Apostles that were extraordinarie men of moâ—e â—xcellent gifts might doe nothing without warrant Of the parts of this commaundement we spake in the first verse of this chapter The Epistle it selfe followeth containing thrâ—e parts a Preface a Proposition and a Conclusion The Preface containeth a preparation to the matter of the Epistle in these words These things sayth â—e that is the first to 〈◊〉 last which was dead and is aliue In this Preface he sheweth in whose name this Epistle was written vnto this Church namely in Christs name which he setteth downe for two causes First to stir vp the people in this church to a religious attention and a reuerent care of receiuing the things therin written as the pure words of Christ Iesus Secondly because no commaundement in the matter of Gods worship and religion is to be receiued from any creature but from Christ alone And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone In this Preface Christ is described by two notable Arguments First To be the first and the last second that he was dead but is aliue The meaning of them both was shewed in the 17 and 18 verses of the former chapter whence they are borrowed By the first Christ would signifie that he is euerliuing God without beginning or ending before all creatures and after them By the second that hee is true man and assumed mans nature to suffer death for our sinnes and rose againe to liue for euer and to giue to man eternall life In this description two points of doctrine are expressed I. That Christ is a person consisting of two natures Godhead and Manhood He is the first and the last and therefore God He was dead and is aliue and therefore is true man If any aske how one person can consist of two natures Answ. As bodie and soule concurre to make one man so the Godhead and Manhood of Christ concurre to make one Christ and therefore are vnited II. Doctr. Here is the foundation of all true comfort vnto Gods Church and people in any miserie or afflictioÌ„ Which standeth in two points first that Christ is able to helpe them in any miserie either by freeing them quite from it or easing them in it seeing hee is God the first and last Secondly that as he is able so he is willing and readie to helpe them for he is man who tooke on him our nature died for vs and rose againe vnto life to giue to vs eternall life This is the very scope and end for which Christ thus describeth himselfe to this church that was in affliction Here then wee haue direction where and whence to seeke for true comfort 〈…〉 tribulation of this life namely wee must haue recourse to Christ and in him â—onsider both his abilitie and his willingnesse to â—ase all 〈◊〉 children in affliction And by these wee must arme our selues against dâ—spairâ— and against immoderate griefâ— and sorrow vnder the crosse Verse 9. I knâ—â— thy workes and â—â—ibulation and 〈◊〉 but thâ—â— ar◠〈◊〉 and I know the blasphemie of them which say they are Iewes 〈…〉 but are the Synagogue of Satan Here beginneth the Proposition of this Epistle containing the matter and substance of the whole Epistlâ— This Proposition hath two parts a commendation of this Church and counsell how to behaue 〈◊〉 selfe in the time to come The commendation is in this ninth verse wherewithall are mingled some comfortâ— vnto this Church being in affliction I knâ—w thy workâ—â— These wordâ— were handled in the former Epistle The meaning breefely is this I know all thy dealings thy waies I know the whole tenor of thy life and I doe withall well like and approoue of them Here Christ setteth downe an excellent propertie touching himselfe namely that he seeth and knoweth all things whatsoeuer nothing is hid from him and that this Church might bee resolued hereof hee repeateth this vnto them I know thy workes Neither is it any vaine repetition being indeed the ground of all true pietie and syncere obedience Wee therefore in a our affaires are here taught to labour to bee fully resolued in our consciences that Christ is with vs and seeth vs and knoweth the whole tenour of our wayes in thoughts words and â—â—eds Dauid had learned this when as he sayd Thou knowest my sitting and my rising thou vnderstandest my thoughts a farre off Thou compassest my paths and my lying downe and art accustomed vnto all my wayes there is not a word in my toung but thou knowest it wholly This persuasion is very necessarie for it will moue a man to make conscience of euery thought word and action and of his whole behauiour but where this persuasion is wanting there is no religion in the heart nor good behauior in the life When this takes place Religion beginneth and encreaseth with it so doth good conscience and true obedience for hee that hath the Lord alwayes before him will not greatly fall Psal. 16.8 And tribulation Marke here how workes that is a godly conuersation and tribulation goe together Hence we learne that God will haue tribulations ioyned with his grace where hee bestowes his graces there also hee layeth tribulation and that for weightie causes as to humble them for their sinnes past to make triall of their faith and other graces and to preuent in them sinnes to come The consideration wherof must mooue all Gods children in this our Church to looke for some tribulation for God hath bestowed among vs plentie of his graces with long peace and many outward blessings and his will is that trouble and affliction should accompanie the same Further Christ saying I know thy tribulations would hereby comfort this Church as if hee should say True it is thou art in great trouble but it commeth not by chaunce but by the speciall prouidence of my father and I do know and regard the same Psal. 113.6 7 The raising vp of the poore and needie is made a fruit of Gods beholding the things that are done vpon the earth This is an excellent comfort for any church or people that be in affliction for when they shall know that beside the hand of God therein Christ Iesus regardeth their sorrowes this must needes arme them with long suffering and ioyfulnesse We in this Church as hath beene shewed may persuade our selues that God will send tribulations among vs now when they come what shall we doe Shall wee sinke vnder them No but wee must now forecast to vse the meanes whereby we may stay our hearts vnder the smart and burden of them that is by setling our hearts in this persuasion that Christ seeth our affliction and withall hath speciall care to comfort or deliuer vs as hee seeth most for his glory and the good of our souleâ— In the next words Christ setteth downe two kinds of tribulations in this church Pouertie and Reproâ—h By Pouertie he meaneth want of temporall things to maintaine this
But this shall bee our wisedome betime to sue for grace and so shall wee defeat Sathan and preuent eternall wailing Secondly here see what an euill conscience is It lieth asleep here while a man liues and neuer troubleth him and so it may do in death also but in the last day when he shall see his Iudge with his eies then it will stirre it will torment him it will attach accuse and condemne him it will lay to his charge all his sinnes his contempt of Christ and his word his vnbeleefe in the time of grace and then it will breake his heart being as good as a thousand witnesses to condemne him This should cause all men to labour to get a good conscience washed and purged in the bloud of Christ which will not suffer vs to lie in any one sinne and vpon our repentance will assure vs we be in the fauour of God Which if it do in this life then will it neuer make vs to waile at the last day but it will excuse vs and make vs looke vp to our redeemer and to reioyce in him But take heed when thy conscience lieth asleepe and accuseth not for thy sinnes no not at death that is an euill conscience which will awake at the day of iudgement to torment and condemne thee V. point The meanes whereby hee confirmeth the certaintie of the second comming of Christ that is by a double note of asseueration Euen so Amen One of these is taken from the Greeks Euen so the second from the Hebrews Amen being both as much as Amen Amen or verily verily In which phrase Saint Iohn teacheth vs how to confirme the things we auouch There bee three wayes wherby a thing may be auouched First by a simple and bare affirmation or negation Secondly by an earnest asseueration Thirdly by an oath Now S. Iohn vseth these two notes of assuring in this weightie matter of Christs second comming saying He commeth euen so Amen that is certainly and without all doubt it is so Hereby teaching vs first that an asseueration must not be vsed but only when the matter in hand is of great weight and moment Here then we see that wretched is their practise who vse to bind euerie word with an oath which is a degree aboue this asseueration Yea they also are here iustly reprooued who in their ordinarie communication haue euer in their mouth some weightie asseueration Our sauiour often vseth these words of asseueration yet onely in matters of weight and moment and when the hearers were to be moued to greater attention and their hearts were to bee more fully setled in some truth of great importance Secondly by these asseuerations Iohn would teach vs to hold against the practise of Atheists that the comming of Christ is most certaine and vndoubted Which thing we should more seriously obserue because in our corrupt nature there is bred this false persuasion That either wee shall not bee summoned to iudgement or else that Christs comming is farre off like to the euill seruant who saith My maister deferres his comming which euill seruant by nature is euerie one of vs. Thirdly hereby Iohn giues vs to vnderstand one speciall note and marke of the child of God namely to desire and long after vnfainedly the second comming of Christ to iudgement for as these words be an asseueration so withall they containe a most earnest desire Euen so Amen as if he should say by way of answer to the proclaiming of his comming Lord grant it be so yea Lord let it be so Hence it is that Saint Paule describes all those who must receiue the crowne of righteousnesse by this propertie that they loue his appearing 2. Tim. 4.8 As for the vngodly it is not so with them they being not iustified nor sanctified and so not reconciled to God in Christ cannot loue this appearing Nay they could wish with all their heart there were no hell nor last iudgement And by this one note we may well iudge of our estates for if from our hearts we desire and long for this second comming to iudgement and wish he would come quickly then it is a certaine token and signe we bee reconciled to God in Christ and shall receiue the crowne of righteousnesse But if as yet wee feele not this longing and hungering desire in vs then we must suspect our selues and labour euery day to feele it for it is the desire of the saints to say How long Lord. And with Iohn Euen so Amen Verse 8. I am Alpha and Omega the beginning and the end sayth the Lord which iâ— which was and which is to come euen the Almightie After Saint Iohn had described Christ at large in the former verses he bringeth him in speaking of himselfe by a figure as may appeare by this clause saith the Lord. The end and scope of these words in this verse is to confirme that which was before spoken of Christ being a proofe and reason thereof after this manner to be conceiued He which is the beginning and the end of all c. he is sufficient to be a king priest and prophet to the Church and is both able and willing to bestow on them all blessings which serue for their good The first part of this argument is omitted the second part is contained in this eight verse But I am the beginning and the end and therefore I am sufficient c. In this eight verse are three points concerning Christ. First he is the beginning and the end Secondly he is was and is to come Thirdly he is Almightie For the first that Christ is the beginning and the end Saint Iohn expresseth by a comparison taken from the Greeke alphabet and it standeth thus As in the A B C of the Grecians Alpha is the first letter and therefore the beginning of all the letters and Omega is the last and therefore the end of all the letters So saith Christ am I the beginning of all things that are and the end of all things The first part of this similitude is in these words I am Alpha and Omega that is I am as Alpha and Omega The second part in these words The beginning and the end From this and such like manner of speaking the Papists gather that it is lawfull to worshippe God in a strange language And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue But their collection is friuolous For though the vnlearned English man know not what Alpha and Omega is yet the Churches to whome this booke was written being Grecians knew generally what was meant hereby Againe though the spirit of God vseth here and there a strange word or phrase yet we may not follow that practise in the whole seruice and worship of God whereby neither the word nor prayer should be vnderstood of the people as the Papists do I am the beginning Christ is sayd to bee the beginning for two causes First because he
first Christ sent and shewed this reuelation This action of Christ is noted by the holy ghost for two speciall causes first to shew That S. Iohn did not pen and publish this booke rashly but by calling and warrant from God This teacheth vs what must be our behauiour in all our actions whatsoeuer we take in hand we must looke we haue warrant from God for the doing of the same by vertue of our calling and with out this we should not dare to enterprise any thing If this dutie were practised there would be more conscience of the seruice and worship of God and more care of iust dealing with men then there is in the affaires of this life Secondly this action of Christ is noted to get more reuerent acceptance and greater authoritie to this booke for which cause also it was sent by an holy Angell If an earthly prince should write his letter to his subiect and withall send it by one of his guard we doubt the subiect would receiue it most reuerently Behold this booke is the Epistle and letter of Iesus Christ sent by his Angell for the benefit of his Church What reuerence therefore and acceptation ought this to find surely a thousand fold more with euery one then the writing of any earthly prince whatsoeuer The second point to be obserued is the persons whom Christ imployeth about this Reuelation and they be two An holy Angell and Saint Iohn For the first It hath pleased God in all ages to vse the ministerie of Angels as a meanes whereby hee would conuey the knowledge of his will vnto his Church The law in mount Synai was giuen to Moyses by the ministerie of an Angell Act. 7.38 Gal. 3.19 and Daniell receiued the exposition of sundry dreames and visions by an Angell Dan. 8.19 and 9.21 and 10.14 And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell But here we must take heed that we do not like the papists ground hereupoÌ„ the inuocation of Angels because they be about vs and bring vnto vs particular messages from the Lord for before we may pray vnto them wee must haue from God a particular commandement so to do and also a promise to be heard in that wee aske or else our prayer is not of faith but the whole Scripture affoords no word of command or promise for any such action and therefore we cannot do it without sinne The second instrument here imployed by Christ is Iohn This Iohn was sonne to Zebedeus and so kinsman vnto Christ a blessed Apostle and Euangelist which penned one of the Gospels and the three Epistles which beare his name This was that Disciple whom Iesus loued And to procure the more credit and reuerence to this booke he describeth himselfe by two arguments First by a propertie calling himselfe Christ his seruant Secondly by an effect or action in bearing record to Gods word vers 2. For the first note that Iohn doth not call himselfe that Disciple whom Iesus loued nor the kinsman of Christ which he might haue done being allied vnto him for Iohns mother was sister to Ioseph Christs supposed father and cosin german to the virgin Mary Iohn had learned of Christ himselfe that the â—earers and doers of the will of his father were esteemed more deere and neere vnto him than any bond of outward allyance could possibly make them Math. 12.50 Luk. 11.28 But he cals himselfe Christs seruant hauing yeelded vp himselfe to do his will for herein stands the dignitie of a Christian to do seruice vnto Christ. The blessed Virgine had neuer found such fauour with God to haue beene Christs mother if she had not withall become Christs seruant She bare him in her heart by faith as well as in her wombe by conception or else she had neuer beene saued by him Hence we learne that outward dignities as bloud royall noble parentage and such like will nothing further a mans saluation he that would bee acceptable vnto Christ must become his seruant by beleeuing his word and doing his will hauing cast off the old man which is corrupt and put on the new man which after God is created in righteousnesse and true holinesse So Paul saith Circumcision is nothing and vncircumcision is nothing but keeping the commandements of God 1. Cor. 7.19 and henceforth know I no man after the flesh but if any man be in Christ he is a new creature 2. Cor. â— 16 17. Againe consider in what regard Iohn is here called the seruant of Christ not onely for that he beleeued in Christ and obeyed his will as all true christians do but more specially because hee was an Apostle and did seruice vnto Christ in the worke of his ministerie which was his particular calling So Paul writing to the Romans calleth himselfe an appostle seruant of Christ Cap. 1.1 And he rendreth a reason thereof vers 9. Because hee did seruice vnto him in preaching the Gospell Hence we are taught that we must not onely shewe our selues Christs seruants in our generall calling of christianitie but especially in our particular callings and offices after the example of Christs blessed Apostles It is a good thing to professe seruice vnto Christ by hearing his woord receiuing his sacraments and keeping his Saboathes but vnlesse therewithall we shewe the power of godlinesse in our particular callings our outward profession is flat hypocrisie This magistrats ministers husband wife parents children maisters seruants buyer seller and euerie one in his lawfull calling should carefully obserue for vnlesse in the particular duties of their speciall callings as the magistrat in the duties of a magistrat c. they do seruice vnto Christ their publicke seruice in the outward duties of religion shall neuer commend them vnto God be it neuer so glorious Micha 6.6 7 8. Vers. 2. Which bare record of the word of God and of the testimonie of Iesus Christ and of the thâ—ngs that he saw Here is the second argument whereby Iohn describeth himselfe namely by this action or effect in bearing record to the word of God for partly by writing the gospell and partly by preaching hee bare witnesse and testified that the word of God was true And because the word of God hath diuerse parts the Law and the Gospell he shews in the next words that hee meanes especially the Gospell adding and of the testimonie of Iesus Christ that is of those things which Iesus sayd and did And that no man might cal into question the truth of his testimonie hee professeth himselfe to haue bene an eye witnesse of all those things whereof he bare record saying and of all those things which he saw And here he alledgeth his testimonie to the Gospell to proue himselfe a faithfull pen-man of this booke that so it might haue more reuerence for hee which was faithfull in penning the Gospell of Christ the same also is faithfull in penning this Prophesie of the Church In this testimonie we
written which word imports that by diligent obseruation wee should lay them vp in our hearts This is a weightie dutie and seriously commended vnto vs of God Bind vp the testimonie seale vp the law among my disciples Isay. 8.16 And Marie is therefore commended because she kept in her heart the words of Iesus Luke 2.19 â—1 It was Dauids practise I haue â—id thy saying in my heart Psal. 119. â—â— And hereto â—endeth Christs encouragement pronouncing them rather blessed which heare the word and keepe it than those which bare Christ and gaue him sucke Luk. 1â— 27.28 And Iames calleth it the ingraffed word Iames 1.21 because it should abide in our hearts like a syence in a stock and neuer be remooued but there grow and fructifie vnto life eternall Now because this is a point of great difficultie and the want hereof the cause of so little profiting after much hearing and reading I will therefore shew how by Gods grace in hearing and reading the word of God a man may keepe the same in memorie First a man must learne the grounds or elements of religion commonly called the Catechisme for they are the fouÌ„dation of all knowledge without which a man shall neuer vnderstand the Scripture to his comfort nor keepe the same in memorie The Apostle sayth the Hebrewes were dull of hearing the deepe things of God in Christ because they had not well learned the first principles of the word Hebr. 5.11.12 This all ignorant persons should well obserue specially the aged that they may find in themselues the cause of their ignorance and dulnesse euen want of knowledge in the Catechisme They thinke it a disgrace to bee brought vnto it now they are old but if they would not be euer learning and neuer come to the knowledge of the truth they must lay in themselues this good beginning and learne the principles of religion Secondly wee must not rush vpon Gods holy ordinance but before we either come to heare or reade with reuerence prepare our selues thereto Most men at this day vse to prepare theÌ„selues before they come to the Lords table and so they ought to doe before they come to heare the word for God ordained both for this end to bee meanes to bring men to true happinesse they differ onely in this that the Sacraments are the visible and the Scriptures the audible word of God At the giuing of the law The people that must â—eare it were sanctified three dayes before Exod. 19. And when they did offer sacrifice or eat the Passeouer both priests and people must bee sanctified and the same thing for substance must we perform before we come to heare the word of God This preparation stands in two thingâ— First wee must put out of our hearts al by thoghts all delights and cares of wordly affairs and set our hearts as Ezra did to seeke the law of the Lord Ezra 7.10 Secondly we must make our earnest prayers to God that he would open our eyes that wee may see his will soften our hearts and make our eares attentiue as Lâ—diaes were and also giue vs grace to embrace his word and keepe it for Christ is the onely doctor of the heart by his spirit without whose inward teaching wee can neuer learne vnto saluation Thirdly when we are about the holy exercise of Gods word the frame of our heart should be thus disposed I. It must bee an humble heart for the Lord resists the proud and giues grace to the humble Iam. 4.6 Them that be meeke will he guide in iudgement and teach the humble his way Psal. 25.9 A proud heart is so stuffed with selfe loue that there is no room for the word of God to lodge in But the heart that is lowly in it selfe through the conscience of sinne that is the heart in which the Lord by his graces will take vp his abode Isay 57.15 II. It must be an honest heart such as hath no manner of purpose to liue in any one sinne whatsoeuer but though it feele corruption in it selfe is resolued to please God in all the wayes of his commandements and that continually such an heart haue the good hearers resembled by the good ground Luke 8.15 As on the contrarie that is a wicked heart which resolueth to cherish though it be but any one sinne whatsoeuer III. It must bee a beleeuing heart The old Iewes heard the word but it profited them not because they mingled it not with faith 〈◊〉 their hearts Hebrew 4.2 where he compares the heart to a vessell in which there must bee both the word and faith these two must be mingled together and then it will be a word of power of life and saluation Therefore when we heare the threatenings of the law or the promises of the Gospell we must labour to resolue our hearts of the truth thereof But incredulitie wherby men except against the word as not pertaining vnto them is the mother of forgeâ—fulnesse The old world knew nothing of the flood because they did not beleeue Matth. 24.39 IV. It must bee an hearing heart such as is pliable to the word Sacrifice and burnt offerings sayth Dauid thou wouldest not but mine eares hast thou prepared Psal. 40.6 As if hee should say beside those bodily cares which thou hast giuen me by creation thou hast bored new cares in my heart so as I can by thy grace attend and listen to thy word And when God saith Seeke ye my face this hearing heart will answere I seeke thy face O Lord Psal. 27. vers 8.9 Fourthly after we haue heard or read the word we must become doers of the same euen in the duties of our vocation We see euery man more skilfull in the works of his owne trade by reason of his dayly exercise therein euen so the constant practise of Gods word will make vs expert in it and cause vs to keepe it in perfect memorie And these are the right meanes to become good hearers and readers of the word of God Thirdly this benediction pronouÌ„ced vpon them that heare read keepe the prophecies of this booke serues to induce euery child of God as much as in him lieth to keep in memory the whole word of God but specially these prophecies of things to come that concerne the state of the Church for therefore did God reueale them that they might bee remembred When the Angell had told Daniel the state of the church from his time to the comming of Christ hee bids him Shut vp the wordes and seale the booke till the end of the time Dan. 12.4 meaning that he for his own comfort should hide them in his heart And Christ sayth to his disciples When ye see the abhomination of desolation spoken of by Daniell the Prophet let him that readeth consider it Matth. 24.15 Behold I haue told you before meaning things to come verse 25. shewing That hee would haue his children to marke and remember those weightie things that are foretold concerning the state
of the church For the time is at hand Here is a reason of the former benediction for seeing the time of the accomplishing of this prophecie is at hand must shortly be fulfilled therefore those be blessed which reade and keepe the same in memorie And it is an answere to a secret obiection for they might haue said we need not to reade or remember this prophecie seeing it shall not be fulfilled in our dayes but he addeth The time is at hand wherein they must be fulfilled and therefore it must bee marked These wordes for substance were in the first verse where it is said The Reuelation was of things that must shortly be done And here they be repeated againe Whereby hee would teach vs That these prophecies containe weightie matter to be deepely considered and earnestly thought on And S. Iohn repeates the same for two causes first to awake the members of the church out of the sleepe of security and make them stand vpon their watch continually for though they cannot fall into the dead sleepe of sinne yet the slumber of securitie may ouertake theÌ„ the wise virgines slumber as well as the foolish Matth. 25.5 And the spouse of Christ the true Church confesseth That shee sleepeth though her heart waketh Cant. 5.2 Secondly to confirme and hearten the church and all true members of Christ against the afflictions to come for herein is the common saying true He that is forewarned is fore-armed Now in these words The time is at hand Christ would teach vs to obserue That whatsoeuer thing may befall the members of Christ in this life whether afflictions temptations death or the last iudgement it selfe all will come shortly This consideration ought to take place in our hearts being of great vse in our liues as to stay vs from many sinnes so to mooue vs to doe all things with good conscience And the want hereof is the cause of much euill The bad seruant beates his fellowes because hee thinkes his maister doth deferre his comming Matth. 24.48.49 The old world went on in sinne neuer regarding Noahs prophecie and so knew nothing till the flood came and swept them all away Matth. 24.39 We should lay these to our harts and alwayes thinke with Paule the Lord is at â—and The rather because wee haue had the Gospell and peace with all temporall blessings these eight and thirtie yeares now the state of the church is interchangeable one while peace and then trouble so as it is like this peaceable state will not long continue but we must bee tried And the time of ouâ— triall is at hand for whatsoeuer must befall the Church will come shortly We must therefore prepare for trouble and so wee shall finde it the lesse greeuous Vers. 4. Iohn to the seuen Churches which are in Asia Grace be with you and Peace from him which is and which was and which is to come and from the seuen spirits which are before his throne Here beginneth the second part of the Preface to wit the inscription of this vision and it hath two branches First a dedication in these words Iohn to the seueÌ„ Churches which are in Asia Secondly a salutation in the next words Grace be with you and peace c. to the ninth verse In the dedication obserue first the penman that dedicates this booke secondly the parties to whom it is sent For the first the penman is Iohn who here againe repeats his name to shew and certifie euery reader of this booke that he was without al doubt the true penman of the holy ghost in writing this Reuelation But though he repeat his name yet he doth not adde any titles of honour or commendation as hee did in the first verse Wherein he giues vs a true patterne of modestie and humilitie which is neuer to speake in our owne cause to our owne praise but onely in cases of necessitie when Gods glory may bee aduaunced and the credit of our particular callings maintained This Paule practised who often humbles himselfe and cals himself the least of all the Apostles yea the chiefe of all sinners yet when the credit of his Apostleship came into question then he sets out himselfe shewing he was a true Apostle one of the chiefe and aboue those which did falsely call themselues so as wee may find in both of his Epistles to the Corinthians Secondly the persons to whom hee wrote were the seuen Churches in Asia concerning them note two things first hee writes to churches secondly to the churches in Asia For the first why writes he to the churches rather thaÌ„ to the church seeing there is but one only Catholicke church Ans. The church may be considered diuers waies first as it is the whole companie of the elect so it is but one secondly as the same is parted into seuerall branches and companies one part being in one countrey and another part in some other Wherein also euery seuerall congregation professing the gospell is a particular Church And so there may bee many Churches all of them beeing members of one Catholicke Church As the sea is onely one yet it consisteth of many parts which taking their names of the countreyes whereto they adioyne are called so many particular Seas as the English Sea the Spanish sea French Italian Scottish Seas c. And of particular Churches must Iohn bee vnderstood in this place Now Iohn chuseth rather to write to Churches than to particular men First because the matter of this booke concerneth the Church being a Propheticall hystorie touching the state of the Church to the end Secondly because particular Churches which bee true members of the Catholicke Church are the pillars and ground of truth 1. Timoth 3.15 And the Church is so called not that her authority is aboue the word but first because it is the treasure house wherein the Scriptures are preserued from age to age against the rage of Gods enemies Secondly because the Church giues testimonie to the truth of Gods word And thirdly because it publisheth the truth of God word by vertue of that ordinary ministery which God hath ordained therein Secondly in the dedication of this booke among all particular Churches God directs him to make choise of those seuen in Asia no doubt for speciall cause First because they were then most famous Churches as the chapters following and the histories of the Church doe plainely shew Secondly that the calling of the Gentiles to the light of the Gospell which long before had beene foretold might bee more euident for here the Iewes are passed by and the Gentiles sent vnto Lastly we may here obserue That S. Iohn knew no prerogatiue of the church of Rome aboue other churches for if it were the mother church whereon alâ— other churches should depend as the Papists would haue it I would know of them why Iohn passed by it in the dedication of this booke which containeth matter needfull for al churches to know Grace be with
of God So Christ bids vs first to seeke the kingdome of God and his righteousnesse for when we are in Gods kingdome of grace reconciled to him in Christ then all things needfull shall bee ministred to vs Matth. 6.33 This discouers the bad practise of most men euery where who in seeking the blessings of God begin at the wrong end They will toyle themselues in their callings to get wealth honour pleasures and preferments but the fauour of God in Christ is not regarded which notwithstanding is the true and right foundation of all outward welfare Here some will say if God giue mee wealth honour and reputation then hee loues me for these be signes thereof I answere These be no sure tokens of his fauour in Christ for those that bee his enemies may enioy them all as Iob. 21.7 to the 14. This Dauid perceiued how the wicked might flourish in their outward prosperitie hauing more than heart could wish Psalm 73.3.7 And yet they stood but in slipperie places And therefore let no man herewith deceiue himselfe hee that wanteth Gods fauour in Christ is but a cursed wretch and a firebrand of hell though he had all the world for outward things at his commaund For all earthly things seuered from Gods speciall grace are but an heape of miseries The wicked mans peace is no peace sayth the Lord Isay 48.22 And the man that hath Gods grace in Christ though hee want all wordly benefits yet hee hath more than all the world without it for hereby alone hee is truly blessed and happie From him which is and which was and which is to come and from the seuen spirits which are before his throne Here is set down the first cause and author of these two Grace and Peace to wit God himselfe distinguished into three persons the father son and holy ghost The Father is noted in these words Which is and which was and which is to come The holy ghost in these And from the seuen spirits which are before his throne The Sonne in the fift verse And from Iesus Christ which is a faithfull witnesse and first begotten of the dead and Lord ouer the kings of the earth vnto him that loued vs and washed vs from our sinnes in his owne bloud c. S. Iohn in the first place describes the father by a distribution which expresseth the true nature of God in these words Which is was and is to come In which he alludes to that Exod. 3.14 15. where Moyses demaunds of God If the people should aske who sent him what he should answere The Lord bids him say Ehich Iehouah hath sent me which two names serue to one end namely to expresse the nature of God They are translated I am and the Lord but these English words doe not fully expresse their signification Yet S. Iohn expounds theÌ„ here making Ehich to signifie him which is which was and is to come Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse And yet they may be thus explaned Grace and Peace be from him which is in himselfe and of himselfe a most perfect and absolute substance which was a most perfect substance and which is to come a most absolute perfect simple substance and essence In these words are touched sundry weightie points First touching the nature of God namely That God is a most absolute perfect substance and essence which hath his being in himselfe of himselfe and from none other Paule sayth An idoll is nothing 1. Cor. 8.4 that is nothing subsisting in nature but a meere fond deuice of mans braine But the true God is an essence subsisting and that of himselfe alone perfectly and herein differeth from all Idols and false Gods Secondly hereby we see a difference betweene God and all his creatures Euery creature is a substance as Angels and Men likewise mans bodie and soule are substances yet none of these haue being of themselues but from God and of God And yet wee must not conceiue that the creatures are parts of God though they haue their substances and being of him for then each creature should be God for the communication of the diuine substance cannot be without the diuine nature But Gods substance is indiuisible and incommunicable to the creature My meaning then is that God made the creatures out of himselfe of that matter which he created by his word and preserueth them beeing made Which by the way should teach vs to returne our bodies and soules by obedience vnto God in lieu of thankfulnesse endeuouring his glory all the daies of our life Thirdly hence wee learne that the Lord is Eternall euery way without beginning or ending for it is hee which is which was and which is to come Angels and the soules of men they bee eternall but not euery way though they be eternall in that they shall neuer die yet had they a beginning Secondly they are eternall not absolutely but by participation for God made them eternall but the Lord is most absolutely of himselfe eternall Fourthly note he sayth not from him which shall bee but from him which is to come that is to iudgement to giue vs to vnderstand That this eternall God is also a iudge of all his creatures especially men and Angels A point of speciall vse to moue vs to well before God with all good conscience If any shall flatter himselfe thinking hee shall bee dead before that day come I answere iâ— may be so What then thinkest thâ—u thereby to escape his iudgement No verily for this God commeth to iudge thee particularly by death and thereby to reserue thee to the iudgement of the great day Oâ— that wee could seriously thinke on this it would be a meanes to mooue vs to repentance by breaking of the course of sinne and endeuouring â—o keepe a good conscience in all things Acts 24.16 And so shall we be readie to meete him at his comming whether by death or iudgement And from the seuen spirits which 〈◊〉 before his throne These words commonly are expounded of seuen Angels of God which stand before the thronâ— and minister vnto him But it cannot be meant of them for two cause a first because 〈◊〉 and Peace is here said to proceed from these seuen spirits but it cannot come from the holy Angels which attend to minister before the Lord. Secondly in this verse which is a benediction or a salutation of 〈◊〉 to the Church the seuen spirits are set before Iesus Christ the second person of the Trinitie but there is no reason nor respect for which the Angels should bee placed before Christ. The words are rather thus to be expouÌ„ded And from the seuen spirits c. that is from the holy ghost This exposition is most agreeable to all the circumstances of the text and the holy ghost may be called by the name of the seuen spirits for two causes First because though he be onely one in substance
write that he put into them by the holy ghost The matter and the style and phrase of the Scripture all came from Christ. Nay when any particular man comes to vnderstand the Scriptures this is by the working of Christ he opens his eyes Hee gaue the disciples vnderstanding as they went vnto Emaus to vnderstand the Scriptures The second dutie of Christs propheticall office is to certifie men in conscience of the truth of his fathers will This certificate is two fold generall or particular generall when he certifieth men in conscience That the word written or spoken by man is the word of God neither nature nor learning can doe this but it is proper to Christs propheticall office And for this he sayth to his disciples He will send them the comforter which shall lead them into all truth that is reueale Gods will vnto them and assure their heart that the same is true Vnto this assurance two things are required The outward meanes which is the word it selfe and an inward cause which is the principall to wit the operation of the holy spirit By this doctrine three points are resolued First this demaund of the Papists How a man can come to know that the Scriptures read and taught be the word of God Answ. Wee must here haue recourse to this faithfull witnesse and desire of him his spirit whereby the mind must bee enlightened and made able to discerne the things of God for naturall man can doe it of himselfe Secondly wee must haue Christ his testimonie of Scripture in the Scriptures themselues for in them he setteth downe his testimonie of the Scriptures But some will say if Christs testimonie of scripture bee set downe in the scriptures why doe not alâ— men know this testimonie and receiue it I answere The shining of the sunne before a mans face is not sufficient to cause him to see vnlesse he haue in his eyes the gift and sence of seeing Euen so it is not ynough for a man to haue in Gods word the testimonie of Christ that scripture is scripture but withall hee must haue in himselfe the light of the spirit reuealing that testimonie to his conscience and then in reading or hearing the scripture in marking the manner and style the maiestie and power thereof he shall bee able to see in euery sentence the testimonie of Christ assuring his conscience that the same is vndoubtedly the word of God A second doubt resolued by this doctrine is this How can a man know the true religion seeing the Turke Papist Iew and Protestant haue their seuerall religions and die in them I answere Wee must haue recourse to Christ this faithful witnesse and looke whereto hee giues his testimonie that we must hold for true religion Now the scriptures be as a letter sent from heauen to the Church wherein Christ hath set downe his owne testimonie of the true religion which in triall shall be found to bee the religion of the Protestant and not the religion of Iew Turke or Papist A third doubt to be resolued by this doctrine is How to know the particular truth in matters of religion when as sundry men professing the same religion bee of diuers opinions Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church he is the Iudge of all controuersies in religion and in the scriptures if we marke them we shall see his iudgement Quest. But if there be diuers opinions about scripture it selfe and euery one giue a seuerall sence vnto it who must then be Iudge Answ. In this diuersitie of opinions yea of the scriptures themselues we must still haue recourse to Christ and that in the scriptures alone for though there were a thousand diuerse expositions of one place yet by the scope and circumstances thereof conferring it with other like places of scripture a man shall bee able to find out the true sence for Christ in the scripture expoundeth himselfe The particular certificate of Christ belongeth also to his propheticall office and that is to assure men in their consciences that the promises of the Gospell with all the benefits therein contained as Iustification Sanctification and life eternall which in the word be generally expounded doe belong vnto them particularly as to Peter to Iohn c. And this assurance as the former is principally wrought by the word not barely read but preached for therein by the inward worke of the spirit the generall promises be particularly applied This Paule imports saying Yee haue the spirit of adoption which testifies with our spirit we be the sonnes of God Rom. 8.15 16. Hence we learne that the doctrine of the Church of Rome and of all others which hold That men cannot bee assured of their saluation by faith is wicked and damnable for hereby they cut off a part of Christs propheticall office wherein the dignitie thereof doth consist that is to assure a man particularly of the truth of Gods promises vnto himselfe And in this he differs from all other Prophets and Apostles which bee witnesses for they can witnesse onely outwardly to the eare but he can speake and testifie to the conscience Neither can any of them certifie any man particularly though their ministerie tend to that end Secondly obserue Christ is not only a witnesse but a faithfull witnesse and so he is for these causes First because hee testifies not his owne will but his which sent him namely his fathers Iohn 8.26 Secondly he testifies all his fathers wil neither adding thereto nor detracting from it Iohn 17.4 Thirdly because he teacheth his fathers will sincerely in the same maner which hee receiued it not altering changing or deprauing any part therof As my father taught me so I speake these things Iohn 8.28 Thirdly Christ is called that faithfull witnesse to distinguish him from all other witnesses The Lord hath sundry faithfull witnesses as the Prophets Apostles the Church nay the Sun and Moone Psalm 89.37 but Christ alone is that faithfull witnesse First because his witnesse is authenticall sufficient of it selfe and needs no other confirmation The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine but as it consents with Christs witnesse and proceedeth from his spirit Secondly hee is that witnesse because hee is the Lord of that house whereto he giues witnesse namely the Church but the Apostles and Prophets are but seruants there Hebr. 5.5 6. Thirdly Christ his witnesse is inward it speakes directly to the conscience and there giues vndoubted assurance but the witnesse of men as of the Prophets and Apostles is outward only it comes to the ears it neuer binds and assures the conscience of it selfe And thus wee see why he is called here that faithfull witnesse First whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse we learne That all ministers of the Gospell ought to be faithfull witnesses for euery minister of the
was the verie first of all things there was nothing before him he had â— being when all creatures were not then was he the same that he is now and for this saith Saint Iohn Chap. 1. vers 1. In the beginning was the word that is the sonne of God he had his beeing and subsisting when all other creatures wanted it and began to be This proueth the eternitie of Christ because hee had his being before any creature he was a substance and essence begotten of the father before all worlds not created as other creatures are or made of any other Secondly he is called the beginning because he giueth a beginning to al creatures For all things which were created and had a being were created by him and had their being from him So saith the Apostle All things are from him and for him Colos. 1.16 And hence we learne that when we go about any businesse in word or deed we must begin it with inuocation on the name of Christ for Christ he giues the beginning and proceeding to all things And without his helpe we cannot haue in any thing good successe Secondly the same Christ is the end of all things and that for two causes First because he is the last of all things and after him is nothing in subsisting and being for all creatures if they were left to themselues would come to nothing And whereas some creatures be eternall it is not of themselues but by him and from him which is the end But though they all should come to nothing yet Christ would remaine the same he was for euer namely the eternall sonne and word of the father This then should make vs with full purpose of heart to cleaue vnto Christ in all things if wee would enioy eternall happinesse for without him is nothing but changing and vnlesse wee haue our stablenesse from him wee cannot but come to an end Secondly hee is the end because all things in heauen and earth were made to serue him For him were all things created Coloss. 1.16 that is to serue for his glory and prayse The second thing here said of Christ is this Which is was and is to come These words were expounded in the fourth verse where the very same are affirmed of the father The meaning is that Christ is in presence a perfect substance and essence or being subsisting in by and from himselfe and such a substance hee was in time past from all eternitie and such as shall continue in time to come for euermore Hence we learne three things First That the second person in the Trinitie is consubstantiall with the father that is of one and the same substance and nature with him The reason is because there can be but one only substance or essence which hath being in and by it selfe and from it selfe alone neither can we conceiue how there should be two or more but onely one as there cannot bee two eternals or two infinits two omnipotents and absolute lords which haue nothing one of another Now in the fourth verse it is said of the father That he is a substance of himselfe in himselfe and from himselfe alone And here the selfesame thing is said of the second person the sonne And therefore hee is of the very same substance with the father for though they bee distinct persons in the godhead yet they haue but one and the same substance one and the same diuine nature and Godhead Secondly hence we may gather That Christ is God of himselfe because as the â—â—ther is was and shall bee so the sonne iâ— was and shall be and that in the same respects So that as the father is God of himselfe and from none other so the son is God of himselfe and from none other Indeed as he is the sonne the second person so hee is of the father and hath his being from him by eternall generation but as hee is God hee is consubstantiall with the father and coequall with him and hath his essence of and in himselfe alone And the same is to bee affirmed of the holy ghost as he is the third person he proceeds from the father and the son but as hee is God hee is of himselfe and from none other Thirdly hence we learn That Christ is coeternall with the father being euerlasting as the father is and euery way coequall hauing the same attributes of the godhead that the father hath The third point touching Christ is That he is the Almightie There is in God and so in Christ a double power First a Potentiall secondly an Actuall power Potentiall is that whereby hee can doe many things moe than euer hee did or will doe as hee could raise children to Abraham of the stones but he would not hee could haue deliuered Christ from death but hee would not Now Christs omnipotencie is not to be vnderstood of his potentiall power here principally but rather of his actuall power whereby he bringeth to passe without let and impediment whatsoeuer hee decreeth willeth or promiseth From this omnipotencie of Christ ariseth a double comfort to his church First That whatsoeuer hee hath promised in his Gospell is yea and Amen that is shall bee brought to passe effectually without stop and let as assuredly as hee promised it Now Christ hath promised in the Gospell to all penitent sinners remission of sinnes mortification iustification and life euerlasting euery one whereof shall in due time bee done to euery true beleeuer which is a singular comfort to them for all men and Angels cannot giue one of these to any one man but Christ hee is omnipotent and he both can and will effect them all to his elect The second comfort that Christ both can and will giue his church sufficient securitie and protection through all the miseries of this life hee can defend and guard her against all the furie and malice of Sathan and all her enemies hee is aboue them and can bridle their might when and how he pleaseth Hence also that Christ is Almightie we are taught two duties First vnder the crosse and in tribulation to humble our selues vnder his mightie hand for it is he which correcteth vs who is almighty able to do what he list and more than he will resistance or repining will doe vs no good Secondly this should mooue vs to performe heartie obedience vnto Christ in all things both in our generall and particular callings to walke vprightly before him for he is Almightie seeth whether we walke sincerely before him or not if wee doe not hee is able to punish vs. By this Argument God persuadeth Abraham to walke vprightly before him because he is Almightie able to correct and destroy those which refuse to obey him Genes 17.1 Vers. 9. I Iohn euen your brother and compaâ—â—on in tribulation and in the kingdome and patience of Iesus Christ was in the â—sle called 〈◊〉 for the word of God and for the witnessing of Iesus Christ. Hetherto wee haue entreated
their common houses which is vntrue for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence the dwelling house is as holy as the church Indeed churches must bee maintained because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer for which time all due reuerence must be obserued in them but we must not think that they are more holy than other places More particularly in this circumstance of place note two things First by what meanes Saint Iohn came thither Secondly to what end and for what cause The meanes was banishment by the emperour Domitian the cause was for the word of God For the first hee came and abode in Patmos being banished thither for the Gospels sake In this his banishment consider many excellent things First Saint Iohn was a most worthy Apostle endued with rare gifts a singular maintainer of the Gospell and a famous founder of the church of God and chiefe pillar thereof in those dayes when he wrot this booke and for this cause most hated of the cruell persecutor Domitian and of the Romanes And yet obserue That whereas many other true Christians were put to the sword S. Iohn is not but escapeth by banishment The cause of this was Gods speciall prouidence by which hee reserued him for the benefit of the church that hee might receiue this Reuelation and commit it to writing for the perpetuall good of all his children And so though Domitian was a cruell tyrant and wanted no malice towards Iohn yet hee could not kill him God ouerruled him that he did but banish him and that into such an Island wherein he might quietly receiue these visions and pen the same for the good of the church By this wee see the great care and prouidence of God ouer his church that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors that they cannot for their hearts do any thing but that which serueth for Gods glory and the good of his church though they intend the contrary For Domitian intended onely the hurt of Iohn yet see by his banishment into that Isle he had fit place to receiue these visions for the good of the church So in the death of Christ the Iewes and Gentiles and all the people banded themselues together to put Christ to death and the diuell he laboured to stirre them on to practise their intended malice Yet the ouerruling power of God who bringeth light out of darkenesse directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was euen the redemption of mankind So Iosephs brethren intended no such deliuerance as God wrought by him in selling their brother This consideration should comfort all Gods children in the time of any outward distresse euen the remembrance of Gods ouerruling hand Secondly in that Iohn went into banishment when it was so appointed wee learne That when we are oppressed and persecuted by tyrants for Christs sake we must not make resistance or offer violence but suffer all iniuries with patience for as one sayth truly The Christians weapons in persecution are onely prayers and teares And Saint Iohn often in this booke addeth this conclusion after the foretelling of persecution Here is the patience of Saints shewing that patience must be the complete armour against all our bloodie enemies Thirdly here also obserue That Iohn came into this Island not of his own accord as chusing a solitarie life to bee the most happie state of perfection but by violence and constraint For if hee had come into it voluntarily being little or not inhabited hee could not haue done the duty of his Apostleship in preaching the Gospell and laying the foundations of the church This then confuteth the Monkish life which is no life of holy perfection as Papists call it but of glorious superstition and slat impietie before God for hereby they forsake their callings and vtterly disable themselues to do those duties which God requireth of them in church commonwealth or familie Fourthly whereas Iohn being banished receiued his visions in a barren and base desolate place we see that those which honour God shall be honoured of God euen then when men seeke most to disgrace them for what greater disgrace could they haue put vpon Iohn than to banish him into so base an Island Yet because it was for Gods glory euen there doth the Lord appeare vnto him and honour him much in reuealing vnto him these visions So when Ioseph was sold of his brethren and most dishonoured of them then did God exhalt him most of all The same may bee sayd of Daniell in Babylon whom God did most aduance when his enemies sought his greatest ruine and the same is true of all Gods children Them which honour God will he honour II. point The cause for which hee came into this Isle is expresly set downe for the word of God that is because he was a publisher and preacher of the word of God for the performance of which dutie he was banished By which wee may note That all naturall men as Domitian and his court and all the Gentiles without Gods speciall calling doe beare a deadly hatred towards Gods word For S. Iohn was a most worthy Apostle a famous man for gifts a singular preacher of the word of God yet is hated nay banished not for his owne cause but for the word of God This hatred hath appeared in the heathen emperours by their bloudie persecutions against the preachers and professors of this word and yet though men hate it naturally the same word winneth them and taketh place in their hearts for their conuersion and causeth them to loue it so as successiuely it hath beene spread ouer all the world Which shews against the Atheist That the word taught by the Prophets and Apostles is indeed the true word of God not the inuention of man for mans word being hated cannot win vnto it him which hateth it but the word of God preuaileth by grace in the hearts of those who hate it by nature which it could not doe vnlesse there were in it some diuine power Againe seeing Iohn was banished for Gods word all ministers are to cast their accounts and make this reckoning that they may and must suffer trouble persecution yea sometime banishment it selfe for the Gospels sake if they will be faithfull For that which befell the principall founders and chiefe builders of the church cannot bee auoided of them which are ordinary ministers if they will be faithfull Christ acquainteth his disciples with this telling them That they are euen accursed when all men speake well of them Let none therefore thinke it strange at this day if for well doing they heare and receiue euill nay let them feare the curse when all men prayse them And for the witnessing of Iesus Christ. Here Iohn doth note more specially the
ministerie will soone bee tainted with the filthie puddles of mens inuentions Againe in this dealing of God with Iohn we may obserue the truth of Christs saying to him that hath it shall be giuen For though Iohn was endued with rare knowledge and singular gifts yet the Lord addeth more knowledge to his former The Lord found him faithfull in the duties of an Apostle and therefore reuealeth the knowledge of many secrets vnto him in most full manner euen so it is in Gods church at this day all that haue care to know the will of God and doe it though their knowledge be small at the first yet the Lord will helpe them and adde dayly to their knowledge And the cause why many heare the word of God and profit not but wax worse or stand at a stay is because they labour not to haue their knowledge encreased by putting in practise that which they know for if they did then to him which hath should more bee added and hee should haue abundance As on the contrarie when we be negligent to heare or know and to obey the will of God wee haue a spirit indeed sent vpon vs yet not Gods spirit but the spirit of slumber of blindnesse ignorance so that we see and see not heare and vnderstand not Isay. 6.9 On the Lords day In these words is the fourth circumstance namely the time when this vision was shewed to S. Iohn This day which here is called the Lords day among the Iewes was the first day of the weeke called by vs Sunday It is called the Lords day for two causes First because on this day Christ rose from death to life for Christ was buried the euen of the Iewes Sabboath which is our Friday and hee rested in the graue their whole Saboath which is our saturday and rose the first day of the weeke early in the morning which is our Sonday Secondly this first day of the weeke according to the Iewes account came in stead of the Iewes Saboath and was ordained a day of rest for the New testament and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day the manifestation whereof as some thinke Iohn chiefly intended in this title And touching this time for our better vnderstanding let vs consider three points First who changed the Iewes Saboath secondly for what cause thirdly whether the Church hath now in the New testament power to change the Saboath day we now celebrate to any other day of the weeke For the first it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold that Christ himselfe was the author of this change My reasons are these First that which the Apostles deliuered and enioyned the Church that they receiued from Christ either by voyce or instinct for they deliuered nothing of their owne head But the Apostles deliuered and inioyned this Saboath to the Church as to be kept a day of holy rest to the Lord as appeareth 1. Cor. 16.1 Where Paule ordained in the churches of Galatia and Corinth that the collection for the poore should be on the first day in the weeke This hee left not to the choise of the church but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore as appeareth in the histories of the church was the Saboath day when the people were assembled for Gods seruice For this was the custome of the church for many yeares after Christ First to haue the word preached and the Sacraments administred then to gather for the poore and for this cause in the writings of the church the Lords supper is called a sacrifice an oblation and the masse not a reall sacrifice as the papists vse it but spirituall because therewith was ioined collection for the poore which was a spirituall oblation not to the Lord but to the church for the releefe of the poore and it was called the masse because the collected releefe therat was sent to the poore saints abroad A second reason is this The Apostles theÌ„selues kept this day for the Saboath of the New testament Act. 20.7 And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention saue onely in one case when they came into the assemblies of the Iewes who would keepe none other but the old Saboath of the law A third reason is Iohn 20.19.26 The same day whereâ—n Christ rose from death being the first day of the weeke â—e appeared to his disciples being gathered together and taught them many things which concerned the gouernement of his Church And eight dayes after being the first day of the weeke hee appeared vnto them for the same end Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamenâ— II. point The Saboath of the Iewes was changed for two causes First to maintaine the libertie of the church of the New testament whereof this was a great part thaâ— they were freed from the ceremonies of the Iewes For when this day was changed the church was no more tied to the Iewes Saboath neither had any such regard of dayes and times Secondly that there might be a more fit time for the memorie of the worke of mans redemption For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation So in the New testament it stands with reason there should be a day to celebrate this worke of redemption which is a wonderfull creation wherein as Isay saith are made a new heauen a new earth Chap. 66. And wherby men become new creatures 2. Cor. 5.17 Nay this redemption is a more glorious worke than the creation for in that creation Adam was the head but in this redemption Christ Iesus is our head By the first creation wee receiued a temporall life but by redemption wee receiue life eternall In the creation Adam was espoused to Eue but in the worke of redemption euery christian is espoused to Christ Iesus By creation Adam had an earthly Paradise In this redemption we haue an heauenly kingdome In the creation Gods power and wisedom did principally appeare In this redemption with power and wisedome he shewed mercie and iustice Iustice in Christs passion and mercie in our forgiuenesse By creation he made man of nothing but by redemption hee made him of worse then nothing and better then he was Therefore seeing this worke of our redemption is farre passing the creation it was meete a day should be set a apart for the memorie thereof Now no day could be more fit then the first day of the weeke in which Christ rose againe whereby he confirmed
alone on the house toppe Act. 10.11 And so doubtlesse finding Iohn thus imployed this Lords day he reuealed his will vnto him touching the state of the church to the end of the world Hence we learne sundry instructions First whereas Iohn being in a sollitarie Island kept the Saboath wee may obserue that all persons who are seuered from the assemblies of the church as the prisoners and those which are sicke of a dead paluesie or other great diseases As mariners though they bee in the middest of the sea should keepe holie the Lords Saboath by performing such duties as God requireth as prayer confession of sins and thanksgiuing whereby God may be glorified though they cannot come to the publicke ministerie of the word Secondly in that Iohn receiued his vision on the Lords day when hee gaue himselfe to prayer and holie duties Hence ariseth a consolation to Gods church that God draweth neere vnto them that draw neere to him as Iames 4.8 And so let vs humble our selues and draw neere to the Lord by prayer and thanksgiuing and the Lord in mercie will shew himselfe sundry wayes and draw neere vnto vs. The cause why men haue so little tast of Gods mercie and loue towards them is because they do not draw neere vnto him by doing those duties which he requireth at their hands For when men draw backe from God is it not good reason hee should draw backe from them This therfore must stirre vp our harts and moue vs to come often to God by prayer and thanksgiuing for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision And I heard behind me a great voyce as it had bene a trumpet First here followeth the parts of this vision which are two The beginning or entrance into it in this verse and part of the twelft Secondly the matter and substance thereof from the twelft verse to the end of the third chapter The entrance into the vision is a preparation whereby the Lord maketh Iohn more fit to apprehend and receiue the things reuealed In which preparation we must obserue first the meanes secondly the parts thereof The meanes whereby God prepareth him is a voyce And I heard a voyce The like manner of preparation hath God vsed in former times when hee intended to make with Adam the couenant of reconciliation in the seed of the woman First he prepared him by a voyce speaking vnto him before he appeared and by this voyce caused him to slie for feare Then hauing rebuked him for his sinnes he made with him this couenant of grace Genes 3. And in mount Synai before the Lord gaue the law hee first came downe in thundering and lightning and with the sound of a trumpet to terrifie the people and then hee vttered his law to Moyses and to his people So when the Lord would instruct Samuel touching the house of Elie he awoke him by a voyce again and againe and then spake plainely vnto him And in all visions vsually and generally the Lord vseth to prepare his seruants by voyces by signes and words that they might bee more fit to receiue such things as hee reuealed This dealing of God with Iohn in preparing him to the worthy receiuing of this vision teacheth vs that wee much more should bee prepared to heare and receiue the will of God for wee come farre short of those excellent gifts of God which were in Iohn who yet must be prepared Our comming to heare Gods word is to learne the same for the increase of knowledge faith and obedience Now the word of God is hard and we dull to learne wee must therefore by all good meanes prepare our selues that our minds and harts may be fit to receiue the same with profit The cause of so little profit after long hearing is want of preparation but hereof we haue entreated alreadie vpon the third verse This voyce is here set out vnto vs three wayes First by the place whence it came Secondly by the qualitie of it Thirdly by the matter and substance which it contained For the place it was vttered from behind him which the Lord obserued to stirre vp â—â—re attention in Iohn for vsually men doe more carefully marke those things which come on a sudden behind them than those which are spoken or done directly before their face Secondly for the qualitie of it this voyce was great as is expressed further by a similitude Like the sound of a trumpet that is full of power and maiestie Which also God added vnto it to further attention in Iohn For if it had beene an ordinarie voyce or small hee would not so much haue regarded it but being so sudden so great and full of maiestie it could not but make him verie attentiue Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him This teacheth vs that when we come to heare Gods word we must vse all meanes of attention for if it were needfull to Iohn then is it farre more necessarie for vs who are farre inferiour to him in all gifts of vnderstanding and memorie And here also is another cause of small profit and little liking of Gods word namely want of attention in the heart Wee must therefore like godly Lydia Act. 16. stirre vp our dull and heauie spirits and with all diligence marke the things wee heare And here we must take heed of two enemies to attention the first are by-thoughts as when the body indeed is present but the mind wandereth from the word and is wholly possessed with thoughts of pleasure or other worldly affaires For these bee thornes in the ground of our hearts which choke the good seede of the word Many will complaine they cannot marke and remember that which is taught now the cause is in themselues their wandering thoughts which hinder both vnderstanding and memorie for the mind conceiuing other matters cannot obserue how one point dependeth on another much lesse remember them afterward The second enemie to attention is dulnesse and heauinesse in body soule a common fault in many hearers which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching when they ought to stirre vp their bodies and hearts to all attention If a man should bee dull and heauie when his prince is speaking vnto him of some weightie matter that is for his good it would bee taken for a part of contempt and disloyaltie towards his maiestie What disloyaltie then is this vnto the king of kings that we should bee dull and heauy when himselfe vouchsafeth to speake vnto vs out of his word the mysteries of our saluation And surely among other things this drowsinesse is one cause of small profit by the ministerie of the word And therefore if wee would encrease in knowledge and in the gifts of grace vnto saluation we must prepare our selues before we come and in hearing
God wee must acknowledge them pure and iust In sundry points of religion there is a learned ignorance whereof this is not the least to hold our selues content and to reuerence the workes of Christ though wee see no reason thereof nay though to vs they seeme against all reason for all the wayes of God are vncorrupt Though the blind eye of men cannot discerne the light of the Sunne yet the Sunne is full of light so though our blind eyes cannot â—e â—old the puritie of Gods workes yet they are all done in iustice and equitie yea they are iustice it selfe for his will is the rule of iustice And we must not thinke that God doth a thing because it is good and right but therefore is the thing good and right because God willeth and worketh it Examples hereof wee haue in Gods word God commaunded Abimeleâ— to deliuer Sarah to Abraham or els hee will destroy him and all his houshold In mans reason this might seeme vniust for why should Abimelechs seruants be punished for their maisters fault So Achan sinneth and all the hoast of Israell is punished Dauid committed adulterie and the child which he begat â—â—eth Dauid numbreth the people but the people are smitten with the plague 2. Sa. 24. All this to mans reason may seeme vnequall yet being the workes of God we are withal reuerence to iudge them most iust and holy Againe the Scripture sheweth plainely that God in his eternall counsell hath decreed to saue some and to reiect others and his reason mouing him thereto is not any thing foreseene in them but his will and pleasure alone This in mans reason seemeth to be crueltie towards some and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie But herein they greatly offend for it is the manifest truth of God in his word therfore ought with reuerence to be acknowledged though we can see no reason thereof For who art thou oh man that pleadest against God Rom. 9.20 And his voyce as the sound of many waters The voyce of Christ is resembled to the sound of many waters for two causes First to signifie the loudnesse and greatnesse of it the sound whereof hath bene heard through all the world in the ministerie of the Gospell Secondly to shew the power and efficacie thereof in the eares of his creatures for such power it is of that when the creatures were not He but spake the word they were made He. 11.3 This powerfull voice of Christ brought Lazarus out of the graue after he had bene dead foure dayes bound hand and foâ—â—e And by this voyce of Christ shall they that haue bene dead six thousand yeares before be raised vp to life The houre shall come in the which all that are in the graues shall heare his voyce and shall come forth to iudgement Iohn 5.28 29. Hereby then we may see the great securitie and the deadnesse of mens hearts in this age For though the powerfull word of Christ be daily sounded into the eares of many yet it entereth not into their hearts They liue securely in their sinnes though they be daily exhorted to repentance But shall dead Lazarus start out of his graue when Christ saith Lazarus come forth Nay shall they that were consumed to dust many thousand yeares before at the hearing of Christs voyce rise out of their graues And shall we which liue in body bee no whit affected with it in our soules Oh fearefull death in sinne And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word It may bee the outward eare receiueth the sound but the dead heart receiueth no instruction We must therefore apply our hearts to this powerfull voyce of Christ and leaue the sinnes wherein we haue lien dead that so the quickning power hereof vnto saluation may appeare in vs. Verse 16. And he had in his right hand seuen starres and out of his mouth went a sharpe two edged sword And his face shone as the sunne shineth in his strength Here Iohn proceedeth further to set out the parts of Christs body and the properties thereof By seuen starres wee are to vnderstand seuen Angels that is as Christ expoundeth them verse 20. the seuen ministers of the seuen churches of Asia And they are called starres for these causes First starres giue light to men on earth And so the ministers ought to giue spirituall light to them that liue in the church both by doctrine and by an vnblameable conuersation Secondly starres haue their continuall abode in heauen and descend not vnto the earth So ministers aboue all others ought to haue their conuersation in heauen This indeed is the duty of euery christian but especially of the minister in regard of his calling And this heauenly conuersation he must expresse first by seeking the conuersion of his owne soule and then the conuersion of others that they may haue an eternall mansion in heauen Thirdly they are called stars because if they be faithfull they shal be honored of God and made to shine aâ— the starres for euer and euer Dan. 12.3 It is added that they are in Christs right hand Whereby is signified that to him belongeth the regiment and gouernement and the whole disposition of the ministerie for matters that concerne the church From whence arise sundry instructions I. That it is Christ who giueth to his church ministers which preach the Gosspell For he ascendeth vp on high and gaue gifts vnto men some to be Apostles some Prophets and Evangelists some Pastors and teachers for the gathering together of the saints and for the worke of the ministerie and for the edification of the body of Christ. And for this cause we ought to pray daily vnto Christ that he would thrust forth laborers into his haruest that the remnant of Gods elect may bee gathered and so we see an end of these miserable dayes wherein we liue Secondly in that Christ holdeth them in his right hand wee may gather that Christ giueth protection and defence vnto his ministers when they are faithful and walke in their calling according to his will which is a matter to bee considered of al that are called into this office For they haue sundrie occasions of discouragement as the negligence and backwardnesse of their people the slanders and mockings of the enemies But this protection of Christ must comfort them against them all seeing they are in Christs right hand they must go on with all godly boldnesse Thirdly this sheweth the dignitie of this calling Indeed it is despised and reputed base in the world and hereby many are driuen from it But let the wicked iudge what they will Behold Christ honoureth it for his faithfull ministers are not onely present before him which were no small thing but hee holdeth them in his right hand then which what greater glorie can be done vnto them This must
but the deadly wounds of Christs enemies And 〈◊〉 much for the worke of the Word vpon the wicked The second worke of this two edged sword is in Gods elect in them it hath sundry workes all which â—end to their subiection First it woundeth to the quicke the corruption of their nature This is one speciall cause why it is called a two edged sword because it entereth deeply into the heart of Gods children and giueth their corruption such a deadly blow as it shall neuer recouer againe It killeth not the person as it doth in the wicked but quicâ—ening the soule it woundeth his corruption Paule ministred the Gospell that the offering vp of the Gentiles might be acceptable Where reseÌ„bling Gods church to a sacrifice hee giueth vs to vnderstand that euery true Christian must be slaine though not in body and soule yet in regard of sinfull motions corrupt affections and rebellious actions by this two edged sword of the spirit And this is his conuersion whereby the roote of corruption is stocked vp Secondly after conuersion this two edged sword serueth to cut off and pare away the remnants of vnbeleefe doubting impietie anger and other sins that be in the elect Euery branch saith Christ that bringeth forth fruit in mee my father the husbandman gruneth to make it bring foâ—rth more fruit Thirdly it serueth to keepe Gods children in awe and subiection vnto him In this vision Christ standeth in his church holding vp the scepter of his kingdome which hee beareth in his mouth for this end that though his enemies will not bee brought in subiection vnto him yet his owne children might hereby be kept in awe of him He therefore that will not at the lifting vp of this two edged sword tremble and feare before Christ is but a rebellious subiect If there bee brawling in humane societies let the magistrate but shew himselfe with the sword of iustice and straightway euery one is quiet if any resist he is taken for a rebell Now shall this be effected in ciuile policie and not bee true in Christs spirituall gouernment vnlesse therefore wee will shew our selues rebels against Christ let vs cease from sinne and tremble before him seeing hee holdeth out vnto vs the scepter of his word Fourthly this sword serueth notably for our defence and victory in all temptations Ephes 6. â—â— This sword of the â—pirit the word of God is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan Matth. 4 And thus wee see how the word of God is a two edged sword in regard of the elect Hence we are taught that when wee haue the doctrine of the Law and of the Gospell preached vnto vs we must with all reuerence heare and receiue the same Men will heare it while it is taught generally but if it once touch their particular faults then they cannot brooke it But wee must suffer it to ransacke our hearts and be glad thereof for by this meanes our corruption is wounded and sinne slaine in vs our soules are conuerted vnto God and shall bee saued If any man were diseased with a fistula or any other dangerous sore he would willingly suffer the surgeon to search and pierce into the fame Shall wee doe this for our bodily health and shall wee not suffer the word of God to enter into our hearts to rip vp our sinnes that they being wounded and subdued wee may bee healed and so our soules liue for euer wee cannot liue vnto God till wee die vnto sinne and wee can neuer die vnto sinne till the same bee wounded in vs by this two edged sword Away therefore with all nicenesse in disliking the word when it crosseth our humour and if wee loue eternall life Let vs then embrace it most willingly Saint Iohn sayth fâ—â—ther of this two edged sword that it came out of Christs mouth Other kings carry their swords and scepters in their hands but Christ beareth his in his mouth to teach vs this speciall point That wee must receiue no doctrine from any man which hee hath not receiued from thâ— mouth of Christ. For first God reuealeth his will vnto his son Christ deliuereth it vnto his Prophetâ— and Apostles by the spirit and to his ministers in their writings They therefore must deliuer nothing vnto Gods people but that which they haue from Christ if they deliuer ought els they hold noâ— forth Christs sword neither can it haue that powerfull effect either in the godly or in the wicked And his face 〈…〉 the Sunne shineth iâ— his brightnesse Here is the last braunch of this description of Christ his face is compared to the shining of the Sunne and that in his strength because Christ is vnto his churchâ— as the Sunne is to the world And looke what duties the Sunne performeth vnto the world the same duties Christ performes vnto his church in a more excellent manner as their resemblance will euidently declare First the Sunne in the world dispelleth night and darkenesse and maketh the day by bringing light so Christ the sonne of righteousnesse Malach. 4.2 sendeth downe the bright beames of knowledge and grace into his church wherby blindnesse and ignorance is taken away 2. Corinth 4.6 And hereby euery one of what sort or place soeuer is taught first to labour for knowledge of the will of God A great shame it is for any to bee ignorant herâ—in when the day commeth we set open our windowes to let in the light of the Sunne for our comfort behold Christ Iesus is euer a shining light in his church Why then should wee not open our hearts that the beames of light and knowledge which descend from him may enter into vs and giue vs light Secondly wee must hereby learne in our whole conuersation among men to walke by this light We are here but pilgrims trauelling towards heauen and the way of this miserable word is full of darkenesse yet Christ Iesus is in the middest of his church shining as the Sunne in his strength to giue the light of knowledge whereby wee may see the right way thither Without him there is nothing but darkenesse and wandering his word is the light and himselfe the day starre We therefore must attend vnto him in all our affaires of this life and in the particular duties of our lawfull callings take direction from the light which shineth from his face Secondly the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies as experience in the spring time teacheth So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat â—nto the dead and frozen heart of man he is of power to comfort them that mourne to giue life to the broken hearted and to reuiue the spirit of the humble Isay. 57.15 and for this most excellent worke may well bee called the Sunne of Righteousnessâ— In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth
from Christ. In Winter time men vse to stand in the sunne to comfort and warme themselues with the heat thereof Behold Christ Iesus is the sunne of righteousnesse to his church which giueth heat and life to all the true members thereof Wee therefore must seeke aboue all things to haue his blessed beames of grace to shine vpon our cold and frozen hearts that by his spirituall heat we may be reuiued vnto euerlasting life In this world nothing is so much regarded as riches honours and pleasures Who will shew vs any good is the worldlings song But with godly Dauid wee must say Psal. 4.4 Lord lift thou vp the light of thy countenance vpon vs quicken thou vs with thy spirituall life and comfort vs with the beames of mercy Quest. How may I get the gracious beames of grace and life to come from this Sunne of righteousnesse into my heart Answ. Before a man can liue by Christ hee must bee killed in himselfe Men doe not kill those whom they would restore to temporall life but the Lord taketh that course Thou therefore must suffer his two edged sword to enter into thee yea to bee thrust vp to the hilts into thy heart that so thy vile sinnes and corruptions may be ripped vp and the wrath of God deserued thereby made knowne vnto thee that in thy selfe thou mayest bee out of hope and then and not before art thou fit to receiue comfort and life by Christ as a man that is cold in bodie is most fit to receiue heat by cloathes and other meanes of warmenesse Now being thus humbled in thy selfe thou must vse the meanes which God hath ordained to wit the hearing reading and meditating in his word with earnest prayer for grace and mercie and thâ—â— shalt thou perceiue the ioyfull beames of life shining into thy soule If a man had all the world and wanted this grace of life and comfort by Christ it were but a curse vnto him but though a man want all things els yet by this life of grace in Christ he is blessed for euer and therefore aboue all other things men should labour for it Thirdly the sunne serueth to discouer all things In the night nothing is discerned but al things appear in one form but when the same commeth forth all things are made manifest euen the â—â—all motes in the aire Euen so Christ Iesus the sonne of righteousnesse he seeth all things and can discouer the most hidden secrets of men nothing is hid from the light of his countenance so infinit is his diuine wisdome and knowledge In regard whereof we must bee moued to looke vnto all our wayes both thoughts words and actions that they bee such as Christ approueth for though we may deceiue the world by a false glosse yet all that wee do speake or thinke is naked and bare before him he knoweth the same can and will reueale it If this were beleeued and remembred it would be a meanes to suppresse much fraud and iniustice and many grieuous sinnes which is rise in the world Men thinke if they can bleare the eyes of the world all is well they may do what they will but we must thinke vpon the shining face of Christ which discerneth and discouereth all secrets and labour thereupon to make conscience of all our wayes yea of our secret thoughts that God may approoue the same Vers. 17. And when I saw him I fell at his feete as dead then hee laid his right hand on me saying Feare not I am the first and the last Verse 18. And I am aliue but I was dead And behold I am alive for euermore Amen And I haue the keyes of hell and of the earth Here Saint Iohn describeth Christ further by other Arguments namely by sundry actions of his The first whereof is a confirmation of Iohn being sore afraid set downe in this the next verse In which action note two things First the occasion therof Secondly the meanâ— of his confirmation The occasion was Iohns exceeding feare set downe in these words And when I saw him I fell at his feete as dead The meanes of confirmation as in the words following Then hee layed his handâ— vpon me c. For the occasion Iohns feare was exceeding great and that of death as appeareth by Christ his confirmation wherein he telleth Iohn That be liueth and hath power ouer death In this his feare note sundry points The cause the effect and the kind of this feare For the first The cause was Christ his appearancen gloâ—ry and maiestie vnto Iohn set downe in these words When I saw him Where we learne that sinfull men since Adams fall cannot abide the presence of God Adam before his fall talked face to face with God without feare but so soone as he had sinned bee fled away at the hearing of his voyce and hid himselfe among the trees of the garden This feare commeth by reason of mans guiltinesse before God Hence Manoah sayd vnto his wife Wee shall surely die because wee haue 〈◊〉 seene God First by this That no sinfull man can abide the presence of God we are taught to labour to become new creatures to haue the image of sinne defaced in vs and the image of God restored in righteousnesse and true holinesse True happinesse consisteth in fellowship with God but wee can neuer haue true fellowship with him while wee liue in our sinnes 1. Iohn 1.6 If wee say we haue fellowship with him and walke in darkenesse we lie We therefore must labour to bee purged from our sinnes and so his presence shall bee our ioy Secondly this feare of Iohn at Christs presence in glory teacheth vs. That the sight and presence of Gods maiestie is a most excellent meanes to humble a man and to make him know himselfe to bee nothing in himselfe When Abraham talked with God the more hee beheld the maiestie of God the more hee humbled himselfe confessing at last that he was but dust and ashes Gen. 18.27 And Peter by a great draught of fishes seeing but a glimmering of diuine maiesty in Christ could not abide it but cried out Depart from me for I am a sinfull man Luk. 5.8 And so the holy Angels when they stand before the maiestie of God are sayd to couer their faces and their fâ—ete with theâ—â— wings to signifie that they are nothing in regard of the exceeding Maiestie of God and in themselues vnable to behould his glorie Thirdly hereby wee are taught to acknowledge Gods great goodnesse towards vs in the ministerie of the word wherein hee vouchsafeth to speake vnto vs not in his owne person as hee did in mount Sâ—rra which would bee so terrible 〈◊〉 none could abide it but fauorably familiarly by the ministerie of men that are like vnto our selues Many abuse this mercy of God and despise the word because of the messenger but wee must learne by this bountie of God to receiue the word with all
euerlasting life which Christ there keepeth in store for vs and for this cause principally doth Christ here say Behold I liue for euer 3. This also must mooue vs to put all our affiance in him and to place all our ioy and reioicing in him Men haue most regard to that part of their bodie by which the whole body and euery member liueth Well wee professe our selues to bee members of Christ and in him is hid our spirituall life wee therefore must set our hearts and affections on him especially The third part of the distinction is this Though I was dead yeâ— I haue the keyes of death and of hell Here we must not imagine that hell is a bodily place kept with locke and key and dores as mens dwelling houses are that cannot bee proued by any place of Gods word Neither yet that the torments thereof are bodily such as bee inflicted in this world but rather they are spirituall being the apprehension and feeling of Gods wrath and vengeance whose iealousie burnes like fire But Christ in this phrase borroweth a comparison from stewards of great houses who at their installing into their stewardships haue the keyes of all things giuen vnto them Which giuing of the keyes is a token of regiment and authoritie bestowed vpon them And the meaning is this That Iesus Christ thogh he once died yet by his death did vanquish hell and death and hath obtained full power dominion ouer them both for euermore Hence arise sundry instructions first that power and authoritie to forgiue sinnes properly belongeth onely vnto Christ. No meere creature hath this power for hee that can forgiue sinnes must bee able to take away the punishments of sinne namely hell and death which none can doe but Christ alone who onely hath the keyes thereof And to say that a man can properly forgiue sinnes is to say that a man hath power in himselfe ouer hell and death And therefore the priesthood of the church of Rome is full of blasphemie who take vpon them properly to pronounce vnto men the pardon of their sinnes of themselues and they deride the custome of reformed churches who from God pronounce the pardon of sinnes vnto them that repent Secondly hereby wee are taught to reuerence Christ and to performe vnto him all due honor and loyall obedience If wee neuer haue done this heretofore wee must now begin and if wee haue done it we must endeuour to do it more For Christ hath the keyes of hell and death hee can open the gates thereof at his pleasure and cast thither whom hee will Many deceiue themselues through their false conceit of Christ they thinke not of him as of a Iudge but as a Sauior onely they make him all of mercie and pitie and thereby they take occasion to goe on in sinne But wee must consider that Christ is likewise a righteous iudge who hath the power of hell and death in his hands and therefore we must not flatter our selues in our euill wayes but striue to please him continually with fear and trembling least by our sinnes we stir vp his wrath against vs and cause him to cast vs into hell whence is no redemption Thirdly this is a matter of great comfort vnto all those in Gods church that in this life vnfainedly cleaue vnto Christ and especially in time of affliction and temptation and at the houre of death for Christ hauing the keyes of hell death is able to keepe them from hell and from the sting of death And this hee will doe because they trust in him for he hath promised it If this were alwayes sounding in our eares it would minister endlesse ioy vnto our soules against the seruile feare of hell and death Vers. 19. Write the things which thou hast seene and the things which are and the things which shall come hereafter Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare hee giueth him a commaundement to write the things which he had seene c. This commaundement was giuen to Iohn in the eleuenth verse and is here againe repeated for these causes First that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention Secondly that Gods church in all ages may vnderstand that it is necessarie men should know the estate of the church to bee subiect vnto troubles that thereby they may better arm themselues against the euils to come Thirdly that Iohn might be fully assured of his calling to write and publish this booke Fourthly that Gods church in all ages might be out of doubt that this booke is no deuice of man but a booke of God and part of holy Scripture reuealed from Christ to Iohn for the good of his church If it be sayd though Christ did faithfully reueale his will yet Iohn might erre in publishing it Answ. As Christ deliuered this to Iohn so hee receiued and published it faithfully without all fault either in matter or manner for we must make a difference betweene the Prophets and Apostles and all other teachers As the Prophets in former times so the Apostles in the New Testament were called immediately by Christ and had such speciall assistance of Gods spirit that they could not erre when they propounded by preaching or writing any doctrine of Christ vnto the church of God this appeareth by the promises of Christ made vnto them Luk. 10.16 He which heareth you heareth me and be which refuseth you refuseth me and â—e which refuseth me refuseth him that sent me Againe Matth. 10.20 It is not you which speake but the spirit of your father speaking in you Ioh. 14.26 hee promiseth to send his spirit to be their comforter which shall teach them all things yea to lead them into all truth Iohn 16 1â— Which promise some apply 〈◊〉 al Gods ministers but if we marke the circumstances therof we shall see that properly it agreeth to the Apostles for though in others the certaintie hereof cannot be affirmed yet in them it may for which cause in the counsell at Ierusalem thus they write vnto the churches It seemed good to the holy ghost and to vs as being assured of the certaine direction of the holy ghost which no ministers euer since could say being subiect to errour both in speaking and writing This distinction must bee held for the certainetie of our faith in the points of Religion and for our assurance of the faithfull penning and publishing of this booke And thus much of the causes of this repetition In the words of this commandement is contained the diuision of this whole booke Write the words which thou hast seene that is set downe what I haue shewed thee in this vision And which are that is all things which I reueale vnto thee touching the present estate of the church And which are to come hereafter that is those things which concerne the
reuealeth his will not to the proud but to the meeke and lowly and as Isay sayth to them that are of a contrite spirit Isay. 57.15 And in this humbling of himselfe a man must renounce his owne naturall wit and reason and become nothing in himselfe but euen a foole in respect of his owne conceit Also he must vnfainedly pray to God that hee would reueale vnto him his truth Aske sayth Christ and it shall be giuen you euen the holy ghost vnto them that desire of the father And S. Iames sayth If any man lack wisdome let him aske of God which giueth to all men liberally Secondly after preparation hee must labour to know throughly what the false teachers are and what be theiâ— opinions with the grounds and foundations thereof wherein they agree and wherein they differ from the truth of God maintained by the church for it is a foule ouersight to misconceiue the state of the aduersaries question by propounding it otherwise than they hold as it falleth out with many in the handling of controuersies Thirdly due proofe must bee made whether the aduersaries doctrine bee of men or of God This is Gods commandement 1. Iohn 4.1 Proue the spirits whether they be of God or not And for triall hereof we must haue recourse vnto the word of God it must be Iudge in this cause Isa. 8. vers 20 To the law and to the testimonies if they speake not according to this word it is because there is no light in them Iohn 5.39 Search the Scriptures for in them yee looke to haue eternall life and they are they which testifie of mee Who is so fit to iudge in the matters of God as God himselfe and so hee doth in his written word of all doctrine and opinions in religion The Scriptures shew whether the doctrine examined be directly gathered thence and by iust consequent or not Fourthly serious consideration must bee had of the faith and liues of the teachers examined for a false teacher by Gods iust iudgement is vsually a wicked liuer And therefore Christ sayth yee shall know them by their fruits if they bee throughly examined such they will appeare howsoeuer for a time they may bleare the eyes of men as the hystories of the church in many famous heretickes doe plainely declare The second braunch of this discouerie is sentence giuing in these wordes And hast found them liers The church here giueth out a sharpe and seuere sentence against them shee calleth them false Apostles and liers and yet she sinneth not for Christ commendeth her for it Though to raile or taunt cannot beseem any yet magistrats and ministers in their places may giue ouâ— seuere speeches against offendors in token of detestation to their sinnes and not offend Thus Iohn called the Scribes and Pharisees a generation of vipers Matth. 3.7 and our Sauiour Christ called Herod a foxe Luk. 13.32 and Paule called the Galathians fooles Gal. 3.1 And in this place the church calleth these false teachers lyers which is very much for therein shee accuseth them of three things First of teaching that which was false indeed secondly that they know it to be false and so sinned of knowledge Thirdly that they did it of malice with intent to blind the eyes of the Church and to deceiue the people In this discouerie wee may obserue the iust accomplishment of Paules prophecie Acts. 20.29 30. namely that there should rise vp among the Ephesians grieuous wolues and men speaking peruerse things and such were these false Apostles who after examination were found liers Againe seeing in the dayes of this Apostle Iohn men durst presume to claim Apostolicke authoritie and call themselues Apostles when they were not no maruell if the Pope of Rome sixe hundred yeares after did challenge to himselfe to be Peters successour and to haue Apostolicke authoritie and that they dare now auouch some bookes to bee scripture which are not as also bring in their traditions vnwritten verities to bee receiued and obeyed equally with Gods word Verse 3. Thou hast suffered and hast patience and for my names sake hast laboured Here our Sauiour Christ declareth how this Minister and church of Ephesus opposed themselues against false teachers after their discouerie The manner we shall see in handling the points particularly as they lie in order Thou hast suffered or Thou hast borne a burden for the word signifieth to be pressed downe vnder a great burden This burden was the troubles which false Apostles brought vpon them after they were discouered partly by open affliction and persecution partly by the spreading of their hereticall and schismaticall doctrine These false teachers were Ebion Cerinthus Marcion and such like who in the dayes of Iohn troubled this church as hystories do shew Here wee may obserue that it is Gods will that the best churches should be troubled by wicked men and hereticall teachers who both by false doctrine and persecution become grieuous burdens This the Lord permits for weighty causes I. That true beleeuers may bee excited more constantly to embrace the syncere doctrine of the Gospell and therefore Iude most worthily exhorts the Christians in his time to fight for the common faith II. That professors may be tried whether they soundly hold the doctrine of the Gospell or not 1. Cor. 11.19 It is â—ette sayth Paule that there should bee heresies in the Church that they which are sound in the faith and approoued may â—ee knowne III. That God may execute his iudgements vpon wicked men and hypocrites that haue not loued his truth reuealed vnto them 2. Thess. 2.10 11. God gaue them vp to strange illusions to beleeue lies because they haue not loued his truth For many know the word that loue it not This must teach vs to take heed of a common scandale in the world which is to be offended at religion because there be in the church schismes and heresies which come not from the Gospell but from the malice of Sathan who soweth his tares among the Lords wheate Wee must consider that it is the will of God there should be such euils in his church and therefore should labour to bee so farre from offence that hereby wee bee rather prouoked with more cheerefulnesse and courage to loue and embrace religion And hast patience and for my name hast suffered c. Here is set downe the dealing of this church against these false Apostles in all their persecutions But first note the coherence of this vertue with the former Thou hast suffered trouble and hast had patience Quest. How can these stand together It is against mans nature in trouble to be patient for troubles and afflictions make men discontent and to fret against God and man Answ. They stand not by nature but by grace Rom. 5. vers 4. Tribulation bringeth forth patience namely to all those that haue receiued to beleeue in Christ for to them God giueth the spirit of meekenesse in their troubles shedding
sinnes in them These things wee should often thinke of and blesse Gods name for euer that by his prouidence he doth maister Sathans power malice and so dispose of all actions of the wicked that they tend to the good of his church This must also teach vs to renounce our selues and to put all our trust and confidence in Christ his prouidence making that our comfort our stay and protection in all distresse Againe whereas the end of afflictions in Gods church is the trial of faith other graces Hence we are taught many things First to labour to haue in our hearts the power of godlinesse in true faith and vnfained repentance and not to content our selues with the forme and shew thereof in a naked profession only For we must bee cast into the fieâ—ie triall of afflictions to see what is in our hearts In the day of triall shewes will not serue the turne nor stand vs in steâ—d Trials and afflictions will consume them as the fire doth drosse and stubble Secondly to bee ioyfull and glad when the Lords will is to call vs to suffer for his sake Because this is a means to make knowne good graces in our hearts Iames 1.2 Brethren count it exceeding great ioy when yee fall into diuers afflictions knowing that the triall of your faith bringeth foorth patience V. Argument The time of their continuance in affliction is for tenne dayes By which some vnderstand a long time according vnto that which Iacob sayth to Laban Thou hast changed my wages tenne times that is often And so the Israelits are sayd to sinne tenne times against the Lord that is many times but this Exposition will not so fitly stand in this place for Christ intendeth to comfort this church But what comfort could this bee to say they should bee so long in affliction Others expound tenne dayes to be tenne yeares And so the word dayes is sometime vsed to betoken yeares for in the Scripture there bee yeares of dayes as well as yeares of weekes But though this exposition may well stand with the words yet none can shew by true record That this church was afflicted only fâ—â—tenne yeares and no longer Therfore a third exposition is this That by tenne dayes is meant some short space of time and I so vnderstand this place because it is most sutable to all circumstances For here Christ intendeth to comfort this church which is most fitly done by foretelling a short time of their affliction In this circumstance of time Christ setteth downe two things First that the affliction of Gods church and people are for a certaine time decreed of God which cannot bee changed lengthened or shortened Particular proofes hereof we haue in Scripture So God foretold Abraham That the afflictions of his people should be 430 yeares which time they were afflicted especially in Egypt but at the same night when those yeares were expired they were led out of Egypt and their afflictions ceased Exod. 12.46 And the 70 yeares captiuitie were well knowne vnto Daniell to bee determined of the Lord And therefore hee armed himselfe with patience during that time and prayed not for deliuerance vntill it should bee expired The consideration hereof must moue vs to arme our selues with patience when God shall send affliction because wee cannot deliuer our selues before the time which God hath appointed for the continuance of our afflictions is set downe by God and cannot bee changed by vs. Secondly here Christ sheweth that the afflictions of his church are but for a short time and therefore Paule calleth them moment anie in regard of the eternall weight of glorie which shall be reuealed at the end of this life and neuer haue end Which is a singular ground of comfort vnto the child of God in any distresse Thus we see the parts of this prophesie yet in the words there is a further thing intended for euery word containeth a reason to comfort this church as first from the cause of their persecution which is the deuill and therefore they must not feare for if hee cast them into prison their case is good he is Gods enemie and so the Lord is on their side who then can bee against them to doe them hurt Secondly not all your whole church but onely some sayth Christ must be afflicted Thirdly Sathan cannot kill you but onely cast you into prison Fourthly his imprisonment shall not tend to your damnation but make for the triall of your grace And lastly it is but for a short time In all which you may see the power of Gods prouidence ouerruling your enemie and turning his rage vnto your saluation and therefore take comfort and courage vnto your soules lay aside all feare and al dread and keepe faith and good conscience to the end The third part of this counsell is a most blessed precept containing most heauenly aduice Bee thou faithfull vnto death and I will giue thee the crowne of life Gods seruants are called faithfull in regard of their fidelitie which they owe to God and that is in two respects I. Euery member of Christ is baptized wherein God for his part promiseth Christ with life euerlasting and the partie baptized promiseth vnto God againe that hee will denie himselfe and cast himselfe wholly vpon God in life and death and keepe faith and a good conscience Which promise â—s called the stipulation of a good conscience 1. Pet. 3.21 And when a man keepeth this promise made to God then is hee faithfull and when hee breaketh it hee is vnfaithfull II. God giueth vnto his children many good gifts and graces as knowledge faith repentance and care to keepe a good conscience which he would haue them in all things to keepe and preserue And therefore Paule biddeth Timothie keepe that thing which is committed vnto him of trust Now a man is faithfull vnto God when hee maketh good vse of the gifts and graces of God and still preserueth the same vsing them for Gods glorie and the good of his owne soule and of his brethren like as we are counted faithfull with men when wee keepe that thing safe which is committed vnto vs of trust The meaning then of Christ is this Thou hast made a promise vnto mee in baptisme to renounce sinne and Sathan and to keepe faith and a good conscience vnto death therefore performe this thy promise and for those gifts which I haue committed of trust vnto thee see thou keepe them well and vse them to my glorie in the good of thy brethren Against this precept three sorts of men offend and bee vnfaithfull vnto God I. Those that being baptized doe yet liue in ignorance and securitie neuer seeking to know God or to vnderstand his will no not so much as for their owne vow in baptisme though none will brag more of fidelitie vnto God than these men do II. Those that haue knowledge and vnderstanding in Gods will and yet make no conscience to liue accordingly
in two things In due deserued praise commendation in a careful imitatiō of their good vertues godly liues and for this end doth Christ cōmend Antipas vnto this church that they might follow his good conuersation but as for popish honor of inuocation adoration it hath no ground in Gods word Againe in calling him faithfull martyr hee commendeth more the cause of his death than the death to shew that the cause maketh a martyr not the death For an hereticke may be put to death for his damnable opinions Therefore Antipas is a martyr not because he was slain but because he was faithful vnto death for the maintenance of Christs true religion II. point In the end of the verse Christ sheweth who were the authors of Antipas his death namely such among them in whom Sathan ruled for he was slaine sayth Christ among you where Sathan dwelleth Which words hee repenteth to giue vs to vnderstand that all persecutors let them carry what face they will are in truth such in whome the deuill ruleth where he hath his hold and keepes possession Quest. Why did Sathan more dwell there than in other places Answ. Because many in this place were Gentiles who contemned and mocked the gospell and maintained idolatrie wherby they became the holds of Sathan And by proportion we may gather that all contemners of religion and all that walke in their owne wicked wayes are indeed the stables and holds of the deuill though they should bee the temples of the holy ghost And so many families as there are where religion is mocked Gods name blasphemed iniustice and impietie practised so many holds of Sathan there are where the deuill ruleth and such they continue till they reforme themselues of their impieties and embrace the Gospell syncerely And therefore all masters of families especially should loue the Gospell and see that in their families religion be taught embraced and obeyed that so the deuill may haue no hold in their families Que. Whether might not Antipas being Pastour of this Church haue fled for the safetie of his life Answ. There bee two kinds of persecution one that is directly intended against the Pastor principally the other against the whole Church equally In the persecution directed against the Pastor this must bee considered Whether God gaue him oportunitie and libertie to flie or not if God giue him libertie and oportunitie hee may flie and the Church is to assist him and to vse means for his preseruation but if God denie him meanes to escape then he must iudge himselfe to bee called of God to suffer death for his name and so hee may not flie And such was the cause of Antipas in this Church But if the persecution be directed against the whole church equally then the Pastor may not flie but take part in their sufferings that hee may be a meanes to stay and comfort his brethren Verse 14. But I haue a few things against thee because thou hast there them that maintaine the doctrine of Balaam which taught Balac to put a stumbling blocke before the children of Israell that they should eat of things sacrificed vnto Idols and commit fornication Here followeth the reproofe of this Church of Pergamus which is first generally propounded in these words I haue a few things against thee Secondly in particular for want of zeale in suffering among them such as maintained the doctrine of Balam Thirdly hee setteth downe a reason or confirmation thereof in the end of the 14 verse and in the 15. The generall reproofe is the same which was giuen out against the Church of Ephesus vers 4. Whereby hee would teach vs a speciall dutie namely that euery man must seriously consider with himselfe what sinnes hee hath in him which Christ may haue to lay vnto his charge For this very cause doth Christ rehearse it vnto this Church And therefore wee must call our selues to reckoning and examine our selues not by our owne wits but by the rule of Gods word and search out all our thoughts words and actions and see how many things Christ may haue against vs that so making a forehand reckoning and seeking to be cleared by true repentance we may not bee condemned for them at the last day for if we would iudge our selues we should not be iudged This is a necessarie dutie and the practise of it is the ground of all grace and conscionable obedience as on the other side the want hereof is the cause why many that liue in the Church doe perish eternally For a day of accounts will come wherein wee shall neuer escape vnlesse by a forehand reckoning in the practise of true repentance from dead workes and by faith in Christ Iesus wee preuent the same Lamentable and fearefull is the state of all those that neuer call themselues to this account it causeth them to goe on in sinne without remorse Hos 7.2 Hereof Ieremie complained That no man sayd what haue I done And for that cause hee denounceth fearefull iudgements against the people This was the sinne of the old world men knew nothing till the floud came and destroyed them all This securitie bringeth mens soules to hell before they wot where they are And therefore Dauid crieth out Psal. 50. vers 22. Oh consider this meaning the account that God will take with them least God teare them in pieces and there bee none to deliuer them The end of preaching and hearing Gods word is to bring the soule to eternall life and saluation but the want of this account maketh the holy ordinance of God to bee of none effect to many a one For how should men embrace with comfort the word of reconciliation till they feele in themselues their enmitie with God and desert of condemnation II. point Because thou hast them that maintaine the doctrine of Balaam c. Here is the particular reproofe of this Church for want of zeale in that they entertained and suffered hereticall Ministers to liue among them which maintained the doctrine of Balaam This shewed that though they loued the gospell and embraced it yet it was very coldly and without that feruent zeale which they ought to haue shewed against such heretickes Here first Christ teacheth this church to shew forth zeale in excommunicating and casting out such heretickes as by damnable doctrine did trouble them This place is a sufficient ground for the practise of that Ecclesiasticall censure When men hold hereticall opinions the Church after two or three admonitions is to excommunicate them and cast them out So did Paule to Hymaeneus and Alexander 1. Tim. 1.20 Secondly Christ reprouing this Church for entertaining such heretickes and wicked men doth giue vs to vnderstand that euery member of Gods church should haue a great dislike of all persons that hold not the doctrine of Christ in truth but maintaine errours against the tenour of Scripture and the profession of the Church For this cause Paule chargeth Timothie to separat
it is the learning of the deuill wherein you may see his profound craft and pollicie Where note that when Christ will alleadge the speech of Iezabell and her followers hee doth it with disgrace vnto them for they counted their doctrine deepe learning but Christ repeating their opinion calleth it the deepenesse of Sathan Hence I gather that Christians cannot safely act and play the Comedies of heathen men for they are full of many blasphemous speeches and oathes flat against the word of God which they ought not to repeat but with disgrace vnto them For Christs practise must bee a patterne for our imitation hee would not repeat so much as one word of a wicked woman without some note of disgrace If it bee sayd they repeat these speeches with disgrace and dislike I answere it is not so for if they did that would take away the whole Comedie being full of such bad speeches And this I take to bee the equitie of Gods word thus to reason from Christs example As they speake These words Christ addeth First to shew that the words going before were not his owne but the words of Iezabels followers touching her doctrine Secondly to shew the proud and presumptuous minds of heretickes in maintaining their wicked opinions Thus haue false teachers vpheld their errours by proud and swelling words as Iude the 16. and 2. Pet. 2.18 The pure word of God is not so maintained but in the humilitie and lowlinesse of spirit and in the practise of pietie from an humble heart for God teacheth the lowly his wayes and giueth grace to the humble Psal. 25.14 And therefore this is a note of false doctrin by swelling words to maintaine the same Hitherto we haue spoken of the Preface before Christs counsell now followeth the counsell it selfe in this sentence Though I lay no other burden vpon you yet I would haue you to hold fast that which you haue alreadie till I come This sentence is a distinction containing two parts First in these words I will lay no other burden vpon you than that which you haue alreadie that is howsoeuer I threaten my iudgements vnto Iezabell and her followers yet I will lay none other punishment vpon you but my reproofe onely for suffering Iezabell among you with her false doctrine and followers This braunch of this distinction containeth a most comfortable instruction namely that all those that giue themselues to maintaine puritie of doctrine and synceritie of life shall be safely preserued in the time of common iudgements vnder the blessed protection of God so farre forth as is for Gods glorie and their good And considering this mercie is offered to the godly wee must hereby learne to become followers of this Church of Thyatira that is we must endeuour to maintaine the pure truth of Gods holy word and withall haue care to shew foorth synceritie of manners in making conscience of euery sinne and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse Hereby we shall get protection from common iudgements when they are layed vpon the wicked but if wee partake with the wicked in their sinnes wee shall receiue part in their plagues The second part of this distinction is in these words But that which you haue alreadie hold fast till I come that is mine Apostles haue deliuered vnto you the pure and sound doctrine of saluation now I charge you that you hold that fast and maintaine it vntill I come to iudgement Here is a plaine and most excellent commaundement containing speciall instruction meeâ— for this Church of Thyatira and all Churches Before our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie but here hee giueth them another commaundement To hold fast the true doctrine of Christ taught them by his Apostles Wherby he would teach them and in them all Churches to content themselues with the pure doctrin of the Apostles and not to affect or approoue any other doctrine besides whatsoeuer According as Paule biddeth the Galatians though wee or an Angell from heauen preach vnto you any other doctrine than that which we haue preached vnto you let him be accursed By the light of this commaundement wee are directed in sundry duties First not to regard vnwritten traditions which the church of Rome doth so highly magnifie for it cannot bee prooued that the Apostles euer taught them Secondly not to regard the doctrines of men which some bring vnto vs vnder colour of Reuelation from God since the Apostles times Thirdly hereby wee learne what to thinke and iudge of the three great religions of the Turkes the Iewes and Papists at this day The Turkish religion is not to bee regarded for it had it beginning sixe hundred yeares after the Apostles time with whose doctrine onely we must content our selues Also the Iewish religion wee must not regard for they reiect the doctrine of the Apostles And the religion of the Papists we must renounce because it is not of the Apostles teaching but had it beginning by little and little long after their times If this commaundement were safely kept which is laid on this Church men would not bee of so many religions but all would bee of one religion cleauing fast to the doctrine of the Apostles and contenting themselues with it which is the true rule for reformation of life and the right way to attaine saluation Lastly here is a rule and direction for those which will bee of no religion because of the diuersitie of opinions touching the same They must haue recourse to the doctrine of the Apostles and content themselues therewith nothing regarding new doctrines bee they neuer so glorious Till I come Here Christ sheweth how long the doctrine of the Apostles must bee held fast namely not for a short time but till his second comming to iudgement Whereby wee learne that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world This is no small matter but a most needfull dutie enioyned vnto vs by speciall commaundement and withall a matter of great consequence for the puritie of religion is the foundation and marke of the Church and the right way to direct mens soules to eternall life For this cause Paule chargeth Timothie To keepe the true patterne of wholesome words and to continue in the things which hee had learned And in regard of this dutie the Church is called The pillar and ground of truth And Christ for this cause gaue to his Church both Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of puritie in manners and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement This therefore must admonish vs that we haue care not onely to learne religion in our owne persons but also to convey the same to ages following that the puritie thereof may bee preserued to the comming of Christ.
holy Ghost but by Christ it is manifest that none can haue fellowship with the Father but by Christ. And here the same is verified touching fellowship with the holy ghost especially for the obtaining of those graces that concerne eternall life This serueth for our speciall instruction for among the Papists there are many that haue worthy and excellent gifts of God as knowledge memorie c. And yet in them be wanting the special giftes of the spirit as faith which iustifieth regeneration for touching assurance of these in themselues they professe themselues to be ignorant And whence coÌ„meth this but onely from their want of Christ for the Christ of the Papists as they teach him is an idoll Christ and therefore wee are not to maruell though wee see the most learned among them to scoffe and mock at our doctrin of assurance of Faith certainty of electioÌ„ Secondly we haue many among vs that will say they looke to be saued by Christ to haue their sins pardoned by him and yet you shall perceiue in them no grace of knowledge or conscience of true obedience But these things caÌ„not stand together to wit loosnes of life and forgiuenes of sins therfore these men deceiue themselues for if they had Christ they should haue his spirit and the graces thereof purging their hearts for Christ and his spirit are neuer seuered he that hath the spirit of Christ working in him faith good conscience hath an infallible token that Iesus Christ is his This must admonish vs to labour for 〈◊〉 vnion with Christ Iesus our head to become flesh of his flesh bone of his bone that in him we may haue fellowship with the father and with the holy Ghost for till we be vnited vnto Christ we shall neuer haue the graces of saluation wrought effectually in our hearts The second royaltie of Christ is that he hath the seuen starres that is the seuen Pastors of the seuen Churches of Asia they are called starres because in their ministerie they inlighten men in the way that leadeth vnto life And Christ is said to haue them because hee is a soueraigne Lord ouer them they bee his seruants For he â—ppointeth that person that shall be his minister among men hee giueth him gifts meet for his calling he prescribeth also vnto him his office and duties But the Pastors of Churches will some say are made by the Church Answ. The right of ordaining Pastors belongs to Christ as his royaltie the office of the Church is to testifie ratifie according to the word of God to approoue of them whom Christ maketh and indueth with gifts and for that cause is the Church said to call and ordaine Ministers The end why Christ is said to haue soveraigntie ouer the Ministers is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence to stir him vp to diligence and carefulnes in his place And indeede the consideration of Christs soueraigntie ouer them is an excellent motiue to stir vp all Ministers to bee diligent in their place and so likewise all Christians For considering that they are Christs and the gifts they haue come from him this must mooue them to make conscience of all good duties for being Christs they must giue themselues wholy to do the will of Christ whose they are If he would haue vs liue we must be thankefull because he is Lord of life if our death will glorifie him we must be content because wee are his Thus much of the Preface The matter of this Epistle containeth two parts A reproofe of a vice with the remedie thereof Vers. 1.2.3 And a praise or commendation vers 4. The reproofe in these words I know thy works that is I know all thy workes they are all manifest vnto me and I mislike of them So must these wordes be vnderstood in this place as may appeare by the reason of this reproofe in the wordes following Thou hast a name that thou liuest but thou art dead Wherein is set downe the fault of this Church namely Hypocrisie for that they pretended christian religion in outward profession but yet wanted the life of christianitie the power of godlines for the meaning of the reason is this Thou hast a name that thou liuest that is Churches round about thee iudge and speak of thee as of a church that is borne anew in Christ and is guided by his spirit for by life we must vnderstand spirituall life not corporall but yet for all this thou art dead that is thou wantest true spirituall life by regeneration and art indeed dead in thy sinnes this is a great and a sharpe reproofe That which is here said of this Church of Sardis may be truly verified of diuers churches in this age As first of the great church of Rome who are guided by the Pope as by their head That church hath a name to be aliue in their owne pretence it is the only true church of God in the world but in truth and before God it is dead Some say it is as a body full of diseases and whose throat is cut but yet the heart panteth life remaineth therin But we may say it hath no manner of spirituall life but lyeth starke dead as a carkasse in the graue The reasons that some alledge for it are of small moment first they say it hath the SacrameÌ„t of baptisme which is a note of a true Church and therefore it hath some life Ans. First Baptisme is not alwayes a note of a true church for circumcision in whose stead commeth baptisme was a sacrament vsed of the Samaritans when they were no people of God and so no church of God Againe Baptisme without the true preaching of the Gospel is no infallible signe of a church it is but a seale pulled from the writing or set to a bare paper to no vse and further outward Baptisme without inward Baptisme is no note of a church but such is baptisme in the church of Rome it hath not inward baptisme ioyned vnto it neither the true preaching of the word for the doctrine which they teach is a quite ouerturning of Christ and his Gospel and therefore outward baptisme may bee where there is no church Secondly I answer that baptisme in the church of Rome is a Sacrament not to their synagogue but to the hiddeÌ„ church of God among them For God had his Church among them euen in the midst of Poperie There were alwayes some among them that renounced their religion whom God called home vnto himself by the meanes which were among them as the vse of this Sacrament the Apostles Creed and of other books of holy Scripture For as God said to Elias in Ahabs time I haue reserued seuen thousand that neuer bowed the knee to Baal So may it bee sayd of many among the Papists God hath there his secret Church who neuer yeelded to the Popes gouernment
scripture speaketh of God vsually Before the old world was destroyed it is sayd The Lord saw that the wickednesse of man was great vppon the earth as if he had looked from heauen vpon the earth and beheld that it was corrupt speaking after the manner of men to signifie that search which he maketh into mens actions And so he is sayd to come down from heauen at the building of Babell Gen. 11. and before he destroyed Sodome and Gomorrha He came downe to see whether they had done according to that crie which was come vp to him and so before the Lord punished the wickednes of the Israelits He made a search into their waiâ—â— and the second Commaundement is this God will visite the sinnes of the father vpon the children that is he will make a search whether the sinnes of the fathers be among the children and if they be he will punish them Seing Christ makes this search into all mens actions we are taught in all things to haue care to conforme our selus to the will of Christ and to set our selues to the doing of all good duties according to his word If we knew a Magistrate would come to make search in our house wee would bee sure to set all thinges in order against he came shall we be thus circumspect to prepare for the comming of an earthly man shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God from whom nothing can be hid I haue not found thy works perfect Works are perfect two waies by the law or by the Gospell By the law wheÌ„ in our works wee doe all that the law requireth and thus are no mans workes perfect in this life By the Gospel our works are perfect when they proceed from a belieuing hart that hath a care to please God in all things these works are perfect not in theÌ„selus but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law but of the Gospell as if he had sayd I haue searched into your waies you doe many workes in shew but they proceed not from sincere faith nor from a heart that hath care to please God in all his commandements and a full purpose not to sinne against him you haue a shew of godlynesse but you want the power thereof Here obserue that Christ condemneth this church not because their works were not outwardlye conformable to the will of God but because they proceeded not from a beleeuing hart that had a full purpose to forsake all sinne and to please God in all things Wee therefore must take heede of all hypocrisie by the Example of this Church and labour to bee of Dauids minde and praye with him That our harts may be vpright in the Statutes of the Lord that wee may say with Hezekias Behold Lord how I haue walked before thee with an vpright minde for this is a notable token of grace and an infallible badge of him that is the child of God Before God Some may say Christ here distinguisheth himselfe from God and therefore hee is not God Answere By God in this place we must vnderstand not God simply but God the father For Christ here speaketh of himselfe not as he is God but as he is mediator God man in which respect euen as he is now glorified he is inferiour vnto his Father Where note that Christ being now glorified in heauen carrieth himselfe as mediator whence we gather that we may lawfully and without presumption pray vnto Christ without the meanes or intercession of Saints or Angels The church of Rome denie this and say because Christ is now in full glorie in heauen therefore wee must vse vnto him the mediation of Saints but Christ being now in heauen marks our workes in particular and therefore we may without presumption come vnto him by prayer Vers. 3. Remember therfore how thou hast receiued and heard and hold fast and repent If therefore thou wilt not watch I will come on thee as a thiefe and thou shalt not know what houre I will come vpon thee When Christ hath reprooued them for their sinne of hypocrisie and prescribed them a remedie with a reason thereof he doth as a good Phisitian pastor shew them the way how they may practise that remedie For they might say we are commanded to watch and to renew our decayed graces but how shall we doe this Christ answereth by doing three things I. by remeÌ„bring that which thou hast receiued by hearing II. by holding fast III. by repenting of thy sinnes For the first Remember therefore that is call to mind the doctrine of saluation which thou hast been taught by mine Apostles This remembrance is a most excellent means to mooue a man to subiection to Gods will to repent and to practise all good graces When Dauid saw the prosperitie of the wicked his fect had almosâ— steps but his remedie against that temptation was his goâ—â—g to Gods sanctuariâ— and there calling to mind the end of those men Againe I haue remembred thy name oh Lord in the night and haue kept thy law Peter denied his Master when he forgot his words but when hee was put in mind thereof by the looke of Christ and the crowing of a Cocke he then repented and wept bitterly Luk. 22.61.62 Sinnes committed by men of ignorance are many and grieuous and therfore all sins are called ignorances Heb. 9 7. but if men wold by faith keepe in mind the word of God it would bee a notable meanes to keepe them from sinning Here then we haue a soueraigne remedie against sinne namely wheresoeuer we are or whatsoeuer we doe we must call to minde the word of God and the promises of God and those will bee a lanterne vnto our steps and a light vnto our paths The Diuell laboureth aboue all things to bring vs to forget the word for then he knowes he can easily draw vs into any sin Quest. How shall we keepe in minde the word and promises of God Answ. That is a grace of God and for the attayning vnto it we must first labour to haue our hearts affected with the loue of Gods word and promises for a man can neuer keepe in mind that whereof he hath no liking Secondly we must labour to belieue the word of God For faith giues it rooting in our hearts Colos. 2.7 The cause why there is so little remembring of that which is taught is for that it is not mixed with faith in those that heare it Againe the thing to be remembred is How thou hast receiued and heard that is looke what Doctrine thou hast receiued by hearing and that remember Where we see Christ ioineth receiuing and hearing together Whence wee may gather that â—â—aching and receiuing of the word of God by hearing is the prescribed generall meanes whereby God reuealeth his will counsell and purpose touching the saluation
Dauid himselfe a type of Christ as it is most excellently dysciphered in the Prophets Ier. 23.5.6 Hosea 3.5 where Christ is plainly called Dauid by the name of him that was his type signe figure Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh types of Christs kingdome as Dauids Answ. Because Dauids kingdome was a kingdom of light and pietie but theirs were kingdomes of sinne and iniquitie And he is said to haue the key of Dauids kingdom because his kingdome and the righteousnesse thereof was figured by the pietie in Dauids kingdome And this kinde of speaking is iustifiable by Gods word So Mat. 2.23 Christ is called a Nazarite which place hath relation to that which is said properly of Sāpson who was a most excellent figure of Christ and did most notably represent him in his death wherein hee killed more than in his life Now Christ is called an Nazarite not because he obserued their rites and orders for that he did not he dranke wine so did not the Nazarites but because he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order for he was perfectly seuered from all sinne and pollution And so here he is said to haue the key of Dauid because hee had the soueraigntie which was figured by Dauids Kingdome Which shutteth and no man openeth and openeth and no man shutteth Here Christs kingdome is compared to a house which can bee opened and shut by none but Christ whereby is signified that none hath power aboue Christ in his Kingdome and that his power therein is soueraigne and absolute So that hereby is meant that Christ Iesus sitting in heauen hath soueraigne power and authoritie ouer the whole Church of God to gouerne the same That we may the better vnderstand this soueraigne power of Christ we must know it hath three parts I. To prescribe II. To iudge III. To saue or destroy In Prescribing Christ hath absolute power and that in sundry things as first in prescribing doctrines of Faith and Religion vnto his Church to bee beleeued and obeyed and that on paine of damnation This power he puts in execution when in the bookes of the old and new Testament hee prescribeth the doctrine of the Law the Gospel to be obeyed and beleeued And none but he can make an Article of Faith or a law to binde the conscience and therefore Paul saith Whosoeuer shal teach any other Doctrine then that which ye haue receiued of vs let him be accursed Gal. 1.8 Secondly for regiment he hath absolute power to prescribe how he will haue his Church gouerned and by whom and therefore Moses when he was to make the Tabernacle did all things according to the patterne that the Lord gaue vnto him So Dauid gaue to Salomon patternes of all things that were in him by the spirit touching the building of the house of God 1. Chron. 28.12 Thirdly hee hath absolute power to appoint the time of keeping his Sabbath for as the ordaining of a Sabbath belongs to Christ so doeth the changing thereof hee that prescribeth worship must prescribe the ordinary set time thereunto which is to continue to the end And therfore it is but an opinion of men to hold that the church may make two or moe Sabbath dayes in a week if they wil. Fourthly In prescribing the Sacramēts and therefore Paul saith What I haue receiued of the Lord that deliuer I vnto you speaking of the Lords Supper For hee that giues grace must also appoint the signes and seales of grace The second part of Christs soueraigne power is power of Iudgement which is a soueraigne power to determine on his owne wil without the consent of others or submission to men or Angels And in determining Christ hath two priuiledges First to expound scripture the absolute power of expounding the Law belongeth to the Law-giuer and his exposition is Authenticall Secondly to determine of all Questions and Controuersies in Scripture And therefore it is a wicked opinion of the church of Rome which hold that the principall Iudge of interpreting Scripture and decyding controuersies is the Church The third part of Christs soueraigne power is to saue and destroy This is expressed in these words Hee openeth and no man shutteth and shutteth and no man openeth and for this cause he is sayd to haue the keyes of hell and of death Whereby is signified first that hee hath power to forgiue sins for that hee procureth at his Fathers hands Secondly that hee hath power to condemne for when men beleeue not his word hee hath power to hold them in their sins for which he can cast them into hell The ground of this three-fold power of Christ i◠this because hee is soueraigne Lorde ouer his Church and the members thereof The Church of Rome saith that this key of Dauid hath more in it then soueraigntie ouer his church to wit a power to make and depose Kings that bee in his Church This they teach that they might proue the Pope to haue title in ordayning and deposing of kings by vertue of the keyes But they erre grosly for though Christ as he is Mediatour bee aboue all kings yet in that regard hee neither maketh nor deposeth any kings and therefore he saith plainly My kingdō is not of this world This caused him to refuse to take vpon him the office of an earthly Iudge or prince to deuide an inheritance betweene two brethren Hence it was that he refused to giue sentence of the adulterous woman And yet as Christ is God hee maketh or deposeth earthly kings so the wise mail speaketh of him in the person of wisdō by me kings raign For the further cleering of this we must handle another point which is deriued hence concerning the power of the keyes which is a power whereby the power of the keyes of Dauid is put in execution This power of the Keyes is mentioned Mat. 16.19 when Christ saith vnto Peter I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bind vpon earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen This power of the keyes is a ministery granted to Gods church to open and shut the kingdome of heauen First I call it a Ministerie that is a seruice because whatsoeuer the church doth in Christs name is nothing but the duetie of seruantes vnto their Lord from whence it is that the most worthy members and officers that euer were in the Church as the Prophets and Apostles were but the Ministers of Christ. That this is a seruice I shew more plainely thus When Adam fell in his sinne all mankinde fell with him and thereby were all barred from the kingdome of heauen Now since that fall Christ became man and in his manhood satisfied the iustice of God for mans sinnes And this
of God for he will trie vs woonderfull it is to see how common the reproch of presizenesse is and if it were not well knowne that the world is full of Athiests that might discourage many a Christian. But the remembrance of this triall wherein hypocrisie will vanish as the stubble before the fire must mooue vs to labour for sinceritie When we haue done our best wee shall bee farre short of that wee ought to bee And therefore through the reproach of the world let vs hold on our good endeauour and labour to haue the maine graces of true faith and a good conscience with a resolute purpose not to sinne that so we may stand in the day of tryall But if wee want these and liue loosely wee shall be found like the foolish Virgins that haue onely the blasing lampes of an outward Profession and want the sauing oyle of grace which may make vs acceptable vnto God at his appearing Wee haue beene trayned vp in the Schoole of Christ what a shame will it be if when Christ comes to prooue vs we be then found barren and voide of sound grace Dauid bethinking himself of this trial of the Lord doth conforme himselfe vnto the will of God and therefore offereth himselfe vnto his tryall saying Lord prooue mee meaning in regard of the truth and synceritie of a good conscience not of the perfectnesse of his owne wayes And hereunto must wee endeauour not suffering any sinne to raigne in vs. Qu. But how was this promise verified touching their deliuerance from persecution seeing no Church was free from it For euen the Churches of Asia whereof this in Philadelphia was a principall one were persecuted by Traianus Answ. This and such like promises of deliuerance to Gods children from tryals and afflictions must bee vnderstood not simply but with condition to wit so farre foorth as they may bee hurtfull vnto them and in the least measure hinder their saluation and indeed they are promises of deliuerance from the euill of temptation and persecution not from persecution and temptation it selfe Psal. 91.10 The Lord promiseth to him that trusteth in God The plague shall not come neere his dwelling and yet by experience wee know that Gods children in generall plagues are taken away as well as others and therefore that promise must bee vnderstood of deliuerance not from the plague it selfe but from the hurt therof so as it shall not hinder the good or saluation of any in the godly mans house We pray Lead vs not into temptation which wee must not vnderstand of freedome from all temptation for it is the will of God we should be tryed but therein wee are taught to pray that God would not forsake vs in our temptations or giue vs vp wholly to the power of the deuill but that it may tend to our profit and not to our hurt as well in respect of grace as of saluation And so farre foorth was this promise accomplished to this Church The due consideration whereof is most comfortable to Gods church and people teaching thē not to feare the crosse in any temptation God will haue his church tryed but the faithfull therein need not to be dismayed for God by his promise hath taken away the euill and poyson of all tryals and temptations to them that haue care to keepe faith and a good conscience though they suffer a thousand crosses in this world neuer so long yea though they die vnder the crosse which may put comfort into the heart of any distressed soule whatsoeuer reuiue those that are oppressed with temptations Againe in that this promise is not made simply and absolutely but with restraint hereby we are taught that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities are not according to Gods will and word For euery petition must depend vpon some promise of God but wee haue no absolute promise of freedome from all tryals and temptations but onely so farre foorth as they be euill And therefore in praying against temptations we must qualifie our petitions for temporall deliuerance according to the tenour of the promises of Christ that is so farre forth as may most aduance Gods glorie and best further our saluation Quest. How can this great persecution bee called but an houre of temptation seeing it lasted 14. yeeres Answ. In diuers respects it may bee so called First in regard of God with whom a thousand yeeres are but as one day and therefore 14. yeers with God are but as one houre Secondly in regard of that punishment which euery man by his sinnes deserueth in hell eternally Thirdly in the affection of Gods people which were tryed When Iacob serued Laban seuen yeeres for Rahell his affection made him thinke it was but a short time So when Gods children suffer for the name and Gospel of Christ the consideration thereof will make them thinke long afflictions to bee but short This affection caused Paul to wish to himselfe eternall perdition for the glory of God in the saluation of the Iewes Rom. 9.3 The end of this phrase touching the shortnesse of time was to comfort this and all other Churches in the time of this grieuous persecution for the consideration of the shortnesse of the time is a meanes to ease any affliction and to arme an impatient man with some measure of contentation III. point The prophecie or prediction of this affliction is in these wordes Which will come on all the world to try them that dwell vpon the earth Heere Christ foretelleth a thing which was to come simply by himselfe and from himselfe not by the helpe of any cause or any man or angell And hereby hee prooues himselfe to be true God for it is a propertie and priuiledge of the true God of himselfe and by himselfe to foretell a thing to come before it can bee seene either in it selfe or in the causes thereof no man nor angell can so absolutely foretell that which is to come but in their predictions they first see the things present in their causes vnlesse they bee reuealed vnto them from God But some may here demand whether Christs foreknowledge and prediction were the cause of this grieuous persecution Answ. Not so for things come not to passe because of Gods foreknowledge thereof but because they would come to passe therefore God foreseeth foretelleth them there is a higher cause of all things then prescience and prediction to wit the good will and pleasure and decree of God So Christ is said to be deliuered to bee crucified by the determinate will and counsell of God and from the same eternall counsell did this persecution vnder Traian originally proceed for the first cause of the euent of euery thing is Gods decree either ordaying or disposing the same It will be sayd if this be so then is God the author of sinne Answ. God forbid For the maner of Gods will and decree is
diuers some things hee decreeth to cause and effect of himselfe and by himselfe as all good things some other things God decreeth to be effected by others as sinne And so euill things though they bee not according to his reuealed will yet they come in some sort from his wil decree for if he simply nilled theÌ„ they could neuer be Beside in Gods decree are set down not only the things to be done but also the means and circumstances therof as we may see in this persecutioÌ„ the place and end are plainly noted This we must remember on the contrary take heed of the opinioÌ„ of some Protestants which hold and teach that sundry things come to passe God onely foreseeing them and no way decreeing or willing them as namely sinne But to giue vnto God a bare fore-knowledge without a decree is to put vppon him an idle prouidence which the nature of God will not admit The end why Christ alleadgeth this Prophecie is to expound his former saying For it might bee asked why doth Christ call this persecution the houre of temptation Christ answereth because it wil certainly come to try them that dwel on earth Where we may note what is the propertie of afflictions and persecutions be they publike or priuate Namely they serue to discouer the state of mens hearts either by making manifest their faith repentance and feare of God or by detecting their impacience hypocrisie Verse 11. Behold I come shortly hold that which thou hast that no man take thy crowne Here is Christs commandement to this Church wherein consider first what hee inioyneth them then the reason thereof The thing he enioyneth is this Hold fast that which thou hast that is hold as it were with both hands that little meaof faith and grace which thou hast receiued from me and in no wise part with the same This Commandement hath beene before expounded Chap. 2. vers 25. The reasons to enforce this Commandement are two One going before it in these wordes I come shortly That is either in the generall iudgement or by death vnto thee particularly Before this reason is put a note of attention Beholde to giue vs to vnderstand that the speedy comming of Christ vnto vs either by death in particular or in iudgement generall is a matter of great moment neuer to be forgotten but â—aid vp treasured euen in the bottome of our hearts Herein we must not flatter our selues and say with the bad seruant Mat. 24.48 My master doth foreslowe his comming for that is the cause of so much wickednesse and impenitencie as is in the world But rather with an ancient Father thinke we euer heare the sound of his trumpet This dayly perswasion of the speedy comming of Christ is of notable vse For first it will daunt the most desperate wretch that is and make him to tremble in himselfe and restraine him from many sinnes And if a man belong to God and be yet a loose liuer this perswasion will rowze him out of his sins and make him turne vnto God by vsing the meanes of repentance for who would not seeke to saue his soule if he were perswaded that Christ were now comming to giue him his finall reward Secondly if a man haue grace and haue repented and do beleeue this perswasioÌ„ is a notable means to make him constant in euery good dutie both of pietie to God and of charitie towards his brethren Thirdly this serueth to comfort any person that is in affliction for when hee shall beleeue this which Christ hath said I come shortly he cannot but thinke but his deliuerance is at hand for at his comming hee bringeth perfect redemption to all his Elect. The second reason is set after the commandement that no man take thy crowne that is the crowne of thy glory euen euerlasting life This must not be restrayned to the minister of this Church taking it only for the crown of his ministery though it bee also vnderstood of him but the same must bee referred to the whole Church as if our Sauiour Christ should say If thou holde not fast thy faith and other graces thou wilt loose the crowne of glorie that is ordayned for thee Hence some gather that a man ordained to life may finally perish because another may haue that crowne which was ordained for him But this is a flat abuse of this and such like Texts of scripture for the words are not absolute that a man may loose his crowne but conditionall Hold fast or els thou shalt perish and loose eternall life though it bee ordained for thee Now the vse of such speeches is not to signifie falling from grace but to shew vnto vs our owne weaknes in our selues that we might acknowledge that if wee were left of God wholly to our selues we could not but perish Therefore they serue to stir vp the child of God to humble himselfe in the acknowledgement of his owne weakenesse vnto a carefull vsing of the meanes to come to saluation Like as a father that takes his childe and sets him on a horse guiding the horse with one hand and holding him with the other and then saith vnto the child take heed least thou fall Not meaning thereby that the childe shall fall but intending to make him sit faster to let him know that if he should leaue him he would fal Secondly Christ vseth such speeches that thereby hee may make his Church perseuer in grace vnto the end for all exhortations and threatnings in Gods word are instruments of perseuerance in grace vnto Gods children because as God hath appointed who shall bee saued certainly so hee hath ordayned certaine meanes to bring the same to passe part whereof are exhortations threatnings which doe not import any finall relapse but serue as meanes causes of perseuerance and for this end doth Christ here bid this Church hold fast lest another take her crowne In this threatning wee may note that when God withdrawes his grace from one man or his blessings from any one people for the abuse thereof hee hath others ready to bestow the same vpoÌ„ who will vse the same well when Iudas was cut off from the Apostleship Matthias was chosen in his roome and when the Iewes by infidelitie fell away from God he had the Gentiles in store to ingraffe in their stead for the the arme of God is not shortned When any one people shall abuse his Gospel he can giue it to another that will bring foorth the fruit thereof Mat. 21.43 This must bee thought vpon for by Gods mercy wee are now Gods people and doe inioy his Gospell but wee must not flatter our selues herewith for if wee abuse the same wee must know that hee hath another Nation in store whom wee now contemne whither hee can send his Gospel and cause them to bring forth the plentifull fruits thereof Wee therefore must imbrace and hold fast this blessing of God which now wee inioy and shew
yet they will not take paines to reade the same at least in such a constant course as they ought to doe Thirdly the Lords Sabbath is broken for though most men at set times will come into the congregation yet there is not that priuate sanctifying of the Sabbath after the congregations are dissolued which Gods word requireth but men betake themselues to their own affaires and to outward delights to omit those that haue no care at all of sanctifying the Sabbath in any sort Now these persons must needs want both knowledge obedience and all sound grace that will not set apart some time wherein they should employ themselues in Gods word and by these signes it is euident that there is a greeuous disease of negligence in the duties of Religion that infects our congregations Now where this negligence is though coldnesse be not there cannot be zeale and so luke-warmnesse must needs abound II. Signe of luke-warmenesse The Religion of most men is this In the generall calling of a Christian they shew Religion but in the affaires of their particular callings where is religion In the Church they are good Christians but in practise of the duties of their particular callings who sheweth his religion for when as men should practise their callings according to Gods word and true godlynesse they follow the desires of their owne hearts Little conscience is made of lying and oppression that loue and plaine dealing which ought to be between man and man is wanting which prooueth them plainely to bee luke-warme Gospellers III. Signe There bee many that professe themselues to bee luke-warme neither hot nor cold For though all generally come to the hearing of the word and the receiuing of the sacraments yet many when they see some make conscience to become answerable in some measure to the word which they heare and the Sacraments which they receiue doe take vp in their mouthes this slaunder of precizenesse against them mocking them for doing that which in the word sacraments theÌ„selus profes shuld be don These men will not be enemies to the Religion of Christ and they professe themselues not to bee zealous by reproaching zeale in others Therefore they doe more than these Laodiceans did euen professe themselues to bee luke-warme For hee that reproacheth another for zeale in Religion brandeth himselfe with this sinne of Luke-warmenesse And who knowes not how many of this â—ort are euerie where I dare with good conscience say our congregations generally consist of such Now marke what followeth hereupon First that our common professors of religion are in worser case than heathen men Iewes and Turkes that knowe not Christ. This Christ teacheth in preferring cold persons before the luke-warm as if hee should say I had rather thou werest a Pagan than a Professor without zeale And Saint Peter to this purpose speaking of such saith It had beene better they had neuer knowne the way of truth than after they haue known it not to obey the commaundements of God So that vnlesse there be further matter in vs than knowledge and bare profession our case is worse than the case of Iewes and Turkes Religion knowne will not make thee better than them but it is zeale and obedience that must preferre thee before them Secondly from the consideration of our estate I gather that wee are in danger to be spewed out of the mouth of Christ as luke-warme water out of the stomacke This is the punishment heere threatned which was written for our instruction that we might know where luke-warmenesse takes place there this punishment will follow Wee may flatter our selues as the men in the old world did thinke all is well neuer regarding till the iudgement come but the truth is that in regard of this sinne we are in danger to bee cut off from the Church and from true societie with Christ God can doe this sundrie wayes either by bereauing vs of his Gospell and making vs as the heathen or by sending the enemie among vs to destroy and root vs out of this land and euen in our neighbor-countreys and townes hee sets spectacles before vs that by them wee may see how hee can spew vs ouâ— cut vs off from being a people And thus much of the first fault namely luke-warmenesse Vers. 17. For thou sayst I am rich and made rich and haue need of nothing and knowest not how thou art wretched and miserable and poore blinde and naked Here is the second sin of this Church namely spirituall pride The wordes depend vpon the former as a reason thereof before he charged theÌ„ with deadnes in religion and here he painteth out the cause thereof namely spirituall pride of hart As if hee should say thou thinkest thus within thy selfe I am rich for it is the manner of the scripture to expresse the thoughts of men by their speeches because the thoughts of men are as euident to Christ as any mans speeches can bee to another In that Christ doth expresse mens secret thoughts and propound the same in this Booke wee may hence gather that it is a part of Canonicall scripture for it is a priuiledge of the scriptures to set down the thoughts of Countreys of Churches of particular men euen as they coÌ„ceiue them This can no man doe in any booke of his owne deuising And hence wee may gather an argumeÌ„t against Athiests That scriptures are the word of God because they reueale mens secret thoughts Nowe followeth the thought it selfe of the Angell and people of this Church I am rich that is I haue many excellent gifts and graces of Gods spirite by this effect he expresseth their spirituall pride in ouerweening their estate before God This is a common sinne in the world and euer hath been Christ sayd He came not to call the righteous but sinners to repentance by righteous meaning such as think themselues righteous And the proud Pharisie in his prayer which hee conceiued in his heart thought himselfe farre better than the poore Publican or other men And Paul bringeth in the Corinthians thinking proudly of themselues saying We are full and made rich c. This sinne takes place in the Papists at this day who perswade themselus that they can satisfie Gods iustice by temporall works and fulfill the law of God and merite for themselues and for others To come to our selues this same proud thought hath place among vs. First wee think we are rich in regard of knowledg both yong and old scorne to be catechized because they would not seeme to be ignorant some sticke not to professe this pride by bragging thus that they know as much for substance as any man can teach them when as indeed they know nothing but that wich nature wil teach a man Secondly men plead that they haue a most firme saith so as they neuer doubted of Gods mercie which is nothing but the presumption of a proude heart for true faith is troubled with doubting
Thirdly men will professe that they are rich in loue both towards God and their neighbours when as they loue the world and the pleasures thereof more than Christ and so haue no true loue of God in their harts Fourthly to make more plain that this spirituall pride raignes in mens harts mark this let any bodily calamity be made knowne to a man that is newly befallen him oh how is hee presently perplexed but let Gods Minister out of his word make knowne vnto him his inward fearfull estate that by reason of sinne hee is in danger of Gods iudgements and a firebrand of Hell hee is not affraide Worldly newes doth affright men much when as the threatnings of the word mooue them nothing What argueth this but that their hearts are fore-stalled with this false conceit I am rich The drunkard in his drunkennesse the filthie person in his vncleannesse and euerie man in his sinne sootheth himselfe with this God is mercifull I am rich and in his fauour hee will not condemne me Well it being thus manifest that spirituall pride is our common sin We must labour to see it in our selues and vse all good meanes that it may be remooued The means follow afterwards And increased with goods or am made rich so the words are these words are added onely for amplification to shew that this church had not any smal portion but an exceeding measure of spirituall pride The doubling of the words sheweth the strength of this conceit What 's the cause that this Church was growne to such an height of pride Answ. It may be it was knowledge wherewith no doubt the Angell of this Church and many therin did abound now the holy Ghost saith That knowledge pusseth vp This is true in all places great knowledg without speciall grace great pride This is the sinne of the Schooles of learning Where knowledge abounds there pride of heart abounds and men are puffed vp according to the measure of their gifts vnlesse by his grace and the sight of their sins God doe humble them And haue need of nothing This is a further signe of their great pride that they thought they needed not the helpe of any thinge or any person beside themselues And all such as thinke they haue no need of the blood of Christ for the washing away of their sinnes doe surfet and abound with this spirituall pride of heart This serues further to conuince our congregations of this damnable spirituall pride If any one be sicke in bodie hee streight sendeth to the Phisitian but not one of a thousand seeketh to the Minister till the pange of death draw neere The soules disease by sin is not felt there is no complaint for want of the blood of Christ. But if wee would be emptied of this pride wee must labour to see that wee stand in neede of Christ and euerie droppe of his blood till such time as wee feele that in vs there is no goodnesse in our hearts VVee are but the proude Laodiceans and our case is wretched and damnable And knowest not how thou art wretched and miserable and poore and blinde and naked Christ intending to strike this sin of pride to the verie heart doth here set downe the true cause thereof to wit Ignorance as if hee should say Thou knowest not thine owne naturall estate as thou art borne of Adam out of Christ and therefore thou art proude and thy pride maketh thee luke-warme Then he sheweth whereof they were ignorant namely of their naturall estate For the first Christ making Ignorance the cause of their Pride teacheth vs that Pride is not the first sin that euer was in the world as many both Papists and others haue thought True it is Pride is a great and mother sinne and the cause of many fowle iniquities but yet Ignorance is a mother sin wherof Pride springeth The cause why any person swelles with pride in himselfe is Ignorance of his owne naturall estate By this then wee are taught to learne to knowe our owne estate what wee are by nature in our selues without Christ for that is the way to pull downe our hearts For this cause the Prophets of God vsed to call men To a searching of themselues Zeph. 2.1 when they would bring the people to humilitie and grace that men seeing their estate by reason of their sinnes to bee damnable might bee humbled and caused to forsake themselues and come vnto Christ. And surely till such time as men bee humbled for their sinnes they will neuer get sound grace but be as the proud Pharisie hypocrits and dissemblers though they haue much knowledg But when a man hath searched his naturall estate then besides knowledg of himselfe come other most excellent graces as humilitie the feare of God and true obedience with good conscience And therefore first of all let vs labour to be acquainted with our own estate in our selues with our personall sins with Gods iudgmēts due vnto vs for them For this is the ground of true grace The spots and blemishes of our bodies we can soone espy and wipe away and why should wee bee lesse carefull of our soules which be farre better That Christ might fully make knowne vnto them their ignorance of thēselues it pleaseth him to desrcibe to thē their naturall estate so proportionally the naturall condition of all Churches of all people which is the state of mans miserie This he propoundeth two waies first generally in these wordes and knowest not how thou art wretched and miserable then by the parts thereof which be three Pouertie Blindnesse and Nakednesse For the first The word translated Wretched signifieth one subiect to calamities griefes and in a word to all miseries And that we may know who is thus wretched I will enter into a description of mans miserie whereof that we may conceiue aright two things are to bee considered First the roote and fountaine thereof for therein wee shall best see what miserie meaneth This root is originall sinne and it hath two braunches First that particular transgression whereby Adam sinned which was not only the sinne of his person but also of the whole nature of man spreading it self to all his posterity Christ excepted Secondly the defacing of Gods Image and the corrupting of mans heart which by reason of the fall of our first parents hath in it a pronesse vnto all sin both in will affection and in all the faculties of the soule In these two stands originall sin and in them and with them must wee conceiue of mans misery as in the root thereof Secondly we must conceiue of mans misery vnder the forme of punishmēt hauing relation to the first sin of Adam to the corruption of ech mans nature therby receiued The punishent of sin must be considered sundry waies according to the diuers kind of mans being either in this world or after For it is either in this life or at the end of this life or after this life