election Rom. 9. and so might fall from the Church of God to be a synagogue of Satan for hauing only the generall election they might renounce the word and sacraments but the particular election is immutable Now let vs see when they became thus the synagogue of Satan it was not at that time when they put Christ to death for though many of thē did it of knowledge yet very many of ignorance And after that Christ was ascended Peter preaching to them tels them that the promise belonged to them and to their children It was not then at this time but when the Apostles had laboured by many arguments to proue that Christ was the Messiah and they would not beleeue still remaining in their wickednesse then they became of the church of God a synagoue of Satan for when they wold not heare Paul but threatned and reiected him then he left them and preached to the Gentiles and then the Iewes became of a Church no Church for the holding of an heresie makes a church to become no Church but when a Church holds errour in principall points of religion and is openly conuicted by publicke authoritie and iudgement and stil remaines so then it ceaseth to be a Church and not before though it be reproued by a priuate man for that is not sufficient So the Church of the Galatians holding iustification by workes yet ceased not to be a Church till it was conuicted publikely by authoritie Apostolicall And by this we see what we may iudge of the Papists Libertines Familie of loue c. which being conuicted by publique iudgement of the Church of God are no true Churches for they hold such heresies as be condemned in the word and haue bin conuicted long agone of them I come to the cause why they fell namely their vnbeleefe Rom. 11. Ob. But they hold the Scriptures and defend Moses and the law Answ. Though they hold the letter yet they corrupt the sense and where any thing is spoken of Christ they seeke to ouerthrow it and so taking away the subiect and matter of the Scripture which is Christ they ouerthrow all for he which worshippeth God not in but out of Christ he worshippeth not God but an Idoll So the Papists hold the Scriptures in word but in deed denie them seeing they take away Christ in spoiling him of his merit and intercession for take away his offices and then you shall haue an halfe Christ. This their example should be euer in our eyes seeing these Iewes Gods own chosen people whō he chose out of the whole world to serue him they fell for want of faith and became the synagogue of Satan to worship the diuell then we must take heed we be not proud because we haue the word and Sacraments and seeme to be the people of God but suspect our selues take heed we maintaine faith in a good conscience and shew it in repentance and obedience lest we be cut off as they were Feare none of those things which thou must suffer In this tenth verse is another part of the proposition But seeing Christ comforteth the Church of Smyrna and giueth her counsell and rebuketh her not as the Church of Ephesus hence some gather that a man may fulfill the whole law and liue without sinne but they be deceiued for Christ abstaineth here to rebuke the church not because there was no iust cause of reprehension in her but because he saw that the Church did truly beleeue and repent and decayed not in loue as the church of Ephesus had done Secondly he doth it because God accepteth of the will and indeuour of them which beleeue and repent as of the deed he taketh their labor and indeuour to obey him as perfect obedience at their hands And for these two causes Christ he commendeth and comforteth her giueth her counsell and rebuketh her not not that she wanted iust cause of rebuke Seeing that this Church was so accepted of Christ that he would not rebuke her but commendeth and counselleth her we see it is good and necessarie for Gods Church to be in affliction sometime for this church of Smyrna was in affliction and so was kept from many sinnes which otherwise she would haue fallen into So for all other churches and children of God it is necessarie to be in affliction sometimes But feare not Here is Christs counsell which hath three parts first a precept Feare not c. secondly a Prophecie Behold thirdly a precept againe Be thou faithfull The first precept is Feare not This commaundement may seeme to be contrarie to other places of Scripture as when he biddeth vs worke out our saluation with feare trembling where Paul biddeth vs not be high minded but feare Answ. There be three kinds of feare the first naturall the second of grace the third of vnbeleefe The first which is in all men by nature is a declining or auoiding of death seeing al things by nature seek to preserue thēselues and this naturall feare was in Christ who feared death as it was the separation of the soule and bodie though it was no sinne in him but an infirmitie Secondly feare is from grace Mal. 1. saith the Lord If I be your Father where is my feare Which is a reuerence to God in regard of his mercie and iudgment and this is no sinne but a vertue The third is from vnbeleefe when men for feare of persecution or other hurt forsake God and his religion more fearing the persons of men then the maiestie of God Now Christ speaketh not of the two first but of the last only namely a distrustful feare when for feare of persecution or affliction we forsake God and religion that feare which draweth men from God to death and damnation if they repent not Feare not Here Christ sheweth the sinne of euery man by nature namely to feare man more then God to be more affraid of the face and countenance of men then of the power and might of the euerliuing God which is not onely in sinners but in the regenerate in some part who do not consider of God as he is indeed a mightie Iudge taking vengeance on sinners In this Christ sheweth the means to arme our selues against all such feare of perils persecution or daunger namely Christian fortitude and courage which is a gift of God proceeding from true faith whereby we are made able to lay aside all feare of daunger and to vndergo all persecutions afflictions and dangers for the maintaining of faith and a good conscience This Christ often prescribeth and armeth his children with this christian fortitude as the Prophets and Apostles in the old and new Testament and now euery child of God and euery Church And it were to be wished that Ministers now in our daies could say to all Gods children Feare not but alas now they must change their voice and crie with the Prophet Howle and lament in sack cloth and ashes for your destruction is at hand And
should moue vs to embrace it to loue and like it seeing it brings vs such an excellent benefit and not to misname it as we do by reprochfull termes Yea verily the consideration of this should make the Ministers of the word to take all paines to preach the word seeing by it they make men to become of vassalles of Satan the true members of Christ and heires of the kingdome of heauen In this world for a man to consecrate and establish one in a kingdome it is a thing of great honour is it not of greater honour to consecrate one to become king of heauen and earth to be heire of the kingdome of heauen Now that this is done in the ministery of the Gospel when by the word preached we are conuerted made to beleeue in Christ and to repent of our sinnes this I say should stirre and pricke forward the Ministers of the word to labour to win men to Christ and to make them kings and priests to God his father There also is matter of comfort to the godly for seeing they be Kings and Priestes in the kingdome of Christ if a man be in the crosse and affliction which is a great griefe yet let him know to his comfort that though he be so handled it appeareth not what he shal be yet he is a king and that he shall be and is heire to the kingdome of heauen If a man be in sicknesse he must consider it is but Gods messenger to call him out of this world to the possession of a kingdome If a man be in the trouble and vexation of mind and of his owne conscience if he be tormented fearefully with his sins yet he must be content the Lord wil giue him a happy issue he must know he is a king and therefore shall one day haue conquest ouer sin Satan and his owne corruption yea ouer all his enemies whatsoeuer If a man be in the heat of persecution so that he is turmoiled and tossed from post to pillar then flesh and blood cannot brooke it yet he is a king though he in persecution be killed and put to death euen then let him consider he is a most valiant conquerour Rom. 8. 37. In the pang of death when nature must needs be dissolued and soule and body separated then we must remember that we be kings in Christ and so we shall not feare death but know it is but a way and easie passage to the ful possession of our kingdom Thus much in that we are kings In that all the members of Christ be priests not earthly but spiritual and offer to God spirituall sacrifices first we are hence bound by this our calling to teach and instruct one another for the office of the Priest in the old Testament was to instruct the people The Priests lips must keepe knowledge Mal. 2. 7. So must we be teachers of others Col. 3. 18. We all ought to be able to teach the will of God that so the Gospell of Christ may be spread abroad And as this belongs to al men so especially to gouernors they must especially shew themselues priests to their charges Abraham did it Gen. 18. Dauid did it Pro. 4. and Bathshebath did it Prouer. 31. and all must do it that desire an holy generation to succeed after them We teach other things why not Religion 2 Seeing we be priests we must pray for others 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 alone but for the people also Moses is commended for prayer especially when he prayed for the Israelites and stood before the Lord in the gap Exod. 32. Eliah is called the horseman and chariots of Israel and Hezechiah beseecheth the Lord to be good to his people And so when any man in the word is cōmended for prayer it is for that he prayed for the people So did Dauid in the Psalmes So did Christ make this his speciall duty Iohn 17. We must offer spirituall sacrifice to God that is dedicate our selues our soules and bodies and all that is in vs our wit learning knowledge or any gift of body or mind we must consecrate it to Gods seruice That we may do all this to his glory we must look that all we take in hand be begun in faith do proceed from a good heart and be directed to a good end to Gods glory principally and if we do it in faith and obedience then it will please him We must be ful of blessings we may haue nothing to do with cursed speaking As the Priests in the old Testament their duty was to blesse the people so we must speake nothing but blessed and gracious speeches take heed of all cursed speaking of swearing and forswearing we must be blessed and gracious speakers to all men friend fo or any We must haue God our portion for the Leuites had no portion in the land of Canaan but dwelt in tents and the Lord was their portion So we being Priests to God we must be content with any estate in this world for God is our portion we must not seeke too much to haue any inheritance on earth for Gods fauour in Christ that is our portion and this wil suffice To him be glory In these words is a praising and thanksgiuing to God for the three former benefits of Christ bestowed on the Church In that S. Iohn before he come to the end of his description of Christ should interrtupt himselfe to giue God thankes for his benefits we see that the consideration of Gods benefits bestowed on vs should be a meanes to stirre vs vp to praise the Lord we should be caried away with this affection of thanksgiuing as S. Iohn was And in these words of this holy man we do see what is the true forme of giuing thankes to God namely to giue him and ascribe to him all glory power and absolute dominion for euermore But alas it is too too manifest that mans corrupt nature will not do this but denieth it and taking this from God bestoweth it on creatures yea on our own selues And it is a matter of grace to know this and to confesse that all glory and dominion belongs to God and to giue him his due So Christ he teacheth vs to ascribe all power glory might and dominion to God when we say in the Lords prayer For thine is the kingdome power and glory that is it is due to thee O Lord not to any creature whatsoeuer Amen So be it let it be so that thou mayst haue all glory and dominion he addes this to shew his feruent desire of Gods glorie and therefore he doubles and repeates it for he had said that before but not content with it he sheweth his feruencie and repeates the same againe so should we not freeze or be cold in our desire of Gods
seeke to get one foot out of the graue of sinne and securitie And he had Here S. Iohn describeth him by his parts and the properties of euery part In his right hand seuen starres that is seuen Angels seuen Ministers of the seuen churches of Asia The Ministers are compared to starres first because as starres send out light to men on earth so the Ministers ought to giue light to men euen spirituall light by doctrine taught by them and by conuersatiō of life among them Secondly they be compared to stars because as the stars haue their continuall abode in heauen neuer descend downe so the Ministers of the word especially should haue their conuersation in heauen It is the dutie of all but more specially of the Ministers in regard of their callings first by seeking their owne saluation secondly by seeking the saluation of others by which two they must haue their conuersation in heauē though they haue their bodies in earth thirdly because they shall be honoured of God in heauen as the starres for Dan. 12. they which do their dutie they shall shine like starres in the firmament They be in Christs right hand that is all regiment and gouernement in matters of the Church belongs to Christ he alone hath the whole disposition and ordering of the ministery seeing he alone is head of the Church and the Ministers they be in his right hand he rules and raignes in his church he careth for it and looketh to it Seeing these starres be in Christs right hand this shewes that the choosing furnishing of the ministers of the word belongs to Christ Eph. 4. he giueth them their gifts and places then we ought in this last age to pray the Lord to send out laborers into his haruest that so his children might be gathered and an end made of these miserable dayes He holds these seuen starres in his right hand Whereby we see he giueth them defence and protection so long as they be faithful in their callings He carieth them in his right hand though they haue sundry discouragements yet seeing Christ he ordereth their ministery and disposeth of it if they be faithfull nothing should hinder their course nothing should cut them off from their duty neither the want of obediēce in them to whom they preach and labour not seeing that fruit they should nor the iniuries of the enemies of their profession nor any thing else Seeing they be in his right hand this sheweth the excellency of this calling of the ministery Idle men esteeme it most base accept of it as of a meane calling and so discourage many but in the sight of God it is an high and holy calling he carieth them in his right hand defends them and protects them Now what greater glory can there be then that they should be so honored to be borne and caried in the right hand of the King of heauen and earth though wicked men dishonour them esteeme so basely of thē This should stir those who haue good gifts to get this high and holy calling thus to be honoured of Christ. They must be vnblameable for seeing Christ carieth them in his right hand he will hold nothing but that which is holy and pure as he is but if it be defiled sinfull and wicked he will take it out of his right hand put it vnder his brazen foote and grind it to peeces and the more he had honoured them the more will he dishonour them By the same reason the hearers are bound to profit else they must drinke of the same cup for if the ministers be punished for not preaching then they for not hearing And out of his mouth c. In these words he describes him by the two last parts of his body his mouth and his face And in his mouth was a two edged sword c. By this two edged sword is meant the doctrine of the law and the Gospel vttered and propounded by the Prophets and Apostles and this two edged sword is described Heb. 4. 12. It is mightie in operation c. The doctrine of the law and the Gospell is compared to a two edged sword because as a sword with a double edge enters not onely into the flesh but to the bones yea euen to the marrow so the word preached it enters into the heart deepely to the diuiding of the spirits yea it enters to the very bottome of the heart it searcheth euery nooke and corner which is most secret The word hath a double operation one in the wicked another in the godly In the wicked this sharpe two edged sword of the word it wounds them at the heart with a deadly wound and so by the same wound brings them to eternall death Esa. 11. 4. He shall with his breath that is the sword of his word slay the wicked This is that sword that hath and will kill Antichrist Ob. But how cometh it that the word of God should wound or kill any how should it slay a wicked and vnrepentant sinner Answ. We must know there be three degrees of spirituall death The first is the separation of bodie and soule when the bodie is laid in the graue the soule conueyed to the place of torments The second is when a sinner in this life by the word is wounded and smitten and so receiueth in his heart a deadly wound The third degree is at the end of this life at the last iudgement whē soule and bodie shall go into hell fire for euen a sinner receiueth his deadly wound in this life which is the first steppe to hell and eternall death in the life to come In the inflicting and giuing of this wound there be three actions of Christ required which he worketh in the hearts of the wicked by the doctrine of the law and the Gospell The first is to reueale to them their sinnes all their pride rebellion hypocrisie the damnable corruptions of their hearts and all their sinnes against the first and second Table 1. Cor. 14. 24. 25. If in the Church all prophecie there come in one which beleeueth not he is rebuked of all because they iudge him an hypocrite and so the secrets and corruptions of his heart are laid open and discouered by the word preached The second action of Christ is this he after reuealeth to them the wrath and curse of God against sinne his indignation against the breakers of the law and for this cause the law is called the killing law because it sheweth iudgement without mercie for the transgressions of the law Thirdly Christ by the word preached sharpeneth the sting of conscience maketh it awake and terrifieth a man when he heareth or remembreth the word and the curse denounced against sinners So Felix when Paul preached to him of iustice and temperancie he fainted and trembled the word was a two edged sword of the spirit to wound his conscience with terrour and feare So Dan. 5. Beltashar seeing but an hand writing he
euer in respect of his manhood for after he ascended into heauen there he liueth in glorie with the Father and holy Ghost because in the manhood of Christ dwelleth the power of the Godhead bodily Colos. 2. The second thing is why he liueth for euer namely that he might giue eternall life to his Church and all his true members God giueth vs eternall life by his Sonne 1. Ioh. 5. 11. and this is the ground of all ioy this that Christ liueth to giue vs eternall life is the foundation of the Church and the ground of our happinesse We must then consider of Christ as a roote he liueth not for himselfe as a roote doth not liue for it selfe but to giue life to all the branches and true members of the Church And we must consider of the manhood of Christ as a common treasurie or storehouse of eternall happinesse therefore Iohn 6. Christ saith My flesh is meat indeed and he which eateth his flesh and drinketh his bloud shall liue for euer shewing that his flesh and manhood hath power to giue life and quicken his true members yet not as considered in it selfe but as the same is ioyned with the Godhead and is the manhood of God and the flesh of God for it hath all this power from God The meanes whereby he giueth eternall life is the mysticall coniunction betweene him his members First God the father giueth Christ to the Church and euery true member of the same as he hath promised to giue him Now he giueth him as he is Mediator of the Church euen whole Christ yet the Godhead of Christ is not giuen of the Father but onely by the operation thereof in the manhood whereby the manhood is made able to satisfie Gods iustice but the manhood of Christ that is really giuen his very substance his flesh and bloud is really giuen to euery beleeuer and the benefits of the manhood also are truly giuen vs as righteousnesse and life eternall as really as lands or goods are giuen to men Now to whom Christ is giuen with him God giueth the Spirit of Christ for Christ and his Spirit come together and this Spirit createth in the heart of a man the instrument of faith by which Christ giuen of God is receiued of vs and we by faith apprehend his bodie and bloud and the merits thereof And we receiue not Christ in imagination or in our braine but euen as God the Father giueth him in the word and Sacraments really and truly And as the spirit of Christ createth in vs faith so it knitteth vs also to Christ our head really though mystically now from this mysticall coniunction betweene Christ the head and vs the members proceedeth eternall life thus First he which is ioyned and knit to Christ in this life and receiueth him he beginneth by this coniunction to liue an eternall life in dying to all his sins and to liue to God to liue as Christ liueth a spirituall life And this I may call the first benefit of our spiritual vnion with Christ. Secondly man thus vnited shall rise to glorie in his bodie And so the second fruite of this mysticall coniunction with Christ is the resurrection of the bodie for this coniunction with Christ after it is begunne it is perpetuall it is neuer broken so that though a man lie in his graue many thousand yeares yet he is thē vnited to Christ is in the graue a mēber of Christ by vertue of this mysticall vnion he shall be raised at the last day As we see the sappe of trees in winter time is in the roote and the branches seeme to die but in the spring when the heate of the Sunne cometh then it creepeth out into the branches and they bud and bring foorth fruite so man hath his winter time in the graue but in the last day because he is ioyned to Christ the roote he shall haue his Sommer and be raised by the power of this mysticall vnion Thirdly man so vnited shall liue euer therefore the third benefite is eternall life and happinesse By this mysticall vnion we shall haue eternall felicitie and euerlasting life in heauen there we must possesse it but it cometh from this mysticall vnion with Christ our head In this life it is begun and is neuer broken in regard of the roote and ground therof but lasteth for euer and by it Christ conueyeth eternall life to vs. In these words Behold I liue for euer Amen is the ground of two maine articles of our beleefe namely of the rising of the bodie and of life euerlasting for Christ he liueth for euer to giue life to vs for euer and this is the ground of our ioy as to Iob I know my Redeemer liueth c. Now doth Christ liue to giue vs life in heauen then we must haue our conuersation in heauen for where Christ is there should be our conuersation because he is the foundation and ground of eternall life to vs. Now that our conuersation may be in heauen we must often and seriously consider of this eternall life purchased to vs by Christ and for this cause he saith Behold I liue and withall as we must consider of it we must haue our affections set on him our ioy reioycing and affiance because Christ liueth that he might keep eternall life for vs. We vse to haue most care to preserue that part wherein life is preserued so seeing Christ is the foundation of our life and the author of it we should haue most care of him Now followeth the third part of the distinction though I was dead yet I haue the keyes of hell and death In these words we must not imagine hell to be a bodily place kept with locke and key as our houses be Nay it cannot be proued out of the Scriptures that it is a bodily place or the punishment of hell in regard of our soule and conscience is bodily seeing it is the sense feeling of Gods wrath and vengeance in bodie and soule therfore it is rather spirituall But Christ here borroweth a comparison from earthly stewards who when they haue any thing committed to them and haue the keyes put into their hands this sheweth they haue power and authority of al. So Christ hath the keyes of hell and death that is power ouer hell and death and dominion of them both As if he had said Though I once was dead in the graue yet now I haue power and dominion ouer hell and death and haue vanquished them both Seeing Christ alone hath power ouer hell and death no creature else properly hath authoritie to forgiue sinne but onely Christ for he which can forgiue sinne must haue power ouer hell and death but he can take away death the punishment of sin and hell the reward of it ergo he alone can forgiue sin Then we see the Priesthood of the church of Rome is full of blasphemie who hold that man called thereunto can properly forgiue sinne
it come withall must arme themselues with Christian courage and fortitude not to feare too much Thirdly they must be faithfull to God in regard of their promise and couenant in baptisme in keeping faith and good conscience and in defence of true religion euen to death So that they must heare these three the first concerning Gods prouidence seeing and regarding his church the second concerning Christian fortitude courage in afflictions the third our faithfulnes constancy in defence of faith a good conscience maintaining of true religion to the end These three are the things they should heare and consider and so we must consider and learne the same To excite them and vs to these three things to heare and know the three duties he giueth two reasons first because the Spirit speaketh the second is the persons to whom he spake not to one but all Churches directly to them of Smyrna and in them to all churches to all of vs no man is excepted but must heare him The second part of the conclusion is a promise He which euercometh shal not be hurt That we may ouercom two things are required first to renounce and go out of our selues secondly to cast all our hope trust and affiance in Christ which when we do then we haue sauing faith and this ouercometh all our enemies The second thing is to keep faith and a good conscience to defend true religion to the end of our dayes against all enemies And shall not be hurt of the second death that is eternall death for the first death is when the bodie and soule are separated in this life the second when both bodie and soule are separated from God for euer In which separation Reu. 21. consisteth the destruction of a man euen the suffering of the fire of the eternall lake It is then as if he said though he shall suffer the first death yet he shall not be hurt of the second he shall escape that fire and lake for euer This is a most comfortable and happie promise to escape the lake of hell Here note first to whom this promise is made to them which ouercome to them which renounce themselues put their trust and affiance onely in Christ and labour to keep faith a good conscience to the end Then if we would ouercome it is not enough to know to teach or heare of religion but true profession is ioyned with fighting against all the enemies of the same with christian courage let none of them raigne ouer vs but fight till we ouercome and get victorie ouer them all then we ouercome indeed and then to vs is made this promise Alas it is nothing to know or approue religion and yet to liue in sinne and to let the diuell the world and ourflesh raigne ouer vs. Then we must neuer content our selues with bare profession but labour to say in our hearts that we are conquerers of hell death c. by grace of Christ in vs and then we haue a blessed promise of freedome from the second death and of eternall happinesse we shall not feare the fire of hell the burning lake Furthermore in these words is answered a question which many a mans heart maketh but few in the truth of heart can answer How may I escape the burning lake how can I flie and auoid the second death Ans. Thou must in this life turne truly to God from all thy euill waies renounce thy selfe beleeue and put thine assurance in Christ and withall endeuour to keep faith and a good conscience to the end and then thou shalt escape the second death the fiery lake of hel shal not hurt thee though thou shalt tast of the first yet thou shalt not see the second death Would any haue his soule escape this burning lake haue his silly soule free from the torments of hell let him turne to God renounce himselfe put his trust and confidence in Christ neuer turne to his former sinnes and withall take heed to maintaine and keepe faith a good conscience and maintaine pure and true religion to the end and then he shall be free from the burning lake Further we see by these words that of the two deaths the second is the worse and most properly death for the first is but a preparation to the second the second is the cruell death and destruction of body and soule This is yet the madnes of men that they feare the pangs of the first and not of the second neuer thinke of the burning lake like children which feare shadowes and neuer feare fire or water but suffer themselues to be drowned or burned And to the Angell which is at Pergamus In these words is the third particular commaundement of Christ to Iohn for the penning and publishing of this third Epistle to the Church of Pergamus By the Angell of this Church is meant either the Minister and Pastor or company of the Ministers gouernors of the same So often in the word one is put for a multitude This particular commaundement is giuen to Iohn by Christ to assure him of his calling to pen this booke and Epistle secondly to assure the Church of the authoritie of the booke seeing it is deliuered by Christ himselfe The Epistle hath three parts first a preface secondly a proposition thirdly a conclusion The Preface in these words Thus saith he with hath that sharp c. the proposition in the thirteenth verse the conclusion in the seuenteenth verse Thus saith he Here he sheweth in whose name he wrote this Epistle to wit Christs who is described that he is not onely a Prophet and Priest but a King in gouerning and guiding his Church for he hath a sword in his hand which is described first that it hath to edges Secondly it is sharpe meaning by it the word of God so as not onely the doctrine of the law but the promises of the Gospell are of the like power Hebr. 4. 12. Christ is thus set out to comfort the Church of Pergamus for by this Christ signifies three things first that he by power of the word killeth sinne wounds it at the heart he killeth and slayeth the corruption of our nature so deadly that it cannot recouer againe secondly that he wil strengthen and maintaine the church and the members of the same by this sword against al their enemies for he will not onely hurt the enemies but defend his by his sword Obiect How doth he wound them by the word Answ. The word must be knowne and beleeued of vs. Now when we know and beleeue the law and the threates thereof and the points and promises of the Gospell then if afflictions come faith by which we beleeue them maketh vs that we are comforted and armeth vs against all afflictions and persecutions so that nothing can hurt vs but if we beleeue it not then the word is to vs as a sword in a sheath not drawn out nor vsed to defend or driue backe our enemies but
17. This is a common sinne in this age for we teach the word but in an humane manner Men speake and preach the word but onely to shew their owne wit learning reading and gifts but he which deliuereth not the word in that maner he ought and wherein he receiues it he is a false witnesse Christ he is a faithfull witnesse and that faithfull witnesse then we see the damnable practise of most men now adayes for they heare the word continually preached and reade the same yet the Prophet cryes out Who hath beleeued our sayings None feare the threatnings of the law none beleeue the promises of the Gospell What an heauie and horrible thing is this that we should not beleeue the promises of saluation nor feare the threats of the law for our sins seeing it is the doctrine preached and confirmed by the testimonie of Christ Iesus the true and faithfull witnesse of the Fathers will to man This is to make Christ a lyer to make him a false Prophet and giue him the lye By the consideration of this that Christ Iesus is the faithful witnesse that the doctrine deliuered out of his word is confirmed by his testimonie must we take heed that we feare and trēble at the threates of the law that we beleeue assuredly the promises of the Gospell for they which will not beleeue haue their portion in the lake of fire and brimstone Reuel 21. 8. Againe seeing Christ Jesus is that faithfull witnesse which giueth testimonie to mens cōsciences in particular of their saluation this teacheth vs to beleeue the promises of the Gospell that they belong to each of vs in particular as to Iohn Peter c. and euery true member of Christ for he is the true and faithfull witnesse he alone giueth testimonie to mens consciences Now though it be against all sense yet we must beleeue him seeing he is true and if we do not we make him a false witnes giuing him the lye Then it is no presumption as the Papists say to beleeue our election and saluation in particular nay it is an horrible sinne not to beleeue it seeing Christ a most faithfull witnesse testifies the same to our consciences by his holy Spirit Nay for this end to perswade euery man in particular he appointed his Sacraments bread and wine in the Supper and water in Baptisme that euery one might particularly receiue thē particularly be assured of the same For in that he offers them he doth as if he should say I offer you in them life euerlasting Then to doubt of this that we may assuredly perswade our selues in particular of our owne saluation is to call into question whether Christ be a true witnesse a true and faithfull Prophet or not And the first begotten of the dead Here in these words is contained the second office of Christ namely his Priestly office The first begotten of the dead He alludeth in these words to the estate of the families among the Iewes for as among them he which was first borne and eldest of the familie had many priuiledges and preheminences as of the Lordshippe of the Priesthood of double portion c. so Christ which is compared to the eldest and first borne he hath his priuiledges yea euen Christ crucified he hath his prerogatiues among the dead aboue all that are dead So Paule calleth him the first and beginning of the dead and after expounds it that he might in all things haue the preheminence Colos. 1. 18. The second priuiledge is that Christ being dead was the first which rose from death to life for none rose from death to life before him Ob. Lazarus Moses Elias in the mount they had their bodies restored thē againe yea Lazarus rose to life againe before Christ. Answ. Moses and Elias receiued their bodies againe Lazarus also liued againe but these returned againe to their former miserie as Lazarus he rose from death to die againe so Moses and Elias tooke to them their bodies againe not to enter into eternall happinesse but to their former miserie but Christ he rose from death to eternall happinesse and rose not to die any more but his resurrection is the first steppe to eternal life and felicitie The second priuiledge which he hath aboue all the dead is that he by his owne power and by the vertue of his Godhead raised his manhood But all that rise to life saue Christ they are raised by vertue of his resurrection not by their owne power None can raise themselues but by the vertue of that mysticall vnion betweene Christ the head and vs the members For as the first fruites being offered to the Lord they sanctified all the rest so Christ Iesus the first fruites of the dead did by his resurrection sanctifie and make acceptable all our resurrections In this is a notable comfort for all Gods children against the immoderate feare of death for if Iohn had said Christ is the first borne among the liuing it had bene a great comfort for then had he shewed that we be his familie on earth that the companie of his children on earth is his familie and he is the head of them he our elder brother But in that he saith the first begotten of the dead here is an excellent comfort for the Lord sheweth thereby that he hath speciall regard euen of the dead of his familie for the companie of his members which be dead they be his familie and in this familie Christ is numbred as the elder brother And in that respect he hath a double right first of a King secondly of a Priest Of a King in making the dead to obey his voyce and to rise from the dead at his cōmaundement Secondly of a Priest to offer himselfe an acceptable sacrifice to his father and also by his death to sanctifie and perfume the death of the godly so that their death is to them no death For as the first fruites sanctified the rest of the corne so Christ the first fruits of the dead he sanctifieth the death of al his children so that death sanctified by his death is no curse to the godly the graue is not a prison but a pleasant chamber of rest And Prince of the kings of the earth Here is the third namely the kingly office of our Sauiour Christ. He is called a Prince of the kings of the earth in two respects first as he is God the Sonne of God and so King together with the Father and the holy Ghost gouerning all things by his diuine power being equall to them Secondly as he is Mediator as he is God and man in two natures he is called a Prince of kings So Mat. 28. All power is giuen me of the Father not as he is God but as he is God and man the Mediator or Godincarnate So the Lord gaue him a name at which euery knee shold bow euen as he is Mediator And of these two I take it he meaneth
quaketh for feare the word of God came into his mind and made his conscience accuse him and his knees smote together for feare So then by this we see how Christ killeth the wicked by reuealing their sinnes shewing the wrath and anger of God against sinne and sinners which repent not and the curse of the law and also by sharpning the sting of conscience to wound them and strike them at the heart and so they by this haue the first wound of eternall death Though the Lord may in mercie recouer them of this wound yet of themselues they be in the estate of death and vnlesse they repent they are in the first step to eternall death For those horrors and feares which come into a mans heart in regard of Gods wrath and iudgements seuered from grace are no grace but the first wound to eternall death vnlesse the Lord giue grace Seeing Christ carieth the two edged sword of the Spirit in his mouth whereby he woundeth his enemies with a deadly wound at the heart then when we see any which cometh to heare the word and after rebelleth stormeth and rageth against the same being wounded in conscience therewith we must not be displeased with it but pitie his case seeing he is wounded at the heart with a deadly wound and he in this case is in the first steppe to eternall death vnlesse the Lord recouer him of this wound In those Churches and places where the word hath bene long preached and the people remaine in blindnesse and ignorance and vnreformed we must in these take pitie on them seeing this is a heauie iudgement of God on them for these are wounded with a deadly wound by the sword of the spirit because the word hath bene long and often preached to them without profit and the word it neuer returneth emptie but either saueth or destroyeth woundeth or healeth them So that though men may liue ciuilly before men making a faire shew yet if they be vnreformed and liue in ignorance these are but dead men in the sight of God the word hath giuen them the first deadly wound therefore we must pitie their estate If we come into the field see an hundred men lye wounded and gushing out bloud some in the head some in the sides and some in the feet we cannot but be exceedingly moued so in the church of God many are vnreformed in obedience and repentance and though we cannot see their bloudie wounds with bodily eyes yet we may see them lye wallowing in the bloud of ignorance and securitie of impenitencie and wickednesse therefore we must pitie their estate for they be dead men indeed seeing they be not reuiued by the word in reformation of life and obedience for the word either quickeneth or killeth Seeing the word without grace killeth we must not content our selues with it but seeke to feele the worke of the Spirit peace of conscience and reformation of life by the word Let vs then by a liuely faith labour to apply Christ by the word to lay hold on him and his righteousnesse so that we can say we liue not but Christ in vs. But this word hath another action in the elect children of God which though it be manifold yet all tend to further and procure their saluation The first work of it in these is to wound deepely and to kill the corruptioâ— of mans nature in his heart with a deadly wound that it neuer recouer againe Yet though it wound a man it killeth not the person as in the wicked but onely the corruption of his heart and quickeneth the person to Christ killeth him in regard of rebellion and vnbeleefe We are sacrifices to be offered to God therefore we must be killed not in our bodies and soules but in our corruptions affections and rebellions That we may be killed the two edged sword of the Spirit is required which giueth our corruption the deadly wound and cutteth vp the root Since the second action after our conuersion change is this the word of God must cut and pare the remnants of our corruption by lessening and weakening of it daily Ioh. 15. As the husbandman cutteth loppeth and pareth off all branches that beare no fruite so the word of God cutteth and pareth away the remnants of corruptions in our hearts that so our hearts may bring foorth more fruite Thirdly the word of God serueth to keepe his people and children in awe and subiection and therefore Christ holdeth the scepter of the word in his mouth that though the wicked will not be kept in awe yet his elect may tremble and feare at the lifting vp of the same Amongst men if many be fighting let the Magistrate but hold vp the sword of Iustice euery man yeeldeth and putteth his sword into his sheath and shall not we much more cease from sinne and feare when Christ the King of heauen and earth holdeth out the scepter of his word And if any refuse to be subiect and to obey the Magistrate he is counted a rebell if men refuse to obey the scepter of Christ shall they not be so accounted So then by these actions we see the power of the word it killeth corruptions in our hearts pareth it and the remnants of it and it keepeth men in awe and subiection Yet it differeth in the wicked and in the godly in the wicked it maketh them feare and woundeth them to death destroying both soule and bodie in the godly it woundeth them indeed not in their persons but in the corruptions of their hearts It maketh vs fit to encounter with the diuell and to vanquish him in all his temptations if it be vsed with knowledge Seeing the word of God serueth to kill our corruptions we when we heare the word must receiue and beleeue the same not onely when it is deliuered in generall but applyed in particular though it touch vs and wound our hearts we must suffer it and reioyce in it for that is the first steppe to health to haue our corruptions ripped vp and touched When the sword of the spirit entreth to our hearts it will ransacke euery nooke and secret corner then we must reioyce in this blessing of God suffer it gladly seeing it is the onely meanes to come to life If one be sicke of a Fistula he will suffer the Chirurgeon to rippe and launce him to search euery part of the wound and shall not we suffer the Phisition of the word to display to lay open to ransacke and search the corruption of our hearts seeing that is the onely way to recouer health For we cannot liue to God till we die to our selues and to our sinnes we cannot pâ—ssibly die to our sinnes till our corruptions be destroyed and all our sinnes killed and wounded to death In his mouth Other Kings carie their scepter in their hands but he in his mouth to shew that no doctrine must be receiued of vs vnlesse it proceed from his mouth for he receiued his
stands all true happinesse and ioy eternall Seeing it feared Iohn that he was as dead we see that the feeling of the presence of God of his maiestie and glory it is a singular meanes to humble man to cast him downe and make him know he is nothing in himselfe So soone as Iohn perceiued and saw the presence of Christ he was as dead fell at his feete So Abraham the more he perceiued the glory of God the more he humbled himselfe confessing he was dust and ashes And Peter Luke 5. 8 9 10. seeing but a glimmering of Christs maiestie and might he bids him depart frō him he was a sinner So Esa. 6. 2. the Angels couer thēselues with their wings with three they couered their face and with 3. their feet as fearing and not able to behold his maiesty as cōfessing they be nothing but sin in thēselues We see the great goodnes of God in the ministery of his word for though he might speake to vs by his own self and so that we could not abide to heare his voice but should be as dead men yet he in mercy speaketh to vs by sinfull men like to our selues and familarly then we must know and learne to acknowledge his mercy and be thankfull for it Seeing it astonished S. Iohn we see that euen holy and righteous men cannot abide the presence of Christ his maiestie and glory much lesse can the works of righteous men stand before his iust iudgement or answer to his iustice for the person must be first accepted before the worke can be accepted now if a righteous man cannot abide the presence of Christ no more can his worke Then damnable is the doctrine of the Church of Rome who will haue men to stand at Gods bar and bring their workes as part of their iustification but our workes be but in part holy no more then we be our selues but in part iust Now followeth the effect of this feare in S. Iohns body He fel at his feete as dead It was not a small but a great feare which astonished his senses made him as a dead man Phisitions say that the mind followeth the constitution and temperature of the body but we may here as truly say the body followeth the temperature and constitution of the mind for the mind can worke that on the body which other diseases can worke it can cast men into a swound make the body cold and many other things which diseases work in the body So Ahab being grieued and fearing he could not get Naboths vineyard was sick and almost dead So then affections of loue and feare and hatred c. can change kill the body therfore the body followeth the tēperature and constitution of the mind Againe we see diseases are not alwayes to be cured by art and phisicke but often when phisicke cannot helpe the body is cured by ordering and composing the affections of the heart seeing these can order and dispose the body and change it as their nature is Thē in the next place followeth the kind of feare I fel at his feet as dead c. shewing it was a godly religious reuerence in the heart of Iohn for this kind of prostrating the body is a signe of godly reuerence and religious feare We must learne by this example to cast downe our selues in the presence of Christ as Iohn did and to lie prostrate at his feet Ob. But some may say Christ is not present we cannot now fall at his feet seeing he is in heauen Answ. Though Christ be now in heauen yet he hath his footstoole on earth and his feet may be said to be here on earth For the mercie seate that was a signe of Gods presence though that be taken away God hath yet his footstoole on earth Psal. 99. 5. For wheresoeuer the Church of God is assembled to pray vnto him there is Christ truly present and there is his footstoole and there should we cast downe our selues our soules and bodies to Christ he being there present Now though S. Iohns feare be a godly feare yet it is stained with sin for it is ioyned with immoderate feare of death Then we see that the most holy affections of righteous men they haue their imperfections they be stained with sinne because they be sanctified but in part and in part be corrupt And there is no man which hath true filiall feare but he hath withall a seruile feare of hell and damnation The meanes follow whereby Christ confirmeth Iohn Then he laid his right hand In this note two things first when he vseth this meanes secondly the meanes it selfe The time when Then that is after Christ by his presence had smitten him cast him downe and laid him as dead then he vseth meanes of confirmation and comfort And this is Gods practise first to humble a man and cast him downe breake him and bruise him to powder then he hauing made him plyable and fit to receiue grace after confirmeth and comforteth him in the matter of saluation secondly a man must be wounded then haue oyle powred in and he must be a lost sheepe after Christ will bring him home againe And this is the cause why so few profit by the word preached and by the Sacraments because they be not first humbled and cast downe and made fit to receiue Christ comfortably offering himselfe in the Gospell Now follow the meanes themselues which are two the first a signe Then he laid his right hand c. secondly his word saying Feare not c. There is not one of them vsed a part neither the signe nor the word alone but he vseth both meanes more to confirme and comfort S. Iohn So the Lord dealt with Moses Exod. 3. 12. he first giueth him the word I will be with thee to comfort thee and not onely that but the signe he must offer sacrifice to God as a signe So to Ahaz though a wicked king he giueth him his word to comfort and confirme him and vers 11. he biddeth him aske a signe of him So Christ preached the Gospell there is his word and confirmeth the same by miracles Now he giueth vs promises of eternall life and not onely that but addeth signes and seales to confirme them namely his Sacraments By this we see that Christ hath exceeding care of his children and of his Church Seeing he vseth al meanes to confirme them and to comfort them he giueth them not onely his word which might be sufficient but for our weaknesse he addeth signes to confirme vs condescending thus to our capacitie to take from vs all doubtings and to giue vs assurance euen out of the maner of vsing the meanes as here first he vseth the signe 2. the word then he putteth his hand on Iohn to assure him of his protection and after biddeth him not to feare By this order we see that the very assurance of Gods presence and protection is a present remedie against all feare
being beleeued it is powerfull no might of man or any Prince is comparable Thirdly Christ destroyeth and killeth all our enemies all the aduersaries of the Church this is the principal end of this sword for Christ speaketh these words to comfort his Church in persecutions and for this he is said to haue a sharpe two edged sword for he killeth and slayeth the enemies of his Church partly in this life but deadly in the life to come In this life the word serueth to conuince them of hypocrisie vnbeleefe heresies superstition for Christ he abolished them with the breath of his mouth that is this sword 2. Thess. 2. Secondly when they be touched by the preaching of this word with desperations for when the law and Gospell is preached to them it wounds them to the heart by reuealing all their cursed dealings their vnbeleefe and hypocrisie and sets the conscience on the racke and stirres it vp which is fit of it selfe to accuse them when it hath reuealed their sinnes then it smites them with feare and horror and makes their conscience more fit to accuse terrifie them and then though they run on in sin yet they haue a deadly wound of desperation and this increaseth in this life and slayeth in the next for it cleane cuts them off when Christ shall say Go yee cursed this smiteth them starke dead casting them into eternall destruction for euer We must labour to haue the word of God worke powerfully in vs. to take place in our hearts by faith not onely to shew our sins Gods wrath against the same but withal to wound them slay and kill them and at the first to wound deadly for onely to haue our sins detected and our consciences terrified this is the way to desperation and the first wound to death but we must go further haue our corrupt hearts ript vp wounded crucified haue them reformed and this is the way to wound our soules and the end why Christ hath the two edged sword The second part is the proposition containing two parts first a commendation secondly a rebuke The commendation in the thirteenth verse I know thy workes In these words he commends this Church first in generall secondly in particular generally in these words I know thy workes that is thy waies and doings thy counsels affaires and withall I approue them as Psal. 1. 6. The Lord knoweth the righteous that is he approues them I know thy works Christ he begins with these words in this and euery of these Epistles to teach vs one especiall thing that the feare of God is the chiefe thing to be learned the beginning of all religion and for this cause he beginneth thus I know thy workes three or foure times I know shewing by this that wheresoeuer we be we are in the presence of Christ he sees all our works he heareth and knoweth all we do we cannot go out of his presence and to settle this deepely in our hearts that he is present alwaies seeing and beholding vs he repeates this seuen times in the beginning of euery Epistle Then this should teach vs both Minister and people to labour to haue this perswasion in our hearts that Christ is present seeth and beholdeth all we do when we take any thing in hand he stands at our elbowes looketh on vs whether we do well or ill then we must labour to haue this perswasion in our hearts that we can say now I do this or that my Sauiour Iesus Christ my Lord and redeemer he beholds me lookes on me seeth all my dealings therefore I will behaue my selfe well And the Preacher may spend himselfe in speaking and to no purpose till God giue grace to teach the people this one point which is the beginning and ground of all religion and feare of God for men may haue knowledge and speake much of the words of religion yet they cannot be true Christians till they haue learned this one point to be so perswaded as they can say in their heart Christ seeth and beholds me and till we can do that we shall make conscience of no sinne 2 The particular first commendation And where thou dwellest though thou dwel in a place where the diuel hath set his throne a place most incommodious and vnfit yet thou obseruest and keepest my name and religion thus he commendeth her for her constancie in religion Throne That is any place where superstition idolatrie and wickednesse is practised without controlment and frō whence wickednesse is conueyed to other places for the diuell is the god of this world 2. Cor. 4. 4. and he hath his kingdome throne and seate placed where he can practise sinne and wickednesse where iniquitie is maintained the Gospell despised and from whence he conueyeth his diuellish wickednesse to other places Such a place was Pergamus a citie wherein sinne did abound without controlment religion despised and from whence wickednesse was conueyed to many other cities townes and places Here we may note the diuels pollicie who hath his kingdome here on earth like to God here he placeth his thrones as a Prince and maketh choice to haue the fittest place where he may rule and raigne and practise wickednesse without controlment frō whence he may conuey it to other places he hath euer had hath now will haue his thrones He had in old time the high places the groues and such places where the people committed idolatrie Among the Gentiles there were Oracles to erect his thrones for in them he gaue answers and so conueyed his wickednesse to many In later dayes he had euery church and chappell his throne when Images Saints Roodes and such like were erected to which all men from all parts of the land came to worship In schooles of learning he had his thrones when nothing was taught but superstition and errors And now in our times he hath his thrones and officers to attend on the same as wisemen and these are a speciall meanes to erect his throne for vnto these come men from farre and neare so that he conueyeth his iniquitie to many seeing many seeke to them and so do him homage So dicing and brothell houses seeing in them iniquitie is practised in them is his throne In families where they liue in ignorance in sinne and wickednesse in blaspheming and drunkennesse or any one sinne there is his throne and so many thrones as families where they liue by any vniust dealing Then it is necessarie seeing the diuell hath his throne the Lord should haue his opposite to this as when men haue thrones of iustice both ciuill and ecclesiasticall ciuill to represse all iniustice and wickednesse to punish vice to reward vertue and ecclesiasticall to punish and reprehend those sinnes which ciuill iustice cannot The diuell cunningly and pollitickly chooseth Pergamus not a base towne or village but a huge citie whence many kings proceeded where there was a famous and great king and where was much people So he
her time to repent and commaundement to repent for other ends first that then he may with the time giue grace also to repent that so she and we may see what we should do and withall see our owne want that we are not able to do as we are commaunded and so to make vs inexcusable And she repented not Here Iesabels sinne is set downe namely impenitency and going on in her sins of fornication and idolatry concerning which sins note two things first where impenitency is forbidden secondly how great a sin it is First where it is forbidden Ans. There are two parts of the word the law and the Gospell and these two be seuered and distinct neither can be mingled one with the other Now the law cōmands things which we in that nature of man in which Adam was could haue fulfilled but the Gospell commaunds things aboue nature The law cannot command repentance seeing it reuealeth not repentance but the Gospell commaunds it and so by an Euangelicall commaundement this sin is forbidden As for the second part how great this sinne is know we that when men liue and go on in their sins it is a great sin seeing by it men heape vp sinne and wrath to themselues Some say it is a sin against the holy Ghost but it is vntrue for that is a blasphemy so is not impenitency that is in this life but impenitency properly is at death Hence the Papists gather againe that a man hath free will seeing he gaue her time to repent but she would not Ans. She had free will to sinne as all men haue and so to be impenitent but it followes not that she had free wil to do good to repent without Gods speciall grace That which Christ said of Iesabel may be said of our Church and most men among vs he giueth vs long time to repent ten twenty or thirty yeares not one of a hundred repents we care not to heare the word and receiue the sacraments we will not turne to God truly but lie in sin in ignorance in contempt of the word in prophanation of the Sabbath couetousnesse adultery idlenesse drinking and eating so that our liues tell plainly not one of a thousand turnes to God truly Now Christ hauing reproued the Church and Iesabel from the 22. to the 28. verse he giueth speciall counsell to them both The end of his counsell is to direct them how to auoide the iudgement of God both in this and the life to come The counsell of Christ hath two parts the first concerneth the woman Iesabel and her company the second the Church of Thyatira The counsell concerning her is in the 22. and 23. verses the summe of it is to repent thou Iesabel and thy company and disciples repent of your sins This is not expressed but in stead therof is the reason vers 22. 23. The reason is this If thou wilt not repent I will punish thee with sundry iudgements but thou wouldst not be punished with sundry iudgements therefore repent Behold I will This is the reason in which note two parts first a threatning secondly an exception except they repent of their workes Before the threatning Christ sets this note of attention This should teach her vs to cōsider seriously of iudgements against sin and sinners in the written word of God Iosias when the law was read his heart melted which was at the threatnings of the law 2. King 24. So when Peter preached the Iewes were pricked in heart because he told them of the fearefull iudgement due to them for killing the Lord of life Act. 2. 37. So should we with Iosias be humbled at the serious consideration of Gods threatnings against sin and be moued to repent And the cause why sin is so rife is because men thinke not earnestly or else regard not Gods iudgements against sin and sinners The threatning hath three parts according to three estates The first concerning Iesabel I will cast her into a bed We may gather the meaning of these words by those 2. Sam. 13. 5. of Ionadab to Amnon Ly down on thy bed and faine thy self sick So here I I will cast her into a bed that is strike her with some great sicknes the place namely the bed put for the sicknes which is in the man lying on the bed Iesabel tooke pleasure in the bed by fornication who abusing the bed the Lord to punish her in the bed accordingly gaue her sicknes in the same bed which she abused Here is Gods dealing with sinners he punisheth them in those things they haue abused Iesabel abused the bed to fornicatiō the Lord punished her in the bed with some great disease and sicknes Diues abused his tongue and tast in Gods creatures he is punished in them Luke 16. he asked a drop of water to coole his tongue Gamesters take pleasure in abusing time and spend it in carding and dicing their punishment it brings many iudgements on them they come to ruine and misery Ahab to get the vineyard sheds bloud the Lord sheds his Iesabels and his childrens and they which liue by the bloud of the poore draw it out of them are punished with the like for bloud will haue bloud and the Lord will punish men in those sins wherein they tooke most pleasure Then this should admonish vs to take heed we abuse no creature of God for the Lord he will turne the same to our punishment I will cast her That is strike her with some grieuous sicknes Here we see the author of sicknes it is not by chance but comes from the hand of God if men could learne this they would make better vse of sicknesse if men could say the Lord hath cast me on my bed visited my body with sicknes he hath done it for some of my sins to humble me and make me repent then they would find in their recouery a blessing and liue a new life Esay 38. Hezekiah when he lay on his death bed knew it came from the Lord therfore hearing Esay say he must die he turned him to the wall and wept as for other things so especially for his sins and craued pardon for them So Iacob lying on his bed leaned on his staffe sate vp and prayed for pardon of his sins and to testifie his faith and hope to God So should we in our sicknesse shew our faith and hope and pray for pardon of sinnes committed against him The second part of the threatning which concernes her disciples and followers which receiued her doctrine and committed fornication with her and their punishment is to be cast into great affliction We see it is a great sin to commit fornication and not a trick or slip of youth as we call it seeing Christ assignes a great punishment to it Againe we see some causes why townes cities and countries be afflicted with much famine sword and pestilence namely because there be fornicators and maintainers of errors and superstition for God
he reserueth the word and Sacraments among them But they say Antichrist sitteth in the middest of Gods temple but Antichrist as we say is in the Romish church therefore that is the temple of God Ans. The true Church of God is among them but it is hidden Now he sitteth in the midst of them not as a member but as an vsurper theefe and deceiuer for the Church of God is in their Church as wheate among chaffe and gold in drosse And the like may be said though not in regard of doctrine yet in regard of life of al our greatest townes in England for the body of them they seeme to liue if we looke on their outward seruice of God and shew yet indeed they be dead which appeareth by the common sinnes now in prosperitie as pride inward and outward fulnesse of bread carelesnesse in religion though we haue now the word plentifully preached yet we seeming to liue are stark dead Yet the Lord hath his church amongst vs but the body of our people though they haue the word preached yet they will not be reformed But as a father which cannot reforme his sonne by words must vse the rod so the Lord when as the preaching of the word will not serue he must needs take the rod in his hand to make vs obey his will to reform our liues to trie which be his own childrē which not Christ before called these seuen churches his true church yet here we see this church hath corruptions in it so that a church may haue corruption in opinion and doctrine and yet if it erre not in fundamentall points it may be the true church of God and we must not condemne a church for corruptions in it Thou hast a name Other churches iudged of this church by the rule of charity seeing them to make shew of religion and to professe the Gospell they iudged it to be a true church So must we so long as we see men liue outwardly in the feare of God professe religion iudge of thē in charitie til we see some euident signe and commit secret iudgement to God We see all infants are not the children of God yet we admit all iudge wel of them in charitie coming of beleeuing parents and Paul calleth all the churches he wrote vnto elect by the rule of charitie condemning none till God made them manifest But thou art dead The churches about iudged her to liue but Christs iudgement is thou art dead then we must regard especially the iudgement of Christ and not care so much to be approued of the church though that be good as to be approued of Christ which cannot erre for though the church approue and commend vs if Christ approoue vs not our estate is miserable Verse 2. Be awake and strengthen the things ready to die After the reproofe followeth first the remedy secondly the reason In the remedy note two duties first to be watchfull secondly to confirme the graces of God decayed in them In that first he commaunds them to be watchfull we see it is an excellent dutie and then is a man watchfull when he hath great circumspection and heedinesse in respect of the saluation of his soule This dutie concerneth two things namely sin and death for we are commanded in the word to watch against these two Against sin in two things first for a man to bethinke himselfe of all the sins he may fall into to do this he must consider first his nature secondly his calling First his nature that there is in it the seed of all sinne ergo he may fall into all sin secondly a man shall find that he is more inclined to one sinne then to another and against that he must labour most Secondly for his calling we must know that euery calling hath his sinnes since the fall of man Now a man must consider which be the especial sins of his calling and when a man seeth them he shall know by these two into what sins he may fall and against them he must watch Another thing is to keepe the heart that it be not tainted with any sinne Pro. 4. 24. aboue all watch and ward keepe thy heart that is vse all good meanes to keepe thy heart cleane from all sinne The second part of watchfulnesse is in death against the coming of Christ at iudgement vnto vs or in particular by death in which note two things first to bethinke our selues of Christs coming to iudgement or to come to vs in particular and in this regard we must make account that euery day is the day wherein Christ will come either in generall or particular iudgement The second dutie is to prepare our selues against Christs comming to make vs ready to die euery houre as if Christ would come euen this day so to morrow and euery day That we may do this we must vse sobrietie and temperancie in all the things of this life moderately to vse them not to be drowned with the pleasures profits of this life for we thē forget the time of death And as Christ prescribeth the remedie to Sardis so to vs we are not better then they we take great care to prepare for the dangers of this life If a towne were in danger to be sacked or a house to be robbed we would set watch and ward to guard thē how much more shold we watch for the saluation of our soules and not hazard them at death for want of watchfulnesse The second reason to moue vs to watch is the want of watchfulnesse and securitie which is the fore-runner of destruction 1. Thes. 5. 3. When men cry peace then cometh destruction Luk. 12. When the rich man thought all was safe then came destruction and his soule was taken from him When the old world thought nothing then came the floud and swept them away This should admonish vs to take heed to prepare our selues and watch both against sinne and death vnlesse we will cast away our soules And strengthen Here is the second dutie which is the reforming of the decayed graces As if he should say thou hast had many graces whereof diuerse are lost and many are sore decayed therefore labour to recouer and strengthen them Where Christ teacheth vs that if we haue any gift of God we must labour to preserue it and not onely that but to increase and grow on and strengthen it we must not stand in one estate but increase in good workes that we may become perfect men in Christ by growing in grace as in dayes for our gifts are not our owne but Gods we are his stewards he looketh to haue his owne with aduantage else we are vnprofitable seruants Then we must stirre vp the gifts of God in vs and to do so we must often and daily reade the Scriptures daily heare them and meditate on thē vse the Sacraments often vse often prayer and inuocation and striue daily against our owne corruptions and withall stirre vp our hearts to good
of their pride that it was not small but great therefore the word is doubled to shew the strength of their conceipt and the greatnesse of their pride Now what is the cause why they were not onely puft vp but giuen to such an high degree of pride Answ. Knowledge was the cause for no doubt but the Angell of that Church had great knowledge and was a learned man and the people were well instructed Now knowledge puffeth vp it maketh mens hearts to swell with pride therfore it is true that where much knowledge is there is much pride if men want the grace of humiliation and griefe for sinne And haue need of nothing Here is a further marke and token of their pride when a man thinkes thus that he needs no help for his saluation if he stands in no need of Christs blood for the saluation of his soule this is a notable signe of abundant pride in the heart This serueth further to conuince our congregration of this pride for if we be neuer so litle sicke straight we seeke to the Phisitians but though our soules be neuer so sicke none seeke to the Ministers sicknesses we feele but not sins therefore the Phisitian is in request but the Minister is not thought of till the pangs of death be felt This shewes that we abound in spirituall pride therfore marke this you must labour to feele what need you haue of Christ for til you do so there is no grace in the heart If you would haue grace learne this that you want the bloud of Christ and till you feele this neuer thinke your case good but wretched and damnable It is a daungerous case for a man to say he wanteth nothing And knowest not Here he setteth downe the cause of their pride that is ignorance as if he should say Thou knowest not thine owne naturall estate as thou wert borne of Adam thy state out of Christ. Thus we see that ignorance is the cause of pride and pride of lukewarmenesse By this he sheweth what they are ignorant of Hence it may be gathered that pride was not the first sinne nor the roote of all other sinnes as the Papists and some other thinke Indeed it is a great sinne and a mother sinne yet it hath a more inward cause that is ignorance Whereof euen of a mans owne estate before God so much Christ here signifieth The cause why any thinke wel of themselues and swell in pride is the ignorance of their owne estate and because they are ignorant of that therefore they are puft vp with pride By this we must all be admonished to haue care to learne to know our owne estate in which we are by nature without Christ. Euery person that will come to saluation must be throughly acquainted with his owne estate and know his owne sinnes and the curse due to them and therefore it is that the Prophets so often call vpon the people to search and fanne themselues that they might be acquainted with their owne estate Till you know this you shall be but proud peacocks neuer haue grace although you haue otherwise very great gifts of knowledge and grace to conceiue a prayer be able to teach yet you shall neuer haue any grace to turne and repent truly till the ignorance of your state be remoued and then cometh grace true obedience and humiliation and other graces needfull for Gods seruice therefore labour for it If there be any blemish in your face you will see it O then labour to see the spots of your soules Now in that Christ doth thus strike at the roote of their pride and bewray their ignorance he sheweth the state of euery man by nature so that here cometh to be handled the naturall estate and miserie of man The miserie of this Church is propounded two waies first generally secondly particularly Generally in two words wretched and miserable Wretched that is one subiect to misery griefe and calamities so much is signified by the first word That we may know what this miserie is I will enter into a description of mans wretchednesse Where two things must be considered first the roote and fountaine of it namely originall sinne which hath two branches first that very particular offence and trespasse whereby Adam sinned which is not onely the sinne of his person but of mans nature and of euery one that cometh of Adam Christ excepted Secondly from that sinne as a part of it and yet withall as a punishment of it followeth the corruption of mans heart and defacing of Gods image whereby the heart hath got a pronenesse and disposition or inclination to all sinne In these two stand mans miserie for from these do spring al our miseries both in and after this life So much for the first part what mans miserie is Againe we must conceiue it vnder the forme of a punishment All miserie of what kind soeuer is a punishment laid vpon man for that first sinne Now the punishment of sinne must be considered diuerse waies according to the diuerse times of mans being either in this world or departed hence All punishment is either in this life or in the end of it or after and so is miserie in this life in the end of it or after it Againe some miseries concerne the whole man and they are two principally First a subiection to Gods wrath whereby a man is in daunger thereof euery day made a child of wrath This is a miserie of all miseries and so much the more grieuous as a man cannot without some grace see it Secondly bondage to the diuell the Scripture speaketh of it oftentimes You may conceiue it thus The man regenerate saith I sin but I would not sinne the naturall man saith I sinne and I will sinne it is my nature to sinne and my pleasure and in sinne will I liue And these are the two miseries concerning the whole man Now there be miseries which concerne not the whole man but the bodie or soule goods or calling in this life Miseries concerning the soule are these First in the mind and vnderstanding there is blindnesse and ignorance of Gods will Secondly in diuerse persons madnesse and foolishnesse All these are miseries curses and punishments inflicted on mans soule for sin And further that nothing can be learned without paines and difficultie Further in the mind there is a conscience and there is accusation secret feares and terrors and so many accusations so many miseries In the will there is rebellion and in the affections peruersenesse which is not onely a sinne but a plague and punishment And as the soule so the bodie is subiect to his miseries to many paines aches and diseases Yea the diseases of mans bodie are so many that all Physicke bookes cannot record them Besides diseases there is mortalitie that is a subiection to death so as all the art and skill in the world cannot preuent it In our goods the want of necessaries is a miserie and by
reason of sinne a punishment and in it owne nature a curse And all the hurt that cometh by the creatures whereas they be at enmitie betweene themselues or with men it is a curse for mans sinne And in that they be subiect to vanitie too all is for the punishment of our sinnes Further all losses and damages and crosses whatsoeuer and wants of temporall blessings they are miseries The like we may say of all callings for there is none but it is subiect to griefes and vexations no man can carie himselfe so in any calling but he shall feele some woe and miserie And as in this life so in the end of this life the miserie is bodily death that is a separation of the soule from the bodie which if man had not fallen should haue remained vnseparable This in it owne nature is a fearefull curse for it is the very gate of hell And after this life followeth the full accomplishment of Gods wrath all the miseries in this life are but preparations to that Then cometh destruction endlesse in the place of the damned For this destruction is first a separation from God and excludeth men from all societie with him secondly an apprehension of Gods wrath in the whole man bodie and soule for euer Thirdly it is in the place of the damned with the diuell and his angels therefore this miserie is the summe and accomplishment of all miseries the rest are but beginnings of this Thus you see what mans miserie is Now then considering what is the fountaine of our miserie originall sin what is the nature of miserie namely it is a curse and punishment we see what it is to be wretched and miserable Thou art wretched That is tainted with sinne and subiect to punishment for it in this life in the end of it and after it Now touching this generall point we are to consider the end why Christ saith this And knowest not c. Which is that he might teach them and vs to learne to know our miserie and to feele it and to be touched in conscience for it Whosoeuer shall but lightly reade ouer this Epistle shall see that this is the very end of it for they thought themselues to be highly in Gods fauour when it was nothing so indeed I pray you all therefore which are now assembled here to heare things touching eternall life and the saluation of your soules forsake abandon other conceipts and turne your eyes to this that you may see what be the miseries to which you are subiect and when you see them go further labour that your hearts may be touched that you may euen crie out with the men of Ierusalem What shall we do Till then we shall be like these Laodiceans neither hote nor cold We shall neuer haue true and sound religion in vs till we feele the waight of our miserie I acknowledge that the sight of our miserie is Gods grace but go to the root and seeke that all pride may be expulsed and you may embrace the Gospell which ministreth a remedie for all miserie But thou art miserable This word miserable signifieth one that is worthy to be pitied which he vseth to expresse the greatnesse of their misery meaning that they were so far subiect to misery that they were to be pitied of all men so that this is not added to shew any new thing but to inlarge the former Learne we hence that it is not our dutie to disdaine a sinner that is in misery or to reproch scorn but to pitie him the more grieuous sinner a man is the more he is to be pitied It was Dauids maner so to do 1. Sam 16. and he was so farre from contemning a sinner that he shed riuers of teares Psal. 119. 136. And Ezec. 9. the good man was moued with the bowels of compassion when the people were sinfull The like is in Ier. 9. It was the Corinthians fault when the incestuous man had sinned they were neuer a whit humbled or moued with pitie but puft vp with pride and contempt so that they scorned him and Paul reprooueth it in them And this is a fault in many of vs that men are not humbled when they see other men sinne our hearts are not touched with sorow for it but rather puft vp If we haue receiued more grace then other let vs not despise or scorne them which haue not the like measure Thus much of their misery in generall As for the particulars they are in number three that he might strike their hearts with a sense of their misery he is not content to set it downe in generall termes but enters into particular names three maine miseries of theirs The first word signifieth one so poore that he hath not a rag to his backe nor a bit of bread to put in his mouth more then he gets by begging But here he meaneth spiritual pouertie which what it is we shall best vnderstand when we know what is true riches to wit the grace and fauour of God in Christ for the pardō of sins to life euerlasting So the poore man is he that wants this that hath no good thing acceptable to God who in regard of his soule is as a begger which hath nothing for the maintenance of this temporall life Thus you haue the meaning of this first word Now the end likewise is to be considered why Christ calleth them poore namely that they and we might striue to see our pouertie that we might become poore in spirit for they thought themselues rich therefore Christ to beate downe this conceit and to prepare them to true grace tels them they are poore in regard of grace and life eternall And here we are taught a principall point of religion namely to feele our owne pouertie that we haue no goodnesse in vs and therefore to despaire vtterly of our saluation in regard of our selues This is greatly commended in the Scriptures therefore learne another dutie As we are by nature poore and haue no goodnesse in our selues so labour to see it and to be out of heart with our selues that is to be poore in spirit otherwise you may come to church heare the word receiue the sacraments but neuer haue saluation or haue spirituall blessings except you be first acquainted with your poore estate that you are very beggers nay more plaine bankerupts for so Christ taught vs to pray Forgiue vs our debts therfore Christ tels the proud Church of her pouertie Happie and blessed were our state and condition if we could learne this and lay aside our pride for we are so poore that we must pleade nothing but pardon no merit or satisfaction If we did this then would we esteeme aright of the Gospell and haue some comfort by it Now because we haue not this we do not embrace the Gospel heartily and chearfully as we ought Cary therefore away this lesson with you that the beginning of all grace is to feele the want