shew mercie exercise iudgement keepe courts assises begin end and continue warre according to his commaundements And so in euery thing the direction of Christ should be their guide as it was to Dauid Thy lawes O Lord haue beene my counsellours Psal. 119.24 Fourthly if Christ bee soueraigne king then all earthly princes are bound to plant and establish in their kingdomes the religion of Christ else how can they shew themselues his loyall subiects Many imagine That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state but this is against the equitie of Gods word in this place for wherein can earthly princes doe homage vnto Christ if they maintaine not his religion And their dutie in this behalfe is signified plainely in the parable of the mariage For when they that were bidden did not come the king sent forth his seruants which may be vnderstood of Christian magistrats to compell men to come to the mariage for that is the magistrates dutie in respect of the outward profession of true religion Fiftly seeing Christ alone is prince of the kings of the earth hence we learne that kings on earth in their dominions are soueraigne gouernours ouer all persons and in all causes next vnder Christ he is king of kings absolutely and they are vnder him alone and haue no other head but him Whereby wee see the presumption and arrogancie of the Pope and Sea of Rome in claiming supremacie aboue all kings and princes in the whole church vpoÌ„ earth This is a deuice of the diuell and high treason against Christ for hereby hee is robbed of this royall prerogatiue to be the only prince of the kings of the earth Lastly seeing Christ is king of all kings we must not be discouraged when we be called to suffer any affliction for his truth let the tyrants of the earth rage and bend their force to hurt vs yet wee haue a king aboue them al for whom we suffer he is their king hee can stay and bridle them and if hee please confound and bruise them in peeces They cannot do any thing but that which he permits for hee rules in the middest of all his enemies Psal. 110.2 he can breake them in pieces like a potters vessell Thus much of the offices of Christ. The second part of Christs description is by the execution of his offices which consists in foure works The first contained in these words Vnto him which loued vs the second in these Which washed vs in his bloud the other two in the two verses which follow viz. 6 and 7. For the first which loued vs that is Iohn and the churches of Asia by proportion all other churches being parts of the true church The loue of Christ hath three degrees the first is a generall loue wherby he loues all his creatures approuing the same to be good as they be his by creation The second is the loue of mankind in that he was content to become a redeemer for mankind after their fall and not â—or any other creature no not for the Angels which fell as well as man who therefore remaine without all hope of saluation The third and principall is that wherby he loues his elect and chosen children which is that speciall sauour whereby he accepts of them to life euerlasting This third degree hath two parts First it is taken for his purpose to loue as when he saith I haue loued Iacob and hated Esau Rom. 9.13 Secondly for the act of louing which is the declaration of his purpose by spirituall benefits 1. Iohn 3.1 Behold what singular loue God hath shewed vnto vs that wee should be called the sonnes of God noting the declaration of his loue in the gift of adoption So in this verse by the loue of Christ vnto his church is meant the actuall declaration of his speciall fauour in accepting them for his children and bestowing many singular blessings vpon them Whereas S. Iohn placeth this in the first place of all the benefites of Christ That he loued vs hee would teach vs That this speciall loue is the very ground of mans redemption which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell and so proportionally all foreseene sinnes from being motiues in God of mans reprobation It may be obiected The loue of God as also of man respects a thing as it is good First the thing must be good and then it is loued and so in mans redemption God first foresees their goodnesse and therefore chuseth them Ans. There is great difference betweene the loue of the creature and of the creator The loue of the creature followes the goodnesse of a thing because he seeth it is good therefore he loues it But God the creator first loues the creature before it bee good and hence it comes that it is good because he loues it Secondly whereas Saint Iohn and all the churches of Asia as other true churches do beleeue and are assured that Christ loues them for that Saint Iohn taketh for granted this should moue all men to haue this care to labour aboue all things to be rooted and grounded in the loue of God seeing hee placeth that in the first place This is the principall thing wherein the Apostle would haue the Ephesians rooted and grounded and therefore prayeth That with all Saints they may be able to comprehend what is the breadth and length deapth and height thâ—â—of Ephes. 2. vers 17 18 19. This we doe when we are assured in heart and conscience by the working of Gods spirit that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ takes away the very ground of our saluation Now that we may haue this assurance of Gods loue wee must in all good duties to God and man draw neere to God with our hearts keeping a good conscience in all things and then will God draw neere to vs. If any man loue me saith Christ he will keepe my word and then my father will loue him and we will come in vnto him and dwell with him Iohn 14.23 meaning by the holy ghost which shall shed this loue into our hearts Rom. 5. vers 5. causing vs to increase in the feeling thereof as wee grow in faith and obedience towards him And hath washed vs from our sinnes in his bloud Here is the second benefit and action of Christ to his church Where first of all the very phrase hath washed vs doth import that the sinnes of men are as filthie spots in their soules and that himselfe and this church of God were touched with a serious consideration of their vilenesse by reason of their sinnes for washing presupposeth former filthinesse and pollution Thus did Dauid most sensibly feele his owne filthinesse and see his miserable estate when he desired the Lord to wash him throughly confessing thereby that his soule and body were so foulely stained and
yet so long as Christ is present their commission must cease and it is as great pride and greater for any to presume to be head of all churches in Christs presence than for a man to sit vicegerent in the presence of the prince Secondly seeing Christ is alwayes present with his church wee are taught to walke with God and before God as Enoch did Genes 5.22 Which duty stands in these points First whatsoeuer we say or take in hand wee must do it as in the presence of Christ. Secondly we must continually depend vpon Christs providence who is euer present with his church prouiding all things for the good of his church and of euery member therof Thirdly we must do all our actions as looking for approbation at the hands of Christ for which end wee must take direction for the same out of his word The practise of this dutie is most excellent for by walking with God we shall be enabled to many good duties as namely liue vnblameably in this wicked world making conscience of all sinne and approuing our selues both to God and man in hart and life And thus much for the place where Iohn saw Christ. The second argument wherby Iohn describeth Christ is his figure or forme in these words One like the sonne of man Some thinke that these words are a description of some Angell not of Christ because he is sayd to be like the sonne of man not the sonne of man himselfe but they are deceiued For he which is here described is before called the first and the last it is he which was dead and is aliue which cannot agree to any but to Christ. Now the words may more significantly bee translated thus One like to a sonne of man for if it be translated that sonne of man then Christ must needs bee the resemblance for so hee is called Act. 7.56 But here Christ is sayd to be like to a sonne of man by the vsuall phrase of the Old testament whereby is meant that he is like vnto a man And Christ is not here called a man but is sayd to bee like vnto a man because hee appeared vnto Iohn not in his true manhood which was then in heauen but in the likenesse of his manhood And note this that as Christ here appeared to Iohn in this vision so did he alwayes appeare after his ascention Steuen indeed saw his true manhood Act. 7. but it was in heauen and Paul heard his voice when he was conuerted Acts. 9.5 and saw the Lord 1. Cor. 9.1 But no man can prooue that Chrst appeared vnto him in his true manhood vnlesse it were in heauen And in all these visions Iohn saw not his true manhood but a resemblance thereof Now Christ appeared thus for speciall consideration For man is too much addicted to his bodily presence this was the fault of his owne friends and Disciples Therefore Christ would hereby teach vs not to seeke for his bodily presence but rather to lift vp our hearts to heauen and therefore seeke to haue fellowship with him by faith For this cause he sayd to Marie after his resurrection Touch me not I am not yet ascended to my father Iohn 20.17 This Paule had learned Though we had knowne Christ saith he after the flesh yet henceforth know we him no more 2. Cor. 5.15 Now if Christ after his ascention neuer appeared in his true manhood i◠teacheth vs that the defence of Christs reall presence in the Sacrament is needlesse For if Gods church haue spirituall fellowship with Christ by faith it is sufficient Againe whereas Christ appeareth in the shape and forme of man after his ascention the Papists gather that wee may make images of Christ and so answerably of the father and of the holy ghost in those formes wherin they appeared as of the holy Ghost in the forme of a doue and of the father in the likenesse of an old man Ans. It is not vnlawfull to make or to haue an image of Christs manhood so that it be out of religious vse though it bee doubtfull whether any now haue a true picture therof but if it bee to represent whole Christ God and man or bee vsed to remember Christ thereby or to worship Christ therein it is an idoll As for the formes of an old man or of a doue they may bee made for the manifestation of the hystori◠of the Bible when it is painted or pictured but then wee must conceiue that these formes are no images of the father sonne or holy ghost but onely representations of such visible appearances as sometimes were signes and pledges of the presence of those persons But now to abstract those formes apart from the hystorie and to make them images of any person in Trinitie is flat against the second commaundement which doth generally forbid all images of God not excepting those very shapes in which himselfe tooke libertie to testifie his presence for some time And there being no exception against Gods cōmaundement it is in vaine to seeke shifts excuses for a thing forbidden specially considering wee may not meddle with God beyond our commission from God Clothed with a garment downe to his feete Here Christ is further described by his attire The first part whereof is A long garment reaching to his feete The causes why he so appeared may be these First to signifie that hee is the high priest of the new Testament and so continueth doing the offices of the high priest for his Church after his ascention in presenting the merit of his one onely sacrifice and making intercession to God the father for them For the long garment was one of those wherewith the high priest was cloathed in his ministration vnder the law Secondly to signifie that hee is The Prince of peace for the long garment not onely in the Church of God but among the Heathen hath beene alwayes a note of peace and so Christ is called Isa. 9.6 Thirdly to shew that he had in his breast the treasures of the wisedome of the father and the spirit of counsell For this long robe alwayes pertained to them that excelled in counsell and wisedome and so Christ is described Isay 11.2 Now in this example of Christ we may learne a dutie touching our attire namely that the outward garment of the body should be sutable to the good things that ought to be in the heart as to our wisedome knowledge feare of Gods name to our sobrietie modestie temperance humilitie and all other vertues whatsoeuer Wee must not onely in speech and action as in hearing Gods word and receiuing the Sacraments shew our selues to bee burning lights but euen by the gesture and attire of our body both for matter and forme shew forth the grace of our harts But miserable are these times wherein mens attire is sutable not to the graces of God that should bee in their hearts but to the common corruptions of the times For such it is
He would haue come to them but Sathan did binder him He seeketh the trouble and sorrow of the minister not onely by stirring vp persecution but by keepinh his people from profiting by his ministerie and therefore euerie minister had need to take paines with patience in his calling And as Christ ioyneth together labour and patience in the worke of the ministerie so should euery christian after this direction ioyne patience with his paines in the duties of his particular calling whether it be in church common-wealth or familie For looke what is the estate of the minister in his place such shall be the estate of euerie child of God in his This therefore they must doe first seeke to know the duties of their particular calling and therein labour and take paines with all good conscience Then considering the crosse doth accompany godly diligence they must labour to ioyne patience with their diligence for their continuance in weldoing euen vnder the crosse And for attaining of this patience they must set before them the promises of Gods blessing and protection while they so continue not suffering themselues to be dismayed by any affliction And if we shal thus walke in the duties of our particular places painefully and with patience wee shall haue our commendation of Christ Iesus and his blessed reward which farre surpasseth the praise of men and their rewards But on contrarie if we walke in our callings negligently or else forsake them because of afflictions or be impatient in our labour we shall loose our reward and vndergo the rebuke of Christ which is worse than all outward euils that can befall vs. The third speciall worke for which Christ commendeth this church is seueritie shewed against wicked men in these words And how thou canst not beare them which are euill By euill men Hee meaneth such as liued offensiuely and maintained manifest errors and heresies These she could not beare but iudged them as burdens and therefore sought to disburden her selfe of them Hence we may gather that it is a necessary thing for euery church to be purged of euill men The church of God in all ages hath put in practise this worke So soone as Cain had slaine his brother Abel God cast him out from his face as appeareth by his owne complaint to wit from that particular place where Adam and his familie worshipped God When false prophets and Idolaters did arise among the Israelits the Lord commandeth That they should be killed and taken from among them And therefore hee saith to Ieremie If thou turne and repent I wil bring thee againe and if thou take away the pretious from the vile thou shalt be according to my word 1. Cor. 5.4 5 Paul commandeth in the name of Christ that the incestuous maÌ„ be deliuered vnto Sathan the church purged of that old leauen and that wicked man put from among them verse 13. Besides the euidence of these testimonies some reasons may be added to prooue the necessitie of this separation First God will be worshipped in an holy manner and they that worship God must be purged and sanctified but euill men defile Gods worship and therefore they ought to be seuered from the church Secondly lest the whole church be infected with the contagion of their doctrine or the infection of their life for as leauâ—n sowreth the whole lumpe so will euill men defile the whole church Thirdly they are burdens to the church and therefore must be cast out For the church should be eased of euery burden This doctrine is the truth of God ought to be practised of Gods church Whereby we may see a common fault in the most coÌ„gregations among vs wherin all that will are admitted not onely to the hearing of the word but also vnto the Lords table hand ouer head without restraint as though euerie man were a good sound christian Whereas experience sheweth that many be ignorant many contemners of the Gospell many Saboath breakers drunkards and blasphemers all which ought to bee barred from the sacraments and in that respect seuered from the church as burdens Secondly hence we may gather that Christ hath giuen to his church a power iudiciall to suspend euill men from the sacraments and to excommunicate them from the outward fellowship of the church for els he would not haue commended this minister with his church for the execution of this power The reasons alledged to the contrarie are of no force I. Say they the parable Matth. 13.30 alloweth the growing together of tares and wheate till haruest and therefore euill men must bee suffered in the church without seperation Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiasticall iurisdiction but of the vniuersall purging of his whole church by his holy Angels in the end of the world for there the field doth not signifie any particular church but the whole world and the seruants are not mâ—n but Angels that must gather together all both good and bad in the end of the world to the last iudgement Againe they alledge Luk 14.23 Compell them in the high wayes to come into the supper Here say they all must bee brought in but none must bee excluded the society of the church Ans. Christ speaketh not of compelling men vnto the sacraments but vnto the ministerie of the word wherto men must be caused to subiect themselues which hindereth nothing why the vngodly should not be debarred from the sacraments which are the seale of Gods mercy in Christ ordained onely for such as repent and beleeue Qu. Seeing this separation must be made how farre forth may wee conuerse with those that are openly euill offensiue either for life or doctrine Ans. Euill men must be considered diuers waies first as they be members of some commonwealth of some citie or incorporation secondly as they are members of some particular church by tolleration In the first regard it is lawfull for vs to conuerse with theÌ„ I. for outward dealings and ciuile affairs as bargaining buying and selling c. II. we may maintaine outward ciuile peace with them So Paule commandeth the Romans to haue peace with al men so much as in them lay that is so far as it would stand with faith good conscience III. In this ciuile conuersing with the wicked we must perform all duties of outward courtesie and loue vnto them so far forth as it doth not dishonor God or hinder the good of the church And therefore Paule commaundeth vs to be soft and courteous shewing all meekenesse vnto all men euen to euill men as the reason following sheweth For wee our selues were in time past vnwise disobedient deceiued c. and then were we euill Secondly consider them as dwellers in the church and members by permission and so we may liue with them in it for we may not make a separation from the church because wicked men are permitted therein Christ liued among the
naturall life Where obserue sundry things I. That true religion and pietie will not free any from outward pouertie The religion of this church was excellent and yet they were in want and therefore let no man think because he is godly he shall bee rich or not fall into pouertie If it be sayd Godlinesse hath the promise not onely of the life to come but also of this life that is of earthly blessings and riches I answere it is true but yet with difference Eternall blessings onely are promised absolutely and temporall blessings with restraint namely if they serue for Gods glory and the good of his children otherwise they must want as this Church did II. The Lord would comfort this Church in her pouertie by saying that hee knew it and regarded it Where wee see a meanes to comfort all those that be in want of outward blessings They must consider that Christ seeth obserueth their want whatsoeuer and if they be his seruants he will free them from it so it bee for his glory and the good of their soules or els arme them with patience to beare it if they pray vnto him III. Christ here approueth of works where he acknowledgeth pouertie so that good workes and pouertie may stand together And therefore good workes doe not consist onely in large aâ—mes as the Church of Rome would haue it though these haue due reward and prayse in their place But euery worke of a mans lawfull calling done in obedience to God with an honest heart from a good conscience and for Gods glory is a good worke bee the calling neuer so base Thus may the shepheard please God in his calling as well as the magistrate or minister For it is not the matter of the worke that commends it vnto God but the manner of doing But thou art rich Here Christ intendeth both to prayse and to comfort this church as if hee should say Notwithstanding thy outward pouertie yet thou art rich in God 〈◊〉 Luke 12.21 Men are rich in God in two respects I. when they are reconciled to God in the merites of Christ 2 Cor. 8 9. Christ became poore for our sakes that we through his pouertie might be made rich that is that wee might haue the pardon of sinne and bee receiued into Gods fauour Hereupon Dauid cals the Lord his portion and his cup. And durable riches and righteousnesse are with wisedome Proverb 8.18 II. When they receiue his grace whereby they are enabled to bring forth good works both in duties to God and man Of this Paule speaketh when he exhorteth rich men to be rich in good works and to lay vp for themselues a good foundation against the time to come 1. Tim. 6.16 In this commendation sundry duties are to be learned I. poore men are here taught seeing God denieth vnto them earthly riches and wealth to labour to be rich in God to bee reconciled vnto him in Christ and to get such grace that they may doe good duties both vnto God and man in faith and with a good conscience II. Rich men on whom God bestoweth outward wealth must hereby be admonished to embrace Paules charge 1. Tim. 6.17 18 Aboue all things seeke for true riches in the liuing God and not suffer these outward blessings to puffe vp their minds but vse them as meanes to make theÌ„ rich in God by getting Gods grace doing good workes and distributing to the poore This admonition is most necessarie for though the promises of Gods grace be not denied vnto the rich yet sure it is riches doe choke the seede of grace in the heart and hinder the care men ought to haue for spirituall riches And hence it commeth that moe of the poorer sort receiue and obey the gospell than of the rich III. Herein behold the madnesse of the world For the most mens greatest labour and care is after worldly wealth and honour neuer regarding the true treasures of Gods grace which will commend them vnto God when the other must perish and the wicked owners thereof Let vs therefore iudge as Christ doth of true riches and accordingly labour to be rich in his â—ighâ— The second part of their tribulation is the reproch and blasphemie of their enemies in these words I knâ—w the blasphemie of them which say they are Iewes and are not c. that is I know the greeuous slaunders and reuilings which thine enemies fasten vpon thee For Blasphemie signifieth not onely speeches of disgrace against God but also against men As Naâ—â—â—b was accused 1. King 21.10 to 〈◊〉 blasphemed God and the king And of this Paule sayth When wee are reâ—â—led wee blesseâ— when wee are blasphemed wee pray 1. Cor. 4.12 13. Hence wee learne that all churches and men that desire truely to serue God and to keepe good consciences must looke for slaunders and reuilings Neither must this seeme strange vnto them for Christ hath sayd it must bee so Nay rather they might maruell if they should suffer no reproches for Christs sake seeing hee hath sayd Cursed are you when all men speake well of you Luke 6.26 It is indeed a greeuous thing to bee so euill rewarded for well doing but this must bee their comfort and ground of patience That Christ heareth and knoweth euery reproch and will in his good time remedie the same The persons which blaspheme this Church are thus described Which say they be Iewes and are not but are of the Synagogue of Sathan As in other famous cities so in Smyrna dwelt some of the Iewes who had their Synagogues that is such places of assemblies where they serued God after their manner and though they denied Christ yet they thought themselues to be the onely true worshippers of God in all the world and therefore did blaspheme and raile vpon the Christians that beleeued in Christ. And of these Christ sayth though by birth they were Iewes yet indeed they were not the Israell of God nor his true worshippers as they accounted themselues Whereby in generall we may see from whom come railings and reproches on Gods seruants namely from those which say they are true worshippers of God and are not For he is not a Iew that is 〈◊〉 outwardpunc Rom. 2.28 He therefore that slandereth the truth and the professors thereof is an enemie to Christ as well as to his seruants for no friend of Christ can possibly speake euill of his gospell and religion This should be considered for the comfort of the godly because they that endeuour to serue God in synceritie are of all men most subiect to reproch Hee that refraineth from euill maketh himselfe a prey Isay 59 1â— Touching these Iewes two points are to bee considered I. What they are in their owne opinion II. What they are in the iudgement of Christ. For the first because they were Iewes by birth descending from Abraham Isaac and Iacob Gods auntient seruants therefore they thought themselues the onely true worshippers of God as their forefathers were And
signe or rule whereto hee will conforme and square the last iudgement Secondly whereas euery man must bee iudged that is saued or condemned according to his workes hence wee may gather that good workes are necessarie to saluation yet not as causes thereof either efficient or helping any way but onely as a way or meanes to come vnto saluation For faith is necessarie and good workes are the tokens and fruits of faith and so are necessarie Thirdly here we must bee admonished to bee carefull to abound in good workes not to win heauen by them but to get assurance of saluation in our selues And these good workes are the doing of the duties of pietie vnto God and of charitie vnto our brethren euen the duties of the Morall law or more plainely the doing of the generall duties of a Christian and the particular duties of a mans calling for if these bee done in obedience to God and to his glory proceeding from faith and loue vnto our brethren though the calling bee neuer so base they are good workes And on the contrarie this must admonish vs to make conscience of euery euill way for sinnes be the markes of condemnation and so many wicked workes as we commit so many markes and brands doe wee set vpon our selues of our iust and deserued condemnation vnlesse wee repent Lastly hence wee may gather that there bee degrees of ioy in heauen and of torments in hell For iudgements and rewards goe according to mens workes And therefore they that testifie their faith by great and many good workes shall haue great reward they that testifie their faith by lesser and fewer workes shall haue lesser reward and so for sinnes the more heynous they bee the deeper condemnation they doe procure Vers. 24. And to you I say the rest of them of Thyatira as many as haue not this learning neither haue knowne the deepenesse of Sathan as they speake I will put vpon you none other burden 25. But that which you haue already hold fast till I come Here Christ commeth to a second part of his counsell which concernes the Angell and the better part of this Church of Thyatira and first hee beginneth with the Preface of this counsell wherein wee may obserue two points First who speaketh Secondly to whom hee speaketh For the first hee that speaketh is Christ. I say hereby Christ challengeth vnto himselfe the absolute and all sufficient authoritie of the supreme Doctor of his Church in that hee speaketh in his owne name Whereby hee putteth a plaine difference betweene himselfe and all other his Ministers either Prophets Apostles or ordinarie teachers for they must not propound any thing vnto Gods people in their owne names but in the name of Christ. But Christ teacheth in his owne name being the fountaine of all diuine knowledge and vnderstanding that iâ— reuealed in the word of God And thus Christ himselfe speaketh in his owne name to strike the hearts of the Angell of this Church and the better part thereof with reuerence and to mooue them to receiue and obey the counsell following considering it comes immediately from Christ the Doctor of the Church II. point The parties to whom he speaketh To you that is the Angell and the better part of this Church for so Christ expounds it in the words following though first hee say in generall To you that is The rest of them of Thyatira When as Christ will behaue himselfe as the doctor and chiefe Angell of this Church note that he maketh a distinction of the persons in the Church and also deuideth his counsell giuing one doctrine and one iudgement to one part and a diuers doctrine and iudgement to another This giueth vs good direction for sundry actions for some may aske how must doctrine bee deliuered in a mixt congregation where some are Papists some Protestants some are hardened others despaire Answ. The persons must bee distinguished after the example of Christ and sutable doctrines deuided for them that euery one may haue his due Impenitent sinners must be terrified and threatenings deliuered against them with exception of them that repent Comforts must be propounded and applied to them that despaire with restraint from all impenitent persons that goe on in sinne If any demaund more particularly who these bee whom Christ calleth The rest of them of Thyatyra Christ answeres directly as the words import to as many as haue not this learning neither haue knowne the deepenesse of Sathan Where Christ giueth two notes whereby to discerne who bee the rest of them of Thyatira The first is the not receiuing or maintaining of the false doctrine of Iezabell whereof entreatie hath beene formerly made The second note is ignorance in the deepenesse of Sathan neither haue knowne the deepenesse of Sathan that is neither haue acknowledged nor approoued the doctrine of Iezabell which is the deepe and profound learning as themselues doe iudge In this obserue a most wicked practise of Iezabell and her followers they esteemed highly of their owne opinions calling them profound and deepe learning but for the doctrine of the Prophets and Apostles in the Old and New Testaments in it there was no such matter This in all ages hath beene the practise of wicked persons highly to esteeme their owne conceits and basely to neglect the word of God The teachers of the Iewes doe hold to this day That the Lord gaue to Moses a most plain and easie law which he deliuered to his people but the most secret and profound doctrine was vnwritten shewed to Moses by reuelation and by him deliuered to the Priests and Leuites which they keepe still in their Cabbala And of the like iudgement touching Scripture are the Popish Churches The Word written is but an inkie word a dead letter or a nose of waxe but the most perfect Scripture is vnwritten which is the consent of faith and of doctrine in the hearts of all Catholickes And by such great tearmes the Anabaptists Libertines and Arrians maintaine their doctrine and abuse Scripture calling the written Word milke for euery nouice but the consent of heart among themselues with reuelations that is the strong meates Yea this opinion hath crept in among vs in part men thinke basely of Scripture and preferre other mens writings before it For let a man preach plainely the bare word of God and deliuer doctrines and exhortations out of the same this is but plaine preaching But let another come and vtter his mind partly in Latine and partly in Greeke and other languages alleadging withall the testimonies of Fathers Counsels and other Writers that is the learned preaching And thus doe most men abase Scripture and exalt the writings of men aboue it But seeing this is the practise of Iezabell and wicked men let vs on the contrary learne to reuerence the written word and giue place thereto aboue all the testimonies and sayings of men whatsoeuer The deepenesse of Sathan As if he should say They count it deepe learning but
bee said this temple of God in heauen is so farre off that wee cannot ascend or attaine vnto it how then shall we come thither Christ answereth that this new Ierusalem commeth downe from God out of heauen Quest. How will some say can heauen come out of heauen Answ. As Paul saith of Christ that hee was crucified among the Galatians before their eyes because his crucifying was so liuely represented vnto them in the Ministerie of the Gospel So here heauen may be said to come downe from God out of heauen in regard of the preaching of the Gospel which doth most visibly represent and set open heauen vnto vs that Gods people may enter therein by the faithfull embracing whereof we become cittizens with the Saints and of the household of God Ephe. 2.19 The third name which shall bee written on him is Christs new name whereby is not meant any title of Christ as Iesus Mediatour c but the dignitie power and glorie of Christ. Quest. How can that bee called new seeing hee had power and glorie from all Eternitie Answ. It is called newe because it is receiued of Christ as hee is Mediator God incarnate beeing that which was giuen to him after his death and passion standing in his rising againe in his ascension and sitting at the right hand of his Father Hereof Paul saith Phil. 2.9 God gaue him a Name aboue euery name that is dignitie power and glorie as it is expounded Heb. 2.7 And this glorie power and dignitie will Christ giue to them that ouercome And thus we haue eternall life set out vnto vs by the authour of life himselfe The summe whereof is this That hee which ouercommeth shall bee made a true member of the tryumphant Church and there continue for euer and shall haue three Names written on him The Name of God hauing this made euident that hee is the childe of God The Name of Gods Cittie being made partaker of the priuiledges of Gods kingdome of heauen The newe Name of Christ communicating with Christ in his glorie and maiestie And Christ doth thus describe life eternall vnto vs for speciall causes which may bee these I. To comfort them which haue care to keepe faith and a good conscience and to encourage them against all hindrances and miseries of this life for what can more harten a man in good duties than to set before him his recompence and reward Wherby we learne that in all miseries and trobles that may befall vs for the maintenance of true religion and good conscience we must comfort our selues and not faint And to encourage vs herein wee are carefully to propound and set before vs the due consideration of life eternal for this it was that caused Moses to despise worldly honour and to choose affliction with the people of God Wee must also looke vnto Christ who for the ioy that was set before him endured the crosse and despised shame Souldiers that are vncerten of any reward are yet content vnder their Generall to aduenture their liues at his command how much more then ought Christian souldiers to fight manfully and stand fast in all troubles for Christs sake who hath set before them such a great reward Secondly it is thus described to bring Gods people to a view and taste of life eternall that thereby they may the more affect it Many cast off all care of Religion and good conscience for the present delights of earthly things they can see no goodnesse nor pleasure in spirituall things The sweetnesse of earthly pleasures puts mens mouthes out of taste in regard of any rellish of life eternall but this must not be so with vs wee must bee of Moses minde who desired to see the Land of Canaan when he was not permitted to enter into it and therevpon God tooke him vp into Mount Nebo and shewed it vnto him So considering Christ hath thus largely described this kingdome vnto vs wee must labour to comprehend in our vnderstandings and in our hearts to possesse by faith something of life eternall though we cannot as yet fully inherite the ioyes and pleasures thereof Thirdly it is thus described to teach vs to practise Pauls rule 1. Tim. 6.12 Namely to passe through all the miseries and troubles of this world and to take holde of eternall life This is a most necessarie dutie but yet little practised men with both hands lay hold vpon the things of this world vpon riches and pleasures but who considereâ—h what is prepared by Christ in heauen for them that ouercome and who laboureth to lay holde thereof and to keepe that sure though he loose all things else Lastly this description of eternall life here serueth to make the people of God to feare no death thogh it were most cruell and terrible for death is but a straite doore whereby the childe of God must passe to all glorie and happinesse when he shal be made a pillar in Gods temple Thus much generally of the thing promised Nowe followe in particular the parts thereof First whereas Christ promiseth to make them that ouercomme pillars and chiefe members in the Church tryumphant Hereby we are taught to labour to become true members of Gods Church in this life For life eternall must begin here and they that would be pillars in his Church tryumphant must now become members of his Church militant for not onely Ministers teachers are pillars in Gods Church though they be chiefe pillars therein but euery one yong and old man and woman that is a true beleeuer And thus shalt thou become a pillar in Gods Church on earth by maintaining vpholding the Gospel of Christ which thou must doe partly by teaching it to those whom thou art bound to teach within the compasse of they calling and partly by good example of life and conuersation and chiefly by a true and bold profession thereof not onely in time of peace but euen in the greatest tryals and afflictions Secondly hee addeth Hee will make him a pillar in the Temple of God that is in the church tryumphant for in the new Testament wee haue no other Temples but Gods Church tryumphant and militant Hereby then we must learne to renounce that ignorant opinion of the world who iudge euery materiall church to be the temple of God and as holy as the Church in Ierusalem was But the distinction of place and place in regard of holinesse which was vnder the Law is taken away by Christ. The house is now as holy as the Church Churches indeed must be regarded and maintained not for holinesse but for order sake now men may euery where offer the calues of their lips and lift vp pure hands from a pure heart vnto God Thirdly I will writ vpon him the name of my God that is whereas God the Father is my God first I will also communicate vnto him the same name of God and he shall haue God euen my God to be his God also By this it is plaine
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
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
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
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
of the Preface of this booke containing the title and inscription thereof Now from this ninth verse to the end of the third chapter is contained one of those seuen visions which were shewed vnto Iohn and are set downe in this booke In this first vision two things are to bee noted first the circumstances secondly the parts thereof The circumstances in the ninth and tenth verses the parts from thence to the end of the third chapter The circumstances of this vision are foure first the person to whom this vision was shewed namely Iohn The second the place where at Paâ—mos The third the manner how it is propounded It was deliuered to him being 〈…〉 the spirit The fourth the time when on the Lords day For the first Iohn is the person to whom this vision befell who doth therfore name himselfe to shew that it was giuen him of the Lord for as the Lord hath his visions and reâ—elations as hath beene sayd so the diuell hath his but they may bee distinguished by the persons to whom they be giuen God giueth his visions not to all men but vnto those which are most â—it for them such as bee most holy men for life endued with exceeding gifts of God aâ—knowledge wisdome constancie zeale pietie and religion So in the old testament hee deliuered not them to all 〈…〉 his seruants the Prophets men of singular gifts and graces and of exceeding holinesse pietie Indeed the Lord reuealed some particular things by wicked men as by Balaam and Cayphaâ— but they neuer knew what those things meant which were shewed vnto them It is a propertie belonging to the seruants of God to receiue a vision and to know the same to their comfort And for both these was Iohn throughly qualified he was a man of exceeding holinesse of life for Christ loued him and of singular and rare gifts full of zeale loue and pietie and also had the knowledge of this vision made knowne vnto him But the diuel maketh no such choise his visions befall men which are Heretickes wicked notorious sinners who haue no such rare and speciall gifts as the other haue so that wee must esteeme of this as a singular gift of God to his owne Apostle S. Iohn Now Iohn hauing named himselfe to bee the receiuer of this vision for the greater credit hereof he describes himselfe by two modest tearmes First A brother secondly A companion First hee cals himselfe their brother that is of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie whereof God the father is head and house-holder Iesus Christ is the â—lder brother and all beleeuers are fellow brethren in and by Christ being by faith the adopted sonnes of God members of that familie and brethren 〈◊〉 to other By this title your brother first hee setteth out his humility and great modesty For hee was a man at that time aboue all men which liueâ— in regâ—rd of his gifts and holinesse of life hee was the last Apostle and had Apostolicall authoritie bâ—ing a most zeâ—lous and constant professour yet hee calleth himselfe a brother to 〈…〉 himselfe but equall with them though they were farre inferior to him And so should we esteeme better of our brethren than of our selues and make our selues inferiour to them Secondly by this title we see he had his heart full of brotherly loue to all the members of the church of Christ he loued them as brethren So we are bound to loue all men euen our enemies as they be of the same flesh with vs but those that bee of the same faith and religion with vs to these especially should wee shew our loue and affection So Paule sayth to the christian Romans He affectioned to loue one another with brotherly loue Rom. 12.10 And great reason for beleeuers are linked each to other with the neerest bond they haue the same father which is God the same redeemer the same faith hope baptisme and the same benefit by Iesus Christ his death and obedience But this dutie is not practised there be that call themselues brethren who as Isay saith hate them that tremble at the word and mocke them euen for the profession of the same religion whereby they thinke to be saued If any seeme to make more conscience of their wayes than others they are reuiled and hated for the name of Christ which ought not to bee for among all true Christians should bee brotherly loue The second title Companion or copartner in three things in tribulations in the kingdome and in the patience of Christ. He cals himselfe Copartner with 〈◊〉 in tribulations for two causus First because at that time when hee wrote this vision the whole church was in persecution and tribulation vnder that cruell tyrant Domâ—â—ian about fourescore or an hundred years after Christâ— who banished him into 〈◊〉 where he was not vnmindful of the afflictions of the church whereof he was a member and therefore cals himselfe a partner with them in affliction By which he shews what is that state of Gods church in this world namely to be vnder the crosse and the members thereof must not bee companions of peace and ease but copartners in affliction and tribulation And therefore Christ teacheth those which will bee his Disciples these lessons First to deny themselues to take vp his crosse daily and to follow him And because of this estate the church in this world is called The Militant Church being in continuall fight against the diuell and his instruments The consideration whereof is of speciall vse For we in this land haue had peace and quietnes for many yeares without persecution which wee must acknowledge for a speciall blessing vouchsafed to vs for this end that now in the time of peace wee might prepare our selues against the day of triall For seeing the estate of the church is to bee vnder afflictions wee are all in duty bound to waite continually when God will call vs out to suffer for his sake No man can define the time or the manner of our triall but yet that it will come we must resolue because of the vsuall estate of the church God hath for a long time sent foorth labourers into his haruest whereby no doubt many sheaues are gathered into the Lords barne Now after this long gathering there will come a day of â—â—â—â—ing The Lord will take into his hand the 〈◊〉 of affliction and put it into his corne and thereby try the chaffe from the wheat It stands vs therfore in hand to prepare our selues in this time of peacâ— that wee may bee found good corne in the Lords sieue and not chaffe which must be cast into vnquenchable fire Secondly he cals himselfe their copartner in afflictions because his pitifull heart was moued with the bowels of compassion towards all his fellow members when he remembred their persecution and affliction vnder the cruell tyrant Domitian And the same affection should