be dissolued and soule and body separated then must the child of God remember that he is a king in Christ and this will stay his heart against the feare of death for herein shall hee see that by death as through a straight passage he shall enter into the full possession of his kingdome And thus much in that wee are kings From the second dignitie of beleeuers which is to be priests vnto God we are likewise taught sundry duties First to teach and instruct one another It was the office of the priest vnder the law to teach the people the will of God The priests lips should preserue knowledge Malach. 2. vers 7. And now vnder the Gospell not onely the minister but euery true beleeuer is a spirituall priest and therefore ought to teach and admonish one another Coloss 3.16 When the Lord sayth Touch noâ— mine annoynted and doe my prophets no harme Psa. 105.15 He calleth all his faithfull by the name of Prophets because they ought to haue the knowledge of his wil and bee able also in due time and vpon iust occasion to teach the same to others that so the Gospell of Christ may flourish And as this dutie belongs to all men so especially to gouernours as parents and masters they must shew themselues priests to their charges Abraham did it Genes 18. Dauid did it Prou. 4. And Bathshebath did it Prou. 31. And all must doe it that desire an holy generation to succeed after them We teach them other things why not religion Secondly seeing wee bee priests wee must pray vnfainedly not onely for our selues But for all men especially the members of Christ. The priest in the old Testament must pray and make request not onely for himselfe but for the people also And herein stands the praise of a Christian to pray for his brethren Hence it is that Paule sayth Pray for all the Saints and for me Ephes. 6.18 Moyses is highly commended for this dutie especially when he prayed for the Israelites and stood before the Lord in the gap to turne away his wrath Exod. 32. Elias for his power in prayer and prophesie is called the chariot and horsemâ—n of Israell 2. King â— 12 And this is recorded for the praise of Hezechiâ— That when the people were vnprepared at the eating of the Passeouer He prayed to the Lord for mercy and was hâ—ard 2. Chron. 30.18 And so when we find any commended in scripture for his gift in prayer it is not so much for that hee prayed diligently for himselfe as for the whole church of God Thirdly being priests we must offer spirituall sacrifice vnto God that is dedicate our selues our soules and bodies and all that is in vs our wit learning knowledge and euery gift of bodie or mind to Gods seruice That we may doe all this to his glory we must looke that euery thing we take in hand haue his beginning from a pure heart a good conscience and faith vnfained and be directed to a good end to Gods glory principally and the good of others whom it may concerne Fourthly we must be full of blessings The priests in the old Testament Numbers 6â— vsed to blesse the people so must we if we be Christians because wee are spirituall priests We must take heede of all cursed speaking of slaundering and backbiting of swearing and forswearing and giue our selues to blessed and gratious speeches to all men and of all men friends or foes Rom. 12.14 Fiftly wee must seeke to haue God for our portion The Leuits had no portion in the land of Canaan but the tenthâ— onely The Lord was their portion So we being priests to God must bee content with any estate in this world for God is our portion We must not seek too much after any inheriâ—â—nce on earth for then we carry not our selues like priests vnto God The fauour of God in Christ must be the thing we long for and therin must we reioyce To him be glory and dominion for euermore Amen These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church as it were interrupting himselfe for the great desire hee had to the glory of God Whereby wee are taught that the consideration of Gods benefites towards vs specially such as concerne the kingdom of heauen should stirre vp our hearts to giue continuall prayse and glory to God This was Dauids affection when he felt in his soule the pardon of his sinnes and therefore hee breakes out into this thanksgiuing My soule prayse thou the Lord and forget not all his benefits Psalme 103. â— And so did Paule after the blessed memory of Gods mercy in his vocation 1. Tim. 1.17 Secondly in this example of Iohn wee may learne what is the true forme of giuing thankes to God namely to ascribe vnto him all power glory and absolute dominion for euermore But alas it is too too manifest that our corrupt nature will not do this but taking from God his due bestoweth it on creatures yea on our owne selues It is a matter of grace to know what is due to God and to ascribe the same vnto him and therefore we are charged to giue vnto the Lord glory and power which in the next words he cals the glory of his name Psal. 96.7 8. So Christ he teacheth vs to ascribe all power glory might and dominion to God when wee say in the Lords prayer For thine is the kingdome the power and glory that is The kingdome of heauen is thine all power in heauen and earth is thine and therefore all glory is thine and from our hearts wee doe ascribe the same vnto thee Lastly S. Iohn addeth Amen that is So be it Let all glory and dominion bee giuen to Christ which is the same he said before Whereby he doth testifie his feruent affection and strength of desire after the glory of Christ else he would not haue doubled his thanksgiuing And so should it be with vs we should not freese in our thankesgiuing for Gods benefits but labour to haue our hearts tongues to double the same that thereby we may testifie our feruent and earnest desire after his praise and glory Verse 7. Behold hee commeth with clouds and euery eye shall see him yea euen they which pierced him through and all kinreds of the earth shall wayle before him Euen so Amen These words are a declaration of the fourth action of our Sauiour Christ towards his church and that is his second comming to iudgement to iudge both quicke and dead Wherein wee are to consider sundry points first this note of attention Behold secondly the action of Christs comming it selfe Hee commeth Thirdly the manner how with clouds amplified by the manifestation therof Euery eye shall see him euen they that pierced him fourthly the effect of his comming All tribes of the earth shall
Here see the proper â—nd of all reprofes and corrections namely the reformation and amendement of mens faults misdemeanors whatsoeuer that so they may bee more carefull of their wayes and more zealous in good duties then euer they were Whensoeuer therefore wee are reprooued by the word of God or when the Lord shall visite vs in body minde or goods by any kind of crosse wee must remember to take occasion thereby to repent and amend knowing that by all these as by so many Sermons the Lorde calles vs to amendement Nowe come to the remedie of their Luke-warmnesse Be zealous That wee may vnderstand this Commandement we are to handle some points touching Zeale First what is zeale Zeale is a burning affection in regard of Christian Religion and the true worship of God This Zeale is compounded of two affections of loue and anger or indignation so that in this Commandement are two duties enioyned vnto this Church First that they should loue Christ and his Religion aboue all things Secondly that they should be greiued especially for this that Christ was dishonoured his worship prophaned and his doctrine not embraced but insteed thereof false worship and false doctrine entertayned when both these concurre then zeale is in the heart A most notable Example hereof wee haue in Christ Psalm 69.9 where the Prophet Dauid in his person saith The zeale of Gods house had eaten him vp Whereby thus much is signified that the heat of his loue for the maintaining of his Fathers glorie had euen consumed him and that his indignation was so great because his Fathers Name was dishonoured and his worship prophaned that it did euen care him vp This wee shall see to bee true in Christ if wee read the Hystorie of his life Iohn 2.17 Yea hee professeth of himselfe that it was meate and drinke vnto him to doe his Fathers will Ioh. 4.34 That thing he preferred before his owne life or safetie nay for the accomplishment thereof hee was content to suffer the pangs of hell The like zeale was in Elias when all Israel was fallen to Idolatrie his heart was zealous for the Lord of Hosts 1. King 19.14 II. point The kinds of zeale Zeale is either good or bad In good zeale are these things required I. True faith as the roote thereof 1. Tim. 1. vers 5. The end of the commandement is loue 〈◊〉 of a pure heart and of a good conscience and of faith vnfained Now one apart of zeale is loue and therefore 〈…〉 proceedâ— from true faith so must true zeale 〈◊〉 and that which is not grounded on faith is rather rashnesse and fiercenesse of nature than true zeale II. Repentance 2. Cor. 7.11 There are seuen 〈◊〉 of repentance recyted whereof zeale is one that is good zeale Euen a burning loue of true Religion and a godly indignation when false religion is embraced There may bee zeale in a man that hath no repentance as was in Iehu 2. King 10.16 Come with mee sayth hee and see the zeale that I haue for the Lord. Yet he wanted repentance for Vers. 29.31 It is said Iehu regarded not to walke in the Law of the Lord God of Israel with all his heart for hee departed not from the sinnes of Ieroboam which made Israel to sinne and therefore he had not in him the true zeale that is heere commanded III. Zeale must come from knowledge for without knowledge it is but rashnesse and bold-hardinesse such as the Iewes had Rom. 10.2 whose Zeale was without knowledge And such as Paul had before his conuersion Phil. 3. vers 6. In Zeale hee persecuted Gods Church Knowledge therefore in Gods word must bee the guide and conductor of our zeale III. point The fruites of zeale must be considered for the better discerning of true zeale First true zeale constraineth a man in euery thing to seeke to please God Whether we be out of 〈◊〉 wits we are it vnto God or whether we bee in our right mind we are it vnto you For the loue of Christ constrayneth vs. So wheresoeuer this true zeale is in any measure it offereth violence to the heart so as a man cannot but endeuour to doe his dutie for the loue he beareth vnto Christ. Elihu sayd The grace of God was in his heart as new wine in a vessell which must needs vent out Iob. 32.18.19 Secondly true zeale makes a man indeuour to serue and please God with all his heart power and strength So good king Iosiah hearing the words of the Law read hee turned not slackely or negligently but with all his heart and all his soule and with all his might according to all the Law of Moses so as like him was no King before neither after him arose there any like him Psal. 51 Dauid humbling himselfe for his sinnes prayes for the pardon of them with such maruellous zeale as no tongue can vtter desiring God to remember him according to the multitude of his mercies often repeating the same thing in diuers tearmes that in some sort hee might expresse the earnest desire of his heart And in giuing God thankes for his benefits he putteth all the strength of his heart thereto crying out My soule prayse thou the Lord and all that is within mee Psa. 103.1 And thus we see what a thing it is to be zealous whence true zeale ariseth and what it worketh in mans heart Seeing wee as hath beene shewed are tainted with this sinne of Lukewarmnesse and coldnesse in religion let vs here learne how to redresse this vice Wee must become zealous hauing in our heart a feruent loue of true religion and a vehement indignation when the same is disgraced and false worship takes place Let Religion therefore take place in our hearts and let vs bee feruent and shew that same in our liues by zealous obedience Away with all slacknesse and lukewarmnesse it were better to bee Iewes and Turkes and to hold no Religion then to be luke-warme in the true profession And thus much for zeale The second part of this remedie is to Repent or amend This they are also enioyned because zeale without repentaÌ„ce is nothing but rashnes Iehues zeale was no true zeale because hee wanted repentance euen then when hee was zealous But wherefore was this Church inioyned to repent Namely for Lukewarmnes not for that she had committed any horrible sinne but because she was slacke in good duties Here then we haue a good Lesson for the ignorant sort that challenge Gods mercie vnto themselues because they are no notorious malefactors as murtherers adulterers they hate no man but do good vnto all but heere they are taught to reforme this their blindnesse and ignorance For repentance must be for want of good duties yea for slacknesse therein therefore let no man sooth himselfe in his ignorance with a false perswasion that all is wel if he liue not in grosse sinnes This is the enchantment of the deuill whereby he rocks many asleepe in
the doctrine of vniuersall grace affirming that the promises of the gospell for life and saluation belong to all and euerie man whatsoeuer vnlesse hee will reiect them is a deuice of mans braine For life eternall is not promised to euerie man as he is a man comming of Adam but to a man as hee is in Christ by faith and a new creature The promises of the gospell bee vniuersall indeed to all that ouercome but that is a propertie which restraines them wholly to true beleeuers Secondly hereby we are taught so to liue that we may say truly in the testimonie of a good conscience we haue ouercome all our spirituall enemies and do continually stand conquerours ouer them This is a matter of endlesse ioy comfort which will cheere the soule in greatest distresse But to liue and lie in sinne is or will bee a hell to the conscience What auaile the treasures honors of this world to any man while his conscience shall tell him he is a vassall to sinne and sathan for while he continueth in that estate he is out of the fauour of God and hath no part nor portion in the kingdome of heauen Therefore it standeth vs vpon to labour to feele in our harts the certaine euidence of this victorie ouer our spirituall enemies by the sure testimonie of the spirit of grace The second point is the thing promised to wit life euerlasting noted by this gift To eate of the tree of life And it is set out vnto vs by two circumstances First by the cause of it Secondly by the place where it is to bee found The cause is Christ Iesus I will giue to him to eat of the tree of life Where he maketh an opposition betweene himselfe and the first Adam The first Adam sinned and thereby cast himselfe with all his posterity out of the earthly paradise and lost the benefit of the tree of life But Christ the second Adam commeth and suffereth for sinne and thereby openeth the way to a better paradise than the first Adam lost and to all that ouercome he giueth libertie to enter in and to eate of the tree of life The tree of life properly was a tree placed in the middest of the earthy paradise and it was so called first because it was a pledge and sacrament vnto Adam that he should liue for euer if hee continued in obedience to God secondly because it had in it as may be proued vertue and power whereby it would haue preserued him from death and old age for euer if hee had stood in his innocencie This earthly tree of life was a figure and signe of Christ our Sauiour and mediator who liueth an eternall spirituall life not onely as hee is God but as hee is mediator and that not for himself alone but for this end that hâ—e may conuey quickning spirituall life to all that beleeue in him and for this cause hee tearmeth himselfe the tree of life Further he saith He will giue hereof to eate To eate sometime signifieth to beleeue Iohn 6.50 but it cannot heare be so taken For faith endeth with this life and hath no vse afterward Therefore to eate in this place signifieth to haue immediat fellowship with Christ in heauen where Christ shall bee vnto him a tree of life to make him liue for euer In this promise note two points I. In what things eternal life consisteth namely in immediat fellowship and communion with Christ in heauen Secondly that life eternall standeth not in outward meanes as meat drinke clothing physicke recreation sleepe and such like but in an immediat partaking with Christ in all his blessings So that when Christ is all in all vnto vs immediatly then do we eat of the tree of life and therby shall liue eternally II. Circumst The place where eternall life is to be had is in the paradise of God This paradise of God is the third heauen a place wherein the Lord doth manifest himself in his glorious maiesty and which he hath prepared for the glory of all his elect Hereof Christ spake to the theâ—fe on the crosse saying This day thou shalt be with me in paradise Luk. 23.43 and hither was Paule wrapped in vision and saw and heard things that cannot bee vttered and he calleth it the third heauen in respect of the heauens vnder it for the place wherein we breath is the first heauen the starrie firmament is the second heauen and this paradise of God is the third which is therefore called paradise because it is a place of endlesse ioy and pleasure And the adding of the name of God doth not onely put a difference betweene it and Adams earthly paradise but also sheweth it to be a great and most excellent place So Rabel saith I haue wrestled with my sister the wrestlings of God that is strong wrestlings And in the Psalmes the mountaines of God do signifie high and mightie mountaines And that this paradise is such an excellent place appeareth at large Reuel 22. For therein must come none vncleane thing but the Saints and Angels do there enioy the presence of God and behold his glorie so much as the creature is able to comprehend There God communicateth himselfe to all the elect and becommeth all things vnto theâ— immediatly so that this must needs beâ—â— place of all ioy and comfort The consideration whereof must admonish vs to seeke the thingâ— that bee aboue that wee may haue a place in this heauenly paradise For why should we set our heartâ— vpon the vaine glorie of this world which passeth away as a shadow and commeth to nothing and in the end is but labour and sorrow when wee haue all that the world can affoord But the ioyes and glorie of this paradise of God bee endlesse and vnspeakeable Let vs therefore denie our selues depend vpon Christ and in all things keepe faith and a good conscience vnto the end And thus much for the first Epistle Verse 8. And vnto the Angell of the Church of the Smirnians write these things sayth he that is the first and the last which was dead and is aliue In this verse and the rest that follow to the twelfth iâ— layd downe the second letter or Epistle of Christ to another church of Asia called Smyrna Before the Epistle Christ giues a second particular commaundement vnto Iohn touching the writing hereof vnto this church in these words And vnto the Angell of the Church of the Smirnians write Which is prefixed to this Epistle that this church and all other churches of God might bee assured that 〈◊〉 had sufficient warrant and calling for the writing hereof Which thing is necessarie to euerie pen-man of the holie Ghost that the church need not to doubt of the authoritie of Scripture but receiue the same as the pure word of God Hence we may gather that all ordinarie Ministers of the gospell must haue warrant and calling for euery doctrine which they teach in Gods church for the
thing for Christs sake Gal. 5.14 The crosse of Christ i◠〈◊〉 whole reioycing And if hee would â—ost of any thing it should bee herein 2. Cor. 1â— 9 10. Thus were Gods seruants affected and therefore they that repent and beleeue need not to feare what flesh can do vnto them The second part of Christs counsell is his prophesie which is a prediction of that particular afflictions which this church of Smirna should suffer and first he prefixeth this note of attention behold then he setteth downe the prophesie it selfe The diuell shall cast some of you into prison Behold hereby he would teach vs an excellent lesson that wee must often consider before â—and of the day of our visitation wherein God will try vâ— lest we perish therin our Sauior Christ comming towards Ierusalem wept ouer it and when he came to it hee foretold the finall destruction of that citie which therefore came vpon them because they considered not the day of their visitation neither the things therein foretold that did concerne their peace And the like destruction wil come vpon vs in this land if we consider not the dayes of our visitation let vs therefore now in the dayes of peace forecast what is to come and prepare our selues against the day of the Lords triall and so shall wee escape the fearefull and finall destruction that shall come vpon the wicked It shall come to passe that the diuell shall cast some of you into prison that ye may bee tried and yee shall haue tribulation ten dayes These words containe Christs prophesie wherin he sheweth himselfe to be true God for as Isay in many places sheweth it is a propertie of God alone to foretell a particular affliction that is contingent But some wil say others can foretel certaine things to come as the Physition the sicke mans death and the Astronomer the time of the eclips how then is this proper to God Answ. The Physition foretelleth the sicke mans death onely by vertue of causes present in which the future death is to him apparant And the Astronomers foretelleth the eclips by the consideration of the naturall and ordinarie course of the heauens in present and by that can come to foretell it in time to come So that simply none can foretell a thing contingent except he see it present in the causes but Christ foretelleth things to come simply of himself though no cause be present as appeareth in this place In this prophesie Christ describeth this affliction by sundry arguments First by the cause thereof which is the diuell Secondly by the parties that were to be afflicted Some of you of the Church of Smyrna Thirdly by the kind of punishment Imprisonment Fourthly by the end thereof their triall And fiftly by the time of it continuance for ten dayes I. Argument The cause of their affliction is the diuell Quest. How can that be for being a spirit he cannot offer violence to mens bodies to cast them into prison Answ. True but he is the God of the world that ruleth in the hearts of the wicked he inclineth their wils to hate Gods children hee stirreth them vp to persecute and maketh them hiâ— instruments to cast Godâ— seruants into prison In this that the diuell causeth the affliction of Gods church we learne sundry points I. What manner of men those be that persecute the church of God namely wicked men such as arâ— inspired by Sathan and wholly guided in mind will and in affection by him this made Paule say He was the head of all sinners because in persecuting the church of God he was guided by the diuell and made his minister which must teach vs to take heed how we persecute the church of God or any membeâ— thereof either in word or deed for he that doth so is the vassall of Sathan in that action and while he holdeth that course he sheweth himselfe to be no better than one that is wholly guided by the diuell for the diuell is the principal agent in persecutions and wicked men be his instruments II. Hereby wee are taught to take pittie vpon all persecutors be they kings or monarks or whatsoeuer Yea wee must pray for them though they be our enemies because they are possessed and guided by the diuell and in their persecutions do his will and become his seruants and vassals III. Hence wee learne with what weapons we are to defend our selues in time of persecution namely with spirituall weapons of prayers inuocation wherin we must shew our faith in Christ our repentance true obedience for our principall aduersary is a spirit and hereby we shall best defend our selues against him and get the chiefest victorie Eliaâ— for his prayer is called The chariot and horsemen of Israell Nothing doth so much preuaile in troubles and persecutions as prayer froÌ„ a penitent beleeuing heart And if God should send a forrain nation against vs howsoeuer the weapons of the souldier must bee vsed yet our principall weapons must bee prayer and fasting for thereby we shall soonest foyle our principal aduersary Sathan who â—easeth not the speare nor sword and yet will flie before these spirituall weapons II. Argument The parties that must be afflicted were some of the church of Smyrna not all III. Argument The kind of their affliction was imprisonment IV. Argument The end of their affliction was the triall of their faith hope loue and patience with other graces of God and the manifestation of the same first to their owne conscience and then vnto the world In these three arguments note first a speciall point touching Gods prouidence to wit that it is the first cause of all aboue all causes ruling and disposing them all God in gouerning the world by his prouidence vseth instruments of two sorts good or euill The good instruments are good Angels and regenerat men by whome commeth no disorder for God worketh both in them and by them Wicked instruments are the diuell and wicked men and though God vse them well yet from them is much disorder and sinne for he worketh not in them but onely by them permitting their sinnes and disorders that therby he may shew forth his iustice mercie and power which herein doe notably appeare in vsing these instrumeÌ„ts which be euill in themselues that notwithstanding their malice he causeth wonderfull order for first by his prouidence hee restraineth their furie and rage so as they cannot shew it to the full as they desire See this in the diuels persecution against this church he cannot kill the members hereof but onely cast them into prison hee cannot imprison them all but some onely neither can he keepe them in prison alwaies but for a short time Secondly by his prouidence hee turneth all that they doe to the good of the church the diuell afflicteth the church for the destruction and damnation of their soules but God turneth it to their good to make their faith manifest and to preuent many
may obserue that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God and also to distinguish hâ—m from all false prophets God foretold his people that false Prophets should come among them for their triall Deut. 13. But how shall they discerne them surely by their doctrine for though they shew wonders yet if their doctrine tend to draw men fâ—om the true God to idolatrie they are false prophets and should die When our Sauior Christ was asked By what authoritie hee did those things Luk. 20.2 3. He approoued his authoritie by the testimonie of Iohn who bare witnesse of him Iohn 1.15 and confirmed the calling of Iohn by the truth of his doctrine which themselues being witnesses was from heauen Luke 20. ver 4 5. Hereby then we see the error of the Papists who teach That the onely note of a true Prophet is to confirme his doctrine by a miracle and that hee which cannot doe so is a false Prophet But this note of difference is not true for false Prophets may confirme their lying vanities by signes and wonders as we may see Deut. 13. And so doth Antichrist 2. Thess. 2.9 The sixt argument by which this Reuelation is described is the order and manâ—r of propounding it to the Church and it stands in foure degrees First God the father giueth it to Christ the mediator and head of the Church Secondly Christ giueth it to an Angell Thirdly the Angell conueyes it to Iohn the Apostle Fourthly Iohn diâ—ected and assisted by the holy Ghost deliuereth it to the Churches Now as this particular booke was so no doubt all other holy Scriptures were conueyed to the Church from whence we may obserue First the constant loue of God to his children by this his special care in propounding and deliuering his will and word to his Church Secondly that this booke and so all other parts of holy Scripture are in their kind most perfect and excellent Thirdly that the Church of Rome blasphemeth in calling the written word of God a dead letter and dumbe Iudge matching generall councels with it for authoritie and teaching that the vniuersall consent of the Church is about Scripture fâ—r â—â—terpretation and giues life and sence thereto which otherwise of it selfe were but an inckie letter and dumbe word Verse 3. Blessed are they which reade and they that heare the words of this prophesie and keepe those things which are written therein for the time is at hand Here is the seuenth and last argumeÌ„t whereby this Reuelation is described to wit the fruit effect and the profit which comes of it euen true happrnesse This prophesie concerneth the present and future state of the Church the reading and hearing whereof ioyned with carefull keeping bringeth with it true blessednesse that is fellowship with God and life euerlasting In this argument we may obserue First the end of this booke and so of all other bookes of Scripture viz. â—o bring men to happinesse to fellowship with God and life euerlasting These things were written saith S. Iohn that yee might beleeue that Iesus is the Christ and so beleeuing might haue eternall life Iohn 20.31 Againe hee declared to them the word of Christ that by it they might haue fellowship with God the father and with his sonne Iesus Christ. 1. Iohn 1.3 In which fellowship is true happinesse Christ himselfe sayth Search the Scriptures for in them you thinke to haue eternall life Iohn 5.39 And in this they differ from all other bookes and writings of men for mens writings bee penned either by the light of nature and so be erronious and misse the end of true happinesse or els they be penned by them which haue direction from the word and so all the truth they haue leading to true happinesse is borrowed hence when as the Scriptures of themselues doe directly guide men thither From the consideration of this blessed end of holy Scripture wee may obserue first That the opinion and practise of the church of Rome is damnable who barre the people of God from reading and hearing the Scriptures in their vulgar tongue For in depriuing them of this meanes as much as in them lieth they barre them of their saluation and they doe directly crosse the purpose of S. Iohn who doth therefore pronouÌ„ce him blessed that shall heare and reade this booke with conscience to keep and obey it that he might allure and draw al men to doe it with delight Secondly we are hereby admonished with all care and diligence to reade and meditate in Gods word That place before named is most excellent Search the Scripture Iohn 5.39 Euen as wee would search for gold or some precious thing which we would fain find So the word imports And he addeth the reason For in them you thinke to haue eternall life The same is wisdomes counsell Prou. 2.4 But some will say I cannot reade I was neuer brought vp in learning and therefore I cannot search S. Iohn cuts off his excuse in the next wordes saying Blessed he is also which beares the wordes of this prophecie As if he should say though hee cannot reade yet if hee heare and keepe it he is blessed Here then iâ— the dutie of those which cannot read the Scriptures they must procuâ—e others to reade vnto them and by hearing and keeping they shall be blessed Thirdly by this scope and end of Scriptures wee must learne to carrie in mind this plaine difference between the bookes of God and writings of men Gods word bringeth a man which keepâ— it to happinesse but mans writings of themselues cannot doe so vnlesse they haue light from the word of God If this distinction were imprinted in our harts we should not bee so delighted as many are to heare or speak the words of God mixed with the wordes of sinfull men specially in the publicke ministerie In former times the Lord forbad his owne people to sowe their field with mingled seede 〈◊〉 to make them garments of diuerse things as of linnen and woollen Leuit. 19.19 And no doubt the same God doth mislike that the pure seed of his word should be mingled with the sayings of erroneous and sinfull men when the same is sown vpon the furrowes of mens heaâ—ts Secondly in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures a point worthie all serious consideration Iâ— stands in two things First we must set downe with ourselues a certaine end why we reade and heare the Scriptures which is that we may attaine to true happinesse standing in fellowship with God and life euerlasting This end must bee the motiue to induce vs to heare and reade the word of God and when this taâ—es place in our hearts it wil be of force to make vs reade and heare with care and conscience which beseemeth Gods word Secondly wee must keepe in mind the things wee reade or heare so fayth the text And keepeth the things which are
Gospell when he preacheth Gods word is in the roome of Christ and speaketh that vnto the church which Christ wold speake That they may be faithfull witnesses sundry things are required at their hands First they must deliuer the testimonie of Christ aboue all other things and before all testimonies of man in the office of their ministerie This was meat and drinke to Christ to teach his fathers will Eleazar Abrahams eldest seruant shewed his fidelitie in that he would not eate or drinke till hee had done his masters message Gen. 24.33 Much more ought the ministers of Christ haue speciall care of that weightie message committed vnto them Secondly they must testifie all the will of God concerning matters of salvation as faith obedience and a godly life among men wee count him a faithfull witnesse which testifies all the truth and no more but the truth so shold it be with all ministers that be Gods witnesses to his church Herein Paule cleared himselfe That he was free from al mens bloud seeing he deliuered the whole will of God in matters necessarie for saluation and kept nothing backe Thirdly he must neither add vnto or take away much lesse in any case depraue the word of God And this is the true marke of a faithfull witnesse For false prophets teach some truth but withall they adde something of their owne or detract from Gods truth something that they ought not In the church of Rome a man may hear things concerning morall vertues handled soundly but come to Iustification and thereto they adde the merit of mens works so they deale with Faith and Repentance matters of saluation they take away one part and adde another to the scriptures they hold the Creed in word yet in deed they denie the same as by their doctrine may appeare so shew themselues false witnesses Fourthly a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God and which he best approoueth that is in a plaine easie and familiar kind of speech that the conscience of the sinner may be touched the vnderstanding of the simple may be edified When the word is otherwise deliuered as in the entising words of mans wisdom or for ostētation of wit or much reading though nothing be said but the truth yet he that so dispenseth it is an vnfaithfull witnesse because he corrupteth the word by his vaine deliuerie And this is the sinne of this age in many ministers who teach the truth indeed but yet in such sort as it may appeare they seeke thēselues and not Gods glory respecting little the edification of the simple so themselues may bee famous for wit eloquence and learning But these men make marchandise of the word like to huxters that by starching blowing and spicing set a glosse vpon their ware to make it seeme that which it is not which is a greeuous sinne and such as will banish the Gospell out of our land vnlesse it be reformed Secondly this title of Christ That faithfull witnesse doth discouer vnto vs the damnable practise of men in the sinne of vnbeleefe for Christ this faithfull witnesse hath giuen testimonie to his word which is preached that the same is true And therefore they that beleeue it not doe make Christ a false witnesse and a lyar than which what can be more horrible yet this is the common sinne of this age For when the law is applied who is afraid and when the gospell is preached yet who beleeueth our report Gods ministers may say with the little children Wee haue piped vnto you but you haue not daunced we haue mourned vnto you but you haue not wept This deadnesse of heart whereby men are not mooued with the word preached vnto them is an euident argument of this fearfull vnbeleefe whereby they make Christ a false witnesse This therefore should moue vs to consider in our selues the heinousnesse of this sinne that so we may striue against it and labour to giue free passage to the word into our hearts trembling at the law and reioycing in the Gospell that so each part thereof may haue his perfect worke in vs for which end also wee may consider That amongst those which shall haue their portion in the burning lake vnbeleeuers are set in the first ranke Reuel 21. vers 8. Thirdly seeing Christ Iesus is that faithfull witnesse which giueth testimonie to mens consciences in particular of their saluation we learne That euery one which professeth himselfe to repent is bound in conscience to beleeue that the promises of the Gospell and the benefits thereof as Election Redemption Iustification Sanctification and Saluation belong to him particularly And though this be against all humane sence and reason yet seeing we haue a faithfull witnesse auouching the same wee must submit our selues vnto his testimonie for by vnbeleefe we greatly dishonour our witnesse bearer by denying truth vnto his record Here then wee see it it no presumption as the Papists say to beleeue our election and saluation in particular nay it is an horrible sinne in euery one that repenteth not to beleeue it seeing Christ a most faithfull witnesse testifies the same to our consciences by his holy spirit Hereto also serue the sacraments instituted by God to seale vp vnto euery worthy receiuer Christ and all his benefits The ministers giuing of the bread and wine to them that truly repent is as much as if Christ should say Beleeue thou and life eternall belongs to thee And the first begotten of the dead In these words is contained the second office of Christ namely his Priesthood the principall actions whereof stand in dying in rising againe from the dead and making intercession for vs. And here S. Iohn alludeth to the estate of the families amōg the Iewes comparing Christ to the first borne for as among them hee which was first borne and eldest of the familie had many priuiledges and preheminences aboue his brethren as Lordship right of the Priesthood and double portion c. so Christ he hath his priuiledges yea euen Christ crucified hee hath his prerogatiues among the dead aboue all that are dead So Paule expounding this title calleth him The first borne and beginning of the dead that hee might in all things haue the preheminence Coloss. 1. vers 18. The priuiledges of Christ dead and buried among all the dead are two first That he was the first that euer rose from death to life and so to glorie Some indeed haue risen before Christ from naturall death to naturall life as Lazarus but it was to die againe And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration but yet they laid them downe againe to the former miserie of corruption for a time But Christ Iesus ros◠from death to life eternall neuer to die againe And his resurrection was the first steppe into his glorie Secondly that by his owne power he raised vp
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
For the first I know thy workes many doe expound this of workes of mercie and liberalitie but that wil not so well stand for he saith to euerie church I know thy workes and yet some of them are blamed for want of these good workes By works then is meant the wayes that is the practises and dealings of the whole church as well of ministers as people in all their affaires Also by knowledge here we must vnderstand a knowledge that goeth with application as may appeare by comparing this with the fourth verse whither it hath relation for thus they must go I know thy workes and approue of them and yet I haue somthing against thee So that his meaning is I know thy workes that is all thy wayes and dealings in thy life and conuersation are manifest vnto me and I do generally approue of them Here first in this testimonie of his knowledge Christ ministreth a remedie against secret sinnes and offences The theefe the murtherer and adulterer wait for the night wherein to attempt their shamefull practises The tradesman in secret falsifyeth his weights and mingleth his wares among most men fraud oppression and iniustice do abound and all because they thinke that if men see not all is well as Dauid saith the wicked man saith God shall not see he will not regard But if men could thinke and bee persuaded of this that Christ seeth and knoweth all their wayes it would cause them to make conscience not onely of grosse sinnes but euen of their hidden and secret offences Secondly whereas this knowledge is ioyned with approbation it may be demanded how this can stand with the iustice of God to approue of that which is not answerable to the tenour of his law as the best workes of the most righteous man are not beeing stained with some corruption Isay. 64 6. Answ. The Gospell which is another part of Gods wil reuealeth more vnto vs than euer the law could do namely that if a man bee in Christ to him there is no condemnation and that God will accept his true desire and endeuour to please him for the deed it selfe 2. Cor. 8.12 And thus according to the tenour of the Gospell Christ approueth of their workes in this place though they were not able to abide the â—igor of his law But a Papist will here reason thus If a righteous mans workes bee approued of God then they are no sinnes for God will not approue of any thing that is sinfull and if his workes be no sinnes then he may fulfill the law and so bee iustified by his workes Answ. That which Christ approueth simply hath no sinne in it but here he onely approueth of their workes in part namely so farre foorth as they came from the work of his spirit in them but as they proceed from the will of the worker which is in part corrupt they are not free from the staine of sinne and so he approueth them not Againe workes of grace are approued of Christ with the pardon of sinne for accepting of the person he remitteth the faults that be in his good workes and so onely approueth his own worke in him And so here we must conceiue of his approbation of their workes to wit as proceeding from his spirit and hauing the faults thereof remitted in his owne merit The speciall commendation of this church is for particular actions The first whereof is diligent labour which is an excellent worke especally in a minister of Gods word to be painefull in his particular calling for the faithfull instruction and godly regiment of his particular charge Hence Paule saith 1. Tim. 5.17 He that laboureth in the word and doctrine is principally worthy double honor And herein Paul matcheth yea preferreth himselfe before other Apostles That hee laboured more abundantly in the ministery of the Gospell than they all 1. Cor. 15.10 Hence we learne that the worke of the ministerie if it be done as it ought is a worke full of great paines and labour contrary to the common opinion of men who thinke that the life of the minister is full of ease and his calling a matter of nothing such as may be done with the turning of the hand but here the iudgement of Christ is other wayes who vseth not thus to approue a light or idle worke Secondly this commendation of diligence in the minister must admonish all christians that desire to be approoued of Christ to giue all diligence to learne and know the will of God that they may do the same And here a common fault is to be reproued many will heare but where is their labour to grow in knowledge in grace that is wanting which iâ— the cause of such fruitlesse hearing as is common in the world For earthly things men refuse no paines but Gods heauenly knowledge and graces are not regarded What a shame is this that men should bestow their strength and wit about base and transitorie things and yet neglect the main good which concernes their soules for euer Thirdly the ministers diligence in teaching must prouoke conscience of obedience in the hearers that is the end of his worke without this hee spends his strength in vaine and therefore with the Apostle they must indeuour in all things to keepe a good conscience before God and all men Act. 24.16 The second thing which Christ here commends is patienâ—e in bearing the crosse which doth vsually accompanie the Gospell of Christ. And this indeed is praise worthy in the angel of this church for herin he goeth before sundry worthy prophets Ieremie was maruellous impatient for the mockings of the people And though Ionas had beene schooled in the whales belly yet when all things went not according to his mind in the destruction of Niniuie he became exceeding discontent Herein must all the ministers of the Gospell become followers of the Angell of this church While they labour in the Gospell of God they must possesse their soules with patience and make knowne to all men their meeke and mild spirit Yea euerie christian in the profession of religion must learne to practise this duty Luk. 8.16 The good ground receiueth the seed and bringeth forth fruit but how with patience Neither can wee possibly attaine to eternall life vnlesse we arme our selues with patience to beare the crosse for whosoeuer will liue godly must suffer affliction 2. Tim. 3.12 Through many tribulations we must enter into heauen Act. 14.22 II. Againe here obserue how Christ ioyneth labour and patience together this he doth for two causes First to let vs see the fruit of sinne which God hath set on the labour of man Before the fall the labour of mans calling was practised without all trouble or paines but since mans fall the best callings haue their crosses and vexations which are the punishments of mans transgression Socondly to shew vs the malice of Sathan against the good progresse of the Gospell Paul saith to the Thessalonians
notable meanes to draw men to loue and embrace faith and true religion 1. Pet. 3.1 III. That God may shew on the godly tokens of his speciall loue and fauour which he doth when hee sendeth iudgements vpon the wicked and spareth his children Hence it was that when the Lord would bring a common iudgement vpon the Iewes he causeth those that mourned for their owne sinnes and for the abhominations of the people To bee marked in the forehead that they might bespared So that if any godly person dwell among such as hate religion and bee profane he must content himselfe knowing it is Gods will his church should be vexed and troubled by the societies of the wicked and vngodly Sixtly hence it appeareth that Gods people may lawfully dwell among wicked and vngodly men alwayes remembring that they communicate not with them in their sins and rebellions against God For so Lâ—t dwelt in Sodome and this church of Pergamus where the diuell had his throne 1. Cor. 7.2 This question is answered a maister is a heathen man and his seruant is conuerted to the faith whereupon hee thinketh that he is free from seruing his maister but Paule telleth him he must doe externall seruice still so farre forth as he keepe good conscience and bee not constrained to renounce true religion Lastly hence wee haue direction to aunswere a question much vrged against vs by the Papists to wit Where our church was fourescore yeares ago when Luther first beganne to preach they intend hereby to proue our church to be but of fourscore yeares continuance and so our religion to be new We aunswere by the like Where was the church of Pergamus when the diuels throne was in that citie Surely it was there where the diuell had his throne And so when Antichrist that man of sin had spread poperie ouer all Europe at that verie same time was Gods church in Europe where poperie was professed mingled with the Papists which to bee true appeareth by this that in all ages there haue bene some who openly haue oppugned poperie more or lesse partly by writing and partly by speaking as the records of all ages do testifie make manifest so that though iniquitie had the vpper hand yet our church had his being in the middest of poperie And thou keepest my name That is though thou dwell in a place where the diuell hath his throne yet thou holdest fast my name so as neither force nor fraud of the aduersarie can take my name from thee so much the words import By Christs name we must vnderstand the doctrine of the gospell so Paul is sayd to bee A chosen vessell to carrie Christs name among the Gentiles That is to publish among them the doctrine of the Gospell Here this church of Pergamus is particularly commended for her constancie in holding fast true religion against all aduersary power whatsoeuer Hence wee learne that it is not sufficient to teach or know and beleeue the doctrine of the gospell in time of peace but we must be constant in holding it fast against all gainsayers and not be turned about with euery wind of doctrine but in life and death keepe sure the truth that neither fraud nor forcâ— of any aduersary power draw it from vs or vs from it Mat. 13. The kingdome of heauen 〈◊〉 compared to a treasure hid in the field which when a man sâ—â—deth bee goeth and selleth all hee hath to buy the field The scope of that parâ—ble is this If any man should come into any of our fields by searching find a gold mine he would not make it knowne to any but couer it close and go his way and sell all that he had to buy that field that thereby he might enrich himselfe euen so hauing found this that the gospell reuealeth the way to life euerlasting though we must not conceale the same from others yet we must be like this man herein that we could be content to part with all that we haue that so we might make the gospell ours 1. Tim. 3.9 Deacons must haue this propertie To haue the ministerie of faith in a pure conscience There a good conscience is compared to a sure treasure house which cannot bee robbed by any aduersaries power and faith that is true religion is the treasure that is there safely layd vp such a store-house must wee get for the preseruation of the faith Any thing else we may leese but if we part with true religion saluation is gone and all is lost And therefore in life and death we must keepe fast the faith Further Christ amplifieth the praise of their conscience by two arguments First that they held Christs name without deniall Secondly that they kept the faith in the time of bloudie persecution For the first in these words And hast not denied my faith This is an excellent commendation for many will hold the doctrine of the gospell for a time and yet after deny the same by apostacie but this Church held fast true religion without any reuolt at all Their practise must we follow and so hold fast true religion that therein we neuer make reuolt for if wee shall once deny religion wee know not whether God will giue vs the grace of repentance that wâ—e may professe it againe which if he do not we perish eternally Consider Esauâ— example who sold his birth right for a messe of red broth and after lost the blessing which when he wold haue recouered he was reiected And found no place to repentance though be sought it with teares Therfore to preuent the fearefull danger of not repenting after reuoult we must still hold fast true religion without deniall Here in this place the faith of Christ is all one with Christs name that is with the true doctrine of the gospel And it is called Christs faith first because Christ with the father and the spirit is the author thereof Secondly because Christ reuealeth the same from the bosome of his father for God reuealeth his Gospell vnto men by his sonne Christ Iesus Thirdly because Christ is the substance and matter of the gospell for indeed Christ Iesus is the principal subiect of the whole Bible being the end of the law the substance of the gospell The second argument of their praise for conscience is taken from the circumstance of time they hold fast true religion in the time of bloudy persecution Euen in those dayes saith Christ when Antipas my faithful martyr was slaine among you where Sathan dwelleth Who this Antipas was is not knowne neither certainely recorded in any historie it is thought hee was the minister of this church vnto opposed himselfe against idolatrie and gentilisme in this citie of Pergamus In this argument note two points I. That Christ commends Antipas calling him his faithfull martyr Whereby wee see that in Gods church it is lawfull to honor saints and martyrs For that which Christ doth his church may doe This their honour must stand
This dutie especially concernes the preachers of the Gospell they should teach the truth and confute errours and beat downe false doctrines which poyson the truth of God If in the night season a man set vp a false light in the hauen all the ships that are comming to land are in danger of shipwrack So in Gods Church if the bright light of pure religion bee not set vp and aduaunced the soules of men are cast into the gulfe of hell The want of care in performing this dutie is the cause why God sends heresies and Apostacies into his Church Thus came in the Apostacie of Antichrist 2. Thess. 2.10 11 Because men loued not the truth And I no doubt will the Lord deale with vs if we haue not care to maintaine the puritie of Apostolicall doctrine Verse 26. For hee that ouercommeth and keepeth my workes vnto the end to him will I giue power ouer nations 27. And he shall rule them with a rod of yron and as the vessels of a potter shall they be broken 28. Euen as I receiued of my father so will I giue him the morning starre 29. Let him that hath an eare heare what the spirit sayth to the Churches Here is the conclusion of this Epistle which containeth two parts First a promise vers 26 27 28. Secondly a commaundement vers 29. In the promise note two things the parties to whom it is made and the benefit promised The parties to whom are euery one that ouercommeth whom Christ describeth by a propertie of syncere obedience To keepe his workes vnto the end Here then we haue a description of true obedience First the forme thereof consisteth in obseruing the workes of Christ which we must not vnderstand of doing them according to the rigor of the law but of a purpose and indeuour to keepe them For this is a priuiledge belonging to all that are in Christ that God accepteth their wils and indeuours of obedience for perfect obedience it selfe This we must know and hold for truth for many haue but little knowledge and thereupon are driuen to despaire yet they must know for their comfort that if they haue care to get more knowledge and make conscience to obey that which they know then they are keepers of the workes of Christ and shall haue the reward promised Secondly obedience is here described by the obiect or matter thereof to wit the workes of Christ that is all such workes as Christ hath ordained in his word and those whereof he is the author by his spirit in his members Hereby we learne first that he that will obey God in Christ Iesus must not thinke his owne thoughts speake his owne words nor do his owne deeds but he must thinke speake do that which Christ would haue him Secondly that no worke is or can bee acceptable to Christ but that which is ordained by him Isay complaineth of them that would teach the feare of God by mens commandements so that there is no true feare of God but that which is taught by Gods commaundements and the like may bee sayd of all other our obedience This rule ouerthroweth all other religions besides the true religion as of the Iewes Turkes and Papists For almost all their workes are of mens inuenting and were neuer ordained by Christ such are most points in poperie as saying of masse going on pilgrimage fastings vowing and praying to saints c. Thirdly whereas he â—aith my workes meaning not one or two but all his workes we learne that true obedience consisteth in doing all the workes of Christ For Christ and the diuel will neuer part stakes God must either haue all our workes or none And therefore Dauid saith I shall not be confounded because I haue respect vnto all thy commandements And good king Iosiaâ— is commâ—nded For that he turned to the Lord according to all the law of Moses This point must be learned of al For many thinke if they doe many good things with Herod all is well and for this cause many a man abhors couetousnesse and pride and yet is a contemner of the Gospell But true obedience must bee in all things Vnto the end Here is the fourth branch of true obedience it is constant That obedience which Christ will reward must not be for a day or a yeare but from time to time through the whole course of our life to the end of our dayes And thus wee must iudge of obedience not by some particular actions but by the whole tenour of a mans life Put case a man hath made conscience of all his wayes through the whole course of his life and yet in sicknesse by reason of the extremitie thereof is distracted and raueth blaspheming God and so dieth What must wee iudge of this man Surely we must not censure him by his behauiour in his sicknesse but consider what hath beene thâ—â—enour of his life if that haue beene vpright then his obedience was good and shall bee rewarded II. Point The benefits promised and they are two The first is power to rule verse 27. And he shall rule them with a rod of iron And as the vessels of a potter shall they bee broken euen as I receiued of my father The second is the morning starre verse 28. where note by the way that these words Euen as I haue receiued of my father are referred amisse in our English translation to the giuing of the morning starre when as they properly belong to the former words in this sence As I haue receiued power ouer nation of my father so will I giue to him that ouercommeth power to rule with the rod of Iron c. Now come to the benefits First here is promised by Christ A power to rule ouer nations Christâ— power as he is mediator is very great and here it is set foorth by three arguments borrowed from the second Psalme verse 8.9 First by the largenesse of it iâ— reacheth not to one countrie alone but to all countries and to all men in all nations Secondly by the Soueraigntie of it Christs power is absolute in ruling and ouerruling And this his Soueraigntie consisteth in two things First in making lawes vnto the consciences of men so as if they be not kept hee may iustly condemne them and in ouerruling the wils of all men conforming them to his will will they nill they which is signified by this He shall rule rule them with a rod of iron Secondly in that hee hath this absolute power in himselfe to saue and to destroy and therefore is sayd to haue The keyes of heauen and hell Which is signified in the next words And as the vessell of a potter shall they be broken Thirdly by the fountaine of it Christ receiueth this power from his father Indeed as Christ is God he is equall with his father and hath this power of himselfe But as he is mediator his power is giuen him of his father Mat. 28.18 For the better
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
And so accordingly is misery to be considered Now of the punishments in this life some concerne the whole man some the parts of man some his estate PunishmeÌ„ts concerning the whole man bee of two sorts The first is subiection to the wrath of GOD whereby a man since Adams fall is made the child of wrath a misery of all miseries yet the more greeuous because without some grace a man cannot discern see the same The second is a Bondage vnder the Diuell wherby a man in his mind will affections is subiect euery way to the will of the Diuell which though we cannot describe yet wee may thus conceiue of it The regenerate man saith I sin but I would not sin The naturall man saith I sin and I will sin It is my nature to sin and my delight and this was the state of this Church Punishments concerning the parts of man bee either miseries of his soule or of his body the miseries of his soule be these First in the vnderstanding Ignorance of Gods will And in sundry madnesse and foolishnesse and in all men pain and difficulty both to learn remember whatsoeuer is good which was not in man by creation In the conscience also be accusations secret feares and terrours In the will is rebellion to Gods will In all affections peruersnesse All which are miseries of the soule The body also hath these miseries First it is subiect to all infirmities sicknesses diseases and aches which are so many as all the bookes of Phisitians neither doe nor can record the same Secondly mans body is mortal subiect to teÌ„poral deth which no man can possibly auoid or preuent by all the art and skill in the world Punishments of mans estate concerne either his goods or calling In goods there bee these miseries want of things necessary for by reason of sin it is a punishment in it owne nature a curse and all the hurts that come by the creatures for their enmity towards man towards one another as also their subiection to vanitie all these be miseries and the punishments of mans sinne In mans calling there is miserie for therein man is subiect to trouble to losses and sorow which come as a punishment of mans first sinne And all these be the miseries of man in this life At the end of this life comes bodily death the separation of soule and bodie asunder which in it selfe is a most fearfull curse for so it is the verie gate of Hell But after this life is the accomplishmeÌ„t of all miseries that is eternal destruction and condemnation in hell fire which to be the end of all misery appeares by this because it is a separation of mans person from the societie presence of God and an enduring of Gods wrath in the whole person euen in the place of the Diuell and damned soules that not for a time but for euer and euer eternally And thus we see what punishment is and answerably what misery is wherby we may see what it is to be wretched namely in a word to be subiect to al miseries whether we consider theÌ„ in the râ—ot thereof originall sin or vnder the forme of punishment in this life in the whole person and in soule body seuerally in goods and calling at the end of this life and in the world to come The proper end that moues Christ to say to this Church She knew not that shee was wretched is this to teach this Church and in them vs and all Churches to learne to knowe their owne miseries to feele the same and to be touched in conscience for them We therfore must learne not to â—â—atter our selus with hope of our good state but labor to see our miserie both in sin the punishment thereof And seeing it striue to be touched with it that we may crie with the Iewes What shal we do to be saued for till such time as this in some measure be wrought in vs we shal be but luke-warme professors hauing a shew of godlines but wanting the power thereof The true sight of our miserie is the gift and grace of God but yet we must vse all good means that we may come to see the same to be touched with it that so we may haue hearts hereby fit to receiue the Gospell which containes the remedie of this our miserie And miserable that is worthy to be pitied this is added not to set downe another thing but to expres the greatnes of their misery as if he should say Thy misery is not small but so great and so greeuous as indeed thou art in that regard to be pitied of all men Hence we learne that we must not despise parties miserable by reason of their sins or scorne and contemne them But contrariwise lament pity them When Dauid saw men sin and so pull heapes of miseries vpon them he shed riuers of tears The Lord makes it a good mans property to mourne for the abhominations of the people Ieremie for the sins of the people wished his head were full of water And iust Lot greeued his righteous hart for the abhominations of Sodome It was the fault of the Corinthians which Paul reprooueth that when the incestuous man had sinned that greeuous sinne They were not humbled but puffed with contempt against the partie And it is a fault in sundry men at this daye that they are not humbled in themselues when they see other men sin We must not do so but shew the grace we haue aboue others in being greeued for the miseries which men without grace by their sins pull dayly vpon them Thus much of their miserie in generall The partes of their miserie are three which Christ noteth particularly that if it were possible he might cause this church to lay aside this damnable pride for these in all men are maine miseries The First is pouertie And poore that is properly one that hath not a rag to his back nor bread to his mouth vnlesse hee begge the same of others But here it is taken for one that is spiritually poore which pouerty wee shall better conceiue if we do vnderstand what be true spirituall riches True riches be Gods grace and sauor in Christ as the pardon of sinne and life euerlasting The poore man therefore is hee that wanteth Gods fauour for the remission of his sins and the gift of eternall life hath in him no good thing that is acceptable to God but in regard of his soule is as silly and poore as any beggar in regard of his bodie The end why Christ calleth this church poore is to beat downe the proud conceit of her owne good estate and to cause her to feele her spirituall pouertie and so become poore in spirit And we in them are likewise taught to labour to feele our owne pouertie how by nature there is no goodnesse in vs but wee are vtterly destitute of the grace and
is the cheapest and the chiefest marchandize that euer was sett to sale which we may buy without monie and yet it will make vs rich for euer Many labour in tafficke and take great paines and yet often loose thereby but make this bargaine once and then thou shalt neuer loose it nor any thing thereby but continue for euer rich in God Verse 19. As many as I loue I rebuke and chasten be zealous therefore and amend Because our Sauiour Christ had so sharply rebuked this Church they might thereby take occasion to distrust and despaire of his fauour and mercie heere therefore it pleaseth him to take away all occasion of doubting after this sort If I vse to rebuke chasten all those whom I loue then you are not to despaire of my mercie by reason of my sharpe reproofe whereby I haue threatned to spew you out of my mouth for your sinne of luke-warmnesse But thus I vse to deale with all those whom I loue and therefore in this regard you need not to doubt of my loue and fauour The meaning As many as I loue Christ loues the creatures two wayes as hee is Creator and as he is Redeemer As he is the Creator hee loueth all his creatures with a common generall loue whether they be liuing or dead reasonable or vnreasonable As he is Redeemer he loues his creatures with a speciall and a peculiar loue which is not common to all but proper to that part of man-kinde which is chosen to saluation before the world was And of this peculiar loue hee speaketh here I rebuke The word in the originall which is translated Rebuke is more significant than can fitly bee expressed in any one English worde thus much is meant thereby as if Christ had said First I will conuince them of their sins and after reprooue admonish and check them for the same And chasten This must bee vnderstood of a kinde of correction which a father vseth on his child called nurturing which is correction to breake the childe of his fault and bad manners and to teach him his dutie This then is the meaning All those whom I beare speciall fauour vnto doe I conuince of their particular faults and then checke and reprooue them and nurture them as a father doth his Child to make them leaue their particular vices and to walke in obedieÌ„ce And to assure vs that this is the true meaning read Pro. 3.12 whence the words are taken Heb. 12.5 where they are more fully explained Heere then Christ sets downe his ordinary dealing with them whom he taketh and chooseth to bee his disciples and members namely hee conuinceth them of their faults he reproueth and chasteneth them for this very end to breake them of their sins and to bring them to reformation And this dealing of Christ belongeth to euery seruant and member of Christ without exception yea Christ layeth rebukes and chastisments on all his children that in diuers measure according to the nature of their sinnes and the disposition of the parties Such as are hardly broken of their sins hee layeth on them more heauie iudgementes and chastisments that they may bee brought 〈…〉 humiliation and so 〈◊〉 true 〈◊〉 And therefore euery one that would bee a Disciplâ— and member of Christ must looke to goe vnder his correction and his sharpe and seuere rebuke according as they are in heart disposed vnto sinnes either more or lesse Hee must passe vnder the rodde that would come into the bond of the Couenant Ezech. 20.37 The vse of this doctrine is two-fold set downe Prov. 3.12 The first thus My 〈◊〉 despise noâ— the correction of the Lord for the Lord correcteth whom hee loueth his chastycements are tokens of his loue That is whensoeuer the Lord either in the ministerie of his word reproueth thy sins or by any affliction chasteneth thee despise it not neither set light by it but make good vse thereof vnto thine owne soule The second vse is Faint not when thou art corrected that is let not the greatnesse of it daunt thee but arme thy selfe with patience because he vseth to correct all those whom hee loueth making his chastisments tokens of his loue Secondly Christ heere setteth before all gouernours an example to followe especially to fathers and masters his example is this On euery child that hee loueth hee layeth corrections for this â—nd to breake them of their sinnes 〈◊〉 answerably Gouernours must shew tokens of loue towards those that are vnder them by due reproofe and correction that â—o they may be broken of their misdemeanor and brought vnto obedience to God It were to bee wished that both Parents and Masters would followe Christ in this example and so seeke the reformation of those that are vnder them but more lamentable is the 〈◊〉 Parents and Masters doe thinke it sufficient for them if they prouide for their children and seruanteâ— food and rayment and necessaries for the bodie and so altogether neglect the good of their soules which is the cause of many sinnes and so of many iudgements both which ought to mooue them to put in practise this dutie Thirdly the very order of Christs worde doth minister vnto vs a necessary instruction â—â—â—ching his manner of correcting his seruants For first hee propounds a direct end of all his corrections vpon them to wit their nurturing and reformation then that hee may attaine thereto hee proceedeth thus First hee doth conuince their conscience of their sinnes then by reproofes he rebukes and checks them and lastly correcteth them by laying chastisments on them A most excellent and blessed order in vsing correction for the good of the partie chastised which ought to bee followed of all Gouernours parents and masters especially First they must propound a good end of their correction euen the amendement and saluation of the partie and that they may then proceed 〈◊〉 they must first conuince their conscience of the 〈◊〉 then reprooue checke and admonish them and if that take not place they must proceed vnto meete and conuenient bodily correction all which must bee done not for reuenge but to bring theÌ„ to amendement and to make them obedient to the will of God Whereby wee see how farre many Parents and Gouernours ouer shoote themselues when as they make their corrections matters of reuenge and choller wherein they sâ—eldome intend the reformation of the offender which is a fault flat against the word of God and therefore to be considered of euery good christian Be zealous therefore and repent In the former Verse hee propounded a remedie against their Spirituall pride In 〈◊〉 wordes hee doth directly propound a remedie against their Luke-warmnesse But first obserue the coherence of these words with the former Christ hath said Whom I loue I rebuke and correct according as their fault is therefore sayth hee to this Church because I haue rebuked and corrected thee by seuere threatnings for thy Luke-warmnesse therefore now become zealous and amend