III. Those that for a time shew forth many good things as care to get knowledge and to keepe faith and a good conscience but after suffer themselues to be intangled and drawne away with the profites and pleasures of the world or els to bee driuen backe by trials and persecutions And of these three sorts be most men generally whose case is fearefull and dangerous for they shall neuer haue the crowne of life if they continue thus vnfaithfull To induce men to fidelitie Christ addeth a most forcible reason promising thereunto The crowne of eternall life Hence the Papists conclude that Martyrs by suffering martyrdome doe merite the kingdome of heauen because it is called a crowne therefore say they it is a reward Whereto I answere two wayes I. The kingdome of heauen is called a crowne onely in resemblance because as with men after the race is run they receiue the garland euen so after men haue fought the good fight of faith and kept good conscience in this life then in the life to come they receiue the crowne of glorie For the keeping of faith good conscience is not the cause but the antecedent of eternall life Secondly the reward is promised not to the martyrdome but to the martyr and yet not for his sufferings but because hee is a member of Christ and by suffring death hath shewed his faith in Christ for whose merit alone hee is so rewarded And so must this and all other promises of like sort be vnderstood for the Papists do foulely erre when they apply the promises vnto the workes which are made vnto the workers By this promise wee all that haue made our vow to God in baptisme must learne to become faithfull in keeping the same vnto the end It is a shame for a man to be vnfaithfull vnto men much more with God And the more fearefull is this sinne because onely the faithfull shall inherite eternall life Secondly all such as haue made a shew of good things heretofore and now doe suffer the same to decay must call to mind from whence they are fallen and become faithfull keepers of the graces of God holding fast true religion and good conscience and walke constantly in obedience and then shall they haue the crowne of life though not for their deserts but only for the merits of Christ. Verse 11. Let him that hath an eare heare what the Spirit sayth vnto the Churches he that ouercommeth shall not bee hurt of the second death These words containe the last part of this Epistle namely the Conclusion Wherein obserue generally as also in the two next verses that Christ repeateth the same things which he spake before in this and the former chapters yea in the very same words This must bee considered because it is done by Christ who is the doctor of his church whose example both for matter and manner of teaching must bee our rule and precept The like did the Apostles It grieued not Paule to write the same things Phil. 3.1 And Peter sayth vnto the dispersed Church That he will often put them in mind of the same things before his departing wherein they had knowledge and were established Hereby all the Ministers of the gospell in their Ministerie haue warrant often to teach and repeat the same points of doctrine euen in the same words Yea Gods faithfull Minister may preach the same Sermon oftentimes if hee doe it not for ease to himselfe but for the benefit of the people And therefore if any hearer of Gods word shall at any time marke the Minister to deliuer the same things often he is not curiously to find fault with his Ministerie for by that reason they may find fault with Christ who seuen times repeateth the same things vnto these churches This Conclusion hath two parts a Commaundement and a Promise The words of this commaundement haue beene expounded in the seuenth verse with the doctrines and vses thereof yet here is to bee obserued what the spirit commendeth thus seriously to our hearing The things are three which were handled in the former verses First touching Gods prouidence that hee seeth and regardeth the tribulations of his church The second touching triall that Gods church and people ought before-hand to consider of the day of visitation and thereby arme themselues with courage against all afflictions that they suffer not themselues to bee ouermuch daunted with any feare The third touching faithfulnesse Gods people must consider what promises they haue made to God in baptisme namely to keepe faith true religion and good conscience vnto the end and these they must performe vnto death These things being so carefully commended vnto vs by Christ wee must labour to haue them engrauen in our hearts that we may practise them in our liues And to incite vs hereunto wee must marke the two reasons contained in the words First because the Spirit of Christ speaketh to vs. Secondly because they concerne all Churches though principally they were spoken to the church of Smyrna and therefore none may seeke excuse to exempt himselfe from learning and obeying these things The Promise Hee that ouercommeth shall not be hurt of the second death Of the meanes of ouercomming we haue spoken in the seuenth verse By second death is meant the condemnation of the soule and bodie for euer and euer For there be two kinds of death mentioned in Scripture The first is the separation of bodie and soule asunder at the end of this life The second is when soule and bodie both are sâ—â—ered for euer from Gods comfortable presence Reu. 21.8 This second death is expounded to bee an abode in the lake that burneth with fire and brimstone The meaning therefore of the promise is this that they which ouercome thogh they may suffer the first death yet they shall neuer suffer damnation their soule and bodie may be seuered one from the other for a time but neither soule nor bodie shall euer be seuered from God to goe into that lake that burneth with fire and brimstone Which is a most gracious and happy promise Here first marke to whome this promise is made namely To them that ouercome Where learne that it is not sufficient for a man to professe and approoue or to teach the doctrine of the gospell but withall he must ioyne a fight against himselfe against sinne the world the deuill and against all the enemies of his saluation and not suffer them to raigne ouer him but so fight as by Gods grace hee may ouercome and then shall the second death neuer hurt him It is nothing to professe if we still liue in sinne and therefore wee must not content our selues with knowledge but labour to feele in our hearts such power of grace as will make vs truly to say we are conquerours ouer our spirituall enemies This is that blessed state of all those vnto whom life euerlasting belongeth who shall neuer taste of the second death Secondly here is answered a great question which
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
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
euerlasting life which Christ there keepeth in store for vs and for this cause principally doth Christ here say Behold I liue for euer 3. This also must mooue vs to put all our affiance in him and to place all our ioy and reioicing in him Men haue most regard to that part of their bodie by which the whole body and euery member liueth Well wee professe our selues to bee members of Christ and in him is hid our spirituall life wee therefore must set our hearts and affections on him especially The third part of the distinction is this Though I was dead yeâ— I haue the keyes of death and of hell Here we must not imagine that hell is a bodily place kept with locke and key and dores as mens dwelling houses are that cannot bee proued by any place of Gods word Neither yet that the torments thereof are bodily such as bee inflicted in this world but rather they are spirituall being the apprehension and feeling of Gods wrath and vengeance whose iealousie burnes like fire But Christ in this phrase borroweth a comparison from stewards of great houses who at their installing into their stewardships haue the keyes of all things giuen vnto them Which giuing of the keyes is a token of regiment and authoritie bestowed vpon them And the meaning is this That Iesus Christ thogh he once died yet by his death did vanquish hell and death and hath obtained full power dominion ouer them both for euermore Hence arise sundry instructions first that power and authoritie to forgiue sinnes properly belongeth onely vnto Christ. No meere creature hath this power for hee that can forgiue sinnes must bee able to take away the punishments of sinne namely hell and death which none can doe but Christ alone who onely hath the keyes thereof And to say that a man can properly forgiue sinnes is to say that a man hath power in himselfe ouer hell and death And therefore the priesthood of the church of Rome is full of blasphemie who take vpon them properly to pronounce vnto men the pardon of their sinnes of themselues and they deride the custome of reformed churches who from God pronounce the pardon of sinnes vnto them that repent Secondly hereby wee are taught to reuerence Christ and to performe vnto him all due honor and loyall obedience If wee neuer haue done this heretofore wee must now begin and if wee haue done it we must endeuour to do it more For Christ hath the keyes of hell and death hee can open the gates thereof at his pleasure and cast thither whom hee will Many deceiue themselues through their false conceit of Christ they thinke not of him as of a Iudge but as a Sauior onely they make him all of mercie and pitie and thereby they take occasion to goe on in sinne But wee must consider that Christ is likewise a righteous iudge who hath the power of hell and death in his hands and therefore we must not flatter our selues in our euill wayes but striue to please him continually with fear and trembling least by our sinnes we stir vp his wrath against vs and cause him to cast vs into hell whence is no redemption Thirdly this is a matter of great comfort vnto all those in Gods church that in this life vnfainedly cleaue vnto Christ and especially in time of affliction and temptation and at the houre of death for Christ hauing the keyes of hell death is able to keepe them from hell and from the sting of death And this hee will doe because they trust in him for he hath promised it If this were alwayes sounding in our eares it would minister endlesse ioy vnto our soules against the seruile feare of hell and death Vers. 19. Write the things which thou hast seene and the things which are and the things which shall come hereafter Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare hee giueth him a commaundement to write the things which he had seene c. This commaundement was giuen to Iohn in the eleuenth verse and is here againe repeated for these causes First that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention Secondly that Gods church in all ages may vnderstand that it is necessarie men should know the estate of the church to bee subiect vnto troubles that thereby they may better arm themselues against the euils to come Thirdly that Iohn might be fully assured of his calling to write and publish this booke Fourthly that Gods church in all ages might be out of doubt that this booke is no deuice of man but a booke of God and part of holy Scripture reuealed from Christ to Iohn for the good of his church If it be sayd though Christ did faithfully reueale his will yet Iohn might erre in publishing it Answ. As Christ deliuered this to Iohn so hee receiued and published it faithfully without all fault either in matter or manner for we must make a difference betweene the Prophets and Apostles and all other teachers As the Prophets in former times so the Apostles in the New Testament were called immediately by Christ and had such speciall assistance of Gods spirit that they could not erre when they propounded by preaching or writing any doctrine of Christ vnto the church of God this appeareth by the promises of Christ made vnto them Luk. 10.16 He which heareth you heareth me and be which refuseth you refuseth me and â—e which refuseth me refuseth him that sent me Againe Matth. 10.20 It is not you which speake but the spirit of your father speaking in you Ioh. 14.26 hee promiseth to send his spirit to be their comforter which shall teach them all things yea to lead them into all truth Iohn 16 1â— Which promise some apply 〈◊〉 al Gods ministers but if we marke the circumstances therof we shall see that properly it agreeth to the Apostles for though in others the certaintie hereof cannot be affirmed yet in them it may for which cause in the counsell at Ierusalem thus they write vnto the churches It seemed good to the holy ghost and to vs as being assured of the certaine direction of the holy ghost which no ministers euer since could say being subiect to errour both in speaking and writing This distinction must bee held for the certainetie of our faith in the points of Religion and for our assurance of the faithfull penning and publishing of this booke And thus much of the causes of this repetition In the words of this commandement is contained the diuision of this whole booke Write the words which thou hast seene that is set downe what I haue shewed thee in this vision And which are that is all things which I reueale vnto thee touching the present estate of the church And which are to come hereafter that is those things which concerne the
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
sonne of God which is the friend of friends who shall giue them not onely life and motion but eternall life with his owne maiestie This was Iobs comfort that though he died yet he beleeued he should see his redeemer with his eyes And this should be our comfort against the feare of death and last iudgement Secondly this is a terror to the wicked and to all impenitent sinners that they shall will they nill they be brought to the barre of Christs iudgement seate there looke on him who is their iudge whom they have in their life contemned and despised And this consideration may serue to moue them to repentance which haue noâ— begunne to repent and to labour to become the members of Christ aâ— also to increase and further repentance in them who haue by Gods grace begun the same It may be some do thinke when they die all is done and there is no further account to follow but though we lie rotten in our graues a thousand or two thousand yeares yet we shall rise and looke vpon our iudge with our owne eyes And if we haue not in our life time repented we shall heare him with our owne eares giuing the dreadfull sentence against vs Go ye cursed into euerlasting fire And therefore it is best for vs in this day of grace to preuent this danger and now repent and beleeue in Christ that then we may rise with ioy and stand with holâ—nesse before Christ Iesus No doubt if we were persuaded that we should thus appeare it would moue vs to repent Thirdly Euerie eye shall see him that is all men with their owne eyes shall looke on him Hence it may bee gathered that those who wanted their fight in this life shall haue it then restored It is granted of all Diuines that the elect shall haue all their senses and other defects restored wherein they were wanting in this life And it may also bee added that the wicked shall then haue some of their senses restored if they wanted the same in this life as hearing and seeing at the least for the deafe shall heare the blind shall see this Iudge And this can be no glorie to them seeing it is to increase their miserie for the more senses they haue the more punishment they shall feele because by sense we apprehend miserie Euen thâ—se which peirced him Here is added a further euidence of Christs manifestation of his comming and that for three causes First to shewe that no power or wisedome in the world can free any one from his appearance For if any could escape in all likelihod it would be those Iewes and Gentiles who preuailed most against Christ and put him to death But none of those can escape his iudgement for euen they which peirced him they shall see this Iudge and bee summoned before his maiestie For though they had power to kill him yet none of them shall haue power to absent themselues from before his bar of iudgement at the last day Secondly to shew the case of all wicked men namely that such woe and miserie shall befall them as they neuer once thought of The Iewes and Gentiles which crucified Christ neuer dreamed of this that he whom they then put to a temporall death should one day be their Iudge and condemne them to eternall death vnlesse they had repented Thirdly to shew the rufull and wofull estate of all impenitent sinners they shall rise to iudgement and haue the greatest enemie their Iudge who will shew rigor vpon them and iustice without all mercie for this peircing of Christ is meant not onely of the Iew which put him to death but of all vngodly personâ— because all such do by their sinnes as with swords and speares wound him at the heart as the souldiers did Impenitent sinners be as the Iewes which crucified Christ as Iudas which betrayed him and as the soldiers which goarâ—â— his side and vnlesse they now repent they shall one day be iudged as his enemies Euen they which peirced him Out of these words some gather that the body of Christ hath still the wounds and scarres which were giuen him at his death the print of the nailes in his hands and his feete and that these shall be seene in him at the last day adding withall that it is no blemish to Christ to haue these but rather an increase of his glorie But this cannot be gathered hence for though it be sayd They shall see him whom they peirced yet it followeth not that they shall see him as he was peirced what though they see the person whom they wounded shal they therefore see his wounds Manie shall see kings and queenes whom they crowned in this world but it followeth not that therefore they shall weare their crownes So we shall see our fathers and mothers but not as fathers and mothers IV. point The fruite and effect of his comming especially in the wicked in these words And all tribes of the earth shall waile before him Where S. Iohn speakes of the whole world according to the condition of the land of Canaan for only that part of the world was diuided into tribes As in like case our Sauiour Christ setteth out the iudgement of the whole world according to the state and manner of iudging the visible Church Math. 25. So that his meaning is that they which repented not of what nation soeuer of what state or condition soeuer they haue bene shall wayle and mourne at that day And hee addes a reason of this their mourning in these words for him before him or ouer him That is they shall wayle and lament with exceeding lamentation because they beleeued not his word but contemned him and his doctrine and therefore now they want all help to free them from the punishmeÌ„t of their vnbeleefe and contempt of the gospell for this life is the only time of grace and mercie afterward there is no worke nor inuention that can alter mans estate Hence then we are admonished first that in this world we labour aboue all things to be reconciled to God in Christ to get our sinnes pardoned to beleeue and imbrace his holy word and vnlesse we attaine hereunto in this life we shall wayle eternallie for when the last day is coâ—e there is no hope of help no way to escape no time of grace to repeâ—â— Remember the foolish virgins that sought for oyle when it was too late and knocked when the doores were shut Math. 25. But if by Gods mercie we can in this life get his loue and fauour in Christ then shall we enioy the same eternally yea at this dreadfull day to all the wicked we shall lift vp our heads and our harts when wee shall see Christ comming to our full redemption all teares shall bee wiped from our eyes when the wicked shall crie and houle woe and alas for euermore The diuell knowing the worth of this admonition will labour by all meanes to keepe it from our hearts
then surely he will either cast them out of the Temple or else tread them vnder his feete Wee graunt this libertie to euery gouernour when hee hath light vp candles for his familie if any of them will not burne clearely he may snuffe it if that will not serue hee may cast it into the fire and set another in it place And shall wee denie to Christ Iesus the like authoritie in his Church which is his house ouer men and women who ought to shine as lights God forbid The Minister therefore in his place and euery other Christian in the compasse of his calling must labour to bee a shining candle both for knowledge and godly life before all the world that so hee may escape Gods fearfull iudgements In common reason we ought to carry our selues as shining lights before otheâ—s It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place Now if we haue such care ouer their bodies wee ought to haue much more ouer body and soule both that by the light of grace in vs sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen Here then all ignoranâ— persons and loose luâ—ers who abound in euery place must be admonished to reforme themselues and labouâ— to become lights in Gods church They stand as candles but they are extinct â—nd giue no light to others Ignorant persons therefore must cast off their ignorance and labour for knowledge and wicked liuers must reforme their loosenesse of life and become obedient to the wordâ— truth that so they may shine vnto others If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice and cannot get it burne then in displeasure he will trample it vnder his feete or cast it into the fire Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons and to reforme the liues of these loose liuers by the ministery of the word when he shall perceiue that they refuse the light and will not bee reformed vndoubtedly in furie of his wrath hee will at length plucke them from their places and stampe them to powder and cast them to hell Many be ignorant in euery place and moe be prophane and small is the number of good shining lights but wee must remember our duty and walke worthie our calling If we hold foorth the light of knowledge and obedience we shall shine as the firmament in the world to come Dan. 12.3 Golden candlestickes The churches of God are not base candlestickes but candlestickes made of gold There bee two causes of this resemblance First because gold is the most excellent of all mettals so Gods churches here on earth are the most excellent of all societies The companies and societies of men in families townes and kingdomes and in other common affaires of this life be the ordinance of God and good in their kind but yet the societie of saints in the church of God doth farre surmount them all and that in these respects First because in Gods church saluation may be obtained but in other societies as they are societies though sundry benefits arise from them yet saluation is not to bee had in them vnlesse they bee either particular churches as members thereof Secondly the church of God is the end of all other societies and they are all ordained to preserue and cherish the church which is the societie of the saints Thirdly the church beautifieth all other societies the principall praise and dignitie of any towne houshold or kingdome is this that they are either churches of God or true members thereof From this preheminence of the church we are taught aboue al things to labor to become true meÌ„bers of this society Men haue great care to become meÌ„bers of incorporations towns of greatest priuiledges but few there be that seek for the priuiledges of Gods church And commonly those that seeke most for priuiledges in chiefe townes haue the least care to become the true members of Gods church which is a wretched practise and ought not to be among vs seeing the church hath priuiledges farre aboue all other societies Secondly hence we are taught aboue all things to haue care to preserue the societie of the church of God True it is the minister and magistrat must haue cheefe care thereof and yet euery man in his place must doe his best indeuour hereunto because it is the most principall societie Thirdly in that Gods church is the most excellent societie giuing honor to all others we are taught within the compasse of our callings as much as we can to bring all other societies vnto this Those that are members of a familie must labour to bring euerie one in their familie to bee good members of the church And so in ciuill societies men of gouernement must labour that the members of the ciuill body become also members of Christs bodie Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God And there is good reason of this dutie because all other societies without this are companions of men in the darke sitting in the shadow of death being spiritually blind and without all sound comfort in their soules Secondly the church is compared to a candlesticke of gold because of all societies among men it is most precious deere vnto God and therfore it is resembled to a seale on Christs heart and a signit on his arme yea it is a deare vnto him as the apple of his eye Zachar. 2.8 The Church is the Queene that stands on Christs right hand in a vesture of gold Psa. 4.5.9 Yea that which surpasseth all Christ redeemed the Church vnto himselfâ— by his owne bloud Oh then how deere and pretious is she in his sight And hereby also wee are taught the same instructions that did arise from the former preheminence namely to haue special care of Gods church to preserue the same and to labour to become our selues and to bring others to be members thereof And thus much of the title of the church Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes whereby is signified First that Christ is present with his church at all times And secondly that being present he hath care to gather his church and being gathered to preserue the same against the gates of hell and all other enemies From hence we learne sundry things First that the supremacie of the church of Rome wherein one is made head of all the militant church is needlesse For Christ is present alwaies with his church hauing speciall care to gather guide and preserue the same and hee needeth no vickar generall to supplie his roome for in the presence of the prince all commissions of vicegerencie doe cease though Christ had granted this supremacie to any
God wee must acknowledge them pure and iust In sundry points of religion there is a learned ignorance whereof this is not the least to hold our selues content and to reuerence the workes of Christ though wee see no reason thereof nay though to vs they seeme against all reason for all the wayes of God are vncorrupt Though the blind eye of men cannot discerne the light of the Sunne yet the Sunne is full of light so though our blind eyes cannot â—e â—old the puritie of Gods workes yet they are all done in iustice and equitie yea they are iustice it selfe for his will is the rule of iustice And we must not thinke that God doth a thing because it is good and right but therefore is the thing good and right because God willeth and worketh it Examples hereof wee haue in Gods word God commaunded Abimeleâ— to deliuer Sarah to Abraham or els hee will destroy him and all his houshold In mans reason this might seeme vniust for why should Abimelechs seruants be punished for their maisters fault So Achan sinneth and all the hoast of Israell is punished Dauid committed adulterie and the child which he begat â—â—eth Dauid numbreth the people but the people are smitten with the plague 2. Sa. 24. All this to mans reason may seeme vnequall yet being the workes of God we are withal reuerence to iudge them most iust and holy Againe the Scripture sheweth plainely that God in his eternall counsell hath decreed to saue some and to reiect others and his reason mouing him thereto is not any thing foreseene in them but his will and pleasure alone This in mans reason seemeth to be crueltie towards some and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie But herein they greatly offend for it is the manifest truth of God in his word therfore ought with reuerence to be acknowledged though we can see no reason thereof For who art thou oh man that pleadest against God Rom. 9.20 And his voyce as the sound of many waters The voyce of Christ is resembled to the sound of many waters for two causes First to signifie the loudnesse and greatnesse of it the sound whereof hath bene heard through all the world in the ministerie of the Gospell Secondly to shew the power and efficacie thereof in the eares of his creatures for such power it is of that when the creatures were not He but spake the word they were made He. 11.3 This powerfull voice of Christ brought Lazarus out of the graue after he had bene dead foure dayes bound hand and foâ—â—e And by this voyce of Christ shall they that haue bene dead six thousand yeares before be raised vp to life The houre shall come in the which all that are in the graues shall heare his voyce and shall come forth to iudgement Iohn 5.28 29. Hereby then we may see the great securitie and the deadnesse of mens hearts in this age For though the powerfull word of Christ be daily sounded into the eares of many yet it entereth not into their hearts They liue securely in their sinnes though they be daily exhorted to repentance But shall dead Lazarus start out of his graue when Christ saith Lazarus come forth Nay shall they that were consumed to dust many thousand yeares before at the hearing of Christs voyce rise out of their graues And shall we which liue in body bee no whit affected with it in our soules Oh fearefull death in sinne And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word It may bee the outward eare receiueth the sound but the dead heart receiueth no instruction We must therefore apply our hearts to this powerfull voyce of Christ and leaue the sinnes wherein we haue lien dead that so the quickning power hereof vnto saluation may appeare in vs. Verse 16. And he had in his right hand seuen starres and out of his mouth went a sharpe two edged sword And his face shone as the sunne shineth in his strength Here Iohn proceedeth further to set out the parts of Christs body and the properties thereof By seuen starres wee are to vnderstand seuen Angels that is as Christ expoundeth them verse 20. the seuen ministers of the seuen churches of Asia And they are called starres for these causes First starres giue light to men on earth And so the ministers ought to giue spirituall light to them that liue in the church both by doctrine and by an vnblameable conuersation Secondly starres haue their continuall abode in heauen and descend not vnto the earth So ministers aboue all others ought to haue their conuersation in heauen This indeed is the duty of euery christian but especially of the minister in regard of his calling And this heauenly conuersation he must expresse first by seeking the conuersion of his owne soule and then the conuersion of others that they may haue an eternall mansion in heauen Thirdly they are called stars because if they be faithfull they shal be honored of God and made to shine aâ— the starres for euer and euer Dan. 12.3 It is added that they are in Christs right hand Whereby is signified that to him belongeth the regiment and gouernement and the whole disposition of the ministerie for matters that concerne the church From whence arise sundry instructions I. That it is Christ who giueth to his church ministers which preach the Gosspell For he ascendeth vp on high and gaue gifts vnto men some to be Apostles some Prophets and Evangelists some Pastors and teachers for the gathering together of the saints and for the worke of the ministerie and for the edification of the body of Christ. And for this cause we ought to pray daily vnto Christ that he would thrust forth laborers into his haruest that the remnant of Gods elect may bee gathered and so we see an end of these miserable dayes wherein we liue Secondly in that Christ holdeth them in his right hand wee may gather that Christ giueth protection and defence vnto his ministers when they are faithful and walke in their calling according to his will which is a matter to bee considered of al that are called into this office For they haue sundrie occasions of discouragement as the negligence and backwardnesse of their people the slanders and mockings of the enemies But this protection of Christ must comfort them against them all seeing they are in Christs right hand they must go on with all godly boldnesse Thirdly this sheweth the dignitie of this calling Indeed it is despised and reputed base in the world and hereby many are driuen from it But let the wicked iudge what they will Behold Christ honoureth it for his faithfull ministers are not onely present before him which were no small thing but hee holdeth them in his right hand then which what greater glorie can be done vnto them This must
by the name of counsell First â—ere note that Christ commendeth this church and giueth her counsell but doth not at all rebuke her for her faults as he did the church of Ephesus Hence the Papists gather that Gods church and so the members thereof may liue without sinne and fulâ—ill the law But they are deceiued Christ therfore abstaineth from reproofe of this church not for that he had not any thing against them but for these two causes especially First because this church of Smyrna did truely repent and beleeue and did not decay in grace as the church of Ephesus did and therefore had the pardon of her sinnes and was in Gods loue and fauour Secondly this church did indeuour to obey Christ and to testifie her faith and loue thereby Now God accepteth the desire and will of obedience in his children as obedience it selfe and therefore did not reproâ—ue them for any fault that was among them Seeing this church being in affliction is so farre forth accepted that Christ reproueth nothing in her wee are taught it is profitable for Gods church and people sometime to bee in affliction for thereby are the gifts and graces of God preserued as Faith and Repentance and many greeuous sinnes preuented which otherwise Gods children might fall into The counsell it selfe containeth three parts A precept A prophesie And a precept againe The first precept is in these words Feare none of those things which thou shalt suffer This precept may seeme to be against other places of Scripture as Phil. 2.12 Worke out your saluation in feare and trembling And Rom. 11.20 â—e not high minded but feare Answ. There bee three kinds of feare I. naturall feare II. feare proceeding from grace III. a distrustfull fearefull proceeding from vnbeleefe I. The naturall feare is a declining and eschewing of death and those things that tend thereto this feare is in all men in as much as euerie thing desireth to preserue it selfe this was in Christ who in his agonie feared death as it was a separation of soule and bodie asunder yet this was no sinne in him but onely an infirmitie without sinne The second kind of feare is that which commeth from grace Mal. 1.6 If I be a maister where is mine â—onor If I be a father where is my feare This feare is a reuerent awe towards God in regard of his mercie and iudgements and this is a vertue and no sinne The third is distrustfull feare when men for affliction forsake religion and obedience to God standing more in feare of men than of God and this is that feare which Christ in this place forbiddeth being a sin that draweth men from God vnto perdition In this commaundement Christ doth two things First he giueth them and vs to vnderstand what is the sinne in which euerie man is conceiued and the seed whereof remaineth stil in the children of God namely distrustfull vnbeleefe whereby men feare the authoritie of the creature more than the glorious maiesty of the eternall God which proceedeth from this that men consider not of God as he extendeth his prouidence ouer all things and as he is a mightie iudge taking reuenge vpon all sin and wickednesse Secondly here Christ describeth the meanes wherby Gods people may arme themselues against all perils and troubles whatsoeuer to wit Christian fortitude which is a gift of God proceeding froÌ„ true faith inabling a man to lay aside all feare and with courage to vndergo al dangers whatsoeuer that he may in life and death maintaine faith and a good conscience This vertue God prescribed to the Prophets when they were to enter into their calling and our Sauiour Christ to his Apostles and to this church of Smyrna And it were to be wished that all the ministers of the gospell might speake vnto their people as Christ speaketh vnto this church Feare not But the truth is if they deale faithfully they must change their note and say with Ioell Waile and houle ye priests and people lying in sackcloth and ashes because the day of the Lords vengeance is at hand For it is lamentable to see the state of the whole body of our people of whom wee may generally say with the Prophet There is no knowledge of God in the land And where knowledge is there is litle conscience to liue therafter Consider also how the most are carnall minded dead in sin they sauour not thâ— things that pertaine to Gods kingdome but their hearts are wholly possessed with earthly desires delights and spirituall things affect them not Yea in all places wee shall see that as naturall sleepe wrappeth vp the senses of the body so a spiritual slumber benummeth their minds and hearts For though God preach daily vnto vs by his iudgements yet like the old world wee know nothing of the euill day we neuer cal to mind the iudgement to come And if herunto we ioyne the common crying sinnes of this land as swearing cursing oppression Saboath breaking drunkennesse whordome and all vncleannesse yea Atheisme it selfe the ground of all How can we say with Christ Feare not yea rather wee must call men to repentance in sackcloth and ashes For God is iealous of his glorie neither will hee alway be chiding nor winke at our iniquities he hath whet his sword and bent his bow and vnlesse wee repent the day of hauocke will come shortly wherein hee will take vengeance vpon all our iniquities And although this be the common state of our land yet Christ hath his remnant among vs who mourne for the sinnes and abhominations of the times and doe endeuour to keepe faith and a good conscience in all things and to these it may be sayd Feare not but take to your selues christian courage arme your selues therewith lay aside all distrustfull feare and glorifie God in your hearts striue to keepe the faith in a pure conscience vnto the end and so shall Christ appeare to your ioy when the wicked shall be ashamed And to moue Gods children to this christian fortitude First let them consider what a iudgement of God is due vnto them that are distrustfully fearfull when they should suffer any thing for the name of Christ Reuel 21.8 They must haue their reward in the lake that burneth with fire and brimstone among the damned Secondly let them obserue the Lords presence and his gracious promise of protection in distresse He will cause his Angels to pitch their tents about them that no perill shall hurt them 2. King 6. When a mightie armie came against Elisha his seruant was fore afraid but marke how he comforteth him Feare not saith he for they that be with vs are more than they that be with them And so it is with Gods children Thirdly let them consider that it is a most honourable estate to suffer any thing for the name of Christ. And therefore the Apostles reioyced exceedingly when they had bene beaten That they were counted worthie to suffer any
euery mans conscience will mooue vnto him namely How may I scape the second death that lake that burneth with fire and brimstone Answ. Thou must in this life truely turne vnto God from all thine euill wayes renounce thy selfe and put all thine affiance in Christ his death and passion and euermore labour to keepe true religion faith and good conscience vnto death in all estates This doe and though thou tast of the first yet the second death shall neuer touch thee Thirdly hereby Christ giueth vs to vnderstand that of the two deaths the second is the worser The bodily death is terrible vnto Nature but the second is the proper death indeed the destruction of the creature in soule and bodie eternally And yet behold the madnesse of man who feareth greatly the first death and regardeth nothing the burning lake like vnto little children that feare their owne shaddowes and yet are not afraid of fire and water that will burne and drowne theÌ„ This is mans miserable estate through the blindnesse of his mind the hardnesse of his heart Verse 12. And to the Angell of the Church which is at Pergamus write This sayth hee that hath that sharpe sword with two edges Here is the third particular commaundement which Christ gaue to Iohn whereof wee haue spoken before in the first verse shewing there what is meant by Angell and why this particular commaundement was giuen vnto Iohn This third Epistle of Christ as the former hath three parts a Preface in this verse The Proposition of the Epistle verse 13 and so forward vnto the 17 And the Conclusion in the 17 verse I. part The Preface sheweth in whose name this Epistle is written namely in Christs name The causes whereof we haue shewed before in the first verse Christ is here set foorth by an action of his kingly office borrowed from the former Chapter verse 16. These things sayth hee that hath that sharpe two edged sword that is He who is not onely Priest and Prophet of his church but the king thereof to guide and gouerne the same The sword which hee hath in his hand or in his mouth as Isay sayth is that two edged sword yea that sharpe two-edged sword thereby is signified the whole word of God the Law and Gospell which is so called by reason of the operation thereof as it is Hebr. the 4.12 Christ is thus described to comfort this Church of Pergamus For hereby three things are signified First his wonderfull power in slaying originall sinne and corruption by his word in all them that beleeue in him so as there is no hope of recouerie for sinne after it is once wounded Secondly that hee will strengthen and preserue his Church and all the true members thereof by the same word against all their enemies This it doth after this manner The whole word of God both law and gospell must both bee knowne and beleeued then whensoeuer any temptation commeth faith maketh the same word powerfull in vs to repell the temptation and to strengthen vs in affliction for it is that sword of the spirit whereby wee wound all our enemies But if it bee not beleeued it is but as a sword in a sheath and will nothing helpe vs. Thirdly hereby he signifieth that hee destroyeth all their enemies this is the chiefe end why hee so describeth himselfe in this place How Christ woundeth his enemies herewith wee haue shewed in the former Chapter and the sixteenth verse with the vses thereof Verse 13. I know thy workes and where thou dwellest euen where Sathans throne is and thou keepest my name and hast not denied my faith euen in thâ—se dayes when Antipas my faithfull Martyr was slaine among you where Sathan dwelleth Here beginneth the second part of this Epistle to wit the Proposition which containeth two parts A commendation of this Church in this verse and a Reproofe vers 14 15. The commendation is twofold First generall in these words I know thy workes then speciall in the words following I know where thou dwellest c. Of the generall commendation wee haue spoken in the former Epistles verse 2. and 9. This yet must be obserued that Christ herewith beginneth the matter of all his Epistles intending no doubt hereby to settle the persuasion of his presence deepely in euery one of our hearts for it is indeed the ground of the holy feare of God which is the beginning of all true religion and godlinesse And here Christ giueth a president for his ministers namely that the first thing they must teach their people is to be persuaded of this presence of Christ wheresoeuer they are Christ is with them and whatsoeuer they do he seeth them This will cause them make conscience of all their waies and it is impossible that any should euer haue sound knowledge or good conscience till he be persuaded hereof Abraham knew well that in Abimelekes court they would make no conscience of murther because they wanted this feare of God to feare God and keepe his commaundements is the whole man and therefore wee should giue all diligence hereunto It is indeed a hard lesson for vs to learne and of our selues wee cannot learne it but if we vse the meanes Gods blessing will be vpon our endeuour and then shall wee haue knowledge vpon knowledge and grace vpon grace with the comfort of a good conscience The particular commendation of this church is for her constancie in maintaining the doctrine of the gospell in these words I know where thou dwellest euen in a place where Sathans throne is and yet for all that thou keepest my name that is thou holdest still my true religion and doctrine The throne of Sathan is any place where superstition idolatry or profanenesse is maintained without controlement and from whence wickednesse is conueyed to other places For the diuell is the God of the world and he hath his thrones among men Pergamus was a great citie of the gentiles which maintained idolatry and persecuted the gospell from whence also iniquitie was deriued to other townes and places therefore it is called the diuels throne Herein we may obserue sundrie points of great importance First the exceeding pollicie of Sathan he hath his kingdome in this world and for the establishing thereof he must haue his thrones where wickednesse and idolatrie is maintained without controlement and whence sin is deriued to other places In all ages it hath bene thus and will continue so to the end In the old world hee had his thrones among Cains posteritie in the church of the Iewes euen in the daies of the kings of Israell the high places and groues where the people sacrificed to their idols were the diuels thrones the oracles of the gentiles where the diuels gaue answere vnto men were his cheefe thrones in the dayes of poperie euerie church and chappell were thrones of Sathan wherein were erected images holy roods for the worship of saints whither the people came to worship from
Thirdly men will professe that they are rich in loue both towards God and their neighbours when as they loue the world and the pleasures thereof more than Christ and so haue no true loue of God in their harts Fourthly to make more plain that this spirituall pride raignes in mens harts mark this let any bodily calamity be made knowne to a man that is newly befallen him oh how is hee presently perplexed but let Gods Minister out of his word make knowne vnto him his inward fearfull estate that by reason of sinne hee is in danger of Gods iudgements and a firebrand of Hell hee is not affraide Worldly newes doth affright men much when as the threatnings of the word mooue them nothing What argueth this but that their hearts are fore-stalled with this false conceit I am rich The drunkard in his drunkennesse the filthie person in his vncleannesse and euerie man in his sinne sootheth himselfe with this God is mercifull I am rich and in his fauour hee will not condemne me Well it being thus manifest that spirituall pride is our common sin We must labour to see it in our selues and vse all good meanes that it may be remooued The means follow afterwards And increased with goods or am made rich so the words are these words are added onely for amplification to shew that this church had not any smal portion but an exceeding measure of spirituall pride The doubling of the words sheweth the strength of this conceit What 's the cause that this Church was growne to such an height of pride Answ. It may be it was knowledge wherewith no doubt the Angell of this Church and many therin did abound now the holy Ghost saith That knowledge pusseth vp This is true in all places great knowledg without speciall grace great pride This is the sinne of the Schooles of learning Where knowledge abounds there pride of heart abounds and men are puffed vp according to the measure of their gifts vnlesse by his grace and the sight of their sins God doe humble them And haue need of nothing This is a further signe of their great pride that they thought they needed not the helpe of any thinge or any person beside themselues And all such as thinke they haue no need of the blood of Christ for the washing away of their sinnes doe surfet and abound with this spirituall pride of heart This serues further to conuince our congregations of this damnable spirituall pride If any one be sicke in bodie hee streight sendeth to the Phisitian but not one of a thousand seeketh to the Minister till the pange of death draw neere The soules disease by sin is not felt there is no complaint for want of the blood of Christ. But if wee would be emptied of this pride wee must labour to see that wee stand in neede of Christ and euerie droppe of his blood till such time as wee feele that in vs there is no goodnesse in our hearts VVee are but the proude Laodiceans and our case is wretched and damnable And knowest not how thou art wretched and miserable and poore and blinde and naked Christ intending to strike this sin of pride to the verie heart doth here set downe the true cause thereof to wit Ignorance as if hee should say Thou knowest not thine owne naturall estate as thou art borne of Adam out of Christ and therefore thou art proude and thy pride maketh thee luke-warme Then he sheweth whereof they were ignorant namely of their naturall estate For the first Christ making Ignorance the cause of their Pride teacheth vs that Pride is not the first sin that euer was in the world as many both Papists and others haue thought True it is Pride is a great and mother sinne and the cause of many fowle iniquities but yet Ignorance is a mother sin wherof Pride springeth The cause why any person swelles with pride in himselfe is Ignorance of his owne naturall estate By this then wee are taught to learne to knowe our owne estate what wee are by nature in our selues without Christ for that is the way to pull downe our hearts For this cause the Prophets of God vsed to call men To a searching of themselues Zeph. 2.1 when they would bring the people to humilitie and grace that men seeing their estate by reason of their sinnes to bee damnable might bee humbled and caused to forsake themselues and come vnto Christ. And surely till such time as men bee humbled for their sinnes they will neuer get sound grace but be as the proud Pharisie hypocrits and dissemblers though they haue much knowledg But when a man hath searched his naturall estate then besides knowledg of himselfe come other most excellent graces as humilitie the feare of God and true obedience with good conscience And therefore first of all let vs labour to be acquainted with our own estate in our selues with our personall sins with Gods iudgmēts due vnto vs for them For this is the ground of true grace The spots and blemishes of our bodies we can soone espy and wipe away and why should wee bee lesse carefull of our soules which be farre better That Christ might fully make knowne vnto them their ignorance of thēselues it pleaseth him to desrcibe to thē their naturall estate so proportionally the naturall condition of all Churches of all people which is the state of mans miserie This he propoundeth two waies first generally in these wordes and knowest not how thou art wretched and miserable then by the parts thereof which be three Pouertie Blindnesse and Nakednesse For the first The word translated Wretched signifieth one subiect to calamities griefes and in a word to all miseries And that we may know who is thus wretched I will enter into a description of mans miserie whereof that we may conceiue aright two things are to bee considered First the roote and fountaine thereof for therein wee shall best see what miserie meaneth This root is originall sinne and it hath two braunches First that particular transgression whereby Adam sinned which was not only the sinne of his person but also of the whole nature of man spreading it self to all his posterity Christ excepted Secondly the defacing of Gods Image and the corrupting of mans heart which by reason of the fall of our first parents hath in it a pronesse vnto all sin both in will affection and in all the faculties of the soule In these two stands originall sin and in them and with them must wee conceiue of mans misery as in the root thereof Secondly we must conceiue of mans misery vnder the forme of punishmēt hauing relation to the first sin of Adam to the corruption of ech mans nature therby receiued The punishent of sin must be considered sundry waies according to the diuers kind of mans being either in this world or after For it is either in this life or at the end of this life or after this life