they were tainted with one great sinne of lukewarmenesse which closed vp the doore of their hearts so that though they had many good things yet this one sinne kept out Christ. By which we see that one sinne in a man indued with many good graces keepeth out Christ and barreth him from all fellowship and societie with him Iudas had many notable things in him he forsooke all and preached Christ and yet couetousnesse kept out Christ. Herod had so too but incest kept the doore shut against Christ. It is the nature of sinne to cut a man off from all fellowship with Christ and so we may haue many excellent things among vs as the word and Sacraments and yet if thou be a man which hast but one sinne and nourishest it it is a barre to keepe out Christ from entring If thou be giuen either to couetousnesse drunkennes fornication adulterie theft blasphemie or lying c. that one sin whatsoeuer will keepe out Christ so that he must be faine to stand and stay at the doore and so must abide as long as a man continueth in any one sinne Therefore so many as haue any desire to haue fellowship with Christ must haue care to cut off all sinne for though thou haue knowledge wit memorie vnderstanding and vtterance yet if thou haue but one sinne it taketh away the very ground of all fellowship with Christ that is of all felicitie and happinesse In the originall it is not I stand but I haue stoode So Ier. 7. 13. I haue risen vp early and Esa. 65. 2. I haue stretched out my arme all the day long And here I haue risen vp early and stood here long all the day till night for so much the word of supping importeth as if he should say till supper time This sheweth Christs exceeding patience in waiting for the conuersion of this people He might in iustice haue condemned them for their sinnes and haue cast them to hell and yet he standeth still all the day waiting for their conuersion till he is faine to complaine Now this place serueth to shew and set foorth and giueth iust occasion to speake of Gods patience in waiting for the cōuersion amendement of a sinner Now that which Christ saith to them may he iustly say to vs he hath risen vp early and spent a long day in waiting at our doores aboue sixe and thirtie yeares therefore he may well vpbraide vs. Let vs then learne to know the day of our visitation for that is the day of a peoples visitation when the Gospel is preached and Christ standeth knocking therefore it stands vs vpon to labour to know this and regard it If we can resolue our selues of this then we practise the dutie which Christ prescribeth the church of Ierusalem if we do not so but shall let passe all the signes and tokens of Gods mercy we must looke for the like end as Ierusalem had So much for the first part I stand at the doore And knocke First