first Christ sent and shewed this reuelation This action of Christ is noted by the holy ghost for two speciall causes first to shew That S. Iohn did not pen and publish this booke rashly but by calling and warrant from God This teacheth vs what must be our behauiour in all our actions whatsoeuer we take in hand we must looke we haue warrant from God for the doing of the same by vertue of our calling and with out this we should not dare to enterprise any thing If this dutie were practised there would be more conscience of the seruice and worship of God and more care of iust dealing with men then there is in the affaires of this life Secondly this action of Christ is noted to get more reuerent acceptance and greater authoritie to this booke for which cause also it was sent by an holy Angell If an earthly prince should write his letter to his subiect and withall send it by one of his guard we doubt the subiect would receiue it most reuerently Behold this booke is the Epistle and letter of Iesus Christ sent by his Angell for the benefit of his Church What reuerence therefore and acceptation ought this to find surely a thousand fold more with euery one then the writing of any earthly prince whatsoeuer The second point to be obserued is the persons whom Christ imployeth about this Reuelation and they be two An holy Angell and Saint Iohn For the first It hath pleased God in all ages to vse the ministerie of Angels as a meanes whereby hee would conuey the knowledge of his will vnto his Church The law in mount Synai was giuen to Moyses by the ministerie of an Angell Act. 7.38 Gal. 3.19 and Daniell receiued the exposition of sundry dreames and visions by an Angell Dan. 8.19 and 9.21 and 10.14 And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell But here we must take heed that we do not like the papists ground hereupoÌ„ the inuocation of Angels because they be about vs and bring vnto vs particular messages from the Lord for before we may pray vnto them wee must haue from God a particular commandement so to do and also a promise to be heard in that wee aske or else our prayer is not of faith but the whole Scripture affoords no word of command or promise for any such action and therefore we cannot do it without sinne The second instrument here imployed by Christ is Iohn This Iohn was sonne to Zebedeus and so kinsman vnto Christ a blessed Apostle and Euangelist which penned one of the Gospels and the three Epistles which beare his name This was that Disciple whom Iesus loued And to procure the more credit and reuerence to this booke he describeth himselfe by two arguments First by a propertie calling himselfe Christ his seruant Secondly by an effect or action in bearing record to Gods word vers 2. For the first note that Iohn doth not call himselfe that Disciple whom Iesus loued nor the kinsman of Christ which he might haue done being allied vnto him for Iohns mother was sister to Ioseph Christs supposed father and cosin german to the virgin Mary Iohn had learned of Christ himselfe that the â—earers and doers of the will of his father were esteemed more deere and neere vnto him than any bond of outward allyance could possibly make them Math. 12.50 Luk. 11.28 But he cals himselfe Christs seruant hauing yeelded vp himselfe to do his will for herein stands the dignitie of a Christian to do seruice vnto Christ. The blessed Virgine had neuer found such fauour with God to haue beene Christs mother if she had not withall become Christs seruant She bare him in her heart by faith as well as in her wombe by conception or else she had neuer beene saued by him Hence we learne that outward dignities as bloud royall noble parentage and such like will nothing further a mans saluation he that would bee acceptable vnto Christ must become his seruant by beleeuing his word and doing his will hauing cast off the old man which is corrupt and put on the new man which after God is created in righteousnesse and true holinesse So Paul saith Circumcision is nothing and vncircumcision is nothing but keeping the commandements of God 1. Cor. 7.19 and henceforth know I no man after the flesh but if any man be in Christ he is a new creature 2. Cor. â— 16 17. Againe consider in what regard Iohn is here called the seruant of Christ not onely for that he beleeued in Christ and obeyed his will as all true christians do but more specially because hee was an Apostle and did seruice vnto Christ in the worke of his ministerie which was his particular calling So Paul writing to the Romans calleth himselfe an appostle seruant of Christ Cap. 1.1 And he rendreth a reason thereof vers 9. Because hee did seruice vnto him in preaching the Gospell Hence we are taught that we must not onely shewe our selues Christs seruants in our generall calling of christianitie but especially in our particular callings and offices after the example of Christs blessed Apostles It is a good thing to professe seruice vnto Christ by hearing his woord receiuing his sacraments and keeping his Saboathes but vnlesse therewithall we shewe the power of godlinesse in our particular callings our outward profession is flat hypocrisie This magistrats ministers husband wife parents children maisters seruants buyer seller and euerie one in his lawfull calling should carefully obserue for vnlesse in the particular duties of their speciall callings as the magistrat in the duties of a magistrat c. they do seruice vnto Christ their publicke seruice in the outward duties of religion shall neuer commend them vnto God be it neuer so glorious Micha 6.6 7 8. Vers. 2. Which bare record of the word of God and of the testimonie of Iesus Christ and of the thâ—ngs that he saw Here is the second argument whereby Iohn describeth himselfe namely by this action or effect in bearing record to the word of God for partly by writing the gospell and partly by preaching hee bare witnesse and testified that the word of God was true And because the word of God hath diuerse parts the Law and the Gospell he shews in the next words that hee meanes especially the Gospell adding and of the testimonie of Iesus Christ that is of those things which Iesus sayd and did And that no man might cal into question the truth of his testimonie hee professeth himselfe to haue bene an eye witnesse of all those things whereof he bare record saying and of all those things which he saw And here he alledgeth his testimonie to the Gospell to proue himselfe a faithfull pen-man of this booke that so it might haue more reuerence for hee which was faithfull in penning the Gospell of Christ the same also is faithfull in penning this Prophesie of the Church In this testimonie we
A GODLY AND LEARned Exposition or Commentarie vpon the three first Chapters of the Reuelation PREACHED IN CAMBRIDGE BY that reuerend and judicious Diuine maister WILLIAM PERKINS Ann. Dom. 1595. First published for the benefit of Gods Church by ROBERT HILL Bachelor of Diuinitie The second Edition reuised and enlarged after a more perfect copie at the request of M. PERKINS executors by THOMAS PIERSON Preacher of Gods word Hereunto is prefixed an Analysis of the Vision in these three Chapters And a twofold Table added one of places of Scripture the other of speciall points to bee obserued PROV 13.9 and PROV 4.18 The light of the righteous reioyceth by encrease shining more and more vnto the perfect day But the candle of the wicked shall be put out LONDON Printed by Adam Jslip for Cuthbert Burbie and are to be sold at his shop in Paules Churchyard at the signe of the Swan 1606. TO THE RIGHT VVORSHIPFVLL AND VERTVOVS Ladie the Ladie ELIZABETH MONTAGV of Hemington in Northamptonshire Grace and Peace IVST cause there was Right worshipfull as well in respect of the reuerend Author whose rest is now in glory as also of the godly Reader whose good herein claimes speciall stroke that some refining hand should recommend vnto the Church of God a more perfect coppie of this godly Exposition than the first edition hereof did affoord and yet no cause I find why your worthie children who no doubt for the Authors sake did more gratefully accept the former dedication should by me be depriued of their right Nay rather as they in heart I am persuaded did highly honour the Author for his double labor in Christs vineyard so do I reioyce this recompence is returned for their loue That with this worke their memorie with posteritie shall long endure And sith my paines herein yeelds me this right to make choyce of some to whom I also may commend the patronage hereof I presume to present the same vnto your Ladiship If this bee any kindnesse on my behalfe I confesse it is farre short of your desert and of my desire some others I know may challenge me herein as vnmindfull of their loue yet because God may offer me opportunitie hereafter to giue them good content this way I will intreat their patience for this time that I may ioyne the mother with the children in this worke of loue to affoord tuition to these godly labours of the dead It fits you best good Madam in many respects for neither will your children complaine of your admission into the society of their right nor you esteeme the lesser hereof because of their claime hereto by former possession They are your owne and you theirs this comes vnto you all as vnto one accounting your vnited loue for greater safetie and looke what grace it finds by your protection like grace it yeelds by many a good instruction Salomon saith Good vnderstanding maketh acceptable meaning to such as feare God for fooles hate knowledge how welcome then will this be vnto you who haue sayd vnto Wisedom thou art my sister and do esteeme the words of her mouth The ioy and reioycing of your heart sith herein you shall find on euery leafe some pleasant fruit of the tree of life a tast whereof I will here set before you that you may iudge the better of the store When the Disciples harts were full of greefe for Christs departure then at hand Philip sayd vnto him in the name of all Shew vs the father and it sufficeth Loe here behold and you shall see not the father alone but with the father the spirit of grace and with them both the Son of God so liuely described to your view that you may truly say of this knowledge God sanctifying the same vnto your soule It is eternall life When Christ would harten his Disciples for the great worke of their ministerie hee doth it by the promise of his presence saying Be hold I am with you alway The euidence and fruit whereof you shall hereby so well perceiue that hereupon I trust both you and many moe will learne to say with Dauid in temptation I haue set the Lord before me alway for he is at my right hand therefore I shall not slide And with Ieremie in affliction The Lord is with me like a mightie Gyant therefore my persecutors shall be ouerthrowne and shall not preuaile What shall I say more It would be too long to speake of the dignitie of Christs Church and ministerie here handled at large and to instance in particulars through the seuen Epistles to these seuen Churches of Asia onely this in the Preface of each Epistle learne what Christ is in himselfe and to his Church In the Matter behold the state of euery Church and see what Christ approueth and what his soule detesteth In the Conclusion see his bountie towards his children and the dutie of all to him againe The handling of these things will much delight your Christian heart for beside the Plaine euidence of the spirit in opening the text which is best pleasing vnto God and most profitable to his Church wherein this godly Author had a speciall grace the application is so fit and pertinent to our times that I had welnigh sayd He did foresee what we now behold and hath foretold what we for our lukewarmenesse and decay in loue may iustly feare Consider what I say and the Lord giue you vnderstanding in all things Hold fast that which you haue bee faithfull vnto death and the Lord will giue you the crowne of life For God is not vnrighteous that he should forget your workes and labor of loue which you haue shewed towards his name in that you haue ministred vnto the saints and yet do minister Now the God of hope fill you with all ioy and peace in beleeuing and increase your ioy by the constant walking of your children in the truth Yea the same Lord make all grace so to abound towards you all that alwayes hauing all sufficiencie in all things you may abound in euery good worke which is by Iesus Christ vnto the praise and glorie of God vnto whose gracious protection both now and euer I humbly commend your Ladiship with your godly familie London December 10. 1606. Your Ladiships to commaund Thomas Pierson TO THE RIGHT WORSHIPfull Sir Edward Montagu Sir Walter Montagu Sir Henry Montagu and Sir Charles Montagu Knights M. Iames Montagu Doctor of Diuinitie Deane of his Maiesties Chappell and M. Sidney Montagu Esquire the Ladie Susan Sandys and the Ladie Theodosia Capel children of that right worthie and religious Sir Edward Montagu of Bowghton in the Countie of North-hampton Knight and of the Ladie Elizabeth his worthie wife sister to the right Honourable Sir Iohn Harington Baron of Exton and father to the vertuous Ladie the Countesse of Bedford Grace and Peace RIght Worshipfull as the Patriarch Iacob had twelue
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
their common houses which is vntrue for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence the dwelling house is as holy as the church Indeed churches must bee maintained because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer for which time all due reuerence must be obserued in them but we must not think that they are more holy than other places More particularly in this circumstance of place note two things First by what meanes Saint Iohn came thither Secondly to what end and for what cause The meanes was banishment by the emperour Domitian the cause was for the word of God For the first hee came and abode in Patmos being banished thither for the Gospels sake In this his banishment consider many excellent things First Saint Iohn was a most worthy Apostle endued with rare gifts a singular maintainer of the Gospell and a famous founder of the church of God and chiefe pillar thereof in those dayes when he wrot this booke and for this cause most hated of the cruell persecutor Domitian and of the Romanes And yet obserue That whereas many other true Christians were put to the sword S. Iohn is not but escapeth by banishment The cause of this was Gods speciall prouidence by which hee reserued him for the benefit of the church that hee might receiue this Reuelation and commit it to writing for the perpetuall good of all his children And so though Domitian was a cruell tyrant and wanted no malice towards Iohn yet hee could not kill him God ouerruled him that he did but banish him and that into such an Island wherein he might quietly receiue these visions and pen the same for the good of the church By this wee see the great care and prouidence of God ouer his church that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors that they cannot for their hearts do any thing but that which serueth for Gods glory and the good of his church though they intend the contrary For Domitian intended onely the hurt of Iohn yet see by his banishment into that Isle he had fit place to receiue these visions for the good of the church So in the death of Christ the Iewes and Gentiles and all the people banded themselues together to put Christ to death and the diuell he laboured to stirre them on to practise their intended malice Yet the ouerruling power of God who bringeth light out of darkenesse directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was euen the redemption of mankind So Iosephs brethren intended no such deliuerance as God wrought by him in selling their brother This consideration should comfort all Gods children in the time of any outward distresse euen the remembrance of Gods ouerruling hand Secondly in that Iohn went into banishment when it was so appointed wee learne That when we are oppressed and persecuted by tyrants for Christs sake we must not make resistance or offer violence but suffer all iniuries with patience for as one sayth truly The Christians weapons in persecution are onely prayers and teares And Saint Iohn often in this booke addeth this conclusion after the foretelling of persecution Here is the patience of Saints shewing that patience must be the complete armour against all our bloodie enemies Thirdly here also obserue That Iohn came into this Island not of his own accord as chusing a solitarie life to bee the most happie state of perfection but by violence and constraint For if hee had come into it voluntarily being little or not inhabited hee could not haue done the duty of his Apostleship in preaching the Gospell and laying the foundations of the church This then confuteth the Monkish life which is no life of holy perfection as Papists call it but of glorious superstition and slat impietie before God for hereby they forsake their callings and vtterly disable themselues to do those duties which God requireth of them in church commonwealth or familie Fourthly whereas Iohn being banished receiued his visions in a barren and base desolate place we see that those which honour God shall be honoured of God euen then when men seeke most to disgrace them for what greater disgrace could they haue put vpon Iohn than to banish him into so base an Island Yet because it was for Gods glory euen there doth the Lord appeare vnto him and honour him much in reuealing vnto him these visions So when Ioseph was sold of his brethren and most dishonoured of them then did God exhalt him most of all The same may bee sayd of Daniell in Babylon whom God did most aduance when his enemies sought his greatest ruine and the same is true of all Gods children Them which honour God will he honour II. point The cause for which hee came into this Isle is expresly set downe for the word of God that is because he was a publisher and preacher of the word of God for the performance of which dutie he was banished By which wee may note That all naturall men as Domitian and his court and all the Gentiles without Gods speciall calling doe beare a deadly hatred towards Gods word For S. Iohn was a most worthy Apostle a famous man for gifts a singular preacher of the word of God yet is hated nay banished not for his owne cause but for the word of God This hatred hath appeared in the heathen emperours by their bloudie persecutions against the preachers and professors of this word and yet though men hate it naturally the same word winneth them and taketh place in their hearts for their conuersion and causeth them to loue it so as successiuely it hath beene spread ouer all the world Which shews against the Atheist That the word taught by the Prophets and Apostles is indeed the true word of God not the inuention of man for mans word being hated cannot win vnto it him which hateth it but the word of God preuaileth by grace in the hearts of those who hate it by nature which it could not doe vnlesse there were in it some diuine power Againe seeing Iohn was banished for Gods word all ministers are to cast their accounts and make this reckoning that they may and must suffer trouble persecution yea sometime banishment it selfe for the Gospels sake if they will be faithfull For that which befell the principall founders and chiefe builders of the church cannot bee auoided of them which are ordinary ministers if they will be faithfull Christ acquainteth his disciples with this telling them That they are euen accursed when all men speake well of them Let none therefore thinke it strange at this day if for well doing they heare and receiue euill nay let them feare the curse when all men prayse them And for the witnessing of Iesus Christ. Here Iohn doth note more specially the
He would haue come to them but Sathan did binder him He seeketh the trouble and sorrow of the minister not onely by stirring vp persecution but by keepinh his people from profiting by his ministerie and therefore euerie minister had need to take paines with patience in his calling And as Christ ioyneth together labour and patience in the worke of the ministerie so should euery christian after this direction ioyne patience with his paines in the duties of his particular calling whether it be in church common-wealth or familie For looke what is the estate of the minister in his place such shall be the estate of euerie child of God in his This therefore they must doe first seeke to know the duties of their particular calling and therein labour and take paines with all good conscience Then considering the crosse doth accompany godly diligence they must labour to ioyne patience with their diligence for their continuance in weldoing euen vnder the crosse And for attaining of this patience they must set before them the promises of Gods blessing and protection while they so continue not suffering themselues to be dismayed by any affliction And if we shal thus walke in the duties of our particular places painefully and with patience wee shall haue our commendation of Christ Iesus and his blessed reward which farre surpasseth the praise of men and their rewards But on contrarie if we walke in our callings negligently or else forsake them because of afflictions or be impatient in our labour we shall loose our reward and vndergo the rebuke of Christ which is worse than all outward euils that can befall vs. The third speciall worke for which Christ commendeth this church is seueritie shewed against wicked men in these words And how thou canst not beare them which are euill By euill men Hee meaneth such as liued offensiuely and maintained manifest errors and heresies These she could not beare but iudged them as burdens and therefore sought to disburden her selfe of them Hence we may gather that it is a necessary thing for euery church to be purged of euill men The church of God in all ages hath put in practise this worke So soone as Cain had slaine his brother Abel God cast him out from his face as appeareth by his owne complaint to wit from that particular place where Adam and his familie worshipped God When false prophets and Idolaters did arise among the Israelits the Lord commandeth That they should be killed and taken from among them And therefore hee saith to Ieremie If thou turne and repent I wil bring thee againe and if thou take away the pretious from the vile thou shalt be according to my word 1. Cor. 5.4 5 Paul commandeth in the name of Christ that the incestuous maÌ„ be deliuered vnto Sathan the church purged of that old leauen and that wicked man put from among them verse 13. Besides the euidence of these testimonies some reasons may be added to prooue the necessitie of this separation First God will be worshipped in an holy manner and they that worship God must be purged and sanctified but euill men defile Gods worship and therefore they ought to be seuered from the church Secondly lest the whole church be infected with the contagion of their doctrine or the infection of their life for as leauâ—n sowreth the whole lumpe so will euill men defile the whole church Thirdly they are burdens to the church and therefore must be cast out For the church should be eased of euery burden This doctrine is the truth of God ought to be practised of Gods church Whereby we may see a common fault in the most coÌ„gregations among vs wherin all that will are admitted not onely to the hearing of the word but also vnto the Lords table hand ouer head without restraint as though euerie man were a good sound christian Whereas experience sheweth that many be ignorant many contemners of the Gospell many Saboath breakers drunkards and blasphemers all which ought to bee barred from the sacraments and in that respect seuered from the church as burdens Secondly hence we may gather that Christ hath giuen to his church a power iudiciall to suspend euill men from the sacraments and to excommunicate them from the outward fellowship of the church for els he would not haue commended this minister with his church for the execution of this power The reasons alledged to the contrarie are of no force I. Say they the parable Matth. 13.30 alloweth the growing together of tares and wheate till haruest and therefore euill men must bee suffered in the church without seperation Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiasticall iurisdiction but of the vniuersall purging of his whole church by his holy Angels in the end of the world for there the field doth not signifie any particular church but the whole world and the seruants are not mâ—n but Angels that must gather together all both good and bad in the end of the world to the last iudgement Againe they alledge Luk 14.23 Compell them in the high wayes to come into the supper Here say they all must bee brought in but none must bee excluded the society of the church Ans. Christ speaketh not of compelling men vnto the sacraments but vnto the ministerie of the word wherto men must be caused to subiect themselues which hindereth nothing why the vngodly should not be debarred from the sacraments which are the seale of Gods mercy in Christ ordained onely for such as repent and beleeue Qu. Seeing this separation must be made how farre forth may wee conuerse with those that are openly euill offensiue either for life or doctrine Ans. Euill men must be considered diuers waies first as they be members of some commonwealth of some citie or incorporation secondly as they are members of some particular church by tolleration In the first regard it is lawfull for vs to conuerse with theÌ„ I. for outward dealings and ciuile affairs as bargaining buying and selling c. II. we may maintaine outward ciuile peace with them So Paule commandeth the Romans to haue peace with al men so much as in them lay that is so far as it would stand with faith good conscience III. In this ciuile conuersing with the wicked we must perform all duties of outward courtesie and loue vnto them so far forth as it doth not dishonor God or hinder the good of the church And therefore Paule commaundeth vs to be soft and courteous shewing all meekenesse vnto all men euen to euill men as the reason following sheweth For wee our selues were in time past vnwise disobedient deceiued c. and then were we euill Secondly consider them as dwellers in the church and members by permission and so we may liue with them in it for we may not make a separation from the church because wicked men are permitted therein Christ liued among the
and some reformed actions Hereby appeareth that their description of repentance is not so fit proper which say it standeth in these three contrition faith and new obedience For contrition is not a part of repentance but a cause thereof and so is faith as Christ teacheth in his well-knowne Sermon Repent and beleeue the Gospel where they are plainly distinct And indeed a man must first beleeue in Christ and then followeth repentance and for new obedience it is not a part of repentance but a fruit thereof Others make regeneration and repentance all one but that cannot so well stand for regeneration goeth before and repentance followeth after as a fruit thereof for godly sorrow which is a part of regeneration causeth repentance The minde therefore must first be renewed then it turneth it selfe vnto God and withall turneth the whole man And thus wee see what true repentance is II. Point How must repentance be practised The practise of it standeth in two things in true humiliation and true reformation In humiliation a man humbleth himselfe vnder the hand of God making true confession of al his sinnes from a sorrowfull heart condemning himselfe for the same and earnestly crauing pardon for them at the hands of God in Christ. Reformation is a change of all bad actions into good and if case require a making of satisfaction vnto others for iniuries done vnto them example hereof wee haue in Dauid who hauing committed those two great sinnes of whoredome and murder when he was reproued by Nathan repented confessing his sins and made the one and fiftie Psalme and as it is thought the 32 Psalme therein notably shewing both his humiliation in heart and reformation of life So Manasses when he was conuerted he repented humbling himselfe before God and praying for the pardon of his sinnes God heard him And thus came the prodigall child vnto his father saying Father I haue sinned against heauen and before thee I am not worthie to be called thy sonne make me one of thine hired seruants And so in all the Psalmes of repentance wee shall see these duties of humiliation and reformation ioyntlie practised as Psal. 6. and 38. and 77. and 130.143 Here then consider the fearefull practise of the church of Rome in their doctrine of repentance receiued generally for many hundred yeares Repentance with them standeth in three things In contrition in confession of all his sinnes to the Priests and in satisfaction to God by good works But all these things may a wicked man doe For Iudas was greeued for betraying his maister he confessed his sinnes and also gaue againe the money wherwith he was hired A second abuse is that they make contrition a part of the practise of repentance by contrition we must vnderstand remorse of conscience for sinne which is no grace of it selfe though it may bee an occasion thereto in Gods elect A third abuse is that they prescribe a confession of all a mans sinnes vnto men which iâ— a gibbet for any mans conscience wherein they require more than God doth A fourth abuse is that they require satisfaction to Gods iustice by mans good workes whereby they ouerthrow satisfaction by Christ and exact that of men which none is able to performe We therefore must reiect their wicked doctrine brought by the diuell into Gods church and embrace that sauing repentance which standeth in true humiliation and reformation III. point Who is it that commandeth repentance vnto this church namely Iesus Christ. Many not onely Papists but Protestants gather vpon this such like commandements That God giueth to euerie man sufficient grace to repent if he will For else say they hee should but mocke them in bidding them repent considering that without his grace it is as impossible for any man to repent as for a man to rise and walke that is fast bound hand and foote Ans. This collection is vnsound For the manifestation whereof I wil first lay down the grounds of the true answere and then apply the same First this commaundement to Repent is not giuen to euerie man but only to the church of God or to that people which is to be a church and God giueth it to them for this end that hee may gather among them his elect In Gods church there be two sorts of men Elect and Reprobat both which are mingled in this life Now when the commaundement to beleeue and repent is giuen out in Gods church it is directed properly to the elect and to the other whom God hath refused only by consequent because they are mingled with the elect Againe these commandements bee giuen to the elect for two causes I. To teach them not what they are able to doe of themselues but what they ought to doe II. To â—e an outward meanes to bring them to repent and beleeue For with the commandement Christ is present by his spirit to worke in the elect grace to repent and beleeue Phil. 2.12 Worke out your saluation in feare and trembling rendring this reason in the next words For God worketh in you both the wil and the deed In the church there be some reprobates who haue the same commandement giuen vnto them but for other vses as I. to keepe them in outward order II. to teach them their owne impotencie III. and principally that God in his iustice may make them void of all excuse at the last day From hence I answer thus This proposition is not true to wit If God command men to repent then he giueth them grace to repent vnlesse it be thus qualified That God command them to repent for this end that they may practise repentance For God giueth out his commandements for diuerse ends Some that they may be practised others to take from men al excuse in their disobedieÌ„ce Thus he commaunded Pharaoh to let the people go that by his disobedience his heart might be more hardned and God more iustly manifest his glorie in his destruction So hee commaunded Isay to go preach vnto the people not for their conuersion but to blind their eyes and to harden their harts And so he commands the reprobate to repent but neither directly as hee doth his children in whom he intends the practise of repentance but by consequent because they liue among his children nor yet with intent they should obey but rather to harden them and to make them inexcusable because of their sinnes And therefore in them his commandement cannot import anie abilitie to obey IV. point Who bee commanded to repent namely The Church of Ephesus that is the minister with the whole body of the church This may seeme strange that he should command them to repent seeing they had alreadie repented at their conuersion Here therefore wee must learne that there bee two degreeâ— in the practise of repentance First the beginning of repentance Secondly the renewing of the same And in those two consisteth the whole state of a christian mans life
and doctrine Second reason Antichrist say they sitteth in the Temple of God Now the Temple of God is Gods Church therfore the church of Rome is Gods church Answ. He sitteth there not as a member thereof but as an vsurper and deceiuer For in the Church of Poperie is the hidden church of God they are therein mingled as a little wheat with much chaffe and as little gold with much drosse So that though the church of God be where Antichrist sitteth yet the Church whereof hee is head is no church of God for whether we regard their doctrin or worship of God there is no meanes to beget or preserue spirituall life in their Church Further this which Christ sayth of Sardis may be sayd not onely of the Papists but of the churches of the Protestants as of this our Church of ENGLAND of the most congregations in the great townes thereof though not for doctrine yet in regard of mens conuersationsâ— for the body of our people seeme to be aliue by their outward profession but indeed they are dead in respect of the power of godlinesse for by occasion of outward peace these sins abound fulnes of bread pride both inward in heart outward in attyre also cruelty couetousnes carnal security like as it was in Noahs time Now where these sins raigne there the power of godlines is wanting men content theÌ„selues with an outward profession but the spiritual life of grace is not to be seen And yet this doth not preiudice the state of our church to nullifie it from being the church of God for God hath his chosen among vs in all places who liue indeed a spirituall life thogh the body of our people be dead in 〈◊〉 so will continue while peace abideth the threatnings of the ministers wil not awake meÌ„ out of the sleepe of sin it must be the rod of correctioÌ„ that must put into them the power of religion Men are like to little children who besides admonition must feele the smart of the rod to bring them to their dutie Further in this Church of Sardis whom Christ calleth dead though they had a name to liue Note the state of the Church of GOD for this was a true Church of God who among the rest was washed in the blood of Christ. Chap. 1. vers 5. And yet Christ saith it is dead in sinne that is in part not wholly And therfore a Church that is in a very corrupt state both in regard of outward conuersation and of sundry erronious opinions may yet remaine the true Church of Christ if so be they erre not in the foundation Which serueth for answere to them that thinke our Church to bee no Church because it maintaineth not that out-ward order which they thinke should be in it And therefore though wee must preferre Church before Church yet we must not condemne a Church to bee no Church for some corruptions that bee therein A true body may haue some blemish and a true Church some wants Againe the Churches of God say this is a Church yet Christ saith they are dead How can these two stand Answ. The Churches about Sardis iudged this to be aliue according to the rule of charitie because of their outward profession of true Religion for as Infants are not indeede all holy as experience sheweth yet till wee see the same made manifest wee are in charitie to iudge them to bee holy that are borne of fâ—ithfull parents euen so ought the Minister and euery one in GODS Church to thinke the best of euery one in Gods Church till God make manifest what hee is Paul following this rule calleth whole Churches elect But thou art dead Here are two iudgements one of neighbour Churches the other of Christ and Christs iudgement is preferred Wee must therefore regard specially the iudgement of Christ and labor to approue our selues our conuersations vnto Christ rather then to men for let men say what they will of vs it is Christ that must saue and condemne this made Paul to say I passe little to bee iudged of you or of mans iudgement why so for hee that iudgeth mee is the Lord. And indeed without Christs commendation the iudgement of men is nothing for Christ may condemne vs when men thinke well and speake well of vs and therefore hee saith Woe bee vnto you when all men speake well of you Luke 6.26 Verse 2. Be watchfull and strengthen the things that remaine that are readie to die for I haue not found thy works perfect before God There be two degrees of hypocrisie first when men professe that which is not in their heart at all The second when men make profession of more then is in their heart This second kind of hypocrisie oft befalleth the children of God and it is that which Christ reprooueth in this Church of Sardis in the former vers After which reproofe here he propoundeth a remedie to their vice and a reason to mooue them to vse the same The remedie is in the beginning of the verse where are two duties prescribed To bee watchfull and to strengthen or confirme the decayed graces of God in them For the first Be watchfull to bee watchfull here is a most worthy and excellent dutie it is not bodily but spirituall and it is practised when any man hath a circumspect care and diligent heed in respect of the saluation of his soule This dutie of watchfulnesse concerneth two things sinne and death Watchfulnes against sinne stands in two duties First a man must daily and continually bethinke himselfe before hand of all sinnes and vices into which he may happily fall for the doing of this he must consider in himselfe two â—hings his Nature and his Calling Touching his Nature he must consider that in him remaines the seed and roote of all sin and therefore that hee may fall into any sinne whatsoeuer Againe a man considering his nature shall finde himselfe more inclined to some sinnes then to others and those hee must especially marke and obserue Secondly for his Calling a man must marke the sinnes thereof for since the fall of man euery calling hath his especiall sins wherto men that walke therein are more incident The Magistrate hath his sins the Minister his the Lawyer his the Physition his and the Trades-man his And touching these a man must consider vnto what vices and abuses men are most subiect that walke in that calling wherein he liueth and so shal he haue a foresight of the sinnes that he may fall into Secondly after this foresight of sin he must watch his heart with all diligence that though it bee tempted and assaulted yet it bee not tainted with any one sin as the wise man counselleth Keepe thy heart with all diligence that so the fountaine of al thy actions may be kept holy and pure The second part of this watchfulnesse respecteth death or the second comming of Christ. In this two things must bee practised
scripture speaketh of God vsually Before the old world was destroyed it is sayd The Lord saw that the wickednesse of man was great vppon the earth as if he had looked from heauen vpon the earth and beheld that it was corrupt speaking after the manner of men to signifie that search which he maketh into mens actions And so he is sayd to come down from heauen at the building of Babell Gen. 11. and before he destroyed Sodome and Gomorrha He came downe to see whether they had done according to that crie which was come vp to him and so before the Lord punished the wickednes of the Israelits He made a search into their waiâ—â— and the second Commaundement is this God will visite the sinnes of the father vpon the children that is he will make a search whether the sinnes of the fathers be among the children and if they be he will punish them Seing Christ makes this search into all mens actions we are taught in all things to haue care to conforme our selus to the will of Christ and to set our selues to the doing of all good duties according to his word If we knew a Magistrate would come to make search in our house wee would bee sure to set all thinges in order against he came shall we be thus circumspect to prepare for the comming of an earthly man shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God from whom nothing can be hid I haue not found thy works perfect Works are perfect two waies by the law or by the Gospell By the law wheÌ„ in our works wee doe all that the law requireth and thus are no mans workes perfect in this life By the Gospel our works are perfect when they proceed from a belieuing hart that hath a care to please God in all things these works are perfect not in theÌ„selus but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law but of the Gospell as if he had sayd I haue searched into your waies you doe many workes in shew but they proceed not from sincere faith nor from a heart that hath care to please God in all his commandements and a full purpose not to sinne against him you haue a shew of godlynesse but you want the power thereof Here obserue that Christ condemneth this church not because their works were not outwardlye conformable to the will of God but because they proceeded not from a beleeuing hart that had a full purpose to forsake all sinne and to please God in all things Wee therefore must take heede of all hypocrisie by the Example of this Church and labour to bee of Dauids minde and praye with him That our harts may be vpright in the Statutes of the Lord that wee may say with Hezekias Behold Lord how I haue walked before thee with an vpright minde for this is a notable token of grace and an infallible badge of him that is the child of God Before God Some may say Christ here distinguisheth himselfe from God and therefore hee is not God Answere By God in this place we must vnderstand not God simply but God the father For Christ here speaketh of himselfe not as he is God but as he is mediator God man in which respect euen as he is now glorified he is inferiour vnto his Father Where note that Christ being now glorified in heauen carrieth himselfe as mediator whence we gather that we may lawfully and without presumption pray vnto Christ without the meanes or intercession of Saints or Angels The church of Rome denie this and say because Christ is now in full glorie in heauen therefore wee must vse vnto him the mediation of Saints but Christ being now in heauen marks our workes in particular and therefore we may without presumption come vnto him by prayer Vers. 3. Remember therfore how thou hast receiued and heard and hold fast and repent If therefore thou wilt not watch I will come on thee as a thiefe and thou shalt not know what houre I will come vpon thee When Christ hath reprooued them for their sinne of hypocrisie and prescribed them a remedie with a reason thereof he doth as a good Phisitian pastor shew them the way how they may practise that remedie For they might say we are commanded to watch and to renew our decayed graces but how shall we doe this Christ answereth by doing three things I. by remeÌ„bring that which thou hast receiued by hearing II. by holding fast III. by repenting of thy sinnes For the first Remember therefore that is call to mind the doctrine of saluation which thou hast been taught by mine Apostles This remembrance is a most excellent means to mooue a man to subiection to Gods will to repent and to practise all good graces When Dauid saw the prosperitie of the wicked his fect had almosâ— steps but his remedie against that temptation was his goâ—â—g to Gods sanctuariâ— and there calling to mind the end of those men Againe I haue remembred thy name oh Lord in the night and haue kept thy law Peter denied his Master when he forgot his words but when hee was put in mind thereof by the looke of Christ and the crowing of a Cocke he then repented and wept bitterly Luk. 22.61.62 Sinnes committed by men of ignorance are many and grieuous and therfore all sins are called ignorances Heb. 9 7. but if men wold by faith keepe in mind the word of God it would bee a notable meanes to keepe them from sinning Here then we haue a soueraigne remedie against sinne namely wheresoeuer we are or whatsoeuer we doe we must call to minde the word of God and the promises of God and those will bee a lanterne vnto our steps and a light vnto our paths The Diuell laboureth aboue all things to bring vs to forget the word for then he knowes he can easily draw vs into any sin Quest. How shall we keepe in minde the word and promises of God Answ. That is a grace of God and for the attayning vnto it we must first labour to haue our hearts affected with the loue of Gods word and promises for a man can neuer keepe in mind that whereof he hath no liking Secondly we must labour to belieue the word of God For faith giues it rooting in our hearts Colos. 2.7 The cause why there is so little remembring of that which is taught is for that it is not mixed with faith in those that heare it Againe the thing to be remembred is How thou hast receiued and heard that is looke what Doctrine thou hast receiued by hearing and that remember Where we see Christ ioineth receiuing and hearing together Whence wee may gather that â—â—aching and receiuing of the word of God by hearing is the prescribed generall meanes whereby God reuealeth his will counsell and purpose touching the saluation
is the cheapest and the chiefest marchandize that euer was sett to sale which we may buy without monie and yet it will make vs rich for euer Many labour in tafficke and take great paines and yet often loose thereby but make this bargaine once and then thou shalt neuer loose it nor any thing thereby but continue for euer rich in God Verse 19. As many as I loue I rebuke and chasten be zealous therefore and amend Because our Sauiour Christ had so sharply rebuked this Church they might thereby take occasion to distrust and despaire of his fauour and mercie heere therefore it pleaseth him to take away all occasion of doubting after this sort If I vse to rebuke chasten all those whom I loue then you are not to despaire of my mercie by reason of my sharpe reproofe whereby I haue threatned to spew you out of my mouth for your sinne of luke-warmnesse But thus I vse to deale with all those whom I loue and therefore in this regard you need not to doubt of my loue and fauour The meaning As many as I loue Christ loues the creatures two wayes as hee is Creator and as he is Redeemer As he is the Creator hee loueth all his creatures with a common generall loue whether they be liuing or dead reasonable or vnreasonable As he is Redeemer he loues his creatures with a speciall and a peculiar loue which is not common to all but proper to that part of man-kinde which is chosen to saluation before the world was And of this peculiar loue hee speaketh here I rebuke The word in the originall which is translated Rebuke is more significant than can fitly bee expressed in any one English worde thus much is meant thereby as if Christ had said First I will conuince them of their sins and after reprooue admonish and check them for the same And chasten This must bee vnderstood of a kinde of correction which a father vseth on his child called nurturing which is correction to breake the childe of his fault and bad manners and to teach him his dutie This then is the meaning All those whom I beare speciall fauour vnto doe I conuince of their particular faults and then checke and reprooue them and nurture them as a father doth his Child to make them leaue their particular vices and to walke in obedieÌ„ce And to assure vs that this is the true meaning read Pro. 3.12 whence the words are taken Heb. 12.5 where they are more fully explained Heere then Christ sets downe his ordinary dealing with them whom he taketh and chooseth to bee his disciples and members namely hee conuinceth them of their faults he reproueth and chasteneth them for this very end to breake them of their sins and to bring them to reformation And this dealing of Christ belongeth to euery seruant and member of Christ without exception yea Christ layeth rebukes and chastisments on all his children that in diuers measure according to the nature of their sinnes and the disposition of the parties Such as are hardly broken of their sins hee layeth on them more heauie iudgementes and chastisments that they may bee brought 〈…〉 humiliation and so 〈◊〉 true 〈◊〉 And therefore euery one that would bee a Disciplâ— and member of Christ must looke to goe vnder his correction and his sharpe and seuere rebuke according as they are in heart disposed vnto sinnes either more or lesse Hee must passe vnder the rodde that would come into the bond of the Couenant Ezech. 20.37 The vse of this doctrine is two-fold set downe Prov. 3.12 The first thus My 〈◊〉 despise noâ— the correction of the Lord for the Lord correcteth whom hee loueth his chastycements are tokens of his loue That is whensoeuer the Lord either in the ministerie of his word reproueth thy sins or by any affliction chasteneth thee despise it not neither set light by it but make good vse thereof vnto thine owne soule The second vse is Faint not when thou art corrected that is let not the greatnesse of it daunt thee but arme thy selfe with patience because he vseth to correct all those whom hee loueth making his chastisments tokens of his loue Secondly Christ heere setteth before all gouernours an example to followe especially to fathers and masters his example is this On euery child that hee loueth hee layeth corrections for this â—nd to breake them of their sinnes 〈◊〉 answerably Gouernours must shew tokens of loue towards those that are vnder them by due reproofe and correction that â—o they may be broken of their misdemeanor and brought vnto obedience to God It were to bee wished that both Parents and Masters would followe Christ in this example and so seeke the reformation of those that are vnder them but more lamentable is the 〈◊〉 Parents and Masters doe thinke it sufficient for them if they prouide for their children and seruanteâ— food and rayment and necessaries for the bodie and so altogether neglect the good of their soules which is the cause of many sinnes and so of many iudgements both which ought to mooue them to put in practise this dutie Thirdly the very order of Christs worde doth minister vnto vs a necessary instruction â—â—â—ching his manner of correcting his seruants For first hee propounds a direct end of all his corrections vpon them to wit their nurturing and reformation then that hee may attaine thereto hee proceedeth thus First hee doth conuince their conscience of their sinnes then by reproofes he rebukes and checks them and lastly correcteth them by laying chastisments on them A most excellent and blessed order in vsing correction for the good of the partie chastised which ought to bee followed of all Gouernours parents and masters especially First they must propound a good end of their correction euen the amendement and saluation of the partie and that they may then proceed 〈◊〉 they must first conuince their conscience of the 〈◊〉 then reprooue checke and admonish them and if that take not place they must proceed vnto meete and conuenient bodily correction all which must bee done not for reuenge but to bring theÌ„ to amendement and to make them obedient to the will of God Whereby wee see how farre many Parents and Gouernours ouer shoote themselues when as they make their corrections matters of reuenge and choller wherein they sâ—eldome intend the reformation of the offender which is a fault flat against the word of God and therefore to be considered of euery good christian Be zealous therefore and repent In the former Verse hee propounded a remedie against their Spirituall pride In 〈◊〉 wordes hee doth directly propound a remedie against their Luke-warmnesse But first obserue the coherence of these words with the former Christ hath said Whom I loue I rebuke and correct according as their fault is therefore sayth hee to this Church because I haue rebuked and corrected thee by seuere threatnings for thy Luke-warmnesse therefore now become zealous and amend