be dissolued and soule and body separated then must the child of God remember that he is a king in Christ and this will stay his heart against the feare of death for herein shall hee see that by death as through a straight passage he shall enter into the full possession of his kingdome And thus much in that wee are kings From the second dignitie of beleeuers which is to be priests vnto God we are likewise taught sundry duties First to teach and instruct one another It was the office of the priest vnder the law to teach the people the will of God The priests lips should preserue knowledge Malach. 2. vers 7. And now vnder the Gospell not onely the minister but euery true beleeuer is a spirituall priest and therefore ought to teach and admonish one another Coloss 3.16 When the Lord sayth Touch noâ— mine annoynted and doe my prophets no harme Psa. 105.15 He calleth all his faithfull by the name of Prophets because they ought to haue the knowledge of his wil and bee able also in due time and vpon iust occasion to teach the same to others that so the Gospell of Christ may flourish And as this dutie belongs to all men so especially to gouernours as parents and masters they must shew themselues priests to their charges Abraham did it Genes 18. Dauid did it Prou. 4. And Bathshebath did it Prou. 31. And all must doe it that desire an holy generation to succeed after them We teach them other things why not religion Secondly seeing wee bee priests wee must pray vnfainedly not onely for our selues But for all men especially the members of Christ. The priest in the old Testament must pray and make request not onely for himselfe but for the people also And herein stands the praise of a Christian to pray for his brethren Hence it is that Paule sayth Pray for all the Saints and for me Ephes. 6.18 Moyses is highly commended for this dutie especially when he prayed for the Israelites and stood before the Lord in the gap to turne away his wrath Exod. 32. Elias for his power in prayer and prophesie is called the chariot and horsemâ—n of Israell 2. King â— 12 And this is recorded for the praise of Hezechiâ— That when the people were vnprepared at the eating of the Passeouer He prayed to the Lord for mercy and was hâ—ard 2. Chron. 30.18 And so when we find any commended in scripture for his gift in prayer it is not so much for that hee prayed diligently for himselfe as for the whole church of God Thirdly being priests we must offer spirituall sacrifice vnto God that is dedicate our selues our soules and bodies and all that is in vs our wit learning knowledge and euery gift of bodie or mind to Gods seruice That we may doe all this to his glory we must looke that euery thing we take in hand haue his beginning from a pure heart a good conscience and faith vnfained and be directed to a good end to Gods glory principally and the good of others whom it may concerne Fourthly we must be full of blessings The priests in the old Testament Numbers 6â— vsed to blesse the people so must we if we be Christians because wee are spirituall priests We must take heede of all cursed speaking of slaundering and backbiting of swearing and forswearing and giue our selues to blessed and gratious speeches to all men and of all men friends or foes Rom. 12.14 Fiftly wee must seeke to haue God for our portion The Leuits had no portion in the land of Canaan but the tenthâ— onely The Lord was their portion So we being priests to God must bee content with any estate in this world for God is our portion We must not seek too much after any inheriâ—â—nce on earth for then we carry not our selues like priests vnto God The fauour of God in Christ must be the thing we long for and therin must we reioyce To him be glory and dominion for euermore Amen These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church as it were interrupting himselfe for the great desire hee had to the glory of God Whereby wee are taught that the consideration of Gods benefites towards vs specially such as concerne the kingdom of heauen should stirre vp our hearts to giue continuall prayse and glory to God This was Dauids affection when he felt in his soule the pardon of his sinnes and therefore hee breakes out into this thanksgiuing My soule prayse thou the Lord and forget not all his benefits Psalme 103. â— And so did Paule after the blessed memory of Gods mercy in his vocation 1. Tim. 1.17 Secondly in this example of Iohn wee may learne what is the true forme of giuing thankes to God namely to ascribe vnto him all power glory and absolute dominion for euermore But alas it is too too manifest that our corrupt nature will not do this but taking from God his due bestoweth it on creatures yea on our owne selues It is a matter of grace to know what is due to God and to ascribe the same vnto him and therefore we are charged to giue vnto the Lord glory and power which in the next words he cals the glory of his name Psal. 96.7 8. So Christ he teacheth vs to ascribe all power glory might and dominion to God when wee say in the Lords prayer For thine is the kingdome the power and glory that is The kingdome of heauen is thine all power in heauen and earth is thine and therefore all glory is thine and from our hearts wee doe ascribe the same vnto thee Lastly S. Iohn addeth Amen that is So be it Let all glory and dominion bee giuen to Christ which is the same he said before Whereby he doth testifie his feruent affection and strength of desire after the glory of Christ else he would not haue doubled his thanksgiuing And so should it be with vs we should not freese in our thankesgiuing for Gods benefits but labour to haue our hearts tongues to double the same that thereby we may testifie our feruent and earnest desire after his praise and glory Verse 7. Behold hee commeth with clouds and euery eye shall see him yea euen they which pierced him through and all kinreds of the earth shall wayle before him Euen so Amen These words are a declaration of the fourth action of our Sauiour Christ towards his church and that is his second comming to iudgement to iudge both quicke and dead Wherein wee are to consider sundry points first this note of attention Behold secondly the action of Christs comming it selfe Hee commeth Thirdly the manner how with clouds amplified by the manifestation therof Euery eye shall see him euen they that pierced him fourthly the effect of his comming All tribes of the earth shall
Here see the proper â—nd of all reprofes and corrections namely the reformation and amendement of mens faults misdemeanors whatsoeuer that so they may bee more carefull of their wayes and more zealous in good duties then euer they were Whensoeuer therefore wee are reprooued by the word of God or when the Lord shall visite vs in body minde or goods by any kind of crosse wee must remember to take occasion thereby to repent and amend knowing that by all these as by so many Sermons the Lorde calles vs to amendement Nowe come to the remedie of their Luke-warmnesse Be zealous That wee may vnderstand this Commandement we are to handle some points touching Zeale First what is zeale Zeale is a burning affection in regard of Christian Religion and the true worship of God This Zeale is compounded of two affections of loue and anger or indignation so that in this Commandement are two duties enioyned vnto this Church First that they should loue Christ and his Religion aboue all things Secondly that they should be greiued especially for this that Christ was dishonoured his worship prophaned and his doctrine not embraced but insteed thereof false worship and false doctrine entertayned when both these concurre then zeale is in the heart A most notable Example hereof wee haue in Christ Psalm 69.9 where the Prophet Dauid in his person saith The zeale of Gods house had eaten him vp Whereby thus much is signified that the heat of his loue for the maintaining of his Fathers glorie had euen consumed him and that his indignation was so great because his Fathers Name was dishonoured and his worship prophaned that it did euen care him vp This wee shall see to bee true in Christ if wee read the Hystorie of his life Iohn 2.17 Yea hee professeth of himselfe that it was meate and drinke vnto him to doe his Fathers will Ioh. 4.34 That thing he preferred before his owne life or safetie nay for the accomplishment thereof hee was content to suffer the pangs of hell The like zeale was in Elias when all Israel was fallen to Idolatrie his heart was zealous for the Lord of Hosts 1. King 19.14 II. point The kinds of zeale Zeale is either good or bad In good zeale are these things required I. True faith as the roote thereof 1. Tim. 1. vers 5. The end of the commandement is loue 〈◊〉 of a pure heart and of a good conscience and of faith vnfained Now one apart of zeale is loue and therefore 〈…〉 proceedâ— from true faith so must true zeale 〈◊〉 and that which is not grounded on faith is rather rashnesse and fiercenesse of nature than true zeale II. Repentance 2. Cor. 7.11 There are seuen 〈◊〉 of repentance recyted whereof zeale is one that is good zeale Euen a burning loue of true Religion and a godly indignation when false religion is embraced There may bee zeale in a man that hath no repentance as was in Iehu 2. King 10.16 Come with mee sayth hee and see the zeale that I haue for the Lord. Yet he wanted repentance for Vers. 29.31 It is said Iehu regarded not to walke in the Law of the Lord God of Israel with all his heart for hee departed not from the sinnes of Ieroboam which made Israel to sinne and therefore he had not in him the true zeale that is heere commanded III. Zeale must come from knowledge for without knowledge it is but rashnesse and bold-hardinesse such as the Iewes had Rom. 10.2 whose Zeale was without knowledge And such as Paul had before his conuersion Phil. 3. vers 6. In Zeale hee persecuted Gods Church Knowledge therefore in Gods word must bee the guide and conductor of our zeale III. point The fruites of zeale must be considered for the better discerning of true zeale First true zeale constraineth a man in euery thing to seeke to please God Whether we be out of 〈◊〉 wits we are it vnto God or whether we bee in our right mind we are it vnto you For the loue of Christ constrayneth vs. So wheresoeuer this true zeale is in any measure it offereth violence to the heart so as a man cannot but endeuour to doe his dutie for the loue he beareth vnto Christ. Elihu sayd The grace of God was in his heart as new wine in a vessell which must needs vent out Iob. 32.18.19 Secondly true zeale makes a man indeuour to serue and please God with all his heart power and strength So good king Iosiah hearing the words of the Law read hee turned not slackely or negligently but with all his heart and all his soule and with all his might according to all the Law of Moses so as like him was no King before neither after him arose there any like him Psal. 51 Dauid humbling himselfe for his sinnes prayes for the pardon of them with such maruellous zeale as no tongue can vtter desiring God to remember him according to the multitude of his mercies often repeating the same thing in diuers tearmes that in some sort hee might expresse the earnest desire of his heart And in giuing God thankes for his benefits he putteth all the strength of his heart thereto crying out My soule prayse thou the Lord and all that is within mee Psa. 103.1 And thus we see what a thing it is to be zealous whence true zeale ariseth and what it worketh in mans heart Seeing wee as hath beene shewed are tainted with this sinne of Lukewarmnesse and coldnesse in religion let vs here learne how to redresse this vice Wee must become zealous hauing in our heart a feruent loue of true religion and a vehement indignation when the same is disgraced and false worship takes place Let Religion therefore take place in our hearts and let vs bee feruent and shew that same in our liues by zealous obedience Away with all slacknesse and lukewarmnesse it were better to bee Iewes and Turkes and to hold no Religion then to be luke-warme in the true profession And thus much for zeale The second part of this remedie is to Repent or amend This they are also enioyned because zeale without repentaÌ„ce is nothing but rashnes Iehues zeale was no true zeale because hee wanted repentance euen then when hee was zealous But wherefore was this Church inioyned to repent Namely for Lukewarmnes not for that she had committed any horrible sinne but because she was slacke in good duties Here then we haue a good Lesson for the ignorant sort that challenge Gods mercie vnto themselues because they are no notorious malefactors as murtherers adulterers they hate no man but do good vnto all but heere they are taught to reforme this their blindnesse and ignorance For repentance must be for want of good duties yea for slacknesse therein therefore let no man sooth himselfe in his ignorance with a false perswasion that all is wel if he liue not in grosse sinnes This is the enchantment of the deuill whereby he rocks many asleepe in
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
sinnes in them These things wee should often thinke of and blesse Gods name for euer that by his prouidence he doth maister Sathans power malice and so dispose of all actions of the wicked that they tend to the good of his church This must also teach vs to renounce our selues and to put all our trust and confidence in Christ his prouidence making that our comfort our stay and protection in all distresse Againe whereas the end of afflictions in Gods church is the trial of faith other graces Hence we are taught many things First to labour to haue in our hearts the power of godlinesse in true faith and vnfained repentance and not to content our selues with the forme and shew thereof in a naked profession only For we must bee cast into the fieâ—ie triall of afflictions to see what is in our hearts In the day of triall shewes will not serue the turne nor stand vs in steâ—d Trials and afflictions will consume them as the fire doth drosse and stubble Secondly to bee ioyfull and glad when the Lords will is to call vs to suffer for his sake Because this is a means to make knowne good graces in our hearts Iames 1.2 Brethren count it exceeding great ioy when yee fall into diuers afflictions knowing that the triall of your faith bringeth foorth patience V. Argument The time of their continuance in affliction is for tenne dayes By which some vnderstand a long time according vnto that which Iacob sayth to Laban Thou hast changed my wages tenne times that is often And so the Israelits are sayd to sinne tenne times against the Lord that is many times but this Exposition will not so fitly stand in this place for Christ intendeth to comfort this church But what comfort could this bee to say they should bee so long in affliction Others expound tenne dayes to be tenne yeares And so the word dayes is sometime vsed to betoken yeares for in the Scripture there bee yeares of dayes as well as yeares of weekes But though this exposition may well stand with the words yet none can shew by true record That this church was afflicted only fâ—â—tenne yeares and no longer Therfore a third exposition is this That by tenne dayes is meant some short space of time and I so vnderstand this place because it is most sutable to all circumstances For here Christ intendeth to comfort this church which is most fitly done by foretelling a short time of their affliction In this circumstance of time Christ setteth downe two things First that the affliction of Gods church and people are for a certaine time decreed of God which cannot bee changed lengthened or shortened Particular proofes hereof we haue in Scripture So God foretold Abraham That the afflictions of his people should be 430 yeares which time they were afflicted especially in Egypt but at the same night when those yeares were expired they were led out of Egypt and their afflictions ceased Exod. 12.46 And the 70 yeares captiuitie were well knowne vnto Daniell to bee determined of the Lord And therefore hee armed himselfe with patience during that time and prayed not for deliuerance vntill it should bee expired The consideration hereof must moue vs to arme our selues with patience when God shall send affliction because wee cannot deliuer our selues before the time which God hath appointed for the continuance of our afflictions is set downe by God and cannot bee changed by vs. Secondly here Christ sheweth that the afflictions of his church are but for a short time and therefore Paule calleth them moment anie in regard of the eternall weight of glorie which shall be reuealed at the end of this life and neuer haue end Which is a singular ground of comfort vnto the child of God in any distresse Thus we see the parts of this prophesie yet in the words there is a further thing intended for euery word containeth a reason to comfort this church as first from the cause of their persecution which is the deuill and therefore they must not feare for if hee cast them into prison their case is good he is Gods enemie and so the Lord is on their side who then can bee against them to doe them hurt Secondly not all your whole church but onely some sayth Christ must be afflicted Thirdly Sathan cannot kill you but onely cast you into prison Fourthly his imprisonment shall not tend to your damnation but make for the triall of your grace And lastly it is but for a short time In all which you may see the power of Gods prouidence ouerruling your enemie and turning his rage vnto your saluation and therefore take comfort and courage vnto your soules lay aside all feare and al dread and keepe faith and good conscience to the end The third part of this counsell is a most blessed precept containing most heauenly aduice Bee thou faithfull vnto death and I will giue thee the crowne of life Gods seruants are called faithfull in regard of their fidelitie which they owe to God and that is in two respects I. Euery member of Christ is baptized wherein God for his part promiseth Christ with life euerlasting and the partie baptized promiseth vnto God againe that hee will denie himselfe and cast himselfe wholly vpon God in life and death and keepe faith and a good conscience Which promise â—s called the stipulation of a good conscience 1. Pet. 3.21 And when a man keepeth this promise made to God then is hee faithfull and when hee breaketh it hee is vnfaithfull II. God giueth vnto his children many good gifts and graces as knowledge faith repentance and care to keepe a good conscience which he would haue them in all things to keepe and preserue And therefore Paule biddeth Timothie keepe that thing which is committed vnto him of trust Now a man is faithfull vnto God when hee maketh good vse of the gifts and graces of God and still preserueth the same vsing them for Gods glorie and the good of his owne soule and of his brethren like as we are counted faithfull with men when wee keepe that thing safe which is committed vnto vs of trust The meaning then of Christ is this Thou hast made a promise vnto mee in baptisme to renounce sinne and Sathan and to keepe faith and a good conscience vnto death therefore performe this thy promise and for those gifts which I haue committed of trust vnto thee see thou keepe them well and vse them to my glorie in the good of thy brethren Against this precept three sorts of men offend and bee vnfaithfull vnto God I. Those that being baptized doe yet liue in ignorance and securitie neuer seeking to know God or to vnderstand his will no not so much as for their owne vow in baptisme though none will brag more of fidelitie vnto God than these men do II. Those that haue knowledge and vnderstanding in Gods will and yet make no conscience to liue accordingly
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
of God So that heere these fewe haue a promise to bee freed from all want and to liue with Christ in all glorie ioy and pleasure This benefite hath beene in effect further vrged in the former Chapter heere onely I will note one Doctrine namely That they which liue in the world amonge the wicked and doe not communicate with their sinnes shall not partake with them in their punishments for the bodie of this Church must haue Christ to come amongest them as a Theefe but the godly must walke with Christ in white in glorie Lot was freed from the destruction of the Sodomites because hee partaked not with them in their sinnes and amonge the Israelites Those that mourned for the sinnes of the people are marked in the fore-head that when Iudgements came vppon the wicked they might bee spared This point must bee remembred for by reason of longe peace and prosperitie among vs many sinnes abound as Ignorance Atheisme contempt of Religion and prophaning of the Lordes Sabbath with innumerable sinnes of the second table All which call for Iudgements from heauen and no doubt they will bee punished partly in this life and partly in the life to come vnlesse our people doe repent Those therefore that would not partake of the common Iudgements that are to come must nowe beware that they communicate not with the common sinnes that dâ—e abounde and see that they keepe faith and good conscience hauing their righteous and zealous hearts grieued for the abhominations among which they liue After the promise is adioyned the reason thereof For they are worthy Hence the Church of Roome doth conclude That a man by his workes may merite heauen because they bee worthie of reward A most blasphemous conclusion and a manifest abuse of the word of GOD. Gods children indeede are worthie life euerlasting but not by the merite of their works for then they should bee done according to the rigour of the Lawe but for the worthynesse of their person when as they stand righteous before GOD in Christ for when GOD will saue any man he giues Christ vnto that man truely and really so as hee may saye Christ is mine And with Christ GOD giues his spirite which worketh in his heart true sauing fayth whereby hee doth receiue Christ and so Christ and his righteousnesse belonges vnto that man reallye and by vertue thereof hee is worthie life euerlasting and this is the worthynesse which Christ meaneth in this place and not any worthynesse of their workes so that this doth helpe them nothing at all and yet it is the most probable place of Scripture to prooue and iustifie the Doctrine of mans merits Vers. 5. Hee that ouercommeth shall be cloathed in white array and I will not put out his name out of the Booke of life but I will confesse his name before my Father and before his Angels Vers. 6. Let him that hath an eare heare what the spirite sayth vnto the Churches Heere is the conclusion of this Epistle and it containeth two partes a promise and a commaundement The promise in the fift verse and the commaundement in the sixt In the promise note two thinges first the parties to whome it is made To him that ouercommeth whereof we haue spoken before Secondly the things promised to wit glorie and eternall happinesse which is expressed three wayes First thus hee shall bee cloathed in white array that is hee shall haue euerlasting life and happinesse so much is signified by white â—ayment as wee haue alreadie shewed Hence the Church of Rome conclude that a man may doe good workes respecting a reward Answere In some sort it is true for so it is recorded of Moses Hebr. 11.26 Hee had respect to the recompence of reward But yet the recompence of reward must not bee the principall end of our good works for cheefely wee must thereby intend to testifie our faith and our obedience vnto God and with that wee may haue respect to euerlasting life The second thing promised And I will not put out his name out of the booke of life For the vnderstanding of this two questions must bee scanned First what this booke of life is Secondly whether a man may bee blotted out of this Booke For the first this booke of life is nothing else but Gods predestination or eternall decree of Election whereby he hath chosen some men vnto saluation vpon his good pleasure And this is called a Booke because it is like vnto a Booke For as the Generall in a Campe hath the names of all his souldiours that fight vnder him in a Booke and as the Magistrate of a Towne hath the name of euerie free man and Denison inâ—owled so GOD in the booke of his Election hath the names of all that shal be saued For the second Question A man may bee written in the Booke of life two wayes either truely before God or in the iudgement of men onely Those whose names are truely before GOD written in this booke cannot be blotted out For Gods counsell touching the eternall state of euerie man is vnchangable This the goulden Chayne of Gods decree doth plainely shew For whome hee hath predestinate them he hath called and whome hee called them also hee iustified and whome hee iustified them hee also glorified Others there be that haue their names written in this Booke only in the iudgement of men and thus are all men written in the Booke of life that professe the Gospell of Christ in his Church for so charitie bindes vs to iudge of them And these may haue their names blotted out In this sence doth the Scripture often speake as when the Prophet wisheth That God would blot his enemies out of the Booke of life meaning Iudas principally his meaning is that it might bee made manifest his name was neuer written therein This then is the meaning of this promise that they who doe auoid the occasions of sin and haue care to keepe faith and good conscience vnto the end haue their names written in the booke of life and they shall neuer bee blotted out Hence I gather two things First that the number of the elect in respect of God is certaine for the names of those which are to bee saued bee as it were written in a booke and being once written in they remayne there for euer Some doe teach that all may bee saued if they will but this is a meere fancie of man for what should thâ—â—e need any booke of life if that were so Secondly hence I gather that this number can neither increase nor be diminished let men doe whaâ— they can If they had been of vs they would haue continued with vs. 1. Ioh. 2.19 All that thou hast giuen me haue I kept and none of them is lost Ioh. 17.12 Whereas a man may bee written in the booke of life to wit in the iudgement of men and yet bee blotted out hereby wee are to bee admonished to looke
of God for he will trie vs woonderfull it is to see how common the reproch of presizenesse is and if it were not well knowne that the world is full of Athiests that might discourage many a Christian. But the remembrance of this triall wherein hypocrisie will vanish as the stubble before the fire must mooue vs to labour for sinceritie When we haue done our best wee shall bee farre short of that wee ought to bee And therefore through the reproach of the world let vs hold on our good endeauour and labour to haue the maine graces of true faith and a good conscience with a resolute purpose not to sinne that so we may stand in the day of tryall But if wee want these and liue loosely wee shall be found like the foolish Virgins that haue onely the blasing lampes of an outward Profession and want the sauing oyle of grace which may make vs acceptable vnto God at his appearing Wee haue beene trayned vp in the Schoole of Christ what a shame will it be if when Christ comes to prooue vs we be then found barren and voide of sound grace Dauid bethinking himself of this trial of the Lord doth conforme himselfe vnto the will of God and therefore offereth himselfe vnto his tryall saying Lord prooue mee meaning in regard of the truth and synceritie of a good conscience not of the perfectnesse of his owne wayes And hereunto must wee endeauour not suffering any sinne to raigne in vs. Qu. But how was this promise verified touching their deliuerance from persecution seeing no Church was free from it For euen the Churches of Asia whereof this in Philadelphia was a principall one were persecuted by Traianus Answ. This and such like promises of deliuerance to Gods children from tryals and afflictions must bee vnderstood not simply but with condition to wit so farre foorth as they may bee hurtfull vnto them and in the least measure hinder their saluation and indeed they are promises of deliuerance from the euill of temptation and persecution not from persecution and temptation it selfe Psal. 91.10 The Lord promiseth to him that trusteth in God The plague shall not come neere his dwelling and yet by experience wee know that Gods children in generall plagues are taken away as well as others and therefore that promise must bee vnderstood of deliuerance not from the plague it selfe but from the hurt therof so as it shall not hinder the good or saluation of any in the godly mans house We pray Lead vs not into temptation which wee must not vnderstand of freedome from all temptation for it is the will of God we should be tryed but therein wee are taught to pray that God would not forsake vs in our temptations or giue vs vp wholly to the power of the deuill but that it may tend to our profit and not to our hurt as well in respect of grace as of saluation And so farre foorth was this promise accomplished to this Church The due consideration whereof is most comfortable to Gods church and people teaching thē not to feare the crosse in any temptation God will haue his church tryed but the faithfull therein need not to be dismayed for God by his promise hath taken away the euill and poyson of all tryals and temptations to them that haue care to keepe faith and a good conscience though they suffer a thousand crosses in this world neuer so long yea though they die vnder the crosse which may put comfort into the heart of any distressed soule whatsoeuer reuiue those that are oppressed with temptations Againe in that this promise is not made simply and absolutely but with restraint hereby we are taught that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities are not according to Gods will and word For euery petition must depend vpon some promise of God but wee haue no absolute promise of freedome from all tryals and temptations but onely so farre foorth as they be euill And therefore in praying against temptations we must qualifie our petitions for temporall deliuerance according to the tenour of the promises of Christ that is so farre forth as may most aduance Gods glorie and best further our saluation Quest. How can this great persecution bee called but an houre of temptation seeing it lasted 14. yeeres Answ. In diuers respects it may bee so called First in regard of God with whom a thousand yeeres are but as one day and therefore 14. yeers with God are but as one houre Secondly in regard of that punishment which euery man by his sinnes deserueth in hell eternally Thirdly in the affection of Gods people which were tryed When Iacob serued Laban seuen yeeres for Rahell his affection made him thinke it was but a short time So when Gods children suffer for the name and Gospel of Christ the consideration thereof will make them thinke long afflictions to bee but short This affection caused Paul to wish to himselfe eternall perdition for the glory of God in the saluation of the Iewes Rom. 9.3 The end of this phrase touching the shortnesse of time was to comfort this and all other Churches in the time of this grieuous persecution for the consideration of the shortnesse of the time is a meanes to ease any affliction and to arme an impatient man with some measure of contentation III. point The prophecie or prediction of this affliction is in these wordes Which will come on all the world to try them that dwell vpon the earth Heere Christ foretelleth a thing which was to come simply by himselfe and from himselfe not by the helpe of any cause or any man or angell And hereby hee prooues himselfe to be true God for it is a propertie and priuiledge of the true God of himselfe and by himselfe to foretell a thing to come before it can bee seene either in it selfe or in the causes thereof no man nor angell can so absolutely foretell that which is to come but in their predictions they first see the things present in their causes vnlesse they bee reuealed vnto them from God But some may here demand whether Christs foreknowledge and prediction were the cause of this grieuous persecution Answ. Not so for things come not to passe because of Gods foreknowledge thereof but because they would come to passe therefore God foreseeth foretelleth them there is a higher cause of all things then prescience and prediction to wit the good will and pleasure and decree of God So Christ is said to be deliuered to bee crucified by the determinate will and counsell of God and from the same eternall counsell did this persecution vnder Traian originally proceed for the first cause of the euent of euery thing is Gods decree either ordaying or disposing the same It will be sayd if this be so then is God the author of sinne Answ. God forbid For the maner of Gods will and decree is
may obserue that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God and also to distinguish hâ—m from all false prophets God foretold his people that false Prophets should come among them for their triall Deut. 13. But how shall they discerne them surely by their doctrine for though they shew wonders yet if their doctrine tend to draw men fâ—om the true God to idolatrie they are false prophets and should die When our Sauior Christ was asked By what authoritie hee did those things Luk. 20.2 3. He approoued his authoritie by the testimonie of Iohn who bare witnesse of him Iohn 1.15 and confirmed the calling of Iohn by the truth of his doctrine which themselues being witnesses was from heauen Luke 20. ver 4 5. Hereby then we see the error of the Papists who teach That the onely note of a true Prophet is to confirme his doctrine by a miracle and that hee which cannot doe so is a false Prophet But this note of difference is not true for false Prophets may confirme their lying vanities by signes and wonders as we may see Deut. 13. And so doth Antichrist 2. Thess. 2.9 The sixt argument by which this Reuelation is described is the order and manâ—r of propounding it to the Church and it stands in foure degrees First God the father giueth it to Christ the mediator and head of the Church Secondly Christ giueth it to an Angell Thirdly the Angell conueyes it to Iohn the Apostle Fourthly Iohn diâ—ected and assisted by the holy Ghost deliuereth it to the Churches Now as this particular booke was so no doubt all other holy Scriptures were conueyed to the Church from whence we may obserue First the constant loue of God to his children by this his special care in propounding and deliuering his will and word to his Church Secondly that this booke and so all other parts of holy Scripture are in their kind most perfect and excellent Thirdly that the Church of Rome blasphemeth in calling the written word of God a dead letter and dumbe Iudge matching generall councels with it for authoritie and teaching that the vniuersall consent of the Church is about Scripture fâ—r â—â—terpretation and giues life and sence thereto which otherwise of it selfe were but an inckie letter and dumbe word Verse 3. Blessed are they which reade and they that heare the words of this prophesie and keepe those things which are written therein for the time is at hand Here is the seuenth and last argumeÌ„t whereby this Reuelation is described to wit the fruit effect and the profit which comes of it euen true happrnesse This prophesie concerneth the present and future state of the Church the reading and hearing whereof ioyned with carefull keeping bringeth with it true blessednesse that is fellowship with God and life euerlasting In this argument we may obserue First the end of this booke and so of all other bookes of Scripture viz. â—o bring men to happinesse to fellowship with God and life euerlasting These things were written saith S. Iohn that yee might beleeue that Iesus is the Christ and so beleeuing might haue eternall life Iohn 20.31 Againe hee declared to them the word of Christ that by it they might haue fellowship with God the father and with his sonne Iesus Christ. 1. Iohn 1.3 In which fellowship is true happinesse Christ himselfe sayth Search the Scriptures for in them you thinke to haue eternall life Iohn 5.39 And in this they differ from all other bookes and writings of men for mens writings bee penned either by the light of nature and so be erronious and misse the end of true happinesse or els they be penned by them which haue direction from the word and so all the truth they haue leading to true happinesse is borrowed hence when as the Scriptures of themselues doe directly guide men thither From the consideration of this blessed end of holy Scripture wee may obserue first That the opinion and practise of the church of Rome is damnable who barre the people of God from reading and hearing the Scriptures in their vulgar tongue For in depriuing them of this meanes as much as in them lieth they barre them of their saluation and they doe directly crosse the purpose of S. Iohn who doth therefore pronouÌ„ce him blessed that shall heare and reade this booke with conscience to keep and obey it that he might allure and draw al men to doe it with delight Secondly we are hereby admonished with all care and diligence to reade and meditate in Gods word That place before named is most excellent Search the Scripture Iohn 5.39 Euen as wee would search for gold or some precious thing which we would fain find So the word imports And he addeth the reason For in them you thinke to haue eternall life The same is wisdomes counsell Prou. 2.4 But some will say I cannot reade I was neuer brought vp in learning and therefore I cannot search S. Iohn cuts off his excuse in the next wordes saying Blessed he is also which beares the wordes of this prophecie As if he should say though hee cannot reade yet if hee heare and keepe it he is blessed Here then iâ— the dutie of those which cannot read the Scriptures they must procuâ—e others to reade vnto them and by hearing and keeping they shall be blessed Thirdly by this scope and end of Scriptures wee must learne to carrie in mind this plaine difference between the bookes of God and writings of men Gods word bringeth a man which keepâ— it to happinesse but mans writings of themselues cannot doe so vnlesse they haue light from the word of God If this distinction were imprinted in our harts we should not bee so delighted as many are to heare or speak the words of God mixed with the wordes of sinfull men specially in the publicke ministerie In former times the Lord forbad his owne people to sowe their field with mingled seede 〈◊〉 to make them garments of diuerse things as of linnen and woollen Leuit. 19.19 And no doubt the same God doth mislike that the pure seed of his word should be mingled with the sayings of erroneous and sinfull men when the same is sown vpon the furrowes of mens heaâ—ts Secondly in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures a point worthie all serious consideration Iâ— stands in two things First we must set downe with ourselues a certaine end why we reade and heare the Scriptures which is that we may attaine to true happinesse standing in fellowship with God and life euerlasting This end must bee the motiue to induce vs to heare and reade the word of God and when this taâ—es place in our hearts it wil be of force to make vs reade and heare with care and conscience which beseemeth Gods word Secondly wee must keepe in mind the things wee reade or heare so fayth the text And keepeth the things which are
written which word imports that by diligent obseruation wee should lay them vp in our hearts This is a weightie dutie and seriously commended vnto vs of God Bind vp the testimonie seale vp the law among my disciples Isay. 8.16 And Marie is therefore commended because she kept in her heart the words of Iesus Luke 2.19 â—1 It was Dauids practise I haue â—id thy saying in my heart Psal. 119. â—â— And hereto â—endeth Christs encouragement pronouncing them rather blessed which heare the word and keepe it than those which bare Christ and gaue him sucke Luk. 1â— 27.28 And Iames calleth it the ingraffed word Iames 1.21 because it should abide in our hearts like a syence in a stock and neuer be remooued but there grow and fructifie vnto life eternall Now because this is a point of great difficultie and the want hereof the cause of so little profiting after much hearing and reading I will therefore shew how by Gods grace in hearing and reading the word of God a man may keepe the same in memorie First a man must learne the grounds or elements of religion commonly called the Catechisme for they are the fouÌ„dation of all knowledge without which a man shall neuer vnderstand the Scripture to his comfort nor keepe the same in memorie The Apostle sayth the Hebrewes were dull of hearing the deepe things of God in Christ because they had not well learned the first principles of the word Hebr. 5.11.12 This all ignorant persons should well obserue specially the aged that they may find in themselues the cause of their ignorance and dulnesse euen want of knowledge in the Catechisme They thinke it a disgrace to bee brought vnto it now they are old but if they would not be euer learning and neuer come to the knowledge of the truth they must lay in themselues this good beginning and learne the principles of religion Secondly wee must not rush vpon Gods holy ordinance but before we either come to heare or reade with reuerence prepare our selues thereto Most men at this day vse to prepare theÌ„selues before they come to the Lords table and so they ought to doe before they come to heare the word for God ordained both for this end to bee meanes to bring men to true happinesse they differ onely in this that the Sacraments are the visible and the Scriptures the audible word of God At the giuing of the law The people that must â—eare it were sanctified three dayes before Exod. 19. And when they did offer sacrifice or eat the Passeouer both priests and people must bee sanctified and the same thing for substance must we perform before we come to heare the word of God This preparation stands in two thingâ— First wee must put out of our hearts al by thoghts all delights and cares of wordly affairs and set our hearts as Ezra did to seeke the law of the Lord Ezra 7.10 Secondly we must make our earnest prayers to God that he would open our eyes that wee may see his will soften our hearts and make our eares attentiue as Lâ—diaes were and also giue vs grace to embrace his word and keepe it for Christ is the onely doctor of the heart by his spirit without whose inward teaching wee can neuer learne vnto saluation Thirdly when we are about the holy exercise of Gods word the frame of our heart should be thus disposed I. It must bee an humble heart for the Lord resists the proud and giues grace to the humble Iam. 4.6 Them that be meeke will he guide in iudgement and teach the humble his way Psal. 25.9 A proud heart is so stuffed with selfe loue that there is no room for the word of God to lodge in But the heart that is lowly in it selfe through the conscience of sinne that is the heart in which the Lord by his graces will take vp his abode Isay 57.15 II. It must be an honest heart such as hath no manner of purpose to liue in any one sinne whatsoeuer but though it feele corruption in it selfe is resolued to please God in all the wayes of his commandements and that continually such an heart haue the good hearers resembled by the good ground Luke 8.15 As on the contrarie that is a wicked heart which resolueth to cherish though it be but any one sinne whatsoeuer III. It must bee a beleeuing heart The old Iewes heard the word but it profited them not because they mingled it not with faith 〈◊〉 their hearts Hebrew 4.2 where he compares the heart to a vessell in which there must bee both the word and faith these two must be mingled together and then it will be a word of power of life and saluation Therefore when we heare the threatenings of the law or the promises of the Gospell we must labour to resolue our hearts of the truth thereof But incredulitie wherby men except against the word as not pertaining vnto them is the mother of forgeâ—fulnesse The old world knew nothing of the flood because they did not beleeue Matth. 24.39 IV. It must bee an hearing heart such as is pliable to the word Sacrifice and burnt offerings sayth Dauid thou wouldest not but mine eares hast thou prepared Psal. 40.6 As if hee should say beside those bodily cares which thou hast giuen me by creation thou hast bored new cares in my heart so as I can by thy grace attend and listen to thy word And when God saith Seeke ye my face this hearing heart will answere I seeke thy face O Lord Psal. 27. vers 8.9 Fourthly after we haue heard or read the word we must become doers of the same euen in the duties of our vocation We see euery man more skilfull in the works of his owne trade by reason of his dayly exercise therein euen so the constant practise of Gods word will make vs expert in it and cause vs to keepe it in perfect memorie And these are the right meanes to become good hearers and readers of the word of God Thirdly this benediction pronouÌ„ced vpon them that heare read keepe the prophecies of this booke serues to induce euery child of God as much as in him lieth to keep in memory the whole word of God but specially these prophecies of things to come that concerne the state of the Church for therefore did God reueale them that they might bee remembred When the Angell had told Daniel the state of the church from his time to the comming of Christ hee bids him Shut vp the wordes and seale the booke till the end of the time Dan. 12.4 meaning that he for his own comfort should hide them in his heart And Christ sayth to his disciples When ye see the abhomination of desolation spoken of by Daniell the Prophet let him that readeth consider it Matth. 24.15 Behold I haue told you before meaning things to come verse 25. shewing That hee would haue his children to marke and remember those weightie things that are foretold concerning the state
himselfe and by the vertue of his godhead quickened his manhood The most godly man that is or euer was cannot doe so but all the saints of God are raised from death by vertue of Christs resurrection through that mysticall vnion which is between Christ the head and all his members by meane whereof the power of Christ his godhead which raised vp his manhood is conueyed to all his members in their resurrection froÌ„ death to life And therefore is Christ called The first fruits of them that sleepe because as the first fruits of corne which was offered vnto God did sanctifie the whole crop so Christ his resurrection did make acceptable vnto God the resurrection of all his members In this title is comprised a notable comfort for all Gods children against the immoderate feare of death If Iohn had said Christ is the first borne among the liuing it had beene a great comfort for then had he shewed that the liuing saintâ— on earth were children in Gods familie hauing Christ for their eldest brother but calling him the first begotten of the dead here is a further comfort the Lord sheweth hereby what speciall regard he hath to the faithfull that be dead for euen then when they be dead they continue members of his familie and haue Christ Iesus dead and buried reckoned among them for their eldest brother In regard whereof Christ hath a double right among the dead first of a King secondly of a Priest The right of a king hee hath to commaund his members to rise againe and to enter into glorie after him The right of a priest whereby hee offered vp himselfe in death a sacrifice acceptable to God for the sanctifying of the death of all his members for by his death he tooke away the sting of death and hath made it vnto them a sweet sleep in the graue as in a bed of downe out of which they shall one day rise to eternall life and glorie And Prince of the kings of the earth Here is the third title giuen to Christ wherein his kingly office is expressed He is called a Prince of the kings of the earth in two respects First as he is God the sonne of God equall with the father and so is king together with the father and the holy ghost gouerning all things with them by the same diuine power in heauen in earth and in hell Secondly as hee is Mediatour and Redeemer God and Man in two natures In this respect hee sayth of himselfe All power is giuen to me in heauen and in earth Matth. 28.18 And Paule sayth God gaue him a name aboue euery name at which euery knee should bow euen as he is Mediatour And in this second respect he is called A Prince of the kings of the earth in this place Now Christ being a king must needes haue a kingdome which is not of this world standing in the might and policie of man as earthly kingdomes doe but it is spirituall directly concerning the hearts and consciences of men where he ruleth by his lawes And this is his priuiledge which cannot be giuen to any creature man or Angell to rule and raigne spiritually in the heart and conscience This spirituall kingdome of Christ is exercised not by dint of sword or force of armes but by his holy word through the worke of the spirit for hee is as a king which carrieth his scepter in his mouth euen his word Isay. 11.4 That is the râ—d of his power by which hee rules the heart and conscience euen in the middest of his enemies Psal. 110. vers 2. Now Christ is here entituled Prince of the kings of the earth in two respects First because he and he alone as Mediator can giue lawes to bind the consciences of men yea of the greatest Monarch in the world Secondly because he hath soueraigne power ouer all kings and potentates as well as ouer others to saue and to destroy for not onely hath hee power to make a law to bind their consciences but also if they keepe it to saue them if they breake his law hee hath power to destroy them bee they what they may bee Hee hath the keyes of heauen and of hell to open and to shut at his pleasure Reuel 3.7 He can if he will lead them to life and saue them or els leaue them to their owne mind and so destroy them Hence arise sundry instructions First seeing our Sauiour Christ is a prince of the greatest Monarchs of the world and is farre aboue them we must then with all feare and trembling reuerence his high maiestie Great is that reuerence which men yeeld to earthly princes Oh then what reuerence should we performe to him which is prince and Lord of all the kings of the earth We cannot conceiue what honour wee owe vnto him which is aduaunced in the throne of all maiestie And this our reuerence wee must shew by hearing his word with trembling and beleeuing hearts as Isay sayth cap. 66.2 We must not dare to thinke or speake of Christ without great reuerence At his name euery knee must bow that is at the consideration of the great maiestie whereto hee is now exalted euery heart euen of the greatest Monarchs should be touched with submission awe and reuerence If this tooke place in mens hearts the name of Christ would not bee so prophaned and blasphemed as it is in â—easting sports in cursing and swearing whereby men tosse it like a ball without all reuerence to so great a prince as is the king of kings Secondly seeing he is king of kings wee must giue him absolute obedience Princes on earth must be obeyed so far as they commaund in Christ but he must be obeyed without exception not onely absolutly and perpetually in all his commaundements but most willingly and freely as it is said his people come freely in the day of assembling Psal. 110.3 Men will say they beleeue in Christ as he is their Sauior but that is not ynough they must obey him also as he is the king of princes Many persuade themselues they haue a good faith in Christ their sauiour which little regard obedience to him as their King and Lord. But they deceiue themselues for none can haue Christ for their Sauiour which haue him not for their Lord master neither doth that man beleeue in Christ which will not striue to doe his will And this our obedience must bee shewed in performing those duties which we heare and learne out of his holy word Thirdly seeing Christ is king of kings all princes must doe him seruice for they be all inferiour and subiect to him Psal. 72.11 This is the counsell of the holy ghost Be wise now O yee kings be learned yee Iudges of the earth kisse the Sonne c. that is inwardly reuerence and outwardly obey him This their homage must bee shewed in all the affaires of their kingdomes They must frame their lawes after the lawes of Christ Iesus they must
reuerence as from the Lord. Lastly in this exceeding feare of Iohn who was an Apostle and a very godly and righteous man wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie And if no man be he neuer so holy can stand before Gods presence much lesse can the most righteous workes of any man endure the triall of his iudgement if his person cannot abide his presence his workes will neuer beare his iudgement For the person must first bee approoued before the workes be accepted Therefore damnable is the doctrine of the church of Rome which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace as meanes of their iustification and part of satisfaction to Gods iustice It is a doctrine of desperation for how can our works be perfectly holie seeing our persons are but sanctified here in part And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man II. point The effect of this feare in his body He fell downe as dead at his feete This was no small feare but exceding great astonishing his senses and laying him downe as dead Physitions say and that truly the mind followeth the temperature of the body But hence we may as truly say That the body followeth the disposition of the mind for the affections of the soule wil worke vpon the body like vnto strong diseases Iohns feare casteth his body into a sound And so horrour of conscience when the heart is cold will make the body hot and the intrals to roule in the body The same may be sayd of anger 1. Reg. 21.4 When Ahab could not obtaine Nabals vineyard he layd him downe on his bed in displeasure and was almost dead Euen so will other affections worke vpon the body Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike but somtimes by curing of the mind and ordering of the affections for when the distemper of the body ariseth from the disorder of the mind then till the mind be well composed and setled physicke will little auaile III. point The kind of this feare is insinuated in these words he fell at his feet Wherby the holy Ghost giueth vs to vnderstand that this was a religious reuerent feare which hee bare to Christ For this kind of prostrating the body betokeneth humilitie and argueth a reuerent estimation of the thing feared Hence we are taught when we come into the presence of Christ we must prostrat our selues as Iohn did and looke that we be striken with a religious feare of his maiestie If any shall thinke that Christ is now ascended into heauen and therefore we cannot now fall down at his feet as Iohn did I answer though Christ be now in heauen yet hath he his feet vpon earth at which we must fall downe In the old testament the mercy-seat was the pledge of Gods presence and therefore it is called Gods footestoole Psal. 99.5 before which the Iewes were to fall downe Well though the mercy-seat be now taken away yet some thing is instead thereof For wheresoeuer Gods people assemble themselues in the name of God there is his footstoole and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus and do all duties vnto him with all feare awe and reuerence of his maiestie This feare of Iohn though it was holy yet is it tainted with some sinne and corruption for it was an immoderat feare of death which made him thus astonished and affright Whence wee learne that the most holy affections of righteous men are not perâ—ectly holy but mixed with imperfection according to the measure of their sanctification which is alwayes in part in this life Whereby it appeares that no man hath in him a filiall feare of God alone but some seruile feare whereby wee feare God for his iudgements is mixed therewith And thus much for Iohns feare which is the occasion of his confirmation Now followeth the meanes of his confirmation in these words Then he layd his right hand vpon me saying feare not I am the first and the last and I am aliue but I was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and death Here note two things first the time when Christ vsed these meanes for Iohns confirmation secondly the means themselues The time is noted in this word then that is after his presence had stroken a feare in my heart which made me as dead then the Lord vsed meanes to comfort me The meanes of comfort and confirmation are then vsed when the party is humbled And thus the Lord dealeth with all his seruants in the matter of their saluation First he bruiseth their stonie hearts and woundeth their sinfull soules before hee powreth in the oyle of grace First a man must bee a lost sheepe and then Christ findeth him and layeth him on his shoulders and bringeth him home And indeed they that would feele sound comfort by Christ must first be humbled in themselues And the reason why men reape so little comfort either by the word or sacraments is the want of true humiliation before they come whereby the soule is fitted for grace and consolation II. point The meanes vsed by Christ to confirme Iohn and they are two First a sensible signe He layd his right hand vpon me Secondly comfortable words Feare not Here first obserue in generall Christs gratious dealing with Iohn he vseth not one meanes apart but in great mercie that he may throughly confirme Iohn he giueth him both a signe and words And so hee hath alwayes dealt with his seruants When he called Moses to bee a deliuerer of his people First hee gaue him his word saying I will be with thee and then a signe saying Vpon this mountaine shal ye serue God Exâ—d 3.12 So when he would confirme the heart of Ahaz against his enemies he first giues him a promise of deliuerance verse 7. then biddeth him aske a signe vers 11. And for this cause Christ in the publishing of his Gospell added signes and miracles vnto his word that the truth thereof might be fully confirmed And so in the worke of our saluation besides his mercifull promises which were sufficient in respect of his fidelitie he giueth vs further signes and seales to support our weaknesse and to confirme our faith in the assurance thereof euen the vse of the holy Sacraments This teacheth vs that Christ hath a speciall care ouer his church and people in that he doth so condescend and abase himselfe vnto their weaknesse adding vnto his word which of it selfe were sufficient signes and tokens that by both he might more euidently giue that assurance which by one alone our weaknes would not so well conceiue Againe in this meanes of confirmation note the order which Christ vseth
of hart and profanenesse of life that they were at their first hearing of the word these must know that Gods iudgement is on them and if they would bee saued they must labour to come out of this estate endeuour so to heare with their hearts that they may be turned vnto God both in mind heart and life II. point The dutie commaunded namely to heare Hearing in Scripture is not onely to listen with the bodily eare but to be atteÌ„tiue to that which is taught and with attention to bring faith conuersion and obedience euery way Eph. 4.21 22 the hearing of Christ is notably described It is not so much to conceiue the doctrine of Christ in our mindâ— and to be able to vtter it as to die vnto sinne and to the lusts of the flesh and to ris◠〈◊〉 newâ—â—sse of life And indeed a man doth heare and learne no more of Gods word than hee doth beleeue and practise From whence we are again to be admonished that we so heare with attention that by hearing we suffer our selues to be changed and that with our change we ioyne â—are to beleeue and conscience to obey This iâ— that sauing hearing which bringeth eternall life all other hearing doth increase our sinnes to our further condemnation Whereby also appeareth the fearefull state of many who lend onely the outward bodily eare to hâ—â—re the word but then hearts bee not mooued nor their liues changed thereby III. point What is to be heard namely That which the spirit saith â—nto 〈◊〉 Churches Which words must bee referred to that which went beâ—ore not to that which followeth for thiâ— commaundement belongs to the matter of the Epistle which went before The promise following rather concerne the persons themselues than the matter The things then that are to bee heard are these Christ his sharpe reproofe for sin his threatnings of punishment a remedie prescribed motiues to practise the same especially repentance for of all these Christ spake before From this that Christ bids them heare these things which coÌ„cerned their estate in sinnes amendment by repentance we learne two things First that it is a most necessarie thing for euerie church of God and euerie member thereof to know and consider their own wants and sinnes and also the iudgements of God that hang ouer them for the same Secondly that after any man or any church hath considered of theri sinnes and of Gods iudgements it is a most necessary thing to turne vnto God by true repentance if they haue not repented and if they haue repented to renew the same daily do it more that so Gods iudgements both priuat and common may be auoided We therefore must hereby be moued to search into our own wayes to find out our owne sinnes and to consider of Gods iudgements thereby deserued that by true repentance wee may turne vnto God and so escape his fearefull iudgementâ— Further these words What the spirit saith vnto the Churches containe 〈◊〉 reasons to moue euerie man to heare I. Because they are spoken 〈◊〉 the spirit that is the holy ghost II because they 〈◊〉 spoken to one man oâ— one church alone but to all churcheâ— For the firstâ— It may 〈◊〉 demanded seeinâ— Christ spâ—ke thâ—se wordâ— How 〈…〉 be sayd that the spirit speaketh theâ— Ans. Both may stand first because all the outward 〈◊〉 of 〈◊〉 person in 〈◊〉 are common to the 〈…〉 to â—each the church is an outward action of Christ and therefore it agreeth to the father and to the holy ghost As when the father created thingâ— in the beginning the sonne also created and the holy ghost created them So herâ— when the sonne â—eacheth the father teacheth and the holy ghost teacheth For as the three persons are one in nature so must they be ioyned in all outward actions Secondly Christ saith the spirit speaketh because he now sitting at the right hand of the father doth not teach his church in bodily presence but hy his spirit which after his ascention hee sent to be their comforter and instructor Here then obserue that the holy ghost speaketh to the church in Scripture The church of Rome appoints a Iudge to speake vnto men in al matters of controuersie which is the church because say they A iudge must speake and Christ is absent from his church and the word is a dumbe letter and cannot speake Therefore the church must needes bee iudge But they erre grosly The church cannot be iudge It is but Christs minister to put in execution that which hee commandeth Christ therefore must bee iudge vnto his church by Scripture which is not a dumbe iudge for therein his spirit speaketh plainely and sufficiently for the resoluing of any point in controuersie that is needfull in Gods church The second reason to attention is because these things are spoken to all Churches Where we see that things spoken to one church agree to all From whence we must learne this speciall dutie in reading and hearing Gods holy word namely to read and heare with applicacation We must not rest in a flourishing knowledge of the storie but apply euery precept and example vnto our selues If it be an example of vertue wee must apply it to our selues for imitation if it be an example of vice we must apply it to our selues to moue vs to eschew and auoid the like For God would haue all to learne that which hee speaketh vnto one And thus much of the commandement To him that ouercommeth will I giue to eate of the tree of life which is in the middest of the paradise of God These words containe the second part of this conclusion to wit a most excellent promise wherein consider two points First to whom it is made Secondly what is promised For the first The promise is made to him that ouercommeth That is to him that in fighting preuaileth against all the spirituall enemies of his saluation sinne sathan hell and condemnation There bee three things requisit to make a man able to ouercome these enemies First he must be borne anew in Christ of water and of the spirit 1. Ioh. 5.4 He that is borne of God ouercommeth the world so by regeneratioÌ„ he is freed from the bondage of hell death sinne and Sathan Secondly hee must haue true faith by vertue whereof hee must denie and renounce himselfe and bee whatsoeuer he is in the death passion obedieÌ„ce of Christ. Therfore S. Iohn saith in the same place This is the â—ictorie which ouercommeth the world euen your faith For when a man is in Christ by faith hee is made partaker of Christ his victorie vpon the crosse and by it receiueth power to subdue his owne corruptions the world and the diuell Thirdly hee that would ouercome must keepe faith that is true religion and a good conscience standing out in life and death against all aduersarie power whatsoeuer In this that life euerlasting is promised to them that ouercome First we obserue that
the doctrine of vniuersall grace affirming that the promises of the gospell for life and saluation belong to all and euerie man whatsoeuer vnlesse hee will reiect them is a deuice of mans braine For life eternall is not promised to euerie man as he is a man comming of Adam but to a man as hee is in Christ by faith and a new creature The promises of the gospell bee vniuersall indeed to all that ouercome but that is a propertie which restraines them wholly to true beleeuers Secondly hereby we are taught so to liue that we may say truly in the testimonie of a good conscience we haue ouercome all our spirituall enemies and do continually stand conquerours ouer them This is a matter of endlesse ioy comfort which will cheere the soule in greatest distresse But to liue and lie in sinne is or will bee a hell to the conscience What auaile the treasures honors of this world to any man while his conscience shall tell him he is a vassall to sinne and sathan for while he continueth in that estate he is out of the fauour of God and hath no part nor portion in the kingdome of heauen Therefore it standeth vs vpon to labour to feele in our harts the certaine euidence of this victorie ouer our spirituall enemies by the sure testimonie of the spirit of grace The second point is the thing promised to wit life euerlasting noted by this gift To eate of the tree of life And it is set out vnto vs by two circumstances First by the cause of it Secondly by the place where it is to bee found The cause is Christ Iesus I will giue to him to eat of the tree of life Where he maketh an opposition betweene himselfe and the first Adam The first Adam sinned and thereby cast himselfe with all his posterity out of the earthly paradise and lost the benefit of the tree of life But Christ the second Adam commeth and suffereth for sinne and thereby openeth the way to a better paradise than the first Adam lost and to all that ouercome he giueth libertie to enter in and to eate of the tree of life The tree of life properly was a tree placed in the middest of the earthy paradise and it was so called first because it was a pledge and sacrament vnto Adam that he should liue for euer if hee continued in obedience to God secondly because it had in it as may be proued vertue and power whereby it would haue preserued him from death and old age for euer if hee had stood in his innocencie This earthly tree of life was a figure and signe of Christ our Sauiour and mediator who liueth an eternall spirituall life not onely as hee is God but as hee is mediator and that not for himself alone but for this end that hâ—e may conuey quickning spirituall life to all that beleeue in him and for this cause hee tearmeth himselfe the tree of life Further he saith He will giue hereof to eate To eate sometime signifieth to beleeue Iohn 6.50 but it cannot heare be so taken For faith endeth with this life and hath no vse afterward Therefore to eate in this place signifieth to haue immediat fellowship with Christ in heauen where Christ shall bee vnto him a tree of life to make him liue for euer In this promise note two points I. In what things eternal life consisteth namely in immediat fellowship and communion with Christ in heauen Secondly that life eternall standeth not in outward meanes as meat drinke clothing physicke recreation sleepe and such like but in an immediat partaking with Christ in all his blessings So that when Christ is all in all vnto vs immediatly then do we eat of the tree of life and therby shall liue eternally II. Circumst The place where eternall life is to be had is in the paradise of God This paradise of God is the third heauen a place wherein the Lord doth manifest himself in his glorious maiesty and which he hath prepared for the glory of all his elect Hereof Christ spake to the theâ—fe on the crosse saying This day thou shalt be with me in paradise Luk. 23.43 and hither was Paule wrapped in vision and saw and heard things that cannot bee vttered and he calleth it the third heauen in respect of the heauens vnder it for the place wherein we breath is the first heauen the starrie firmament is the second heauen and this paradise of God is the third which is therefore called paradise because it is a place of endlesse ioy and pleasure And the adding of the name of God doth not onely put a difference betweene it and Adams earthly paradise but also sheweth it to be a great and most excellent place So Rabel saith I haue wrestled with my sister the wrestlings of God that is strong wrestlings And in the Psalmes the mountaines of God do signifie high and mightie mountaines And that this paradise is such an excellent place appeareth at large Reuel 22. For therein must come none vncleane thing but the Saints and Angels do there enioy the presence of God and behold his glorie so much as the creature is able to comprehend There God communicateth himselfe to all the elect and becommeth all things vnto theâ— immediatly so that this must needs beâ—â— place of all ioy and comfort The consideration whereof must admonish vs to seeke the thingâ— that bee aboue that wee may haue a place in this heauenly paradise For why should we set our heartâ— vpon the vaine glorie of this world which passeth away as a shadow and commeth to nothing and in the end is but labour and sorrow when wee haue all that the world can affoord But the ioyes and glorie of this paradise of God bee endlesse and vnspeakeable Let vs therefore denie our selues depend vpon Christ and in all things keepe faith and a good conscience vnto the end And thus much for the first Epistle Verse 8. And vnto the Angell of the Church of the Smirnians write these things sayth he that is the first and the last which was dead and is aliue In this verse and the rest that follow to the twelfth iâ— layd downe the second letter or Epistle of Christ to another church of Asia called Smyrna Before the Epistle Christ giues a second particular commaundement vnto Iohn touching the writing hereof vnto this church in these words And vnto the Angell of the Church of the Smirnians write Which is prefixed to this Epistle that this church and all other churches of God might bee assured that 〈◊〉 had sufficient warrant and calling for the writing hereof Which thing is necessarie to euerie pen-man of the holie Ghost that the church need not to doubt of the authoritie of Scripture but receiue the same as the pure word of God Hence we may gather that all ordinarie Ministers of the gospell must haue warrant and calling for euery doctrine which they teach in Gods church for the
Apostles that were extraordinarie men of moâ—e â—xcellent gifts might doe nothing without warrant Of the parts of this commaundement we spake in the first verse of this chapter The Epistle it selfe followeth containing thrâ—e parts a Preface a Proposition and a Conclusion The Preface containeth a preparation to the matter of the Epistle in these words These things sayth â—e that is the first to 〈◊〉 last which was dead and is aliue In this Preface he sheweth in whose name this Epistle was written vnto this Church namely in Christs name which he setteth downe for two causes First to stir vp the people in this church to a religious attention and a reuerent care of receiuing the things therin written as the pure words of Christ Iesus Secondly because no commaundement in the matter of Gods worship and religion is to be receiued from any creature but from Christ alone And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone In this Preface Christ is described by two notable Arguments First To be the first and the last second that he was dead but is aliue The meaning of them both was shewed in the 17 and 18 verses of the former chapter whence they are borrowed By the first Christ would signifie that he is euerliuing God without beginning or ending before all creatures and after them By the second that hee is true man and assumed mans nature to suffer death for our sinnes and rose againe to liue for euer and to giue to man eternall life In this description two points of doctrine are expressed I. That Christ is a person consisting of two natures Godhead and Manhood He is the first and the last and therefore God He was dead and is aliue and therefore is true man If any aske how one person can consist of two natures Answ. As bodie and soule concurre to make one man so the Godhead and Manhood of Christ concurre to make one Christ and therefore are vnited II. Doctr. Here is the foundation of all true comfort vnto Gods Church and people in any miserie or afflictioÌ„ Which standeth in two points first that Christ is able to helpe them in any miserie either by freeing them quite from it or easing them in it seeing hee is God the first and last Secondly that as he is able so he is willing and readie to helpe them for he is man who tooke on him our nature died for vs and rose againe vnto life to giue to vs eternall life This is the very scope and end for which Christ thus describeth himselfe to this church that was in affliction Here then wee haue direction where and whence to seeke for true comfort 〈…〉 tribulation of this life namely wee must haue recourse to Christ and in him â—onsider both his abilitie and his willingnesse to â—ase all 〈◊〉 children in affliction And by these wee must arme our selues against dâ—spairâ— and against immoderate griefâ— and sorrow vnder the crosse Verse 9. I knâ—â— thy workes and â—â—ibulation and 〈◊〉 but thâ—â— ar◠〈◊〉 and I know the blasphemie of them which say they are Iewes 〈…〉 but are the Synagogue of Satan Here beginneth the Proposition of this Epistle containing the matter and substance of the whole Epistlâ— This Proposition hath two parts a commendation of this Church and counsell how to behaue 〈◊〉 selfe in the time to come The commendation is in this ninth verse wherewithall are mingled some comfortâ— vnto this Church being in affliction I knâ—w thy workâ—â— These wordâ— were handled in the former Epistle The meaning breefely is this I know all thy dealings thy waies I know the whole tenor of thy life and I doe withall well like and approoue of them Here Christ setteth downe an excellent propertie touching himselfe namely that he seeth and knoweth all things whatsoeuer nothing is hid from him and that this Church might bee resolued hereof hee repeateth this vnto them I know thy workes Neither is it any vaine repetition being indeed the ground of all true pietie and syncere obedience Wee therefore in a our affaires are here taught to labour to bee fully resolued in our consciences that Christ is with vs and seeth vs and knoweth the whole tenour of our wayes in thoughts words and â—â—eds Dauid had learned this when as he sayd Thou knowest my sitting and my rising thou vnderstandest my thoughts a farre off Thou compassest my paths and my lying downe and art accustomed vnto all my wayes there is not a word in my toung but thou knowest it wholly This persuasion is very necessarie for it will moue a man to make conscience of euery thought word and action and of his whole behauiour but where this persuasion is wanting there is no religion in the heart nor good behauior in the life When this takes place Religion beginneth and encreaseth with it so doth good conscience and true obedience for hee that hath the Lord alwayes before him will not greatly fall Psal. 16.8 And tribulation Marke here how workes that is a godly conuersation and tribulation goe together Hence we learne that God will haue tribulations ioyned with his grace where hee bestowes his graces there also hee layeth tribulation and that for weightie causes as to humble them for their sinnes past to make triall of their faith and other graces and to preuent in them sinnes to come The consideration wherof must mooue all Gods children in this our Church to looke for some tribulation for God hath bestowed among vs plentie of his graces with long peace and many outward blessings and his will is that trouble and affliction should accompanie the same Further Christ saying I know thy tribulations would hereby comfort this Church as if hee should say True it is thou art in great trouble but it commeth not by chaunce but by the speciall prouidence of my father and I do know and regard the same Psal. 113.6 7 The raising vp of the poore and needie is made a fruit of Gods beholding the things that are done vpon the earth This is an excellent comfort for any church or people that be in affliction for when they shall know that beside the hand of God therein Christ Iesus regardeth their sorrowes this must needes arme them with long suffering and ioyfulnesse We in this Church as hath beene shewed may persuade our selues that God will send tribulations among vs now when they come what shall we doe Shall wee sinke vnder them No but wee must now forecast to vse the meanes whereby we may stay our hearts vnder the smart and burden of them that is by setling our hearts in this persuasion that Christ seeth our affliction and withall hath speciall care to comfort or deliuer vs as hee seeth most for his glory and the good of our souleâ— In the next words Christ setteth downe two kinds of tribulations in this church Pouertie and Reproâ—h By Pouertie he meaneth want of temporall things to maintaine this
in the word of God and receiuing the Sacraments for the increase of faith and renewing of their repentance All which will rather make a man fearefull and carefull than secure For with the meanes is certainty of saluation both atteined and preserued so that our doctrine is not a doctrine of offences but a true doctrine that beateth out the plaine way that â—eadeth vnto life Secondly Christ his detestation of this doctrine of Balaam must admonish vs to be so carefull of our behauiour euerie way that we giue no offence vnto anie for if wee do wee are Balaams schollers This is a point of speciall obseruation wee must looke to our communication that it be void of railing bad speeches and to our conuersation that it bee holy and vnblameable In euerie thing we must haue care not to hinder others in the way of life Woe bee to them saith Christ that giue offences it were better that a huge milstone such as an asse can but turne about as the word imports were tied about his necke and that he were cast into the sea The reason is because when a man by any means giueth his brother an offence he doth as much as in him lieth to plunge his brothers soule into the pit of destruction and therefore we must flie offences as hell it selfe yea rather on the contrary we must helpe our brethren forward in the way of saluation and remooue from them all stumbling blockes that cause them to fall If this duty were practised our church would abound with grace and godlines but this duty is wanting and hence it comes that we haue so small increase after long labour in preaching for example and euill counsell do quench the graces of the spirit in mens hearts Thirdly hereby wee must learne to haue speciall care against offences giuen by euill counsell or bad example For if it be the propertie of a false prophet to cast stumbling blocks before others then is it a dangerous thing to fall vpon them when they are laid before vs. While we liue in this world wee shall see many offences giuen but we must take heed we take them not And therfore Christ biddeth vs If thy foote offend thee or thine haâ—d cut it off or thine eye plucke it out Teaching vs to forgo the dearest thing that can be vnto vs if it would cause vs to sin against God And to mooue vs hereto marke the Israelits example in the wildernesse while they kept a good conscience and obserued the true worship of God all Balaams curses were turned into blessings but when they fell to idolatrie fornication with the Moabitish women then was Gods wrath kindled against them and his plague seized vpon them Euen so if our church be carefull to keep it selfe to the true religion which by Gods mercie we enioy and withall haue care to keepe good conscience in becomming a penitent and obedient people vnto God then may Balaam curse and al our enemies spit their venome yet we shall be safe But if we let go true religion and good conscience and fall to sinne then we must looke for â—ods heauie iudgements to fall vpon vs in his wrath as they did vpon his owne people Fourthly when Balaams cursing would not preuaile then did faire women and banqueting draw them to idolatrie and fornication Hence we learne that temptations on the right hand that is taken from profits pleasures and preferments are most dangerous and soonest preuaile to draw men from God The state of a christian is like a besieged citie when a huge armie cannot sacke it than siluer and gold will open the gates hereof euen so when aduersitie cannot make a man to forsake religion good conscience then by prosperitie ease and pleasure hath the diuell stollen away his heart Those therefore that haue ease pleasures and outward blessings at will are in a farre more dangerous case in respect of sinne than others vnlesse God vouchsafe vnto them speciall grace to watch against these pleasing temptations This made godly Iob To sanctifie his children euerie day when they feasted each other at their houses lest any one then should haue blasphemed God in his hart Because he knew the diuell by pleasures would soonest wind himselfe into their hearts Lastly note the order of these sinnes First they are drawn to sit at idols feasts and then to commit adulterie where we see that these two sinnes goe together Spirituall adulterie that is idolatry and bodily adultery one is the plague punishment of the other that people which giue themselues to idolatrie will God giue vp to bodily adultery As this was true in these Israeliâ—s so is it to be seene among the Turkes and with the Papists at this day who maintaine fornication in tollerating stewes and further it much by their vow of single life wherewith they bind the conscience though the partie want the gift of continence Verse 15. Euen so hast thou them that maintaine the doctrine of the Nicholaitans which thing I haâ—e Here followeth the second part of the comparison where Christ setteth downe two things First what the Nicolaitans were Secondly how hee was affected towards them What they were is expressed in the first words Euen so which is a note of resemblance or comparison hauing reference to the words going before They may be thus described The Nicolaitans were a seâ—t in the church of Pergamus that maintained two damnable opinioÌ„s according to the doctrine of Balaam I. That it was lawfull to eate things offered to idols in the honor of idols sitting in the idols teÌ„ple Iâ— that fornication was no sin but that a man might lawfully commit it It may seeme strange that in the dayes of the Apostles there should bee men professing the name of Christ and yet hold such damnable opinions but the truth is hereby euident that there were such in this church And that we do not conceiue a liking of their wicked opinions let vs examine their reasons whereupon they might seeme to be grounded For the eating of things sacrificed to idols they would pleade thus I. From the doctrine of christian libertie Things indifferent may â—e lawfully vsed Things offered to idols are things indifferent as meates and drinkes and therfore may lawfully be vsed Ans. Meats and drinkes if they bee considered in themselues are things indifferent and may lawfully be vsed yea after they haue bene offered to idols if they be sold in the market they may bee lawfully bought and eaten in priuat houses if it be done without offence of the weake as Paul teacheth at large 1. Cor. 10.25.29 But if these meats be considered as they are offered to idols and eaten in the idols temple in the honor of idols they be vnlawfull And yet the Nicolaitans held this to be lawfull II. Reason An idoll is nothing 1. Cor. 8.4 and therefore we sinne not in eating meates offered vnto them Ans. An idoll is nothing that is in nature subsisting nothing
Christ deliuereth vnto them as hath bene shewed before verse 7. In this commaundement of Christ note two things First that all men in Gods church are bound in conscience to frequent Sermons whereby they may come to the knowledge of those things that God prescribeth vnto them At the natiuitie Easter and such good times as they are called ignorant people will come to the church but it may bee not once more of a moneth after or a quarter of a yeare But Christ saith My sheepe heare my voyce So that hee that will not come to heare the voyce of Christ is none of his sheepe Math. 16.19 Christ saith to Peter I will giue thee the keyes of the kingdome of heauen There the preaching of the gospell is the key of the kingdom of heauen So that looke how necessary it is for a man to haue his soule saued and to enter into heauen so behoouefull is it for him to heare Sermons for that is the turning of the key whereby we enter into this kingdome 2. Cor. 5.18 the preaching of the gospell is the doctrine of reconciliation and therefore looke how necessary it is for a man to be reconciled to God so needfull is it for him to heare the word preached He that is of God beareth Gods word and he that beareth it not is not of God 1. Iohn 4.6 But men haue manie excuses to exempt themselues from hearing Sermons Some say if God himselfe would preach or Christ or an Angel from heauen then they would heare but so long as sinfull man preacheth it is no great matter though they absent thēselues Answ. This is a presumptuous reason for the preaching of the gospell by man is Gods owne ordinance and that for these causes First since Adams fall man cannot abide the voyce of God so as if man should heare God speake he would cry out with the Iewes Exod 20.19 Let not God talke with vs lest we die And with Peter Depart from me I am a miserable sinner Secondly God speaketh by man to trie the obedience and humilitie of men to see whether they would bee content to receiue and beleeue his word being propounded by sinfull man that is like vnto themselues And thirdly to maintaine loue betweene man and man by mutuall conuersing in this holy ordinance Others doe say they may well inough keepe themselues in their families for there they haue their Bible wherein bee the Sermons of Christ and of his Prophets and Apostles than which no minister can preach better Ans. It is Gods ordinance that these Sermons of Christ of the Prophets and Apostles should be againe handled preached and expounded in his church and therefore euerie man is bound in conscience to come into the congregations there to heare with reuerēce Gods holy word Others will not come to the church for they thanke God they can serue God with as good a heart on horse-backe or on their iourneys as those that come vnto the sermons Answ. These persons are blind and ignorant a seduced heart beguileth them and therefore they despise the ordināce of God but let them heare what Salomon saith He that turneth away his eare from hearing the law that is the doctrine of God euen his prayer shall be abhominable God speaketh vnto vs in the ministerie of his word and if wee refuse to heare him there shall we thinke hee will heare vs when wee pray Know therefore if thou refuse his word hee will refuse thy prayers neither indeed can any without the word pray aright Such people deceiue themselues their prayers in their needlesse iourneyes shall bee their iudges to condemne them for therein they confesse God is to bee worshipped and yet in practise they reiect his direction for the same Lastly others say they haue knowledge inough the ministers can teach them no more than they know and therefore they need not go heare so much preaching Answ. These that pretend such perfect knowledge are commonly the most ignorant not knowing the end of this ordinance of God for preaching serueth not only to teach men to know God and his will but also to increase in knowledge and to yeeld obedience to that which they know If therefore thou hast knowledge it is well but that is not inough if thou wouldest be blessed thou must doe that which thou knowest Iohn 13.17 And for this cause the most learned man that is must still frequent the hearing of Sermons to further himselfe in obedience because a man may know much and yet want conscience to obey Secondly in this commandement men are inioyned the reading of the word hearing of it read not onely publickly but also priuatly in their families that therby also they may come to the knowledge of that thing which Christ propoundeth vnto them Luk. 10.26 Christ saith to one of the Scribes what is written how readest thou Taking it for granted that men must read the Scripture priuatly And the Lord saith My people go into captiuitie because they haue no knowledge yea they perish Hose 4.6 But wofull is the defect of this duty for many haue not the Bible in their houses for their priuat exercise in the word and in many families it is set vp for a shew or lieth couered with dust when as cards and tables are worne with vse It is not amisse for men to get the statutes of the land into their houses and to read therein for the knowledge of mens lawes but yet herein they are blame worthie that either they haue not or else regard not the booke of God whereby they might bee acquainted with the statutes of the Lord for the better guiding of our vnruly affections Other things in this commandement haue beene obserued before The second part of this conclusion is an excellent promise made to him that ouercommeth which for substance hath beene handled in the conclusions of the former Epistles Here onely some speciall blessings are particularly promised In the handling whereof two points are to bee considered First the persons to whom the promise is made To him that ouercommeth whereof entreatie was made before verse 7. Secondly the blessings promised comprised in this threefold gift of God First To eate of the Mannah which is hid Secondly To receiue a white stone Thirdly A new name written in the stone All which three signifie in effect The election vocation iustification and glorification of Gods people But I wil handle them in particular The I. benefit is The giuing of the hidden Manna to eate Manna properly signifieth that food which God gaue from the clouds to the people of Israell which for the excellencie of it is called The wheate of heauen The food of the strong o◠the food of Angels In forme it was like Coriander seed and in colour white in tast it was pleasant and sweete Herewith God fed his people in the wildernesse 40. years to teach them That man liueth not by bread only but by
it meaneth for meat and drinke is neuer knowne till a man be hungrie Yea to many that liue in the church this Manna is hidden for though men heare the doctrine of Christ yet not one of an hundred feele in themselues any want of Christ let the conscience speake and this will prooue true Ignorant people blesse themselues and say all is well Christ is a sauiour when as indeed to them Christ is hidden Nay which is yet more lamentable to many which teach and preach Christ Christ is hidden Manna for many of them neuer felt in their hearts and conscience that they had need of Christ for the pardon of their sinnes and the saluation of their soules It is not the knowledge in the brain that maketh Christ known to man but knowledge in the cōscience when a man feeles in his heart and soule that hee stands in need of the bloud of Christ and all the benefits of his passion for his redemption saluation And seeing this is the condition of the world wee on the contrarie must labor to feele in our selues our owne pouertie to see in our selues that we stand in need of Christ and of all the benefits of his passiō to free our souls from the gulfe of hell and the wrath of God Away with bare mentall knowledge for till we haue this true sense of our owne wants wee can neuer get into our hearts any sound grace Secondly is Christs hidden bread not reuealed to all Then calling effectuall to saluation so as if hee will euery man may be saued is not vniuersall for then should Christ not be hidden but reuealed to all which is not so Election therefore and effectuall vocation is definite particular And thus much of the first branch of this gift The second gift is a white stone Here Christ borroweth a comparison from the custome and manner of the gentiles to whom these Epistles are directed A white stone was of great vse among thē For first the iudge in giuing sentence vsed white stones and blacke stones the giuing of a white stone was a token of absolution the giuing of a blacke stone a signe of condemnation Here then the giuing of a white stone may signifie Absolution from Christ of all a mans sins and trespasses Againe when the gentiles would know which were luckie dayes as they spake and which were vnluckie they vsed to cast lots with white and blacke stones and that day which light on a white stone was iudged to be a lucky day that which light on a blacke stone was iudged to be vnlucky This practise they vsed as might be shewed by sufficient records And though this practise haue no warrant yet may Christ allude vnto it to signifie vnto them that hee will giue them good successe in all their actions yea happie dayes and a blessed life full of all ioyes and pleasures Others doe expound it of giuing victorie whereof the giuing of a white stone was a signe but this is not so fit neither can it bee shewed by true record that they had such a practise I rather take it Christ alludeth to the first and here promiseth to him that ouercommeth the true remission of all his sinnes and full absolution not in regard of ciuill punishment but in respect of guilt and punishment before God which is eternall damnation Here note one infallible token of the pardon of sinne namely to ouercome that is to renounce our selues and by faith relie wholly on Christ testifying this faith by maintaining good conscience and true religion vnto the end And therefore if anie desire to know whether God haue absolued him of his sinnes let him labour thus to ouercome and then shall this assurance be sealed vp vnto him The third gift is a new name written in the stone What this new name should be S. Iohn expresseth in his first Epistle chapter 3. vers 1. saying Behold what loue the father hath shewed to vs that we should be called the sonnes of God This new name therefore is to bee the sonne and heire of God in Christ. And because it is giuen of God himselfe therefore wee must not thinke it is an idle name or a bare title onely but withall God giueth him a new condition whereof this name is a token and title God changed Abrams name called him Abraham but it was when he had changed his estate and made him the father of the faithfull And there was a change in Iacob when God called him Israell This new name then signifieth the giuing of a new estate to a man or womā which they had not before namely their regeneration whereby they are made to die vnto sinne and to liue vnto God for therewith goeth the blessing of adoption whereby they become the sonnes of God and heires with Christ and so haue heauen and earth for their possession and all miseries and crosses yea sinne it selfe turning to their good they haue also the protection of Gods holy Angels in this life and at the last gaspe death to bee no death but a strait passage to eternall life Further this new name is sayd to bee written in the white stone that is in the pledge of absolution which sheweth the vnion of these two Absolution and Regeneration So that whom the Lord of his mercie absolues from their sinnes them in his bountie hee brings to a new estate and condition He that is in Christ is a new creature 2. Cor. 5.17 A point to be obserued as yeelding speciall aduice to reforme the grosse and common abuse of Christ. Men persuade themselues that Christ is their Sauiour and will pardon their sinnes for he is mercifull and thereupon they take occasion to liue as they list But let no man herewith deceiue himselfe for they that haue absolution haue regeneration also a new condition of life goes with the fruition of Gods mercie in Christ they that go on in sinne haue not the pardon of sinne the corruption of sinne must bee abolished where the guilt of sinne is absolued and their liues are reformed that haue their sinnes remitted Here some man may say Why are not those called by this new name to whom Christ giues it for vsually men are called after their names The answere is made in the end of the verse Because no man knoweth that name saue he that receiueth it that is in that manner and certainetie as hee that receiueth it And therefore the children of God must not be much offended when they are reuiled for their profession because the world knowes not their estate Here we may obserue diuerse points First that hee which is the child of God and hath this new name giuē him knows that hee is Gods child iustified and sanctified Neither is this knowledge by probable coniecture onely and good hope as the Papists would haue it but certaine and infallible for else others should know it as well as hee that receiueth it which is here denied Each one is bound in
day for some certaine time carrieth a faggot for his own burning in the end Secondly from this end of life all that haue not repented must learne not to deferre their repentance but now begin while it is called to day and in the exercise thereof spend the whole time of their life The end of all our endeauours while wee liue should be this to get a roome in the kingdome of God which wee can neuer haue without repentance Next consider who it is that giues this time of repentance neither man nor Angell hath this time in his hands but the power of appointing it belongs vnto Christ alone Hereby then all persons whatsoeuer are to bee admonished without delay to repent The young man will take his pleasure in his youth and repent when he is old but hereby he robbeth Christ of his honour who onely hath power to point out the time of repentance Vse therefore the time present while thou hast it and deferre not repentance for how knowest thou that thou shalt liue to bee old And though thou doest yet how canst thou tell whether God will giue thee repentance considering thou diddest refuse while he called for it Men thinke that if they die quietly and peaceably all is well they goe to heauen straight but herewith many are deceiued for vnlesse they haue truely repented they goe straight to the deuill let their manner of dying be what it will A quiet death is a comfortable thing but no sure signe of grace because it may come by reason of some easie lingering sickenesse Considering therefore wee haue no title vnto this grace of repentance to clayme it at our pleasure it being the rare gift of God nor any leaâ—â— of our life but bee meere tenants at will let vs seeke to turne to God with full purpose of heart while 〈◊〉 is called to day and if we haue begun let vs dayly renew this grace to the end of our life Thirdly consider to whome God giues space of repentance namely to a wicked woman as wicked as Iezabell Wherein behold the endlesse mercie of God that vnto such a wicked person who blasphemed God in fathering her sinnes vpon the spirit of grace and dishonoured God by seducing his seruants doth yet vouchsafe a time of repentance This hath beene and is the dealing of God with most grieuous sinners Manasses was one that sold himselfe to worke wickednesse giuing himselfe to sorcerie and idolatrie and yet vpon his heartie repentance God receiued him to mercie And Salomon fell most fearefully but yet before his death wee may persuade our selues hee repented and was receiued to mercie for hee was a penman of Scripture all which were holy men of God as Peter sayth 2. Pet. 1.20 The Israelites were a people of Sodome and of Gomorrha as bad as those who are condemned in hell and yet mercie is offered vnto them vpon their true repentance and conuersion Hereby no man must take occasion to liue in his sinnes but those that feele themselues laden with the huge burden of their transgressions haue here a comfort to keepe them from despaire for if they can humble themselues and turne vnto Christ and pray for the pardon of their sinnes there is yet with the Lord mercie in store that they may bee saued Lastly Christ saith He gaue her space to repent of her fornication No doubt she had many other sinnes whereof shee was to repent for no sinne goeth alone but euery capitall sinne draweth many with it Christ his meaning therefore is not that she should let passe other sins without repentance but he nameth this one sin of fornication because it was a principall sinne in her for she both practised it in her owne bodie and so made her selfe the stable of the diuell who should haue bene the temple of Gods holy spirit and also maintained this sinne and so drew others thereto Now speciall and principall repentance must be of principall sinnes Here then is a patterne for all sinners how to practise repentance They must beginne with their capitall sinnes which burden their conscience and whereto they are most addicted and repent of them For the man that truly repenteth of one sinne repenteth of all for true repentance maketh the heart alike affected to all sinnes And that heart which is brought to hate his speciall sinnes will neuer approue of pettie sinnes This lesson ought carefully to be learned put in practise For the repentance of most men is onely in generall to say wee are all sinners Lord haue mercie vpon me or God forgiue me But this confused repentance is not good it stands with a purpose to sinne againe In particular therefore we must search our consciences and see wherein we haue most dishonored God and what sinne hath neerest plunged our soules to the pit of hell and with that we must beginne to bring our soules to heauen by repenting truly for the same and turning from it with all our hearts Hence the Papists gather that man hath free will to doe that which is truly good before God as namely to repent for say they God gaue Iesabell space of time to repent and therefore shee had power to repent or else the giuing of that time vnto her had bene in vaine Answ. Their reason is nought it followeth not because God gaue her time to repent therefore she had power of her selfe to repent as will easily appeare if wee consider the ends for which God giues men space time of repentance and commandement so to do The ends are two I. That in that time of repentance which hee allotteth to men hee may giue his children grace whereby they may be enabled to obey his commandement and to repent for the Lord vseth the commandements and threatnings of the law and the promises of the gospell as outward meanes of giuing grace vnto men by the worke of his spirit II. He giueth commaundement and time to repent that men may see what they should doe not what they can doe and that the wicked may bee without excuse at the day of iudgement and be ashamed of their slauerie bondage vnto sinne in this life And shee repented not Here the sinne of Iezabell is expressed namely her impenitencie and hardnesse of heart Whereby without remorse shee liued in her fornication and idolatrie For the vnderstanding of this her sinne two points are to bee considered I. Where this sinne of impenitencie is forbidden in Gods word II. What is the greatnesse of this sinne for the first there bee two parts of Gods word the Law and the Gospell which must not be confounded but distinguished or else wee shall ouerturne manie points of Christian religion The law giues commandements touching things that were by nature in Adam before his fall forbidding those things which are contrarie to those vertues which were in his perfect nature But the gospell commands forbids things that are aboue nature and in that part of Gods word is this
holy Ghost but by Christ it is manifest that none can haue fellowship with the Father but by Christ. And here the same is verified touching fellowship with the holy ghost especially for the obtaining of those graces that concerne eternall life This serueth for our speciall instruction for among the Papists there are many that haue worthy and excellent gifts of God as knowledge memorie c. And yet in them be wanting the special giftes of the spirit as faith which iustifieth regeneration for touching assurance of these in themselues they professe themselues to be ignorant And whence coÌ„meth this but onely from their want of Christ for the Christ of the Papists as they teach him is an idoll Christ and therefore wee are not to maruell though wee see the most learned among them to scoffe and mock at our doctrin of assurance of Faith certainty of electioÌ„ Secondly we haue many among vs that will say they looke to be saued by Christ to haue their sins pardoned by him and yet you shall perceiue in them no grace of knowledge or conscience of true obedience But these things caÌ„not stand together to wit loosnes of life and forgiuenes of sins therfore these men deceiue themselues for if they had Christ they should haue his spirit and the graces thereof purging their hearts for Christ and his spirit are neuer seuered he that hath the spirit of Christ working in him faith good conscience hath an infallible token that Iesus Christ is his This must admonish vs to labour for 〈◊〉 vnion with Christ Iesus our head to become flesh of his flesh bone of his bone that in him we may haue fellowship with the father and with the holy Ghost for till we be vnited vnto Christ we shall neuer haue the graces of saluation wrought effectually in our hearts The second royaltie of Christ is that he hath the seuen starres that is the seuen Pastors of the seuen Churches of Asia they are called starres because in their ministerie they inlighten men in the way that leadeth vnto life And Christ is said to haue them because hee is a soueraigne Lord ouer them they bee his seruants For he â—ppointeth that person that shall be his minister among men hee giueth him gifts meet for his calling he prescribeth also vnto him his office and duties But the Pastors of Churches will some say are made by the Church Answ. The right of ordaining Pastors belongs to Christ as his royaltie the office of the Church is to testifie ratifie according to the word of God to approoue of them whom Christ maketh and indueth with gifts and for that cause is the Church said to call and ordaine Ministers The end why Christ is said to haue soveraigntie ouer the Ministers is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence to stir him vp to diligence and carefulnes in his place And indeede the consideration of Christs soueraigntie ouer them is an excellent motiue to stir vp all Ministers to bee diligent in their place and so likewise all Christians For considering that they are Christs and the gifts they haue come from him this must mooue them to make conscience of all good duties for being Christs they must giue themselues wholy to do the will of Christ whose they are If he would haue vs liue we must be thankefull because he is Lord of life if our death will glorifie him we must be content because wee are his Thus much of the Preface The matter of this Epistle containeth two parts A reproofe of a vice with the remedie thereof Vers. 1.2.3 And a praise or commendation vers 4. The reproofe in these words I know thy works that is I know all thy workes they are all manifest vnto me and I mislike of them So must these wordes be vnderstood in this place as may appeare by the reason of this reproofe in the wordes following Thou hast a name that thou liuest but thou art dead Wherein is set downe the fault of this Church namely Hypocrisie for that they pretended christian religion in outward profession but yet wanted the life of christianitie the power of godlines for the meaning of the reason is this Thou hast a name that thou liuest that is Churches round about thee iudge and speak of thee as of a church that is borne anew in Christ and is guided by his spirit for by life we must vnderstand spirituall life not corporall but yet for all this thou art dead that is thou wantest true spirituall life by regeneration and art indeed dead in thy sinnes this is a great and a sharpe reproofe That which is here said of this Church of Sardis may be truly verified of diuers churches in this age As first of the great church of Rome who are guided by the Pope as by their head That church hath a name to be aliue in their owne pretence it is the only true church of God in the world but in truth and before God it is dead Some say it is as a body full of diseases and whose throat is cut but yet the heart panteth life remaineth therin But we may say it hath no manner of spirituall life but lyeth starke dead as a carkasse in the graue The reasons that some alledge for it are of small moment first they say it hath the SacrameÌ„t of baptisme which is a note of a true Church and therefore it hath some life Ans. First Baptisme is not alwayes a note of a true church for circumcision in whose stead commeth baptisme was a sacrament vsed of the Samaritans when they were no people of God and so no church of God Againe Baptisme without the true preaching of the Gospel is no infallible signe of a church it is but a seale pulled from the writing or set to a bare paper to no vse and further outward Baptisme without inward Baptisme is no note of a church but such is baptisme in the church of Rome it hath not inward baptisme ioyned vnto it neither the true preaching of the word for the doctrine which they teach is a quite ouerturning of Christ and his Gospel and therefore outward baptisme may bee where there is no church Secondly I answer that baptisme in the church of Rome is a Sacrament not to their synagogue but to the hiddeÌ„ church of God among them For God had his Church among them euen in the midst of Poperie There were alwayes some among them that renounced their religion whom God called home vnto himself by the meanes which were among them as the vse of this Sacrament the Apostles Creed and of other books of holy Scripture For as God said to Elias in Ahabs time I haue reserued seuen thousand that neuer bowed the knee to Baal So may it bee sayd of many among the Papists God hath there his secret Church who neuer yeelded to the Popes gouernment
God This fruite no man can bring forth till hee bee conuerted For the wicked and naturall man cals not vpon God True it is they will acknowledge there is a God and that the same God is to bee worshipped and therefore they will come outwardly and heare the word and receiue the elements of the sacraments but the true worship of God is in spirite and truth from the heart which a naturall man cannot perfourme vnto God This is the fruit of true coÌ„uersion which when a man receiueth hee doth heare the word of God with reuerence tremble at Gods iudgements and mingle the Doctrine of the Gospell with faith in his heart and in calling vpon God hee feeles his sinnes and therefore by prayer doth earnestly desire the supply of grace and the remission of his sins hauing his hart also beleeuing that he shall receiue mercie And in thankesgiuing his heart is filled with ioy and the grace of thankefulnesse so as being conuerted all his worship vnto God is in spirit and truth In the worship of these Iewes are noted three properties required in Godâ— seruice First it must bee willing and cherefull so did these Iewes worshippe GOD For they are sayd not onely to worship GOD but to come and worship GOD and thus doe all Gods children worship him Isay. 56.7 Those whom God bringeth to his mountaine hee maketh ioyfull in his house of prayer Psal. 110.3 They shal come willingly in the day of assemblies By this propertie wee may see a great number at this daye euerie where come farre short in the true worship of GOD for most men neuer regard the preaching of the word but content themselues with morning and euening prayer which they frequent to auoide the penaltie of the lawes of the Magistrate and the shame of the world But these are miserable worshippers of God his worship ought to bee free and willing The second propertie The worship of God must bee expressed with seemely meet and conuenient gesture The word translated Worship signifieth doing of reuerence with bowing of the body and knee and therfore it is not an indifferent thing but necessarie to vse conuenient gesture in Gods worship that thereby the grace and humilitie of the heart may bee expressed The Angels that stand before the throne of God haue two winges to couer their feete and two to couer their faces therby testifying their reuerence to Gods Maiestie In this point also many come short for as the common complaint is the maner of many is to lie snorting and sleeping vnder mens elbows at sermons and in the time of prayer to sit vnreuerently with their heads couered These things ought not to be for God is Lord of body and soule and ought to be worshipped with both The third propertie All that will truly worship GOD must first bee humbled for their sinnes and haue the pride of their hearts brought downe and bee stroken with a feare of GODS glorious Maiestie So these Iewes did prostrate their bodies at the feete of the congregation when they came to worship GOD. The Iaylor that imprisoned Paul and Silas ouer-night and put their feete in the stockes would then haue verie little regarded Paules Doctrine beeing so cruell and rigorous to their persons Yet when he was about to haue killed himselfe with his sword supposing the prisoners had beene gone because hee sawe the dores open hee was glad and ioyfull to heare the voice of Paul who called vnto him that hee should doe himselfe no harme for they were all there then being humbled by that strange and woonderfull worke of GOD he comes in vnto them humbles himselfe and fals downe before them crauing them to tell him what hee must doe to bee saued In like manner so long as men haue not their proud hearts beaten downe they will neuer worship God in spirit and truth Would wee therefore know why the most part worshippe God formally Surely it is because they haue not beene humbled with a feare of Gods maiestie and a terrour of hell Neither can it bee hoped that we shall euer worship God sincerely till our hearts bee thus broken within vs and we touched with the feare of Gods iudgements The want hereof is the cause why men and women content themselues with a bare mumbling ouer of the words of the Lords prayer the Creede and ten Commaundements neuer seeking in the sinceritie of their heart cheerefully and willingly both with soule and bodie to doe worship vnto God The second fruite of true conuersion concerneth man and that is A reuerence of the true worshippers of God noted in these words Before thy feete These Iewes when they were conuerted did not think themselues worthy to bee members of this congregation but submitted themselues to be foot-stooles vnto them This reuerence shewes it selfe in this one thing which is the ground thereof namely a base opinion which euery true conuerted person hath of himselfe by reason of his owne vnworthinesse This was in Paul causing him to call himselfe the cheefe of all sinners And the same ought to be in euerie one of vs for this is true grace and a note of true repentance when a man or woman can truely abase themselues beneath all Gods people so as if the question were who is the vilest person in the Church the conscience of euerie man should answere I my selfe The proude and pharesaicall heart is farre from true conuersion but the humble hart is pleasing to God And shall know that I haue loued thee These words contain a reason of the former submisse behauiour of these Iewes for it might bee asked why shall these Iewes come to ioyne themselues with Gods people and bee content to make themselues foote-stooles vnto them The answere is because Christ will make them know that hee hath loued his Church Here marke and see the ground of all true reuerence Gods loue and fauour Sundrie peâ—sons both in Church and Common wealth haue reuerence due vnto them as Maisters from their seruants parents from their Children and all superiours from their inferiours Now if these men would attaine to true reuerence indeede first they must seeke to be in the loue and fauour of God and of his children and so shall they procure vnto themselues true reuerence for when men set their hearts to feare God then will God turne the harts of men to reuerence them This ought to be thought vpon of those that be great in birth and wealth They must not stand on these things but look to the foundation of true reuerence namely the fauour of God which they must seek for and getting that God will get them reuerence euen of wicked men The cause why many in high place as Magistrate Maisters c. want due reuerence is for that they care not for the fauour of God the ground thereof Vers. 10. Because thou hast kept the word of my patience therefore will I deliuer thee from the houre of temptation which will
Christ in the ministrie of his word knockes both by threatnings by promises and good counsell therefore we must all of vs listen vnto the words of Christ open the dores of our hearts and receiue him into the same But alas the practise of the world is far otherwise men are churlish Nabals vnto Christ who though he come friendly yet they repell him making no account of such against Nay we are Bethlemites which haue no roome for Christ in the Innes of our harts if Christ will needs lodge with vs hee must lye among the beasts in the filthy stable Nay many send him out of their gates with the Iews and crucifie him with their sinnes But let vs abandon this greeuous sinne for it is the right way to plunge our soules into the pit of destruction Quest. How must a man open his hart to receiue Christ Answ. By doing two things First hee must labour to see his owne vilenesse that hee is vnworthy to receiue so blessed a Guest then hee must humble himselfe and acknowledge this his vnworthinesse Euen as the ruler did when he sayd vnto Christ Lord I am not worthy that thou shouldest come vnder my roofe Mat. 8.8 This humiliation is the beginning of grace This done hee must by true faith lay hold on Christ that is beleeue that Christs death and passion is for the pardon of his sinnes and for the saluation of his soule For as Christ dwels in mens hearts by faith so by faith he must be receiued into their harts Here some will say if this be to receiue Christ then all is well But take heede thou deceiue not thy selfe with a vaine imagination of thine owne braine in stead of faith Looke therefore that thy faith be true sound If it be true faith it will work by loue euen a true loue of Christ and his members which will appeare by keeping his Commaundements Ioh. 14.23 I will come in vnto him and suppe with him and he with me Here is the thing promised to wit mutuall communion and fellowship with Christ. This is the principall token of Christs loue being indeed the verie ground of all true happinesse ioy and comfort and therefore it is added to mooue them to open vnto Christ. This societie is here propounded in two parts First the sinner being conuerted makes a feast vnto Christ I will come in vnto him and suppe with him Secondly Christ makes a feast vnto him And hee shall sup with me And in these two consists the sum of Salomons song of songs where Christ entertaineth the Church and the Church againe feasts Christ. For the first some may aske how can a poore sinner make a feast for Christ Answ. Cantic 4.16 The Church or euerie Christians soule calleth Christ vnto a feast in his Garden to eate his pleasant thinges This Feast consisteth of these things First of the fruits of true repentance Psal. 51 17 A broken and contrite heart is a daintie diâ—â— acceptable vnto God Secondly of an hart beleeuing the word and promises to God for without faith it is impossible to please God Heb. 11.6 Thirdly the penitent sinner must giue vp himselfe in soule and bodie a holy and acceptable sacrifice vnto God by seruing God faithfully not only in the duties of piety but also in the faithfull perfourmance of the duties of his particular calling these be the delightfull dishes wherwith Christ is fed The second feast is made by Christ and hee shall sup with me Christ comes not to bee entertained onely but to entertaine And the feast which he makes is his own bodie and blood For his flesh is meat indeede and his blood is drinke indeede The vessels whereon these meates are caried are the Word and Sacraments And all that bee his welcome guests are true penitent sinners which haue hungring and thirsting hearts after his bodie and blood Luk. 1.58 And from this feast arise these blessings Righteousnesse peace of conscience and ioy in the holy Ghost Seeing this fellowship with Christ is here promised to those that open receiue him into their hearts First hereby we are taught to renounce all earthly and carnall pleasures and not to addict our selues to drinking and quaffing or sumptuous fare for heere is a better feast sette before vs whereupon we must set our hearts turning our eyes from all worldly pleasures We know by experience how friends entertaine each other but wee must labor to know how to entertaine Christ and to feast him with his owne graces that hee may suppe with vs and we with him and so haue true fellowship with him Againe by this we may see a notable abuse of many that come to the Lordes table for heere wee see is required an interchange of feasting betweene Christ and a Christian but many there bee that will come to the Lords table and feast with Christ that will neuer feast Christ againe And yet we ougt to be as carefull to feast him as to feast with him It is a shame to suppe often with Christ and yet like vngrateful Nabals neuer to haue one good dish of grace and holy obedience to set before him wherewith indeede we should feast him dayly Others will seem to giue him good entertainment for that day whereon they feast with Christ but soone after they giue him gall to eate and vineger to drinke by their dayly sinnes Vers. 21. To him that ouercommeth will I make to sit with me in my throne euen as I ouercame and sit with my father in his throne Vers. 22. Let him that hath an eare heare what the spirit sayth vnto the Churches Here is the conclusion of this Epistle and it hath two parts A Promise vers 21 and a Commaundement vers 22. In the Promise note two things First to whome it is made To him that ouercommeth Hereof we haue spoken Secondly the thing promised that is fellowship with Christ in glorie I will make to sit c. whereby is not meant equalitie of glorie and honor for that is not possible for any creature to receiue But a participation onely of some part of his glorie so much as shall suffice for his perfect happinesse And because it might bee thought no great matter therefore it is illustrated by a comparison as I ouercame and sit with my father in his throne As if hee should say I will aduance them that ouercome their spirituall enemies into the participation of my glorie euen as my Father when I had ouercome aduanced me into the fellowship of his glorie Now Christ as hee is Mediator is inferiour to his father and in that regard is not aduanced to equall glorie with his Father though he sit with him So the members of Christ being inferiour vnto him may sitte with him in his throne though their glorie be vnequall These things for substance haue beene handled Chap. 2. vers 26.28 The second part of this conclusion Let him that hath an eare heare c. hath also