practise this because we bring from our cradles naturall presumption which perswades vs that we be in the fauour of God that we haue his loue to vs. But we must cast off this naturall presumption and take a new course and the first step to come to grace is to see that we want grace we must see that we be lost sheepe prodigall children in our selues the very fire-brands of hell and this to see our owne want of grace is the first step to grace The second step is to desire it when we see that we want it to hunger and long for it Thirdly to lay hold on it to apprehend this fauour and grace by true and liuely faith to apply the promises of saluation by faith in Christ Iesus and this is the last steppe to get this grace Secondly in that he sets downe first grace secondly peace here is the true order of seeking for things and blessings in this life First for grace and Gods fauour secondly for peace and welfare not first peace and welfare but first for grace So Christ bids vs first to seeke the kingdome of God and the rigteousnes thereof and then when we are in Gods kingdome of grace all things needfull shall be ministred to vs. This discouers the bad practise of most men who begin at a wrong end first with peace in their callings to get honour riches pleasure or preferment neuer seeking first for grace and Gods fauour but if we would haue peace we must first haue grace But men if God blesse them in riches health and wealth they say Oh God loues me but alas we deceiue our selues for we may haue peace yet want grace we may haue this welfare health wealth libertie and yet want grace nay the peace of the wicked is no blessing but a curse And though the Lord giue a man health wealth libertie which be but common blessings he may be out of his grace and fauour seeing the Lord bestowes these common blessings on those which be his enemies Psal. 73. 12. But though the wicked haue all these common blessings they be accursed And though a man had grace the fauour and true loue of God and had no other health wealth nor libertie yet he were most happy and blessed Frō him which is was c. Here he sets down the cause efficient and the author of these two Grace and Peace the Author is God distinguished into three persons the Father Sonne and holy Ghost the Father in these words which is was and is to come the holy Ghost is noted in these words And from the seuen spirits which are before his throne thirdly the Sonne in the fift verse S. Iohn in the first place describes the Father by his true nature in these words Which is was and is to come in which he alludes to that Exo. 3. 14. 15. where Moses demaunds of God if the people should aske who sent him what he should answer the Lord tels him say I am Ehjeh Iehouah hath sent me where are two names to one end namely to expresse the nature of God Now S. Iohn he expounds them here where he saith He which is which was and is to come Further these two names Ehjeh Iehouah be two such names as cannot be translated fully in our English tongue but are more significant in their originall Hebrue tongue for they import thus much Grace and peace be from him which is in himselfe and from himselfe a most perfect and absolute substance which was and which is to come a most absolute perfect simple substance and essence so that he is a nature most simple pure and subsisting in and by himselfe 1. Cor. 8. 4. An idoll is not so it is nothing in and of it selfe but onely in mans braine it hath no subsisting and being of it selfe by nature but by mans art and thus the Lord differs from all false gods seeing he hath his being in and from himselfe not of or by any other thing None other hath this propertie but God By this we see the nature of all creatures which is that though they haue their subsisting and being as mans body and soule yet it is not from themselues but from God not taken out of his essence for then they should be God And the Lord hath no parts as we haue but he makes all things out of himselfe of nothing Seeing then we haue all we haue of God our bodies soules and all we inioy we must in lieu of recompence in thankfulnesse and obedience giue our selues soules and bodies to his seruice to do his will and pleasure The Lord is most absolute and eternall euery way without beginning or ending Angels and the soules of men they be eternall but not as absolutely though they be eternall in that they shall neuer die yet had they a beginning Secondly they are eternall not absolutely but by participation for God made them eternall but the Lord is most absolutely euery way eternall From him which is to come That is to iudgement to iudge all his creatures especially men and Angels That God which is was which hath his being of in and from himself he shall come to iudgement This must we remember and thinke of that he which is God of himselfe and by himselfe which giues vs life and being he shall iudge vs and this will be a meanes to make vs do our dutie in conscience But many men flatter themselues saying God will not come in my time to iudgement but though the Lord come not to generall iudgement in this life yet he will come in particular iudgement by death in this life Thirdly if we would alwayes remember this it would bridle out liues and make vs keepe a good conscience before God and all men Act. 16. 24. And from the seuen spirits which are before his throne These words commonly are expounded of the Angels of God which stand and minister vnto him but it cannot be meant of them for two causes First those which are here called seuen spirits from these grace and peace come but it cannot come from the holy Angels which attend to minister before the Lord. Secondly in this verse which is a benediction or a salutation of Iohn to the Church the seuen spirits are set before Iesus Christ the second person of the Trinitie which cannot be true of the Angels who in no respect can be placed before Christ therfore it cannot be vnderstood of the holy Angels But for my part I vnderstand it thus And from the seuen spirits c. that is from the holy Ghost This exposition is most agreeable to all the circumstances of the text and the holy Ghost is called the seuen spirits first because though he be one in substance yet he is seuen that is many in gifts and operations and for this cause the spirit of God cals himselfe the seuen spirits Secondly he cals him so because he sets downe the Father Sonne and holy Ghost as he saw them
seruants in the generall calling of a Christian but in our particular callings For S. Iohn was his seruant not onely in beleeuing in him and obeying him generally but in beleeuing and obeying him in the particular calling of an Apostle So Paule he was the seruant of Christ not only generally but in the speciall calling of the Gospell in preaching the same This example of his and the Apostles must be our direction we must not content our selues with the generall calling of Christians but serue Christ in our particular callings It is not inough to professe Christ in publike assemblies to heare the word receiue the Sacraments but in our particular callings we must serue him at home as the magistrate not onely in his generall calling of Christianitie but in his particular calling as he is a magistrate the Minister as he is a Minister the maister of a familie as he is a maister and so all men in their particular callings must obey Christ. And if the maister of a familie come to the assembly heare the word receiue the Sacraments yet in his familie faile and performe not the duties of a maister he is but an hypocrite he is no true Christian though men accept so of him because he must be obedient to Christ both in generall and particular calling Now followeth the second argument by which Iohn is described namely the effect that he bare record of the word of God Which Iohn bare this record partly by preaching partly by penning the Gospell of Christ. And because the word of God hath two parts the Law and the Gospell he shewes in the next words that he meanes especially the Gospell of Christ adding Of things done and sayd by Christ. And lest any man should call his testimonie into question he saith he testifies that whereof he was an eye witnesse he saw it and therefore could not be deceiued and therefore his testimonie was true The end why he alleageth these words is to shew that he is a faithfull pen-man of this booke that so it might haue more reuerence for he which was faithfull in penning the Gospell of Christ the same also is faithfull in penning this Prophecie of the Church By these words we may gather that to testifie the doctrine of the Prophets and Apostles to be the truth of God is a true note of a true Prophet And by these we may distinguish betweene a true Prophet and a false if they bring the doctrine of the Apostles and the Prophets it is true Deut. 13. If they worke wonders and their doctrine be to draw men from the true God they are false Prophets and must be put to death And our Sauiour Christ being asked of his authoritie he alledges Luk. 10. 1. Iohns testimonie and confirmeth Iohns testimonie to be true asking them this question The baptisme of Iohn was it from heauen or of men shewing that Iohn was a true Prophet seeing his Baptisme that is his doctrine was from heauen Hereby we see the difference of a true Prophet and false alledged by the Papists is no true difference for they say If one can worke miracles he is a true Prophet whereas Deut. 13. false Prophets may do that But the true marke of a true Prophet is the doctrine deliuered by the Prophets and Apostles and he which brings this though he can not worke a miracle is a true Prophet Now followeth the sixth argument by which this reuelation is described which is in the manner of propounding and deliuering of it to the Church And this maner and forme of deliuerie of it stands in foure degrees First God the Father giueth it to Christ the Mediator Secondly Christ the Mediatour and head of the Church giueth it to an Angell Thirdly the Angell conueyes it to Iohn the Apostle Fourthly Iohn directed and assisted by the holie Ghost deliuereth it to the Churches Now as this particular booke was so no doubt all the whole Scriptures were conueyed to the Church Now in that the Lord hath so conueyed his Scriptures to man we see his perpetuall care and loue of man and of the members of his Church Also we see the great excellencie and dignitie as also the perfection of these bookes seeing they were deliuered to man by God and by him he deliuers his will to his Church This shewes the blasphemie and sin of the Church of Rome who call the written word of God a dead letter a dumbe iudge they hold that generall Councels be equall to the word that the vniuersall consent of the Church is aboue the Scriptures it giues life and sense to them which otherwise they say of themselues be but an inkie and dumbe word But we see they be farre aboue all these for they be most absolute and perfect and also most excellent seeing they being giuen of God the Father to Christ the mediator and head of the Church and by him conueyed to an Angell who deliuers them to Iohn and he published them to the Church these degrees of the deliuerie of thē shew they be most excellent and perfect Blessed are they which heare c. Here is the seuenth and last argument of this description of the Reuelation which is by the fruite effect and the profite which comes of it being heard or read and ioyned with marking and attention it brings happinesse Blessed That is blessednesse which stands in the fellowship of God and life euerlasting belongs to them which heare and reade this booke and marke it keepe it in memorie remember the things contained in it being a prophecie of the estate of the Church partly present partly to come Blessed is he which reades Here the holy Ghost setteth downe the proper end of the Scriptures of this booke particularly For the ende of this booke and so of all other bookes of the Scriptures is to bring men to happinesse and felicitie and life euerlasting Ioh. 20. last the Scriptures be to make vs beleeue in Christ that so beleeuing we might haue eternall life 1. Ioh. 1. ◠He declared to them the word of Christ that by it they might haue fellowship with God the Father Sonne and holy Ghost which fellowship is true happinesse it selfe Ioh. 5. 39. Search the scriptures for in them you thinke to haue eternall life And in this they differ from all other books and writings of men For mens writings being penned either by the light of nature and so be thence erronious and misse of the end of happinesse and euerlasting life or else they be penned by them which haue light by by the word and so as they agree with the word they be grounded on the word and haue all their truth from it Seeing the end of this booke as of the other bookes of scripture is to bring men to happinesse we see 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 barring them of
17. This is a common sinne in this age for we teach the word but in an humane manner Men speake and preach the word but onely to shew their owne wit learning reading and gifts but he which deliuereth not the word in that maner he ought and wherein he receiues it he is a false witnesse Christ he is a faithfull witnesse and that faithfull witnesse then we see the damnable practise of most men now adayes for they heare the word continually preached and reade the same yet the Prophet cryes out Who hath beleeued our sayings None feare the threatnings of the law none beleeue the promises of the Gospell What an heauie and horrible thing is this that we should not beleeue the promises of saluation nor feare the threats of the law for our sins seeing it is the doctrine preached and confirmed by the testimonie of Christ Iesus the true and faithfull witnesse of the Fathers will to man This is to make Christ a lyer to make him a false Prophet and giue him the lye By the consideration of this that Christ Iesus is the faithful witnesse that the doctrine deliuered out of his word is confirmed by his testimonie must we take heed that we feare and trēble at the threates of the law that we beleeue assuredly the promises of the Gospell for they which will not beleeue haue their portion in the lake of fire and brimstone Reuel 21. 8. Againe seeing Christ Jesus is that faithfull witnesse which giueth testimonie to mens cōsciences in particular of their saluation this teacheth vs to beleeue the promises of the Gospell that they belong to each of vs in particular as to Iohn Peter c. and euery true member of Christ for he is the true and faithfull witnesse he alone giueth testimonie to mens consciences Now though it be against all sense yet we must beleeue him seeing he is true and if we do not we make him a false witnes giuing him the lye Then it is no presumption as the Papists say to beleeue our election and saluation in particular nay it is an horrible sinne not to beleeue it seeing Christ a most faithfull witnesse testifies the same to our consciences by his holy Spirit Nay for this end to perswade euery man in particular he appointed his Sacraments bread and wine in the Supper and water in Baptisme that euery one might particularly receiue thē particularly be assured of the same For in that he offers them he doth as if he should say I offer you in them life euerlasting Then to doubt of this that we may assuredly perswade our selues in particular of our owne saluation is to call into question whether Christ be a true witnesse a true and faithfull Prophet or not And the first begotten of the dead Here in these words is contained the second office of Christ namely his Priestly office The first begotten of the dead He alludeth in these words to the estate of the families among the Iewes for as among them he which was first borne and eldest of the familie had many priuiledges and preheminences as of the Lordshippe of the Priesthood of double portion c. so Christ which is compared to the eldest and first borne he hath his priuiledges yea euen Christ crucified he hath his prerogatiues among the dead aboue all that are dead So Paule calleth him the first and beginning of the dead and after expounds it that he might in all things haue the preheminence Colos. 1. 18. The second priuiledge is that Christ being dead was the first which rose from death to life for none rose from death to life before him Ob. Lazarus Moses Elias in the mount they had their bodies restored thē againe yea Lazarus rose to life againe before Christ. Answ. Moses and Elias receiued their bodies againe Lazarus also liued againe but these returned againe to their former miserie as Lazarus he rose from death to die againe so Moses and Elias tooke to them their bodies againe not to enter into eternall happinesse but to their former miserie but Christ he rose from death to eternall happinesse and rose not to die any more but his resurrection is the first steppe to eternal life and felicitie The second priuiledge which he hath aboue all the dead is that he by his owne power and by the vertue of his Godhead raised his manhood But all that rise to life saue Christ they are raised by vertue of his resurrection not by their owne power None can raise themselues but by the vertue of that mysticall vnion betweene Christ the head and vs the members For as the first fruites being offered to the Lord they sanctified all the rest so Christ Iesus the first fruites of the dead did by his resurrection sanctifie and make acceptable all our resurrections In this is a notable comfort for all Gods children against the immoderate feare of death for if Iohn had said Christ is the first borne among the liuing it had bene a great comfort for then had he shewed that we be his familie on earth that the companie of his children on earth is his familie and he is the head of them he our elder brother But in that he saith the first begotten of the dead here is an excellent comfort for the Lord sheweth thereby that he hath speciall regard euen of the dead of his familie for the companie of his members which be dead they be his familie and in this familie Christ is numbred as the elder brother And in that respect he hath a double right first of a King secondly of a Priest Of a King in making the dead to obey his voyce and to rise from the dead at his cōmaundement Secondly of a Priest to offer himselfe an acceptable sacrifice to his father and also by his death to sanctifie and perfume the death of the godly so that their death is to them no death For as the first fruites sanctified the rest of the corne so Christ the first fruits of the dead he sanctifieth the death of al his children so that death sanctified by his death is no curse to the godly the graue is not a prison but a pleasant chamber of rest And Prince of the kings of the earth Here is the third namely the kingly office of our Sauiour Christ. He is called a Prince of the kings of the earth in two respects first as he is God the Sonne of God and so King together with the Father and the holy Ghost gouerning all things by his diuine power being equall to them Secondly as he is Mediator as he is God and man in two natures he is called a Prince of kings So Mat. 28. All power is giuen me of the Father not as he is God but as he is God and man the Mediator or Godincarnate So the Lord gaue him a name at which euery knee shold bow euen as he is Mediator And of these two I take it he meaneth
we are to beginne any businesse in word or deed we must begin it with inuocation on the name of Christ for Christ he giues the beginning and proceeding to all things Then we which haue our beginnings of him must not dare to begin anything without inuocation on his name Secondly the same Christ he is the end of all things for two causes first because he is the last of all things and after him is nothing in subsisting and being nay if all creatures were left to themselues they would all come to nothing and yet though all should come to nothing Christ would remaine the same he was for euer namely the eternall Sonne and word of the Father In that some creatures are become eternall this is not of themselues but by Christ he giues them eternall being and durance and if they were left to themselues they would come to nothing as well as others This then shold make vs with full purpose of heart to cleaue to Christ if we would enioy eternall happinesse for without him and vnlesse we haue it from him we cannot but come to an end Secondly he is the end because all things were made to serue him Coloss. 1. 16. For him were all things created Which is was and is to come These words were expounded in the fourth verse where the very same are affirmed of the Father The sense is that Christ is a substance and essence or being subsisting in by and from himselfe and such a substance shall be for euer Hence we learne two things first that the second person in the Trinitie is consubstantiall with the Father of one and the same substance and nature with him And the reason is because there can be but one onely substance essence and being which can be in and by it selfe and from it selfe alone there cannot be two or moe but onely one As there cannot be two eternals or two infinits two omnipotents and absolute Lords which haue nothing one of another Now in the fourth verse it is said of the Father that he is a substance of in by and from himselfe alone and here of the Sonne is rehearsed the same Then they seeing there can be but one such essence must needs be all one and the Sonne must needes be the same substance nature and essence with the Father not like him or diuerse from him but the selfe same in substance and nature that is their Godhead is consubstantiall c. They be indeed two distinct persons yet but one substance and diuine essence in the Godhead which S. Iohn intimates affirming the same words of both Hence we learne that Christ is God of himselfe for in the same respect the Father is God he is God and as the Father is was and is to come so in the same regard is Christ c. But the Father is God of himselfe ergo also Christ is God of himselfe Indeed as he is the Sonne so he is of the Father hath this beginning from him but as he is God he is consubstantiall with the Father and coequall with him hath his essence of and in himselfe And the same is to be affirmed of the holy Ghost as he is the third person he proceedes from the Father and the Sonne but as he is God he is of from and in himselfe 3 That Christ is coeternall with the Father and as euerlasting as he is euery way coequall to the Father hauing the same attributes equally with him as he is God The Almightie As there is in God so is there in Christ a double power first a potentiall secondly an actuall power Potentiall is that whereby he can do many things moe then he wil do as he could raise children to Abraham of the stones but he would not he could haue deliuered Christ from death but he would not It is not taken for this power here principally but rather for the second namely his actuall power whereby he bringeth to passe without let and impediment whatsoeuer he decreeth willeth or promiseth So he is called Almightie here because he bringeth to passe actually whatsoeuer he promiseth to his in his word without let and stop Seeing he is thus Almightie hence come two comforts to his children first that whatsoeuer he hath promised his church in Christ shall be brought to passe effectually without stop and let as assuredly as he promised it Now since he promiseth in the Gospell to all penitent sinners remission of sinnes mortification iustification and life euerlasting euery one of them in their time shall be done Euery true beleeuer shall haue pardon of his sinnes mortification sanctification and eternall life because he which promised is almightie able and willing to do all he promised This is a comfort to all true beleeuers for all men and Angels cannot giue one of these but Christ he is omnipotent he can and will giue them all 2 He will and can giue his Church sufficient securitie and ease from all her enemies he can defend and guard her against all their furie and malice he is aboue them and can bridle their might when and how he pleaseth This then affoords vs two duties First in the crosse and tribulation to humble our selues vnder the hand of God For it is the Lord which correcteth vs he is able to do what he list and more then he will Secondly this should make vs to performe heartie obedience in our generall and particular callings to walke vprightly before him seeing he is almightie and seeth whether we walke sincerely or not if we do not he is able to punish vs. Gen. 17. it is the argument of God to perswade Abraham to walke vprightly because he is almightie able to correct and destroy those which refuse to obey him Thus farre of the two first parts of this Chapter the Inscription and the Titles of this booke I Iohn c. Here followeth the third part of this Chapter which containeth a vision from this ninth verse to the end of the third Chapter In this vision two things are to be noted first the circumstances secondly the parts The circumstances in the ninth and tenth verses the parts from thence to the end of the third Chapter The circumstances of this vision are 4. the first touching the person to whom this vision befell Iohn the second the place where in Pathmos the third the maner how it is propounded it was deliuered to him being rauished in the spirit the fourth the time when on the Lords day The first circumstance is the person to whom this vision befell Iohn He doth this to shew that it was giuen him of the Lord for as the Lord hath his visions and reuelations so the Diuell hath his but they be distinguished by the persons to whom they be giuen God giueth his visions not to all men but to those which are most fit for them such as be most holy men for life indued with exceeding gifts of God as
he which receiues it for no man can know or discerne it then men must not thinke strange though be be not called by this new name The world knoweth vs not 1. Iohn 3. 1. Now in that he which hath this new name knowes it and seeth that he is the child of God and fellow-heire with Christ that he is called iustified sanctified and that none knowes it but he which hath receiued it This cōfutes the Papists who say they know it but not certainly but in hope and by coniecture and probabilitie But we see he knowes it certainly infallibly without doubt for he knowes it better then any other other men know it by coniecture but he knoweth it certainly No man knowes this new name so certainly infallibly and frō within as he which receiues the same for no man can determine of the faith adoption or calling of any but himself for that is proper to God to search the heart This must stay our censure and iudgement to iudge men to be hypocrites to condemne either the better or bad sort of men for we know not a mans heart his faith is but knowne to God and himselfe Obiect How farre may we iudge of anothers state of saluation Answ. We iudge of another mans estate either certainly or not certainly as when one iudgeth and sets downe certainly and resolutely that such men are elected to saluation without all doubt but this is proper to God no man can know the spirit of man but God and the man himself and so farre as it pleaseth him to reueale the same to some of his children as to Dauid he reuealed the damnation and reiection of some for which cause he prayeth for their destruction Now besides this there is the iudgement of charitie when we iudge of another as charitie moueth vs now charitie maketh a man iudge the best This charitie hath two parts first it is not to despaire secondly it is to iudge of a mans saluation vndoubtedly to be perswaded of it certainly We must not despaire though we see men liue in sin And we must iudge certainly of mens saluation and without doubt that they be called effectually in that they testifie their faith by their obedience not that we can set down certainly but we must in charitie iudge so of them And this is charitie in the highest degree when we iudge that such a one is the child of God by the fruites of his faith Here again they of the Church of Rome are deceiued making the Church to haue this note and property to be visible but not visibilitie but election adoption and faith are the principall markes of the Church Now these cannot be seene onely the fruites of them may And to the Angell Here beginneth the fourth particular Epistle The end scope of these words is to certifie the church of Thyatyra that Iohn had a speciall commandement and calling from God first to write this Epistle secondly to certifie all Churches to the end of the world that he had a commandement and calling from God to write not onely this Epistle but this whole booke and for that cause this is seuen times repeated To the Angell c. The Epistle beginneth here These things write c. and continueth almost to the end of this Chapter in it note three parts first a Preface secondly a Proposition thirdly a Conclusion The preface or entrance in the eighteenth verse all which were in the former Chapter verses 5. 14. 15. These things saith In the preface note first in whose name it is written namely in the name of Christ. The cause why his name is in the Preface is set downe before Christ is described by three arguments first he is the Son of God secondly his eyes are like a flame of fire thirdly his feet like fine brasse Christ is here said to be the Son of God In the former Chapter he was called the sonne of man here the Sonne of God By God he meaneth not the Godhead as it is absolutely or common to all the three persons but by it is meant the Father who when he is conferred with any person in the Trinitie is called God not that he is more God then the Sonne and holy Ghost or that they be not equall but for order in that he is the first person frō him the Godhead is cōmunicated to the Sonne and holy Ghost How Christ is called the Sonne of God we may know by these two rules first Christ is the Sonne of the Father not in respect of his Godhead or as he is God but in respect of his person and in respect of his person he is begotten of the Father before all worlds For the Godhead of Christ the Sonne is not begotten or begetteth not nor proceedeth but he hath one and the same Godhead with the Father therefore it no more begetteth or is begotten or proceeding then his The second rule Christ is the Sonne of the Father not by creation as the Angels and Adam nor by grace as true beleeuers in Christ but by nature in that he is begotten of the substance of the Father before all worlds Because the Father cōmunicated to him from himself his whole Godhead and nature and by this communication of the Godhead to his Son wholly he is said to beget the Sonne and he is said to be begotten of the Father The end why Christ is called the Sonne of God is namely to stirre vp in this Church of Thyatira care and diligence reuerence and attention in marking and obeying the things of this Epistle seeing that he which teacheth them is the Sonne of God teaching vs in their example when we heare the word read or preached we must haue attention diligent care and feare seeing it is the Sonne of God which speaketh to vs. When Pilate was condemning Christ and heard he was the Sonne of God he was affraid Shall an heathen man which knew not God feare to heare of Christ the Son of God and shall not we tremble to heare him speake to vs himselfe At the voice of Christ the mountaines melted and the rockes claue asunder and shall not our stonie and rockie hearts tremble to heare him speake to vs out of his word His eyes were like a flame of fire We must not take these words literally but as in the former Chapter for Christ is set out as he appeared in vision to Iohn By his fierie eye is meant first that in him is infinite wisedome he seeth all things he knoweth by his fierie and piercing eye all things present past and to come Secondly it signifieth his vigilancie and watchfulnesse ouer his Church and euery particular member of the same for these two ends first to preserue and protect his own children secondly to take reuenge and punishment on his enemies Thirdly by his fierie eye is signified his anger against sinnes and sinners Christ is said to haue fierie eyes to teach vs that he can discerne secret and hidden
Thirdly the diuels tend to maintaine idolatrie errors and wickednesse Deut. 13. these to maintaine true Apostolicall doctrine and the true worship of God Thirdly it is called Christs reuelation to shew that Christ now ascending into heauen and entred into his kingly office doth still rule order and gouerne his Church and for that cause it is not called the reuelation of God the Father or of the holy Ghost but of Iesus Christ because he guides and gouernes the Church Seeing Christ Iesus now ascended into heauen entred into his kingly office doth giue his Church reuelations we see his constant care of his church in this last age of the world For as in the first age he gaue doctrine necessarie for saluation and that time and after he gaue his Church Prophecies so in the new Testamēt he published the doctrine of the Prophets plainly and also the doctrine of faith repentance by the Apostles and now after all these being ascended vp into heauen he hath no lesse care of his Church for he hath giuen it now in this last age a notable Prophecy and reuelation by Iohn Which God gaue vnto him These words be added to shew how he came by this reuelation and whence he had it he had it giuen him of the Father and these words explane the former to shew that Christ was the author of it God gaue him that is God the father not the whole Trinitie For where this name God is opposed to Christ there it signifies the first person namely God the Father and the first person is often called by this name alone God because he is first in order and the fountaine of the Deitie For Christ receiues his diuine nature and Godhead from the Father by communication the holy Ghost from them both the Father receiues it from none God gaue to him How can it be giuen to Christ seeing he was God and had all things Ans. We conceiue of Christs 2. wayes first as he is God secondly as he is Mediator and head of the Church and so he is both God and man As he is God the Father giues him nothing seeing he is by nature the same with the Father in all things saue in proprietie of persons Secondly he is conceiued as the Mediator not God simply but God-man or God made man and so he is said to receiue of the Father in respect of his manhood as he is God-man or God incarnate So he saith All power is giuen me of the Father Mat. 28. that is as he is Mediator and God incarnate and head of his Church Phil. 2. God gaue him a name c. not as he was simply God but as he was Mediator and in his manhood so here the reuelation was giuen him not as he was God simply but as he was head of the Church Mediator and God incarnate Neither can any say hence Christ shall be inferiour to the Father in regard of his Godhead for he receiues it from the Father as he is God-man not simply God and as he is man and Mediator he is inferiour to the Father and confesseth that in that respect God the Father is greater then all And Paule saith God the Father is the head of Christ. 1. Cor. 3. 11. 6. 3. as Christ is the head of the Church God-man Nay as Christ sits at his Fathers right hand he is inferiour to him not as God but as Mediatour and looke as he receiues all power of the Father so must he restore it againe as he is head of the Church Now followeth the meanes how he gaue Christ this reuelalation He gaue it to Christ and made him Lord of it so that he made this his royaltie and priuiledge for Christ being king of his Church and this booke of reuelation being part of his lawe to the Church he is king also of this booke as part of his law and royaltie Againe they were reuealed to Christ before they were reuealed to any creature man or Angel and that as he was man for his manhood being vnited to his Godhead he could not but know them ere any man or Angell knew them as he was man First we obserue that this booke of Canonicall Scripture is Christs he is Lord of it and the right of it belongs to him alone For as the lawes of a land belong to a Prince and to none else so these lawes the bookes of this Scripture they be Christs as his royaltie priuiledge for God gaue them to him and to none but him only and he sent his Angels to reueale it to the Church Now that which is said of this booke may be said of all the bookes of Scripture that as the royaltie and interest of this belongs onely to Christ being giuen to him alone so the same followes of all other Then hence I gather no man in the world hath authoritie aboue these lawes aboue this booke for this is Christs priuiledge nor of any other by proportiō For these be Christs lawes al must be subiect to them none must be aboue them for then it should follow that they were giuen to men as well as to Christ Iesus Hence it followeth that if all be subiect to these lawes then no man hath authoritie to dispense with the Scriptures or the Gospell of Christ for that is to make men to haue royaltie interest and title into these Scriptures Monarches and Princes haue great authoritie in their iurisdictions but they must all be in subiection to these lawes of Christ for they be indeed great haue authoritie ouer their subiects yea more ouer all causes yet only those which be the causes of men they haue no authoritie in causes of God as the Scriptures and the Sacraments Seeing these bookes be Christs royaltie and he alone hath soueraigne interest in the Church authoritie we note that he alone can expound Scripture without helpe of Scripture he alone can giue the true sense of Scripture Indeed men can giue the sense of Scripture by Scripture for they haue a ministerie here and by Scripture they expound Scripture but Christ alone without Scripture can giue the true sense of Scripture This condemnes the popish doctrine which giues the Church absolute power and authoritie to expound and determine of Scripture without helpe of the Scripture for that is to take Christ his royaltie and priuiledge and to giue it to men but Christ alone hath absolute authoritie to determine of his owne lawes men indeed in the Church haue a ministeriall iudgment by helpe of the Scriptures We see the excellencie of all the Scriptures which is the same with this booke Now this booke it is the gift of God to Christ Iesus his sonne yea a most excellent gift now this is not affirmed by any writings of men though neuer so excellent This should teach vs to reuerence the Scriptures more then any mens writings whatsoeuer Then this sheweth the blindnes of this age which delight onely in the hearing
in vision Now S. Iohn saw the holy Ghost in forme of seuen lights in a vision Reu. 4. 5. Which are before the throne This he speakes by comparison taken from earthly kings which fitting in their thrones do there shew their might and maiestie most So S. Iohn he saw God the Father sitting in a throne by vision and Christ at his right hand and before the throne the holy Ghost Hence it followes not that he is inferiour to the Father and to the Sonne but by this comparison and kind of speech S. Iohn sets out the office of the holy Ghost which is to be sent by the Father and Sonne to the Church to enlighten the members thereof and to sanctifie them Seeing that he ascribes grace and peace from God the father and also from the seuen spirits that is the holy Ghost hence we note the holy Ghost is very God for from whom grace and peace proceeds he is perfect and very God We learne that we may direct our prayers to the holy Ghost for to whom grace and peace is ascribed to him we may direct our prayers seeing he can giue grace c. but they be ascribed to him and he can giue them ergo we may pray to him for them There be some which doubt whether we may pray to the holy Ghost but they may aswell doubt whether he be God or not but they say we haue no example Ans. It is false for here we haue an example for though this grace and peace c. be a blessing yet in substance it is a prayer as though he had said O Father Sonne and holy Ghost let thy grace and peace be vpon the Church Which are before the throne of the Father Hence we note the holy Ghost is a substance and a person subsisting not a quality as some Heretikes hold confessing the Godhead of the Father of the Sonne and denying the Godhead of the holy Ghost But here we see for the holy Ghost he is a substance and person subsisting standing before the throne of the Father not a gift or grace proceeding from God but a person distinguished from the Father and the Sonne the Father he sits on the throne the Sonne is on his right hand the holy Ghost distinguished from them both stands before the throne And from Iesus Christ. That is grace and peace from Iesus Christ. Where Christ Iesus is ioyned to the Father and the holy Ghost in bestowing grace and peace on his Church Ob. Why is Christ the second person of the Trinitie placed after the holy Ghost the third Person Answ. For two causes First Christ is considered two wayes first as he is the Sonne of the Father secondly as he is the Mediator of the Church Now as he is the Sonne of the Father he is the second Person in Trinitie and so before the holy Ghost in order Secondly as he is Mediator and so he is after them both the Father and the holy Ghost Esa. 61. 1. The Spirit of the Lord is vpon me hath sent me to preach Where Christ is sent by the holy Ghost to preach as he is Mediator and so as he is sent in that respect he is after the holy Ghost Secondly he is placed after the holy Ghost because the maner of them which pen the Scriptures is to set them in the last place of whom they meane to speake last So Mat. 1. he setting downe the genealogie of Christ from Abraham though in all those there was none more excellent then Christ yet he is in the last place because of order the Euangelist meaning to speak and treat of him he sets him in the last place purposing still to continue his historie of the life and death of Christ. So here S. Iohn he placed Christ in the last place because he purposed to continue his historie in speaking of the death and passion of Christ and other things which concerne him Now what saith he of Christ From this fift till the ninth verse he describes Christ first by his offices secondly by the execution of his offices His offices are three first he is set out by his propheticall office in these words which is that faithfull witnesse secondly by his priestly office the first begotten of the dead thirdly by his kingly office and that Prince of the kings of the earth First his propheticall office First he is a witnesse Secondly a faithfull witnesse Thirdly that faithfull witnesse First he is a witnesse Esa. 55. 4. I gaue him to be a witnesse to the nations In that he is called a witnesse there are signified many duties of his propheticall office as first to reueale the will of his Father secondly to certifie the Church of the certaintie of the same and in these two stand his whole office propheticall First to reueale his Fathers will to the Church is his office for there is none which knowes his Fathers will but he which came from the bosome of the Father and he hath declared it Ioh. 1. 18. And he hath not onely declared his Fathers will since he came in the flesh but from the beginning he reuealed the will and word of God When the Lord rained fire on Sodome Gen. 19. 24. there Iehouah the Father rained downe by Iehouah the Sonne So when the couenant was made to our first parents it was made in Christ the promised seed It was renewed to Abraham and the Patriarkes from the Father by the Sonne as appeared in the bush where Iehouah appeared but 1. Cor. 10. there he is called Christ. The Prophets and the Apostles wrote as they were inspired by Christ they were but his instruments to speake and write that he put into them by the holy Ghost The matter and the stile and phrase of the Scripture all came from Christ. Nay when any particular man comes to vnderstand the Scriptures this is by the working of Christ he opens their eyes He gaue the disciples vnderstanding as they went to Emaus to vnderstand the Scriptures The second duty of Christ is to certifie men of his Fathers will and that in conscience of the certainty of his Fathers will This certification is generall or particular When he certifieth men that the word written or spoken by man out of the word is the word of God neither nature nor learning can do this but it is proper to Christs Propheticall office and for this he saith to his disciples he will send them the comforter which shall leade them into all truth Here we must know first by what meanes he assureth vs secondly the principall cause of this assurance The meanes is the word it selfe The principall cause is the operation of the holy Ghost By this three points are resolued First the Papists aske how a man can come to know that the Scriptures read and taught be the word of God Answ. We must here haue recourse to the word and to the faithfull witnesse and desire
they must be annointed so must we be annointed Psal. 45. Christ was annointed aboue his fellowes but yet his members they are also annointed he in greater measure his members in lesse measure yet by the same oyle with him which is the vnction of the holy Ghost We haue receiued the annointing of Christ. 1. Iohn 2. 7. And the Lord he bids the wicked not to touch his annointed meaning not onely his seruants Abraham Isaac and the Patriarkes but his true members We haue the same spirit Christ had in his manhood though not in the same measure And the Lord he giues vs these gifts of the spirit signified by this oyle to this end that we may be fit kings priests So that first he giues vs right to a kingdome and then he giues vs gifts to discharge our dutie 4. To whom hath he made vs kings and priests to God and the Father euen his Father Now men might haue said If all his members be kings then all may liue as they list But he addeth they be kings but to God shewing that the interest they haue giuen to them to the kingdome of heauen it is giuen thē that they may be kings and priests to Gods glorie to his worship and seruice and to shew that all the interest belongs to God absolutely to vs by him in Christ. Lastly he addeth God and his Father which expounds the former word God for it is not taken for his nature absolutely but for the first Person God euen his Father Which sheweth that they must not liue as they list for they be made kings to the honour and seruice of God the Father who is here named alone not because he is aboue the Sonne and holy Ghost for they be equall but because he is the first person in order and the fountaine of the Deitie from it it is deriued to the Son and holy Ghost Now after the meaning of the words followe the vses First whereas all the true members of Christ be kings and priests in this life we are taught how we must carie our selues namely as enemies to them which be of the kingdome of Satan sinne the world and the flesh we must be deadly and sworne enemies to them we must haue no concord nor amitie with them For if we be kings of the kingdome of grace then we must be enemies to them which belong to the kingdome of darknesse there must be no fellowship between light and darknesse Now that we may so carie our selues as enemies we must first haue care to keepe guard to defend our selues as kings against all our enemies sinne Satan our owne flesh and the inticements of the world As Kings protect their kingdomes so must we stand on our guard defend our soules and bodies and euery facultie and part of them our wils affections thoughts and inclinations 1. Ioh. 5. 18. He which is borne of God keepeth himselfe as with watch and ward that sinne or Satan touch him not 2 We must make war and enter combat against Satan sinne our owne flesh all our spirituall enemies the corruptions of our nature and all the inticements of the world We must make no truce with them because they will neuer be reconciled so long as we haue interest into the kingdome of heauen 3 We must labour to kill and destroy these our enemies as much as possibly we can by that power we haue from Christ our head we must kill and crucifie the corruption of our owne hearts that is our owne sinnes We must like a valiant king seeke to haue the bloud of these enemies and seeke to conquer and vanquish Satan his power and might the world and our owne corruption 4 If we be kings in this life we must become Lords and rule ouer our selues our soules and bodies must be brought into subiection and order for in this that we be kings of our selues we shew especially that we be kings in this life We must not haue rule of the whole world but be ruling and maistering our owne corruptions and affections bringing them into subiection and order herein stands our kingdome in this world If a man were Prince ouer the whole earth and yet could not rule himselfe he were but a poore Prince nay he were no Prince indeed but though a man had not so much as a foote of ground in this world and could rule and maister himselfe his thoughts and affections this man were a valiant king Seeing we be kings we must do the duty of Iudges for kings they be as absolute Iudges and they must execute iudgement In the day of iudgement we shall be iudges but we must be iudges in this world and we must not iudge other men but we must be our owne iudges Wherefore as iudges summon arraigne condemne c. so must we summon and arraigne yea iudge and examine our selues call our selues to account and as guilty persons condemne our selues acknowledging we be worthy to be cast into eternal damnation with the Diuell and his Angels and withall pleade for pardon approch to the throne of grace and forgiuenesse and in these we shew our selues vpright iudges and and by this meanes we shall be freed from the iudgement to come If we be kings by Christ we must cary our selues as kings couragiously constantly in the afflictions and miseries which we shall suffer for Christs sake for herein stands the royalty of a king that he beares couragiously and constantly all the troubles which befall him so must we in the afflictions and troubles of this life which we suffer for Christ shew our selues in suffering them to be kings and conquerors Seeing we be spirituall kings we must aboue all things labor and seek to haue that our right and heritance to be possessors of our kingdome Must we so then we must not haue our hearts glued and fast tied to the things of this world but we must so vse this world as though we vsed it not If a King should lay downe his crowne and go and become a shepheard or of some manuall trade all men would maruell at it so when we fasten our selues to these worldly things we do as it were cast aside our kingly crowne and abase our selues But we must euer haue one foote fixed in heauen striuing to come to our inheritance there Seeing all the true members of Christ be kings and priests this should be an inducement to all backward persons to moue them and stirre them forward to christian religion and not to account of it as precisenesse seeing that by it we come to haue right and interest to the kingdome of heauen to be Lords of all creatures For why should we not esteeme of the Gospell as a most precious iewell seeing that we which are vassalles of Satan and fire-brands of hell as all men are by nature become the members of Christ yea Kings and Priests to God And seeing this is effected by the ministery of the Gospel this
are As we see water which is once hot if it be cooled it will be more cold and freeze harder then that which was â—euer warme so he which hath bin indued and inflamed with the loue of God and his neighbor and after waxeth cold he wil be worse then he which neuer had that heate The Hawke while she is fit to catch the prey and liuely to flie well she is set on the hand of the King and Nobleman but if she be old or dead then she is cast off or to the dung-hill so when we loue God and our neighbour with alacritie and chearefulnesse then we are on Gods right hand in his fauour and loue but if we die and decay in loue then we are in the ready way to be cast off and cast away Our loue to God is like a litle fire or flame then we must not quench it and cast water on it for that puts it out so our sinnes they be as water nay euery sin we commit it as a dish of water cast on the litle fire of our loue and by it we do what we caÌ„ to put out the fire of Gods grace but we must do as the Priests did who kept the fire on the altar neuer let it out but fed it continually so we must cherish and preserue this fire and carie wood to this fire dayly secondly we must stirre vp the grace of God dayly in vs as we would lift vp fire and blow it Thirdly that it may increase we must exercise the workes of faith loue obedience repentane and godlinesse For without these our loue to God and man will soone decay and waxe cold 2 Remember therefore whence thou art fallen In these words Christ as a faithfull Pastor of our soules prescribeth a most soueraigne remedie against the former vice namely decay in loue Now out of this that Christ rebuketh not the Church of Ephesus but withall giueth a soueraigne salue for that sore we learne that the doctrine of the law whereby sinne is reproued is to be taught but withall the Gospell must be preached seeing in it alone the remedie is to be had Then must we imitate Christ that is preach the law in precepts and threatnings and then the Gospell seeing the law sheweth only the wound the Gospell the remedie The general vse of this remedie standeth in answering to two questions the first question is A man is called effectually to beleeue and to professe the Gospell but after his conuersion by the diuell the world or his owne corruption he sinneth and woundeth his conscience how shall he recouer his owne estate Ans. He must remember from whence he is fallen and do his first works The second question is A man hath liued in ignorance after his owne lust neuer called effectually but now he is touched in conscience for his wicked life how shall such an one be reconciled to God and escape his iudgements Ans. He must saith Christ remember from whence he is fallen by his first father Adam and by his owne sinnes secondly he must repent of his sinnes past and lastly he must do his first workes to which he was bound by the law of nature and by the morall law of God Now in particular of the remedie It containeth three parts the first Remember whence thou art fallen the second And repent and do thy first workes and in the end is a reason to moue them to do these duties or else I will remoue thy candlesticke The first part remember that is remember examine thy selfe thorowly that thou maist see thy decay in thy loue and after that thinke on it often and ponder it in thy heart So that these words inioyne them two duties the first to examine themselues the second to consider of their estate 1 Examine that is enter into a diligent search of thine owne heart search thine owne particular wants especially this one want thy decay in loue Secondly she must after examination often thinke of her owne wants and often lay them to her owne heart Hence we see it is a dangerous thing for any Christian not to know his estate not to be acquainted with his owne wants Ier. 8. he blameth the people for this sinne none among them said so much as What haue I done none examined or considered his owne estate and wants In the dayes of Noah they knew nothing till the floud came on them they neuer looked to their owne estate or regarded and considered Gods iudgements or their owne sinnes and wants And in our time this sinne is too common not one of a thousand examineth his life considereth his owne wants and sinnes nay now if a man turne his eye to see his owne sinnes why then this is a meanes to worke melancholy in a man and so most men flie this which is so necessarie a discipline We see it is a speciall dutie of them which liue in the church to be acquainted with their owne estate to know and often consider their owne wants and sinnes Zach. 2. When he beginneth to preach repentance he biddeth them search themselues or fanne and winnow themselues as a man would search for a litle thing in an heape of chaffe Then we must search our selues diligently and narrowly yea the least thing in vs as Zacharie biddeth his auditors And after that we find wants in our hearts we must consider of them seriously for no man can repent truly till he know his owne estate throughly then we must often consider it and be well acquainted with it Psalm 119. vers 59. I considered my waies that is I entred into my selfe and finding mine owne wants then I turned me to thee And here we see the very cause why so few repent truly because they remember not whence they be fallen and know not their owne estate The second part is Repent first when thou art well acquainted with thine owne estate knowest thy wants and sinnes then in the second place repent In handling of this dutie note fiue points the first what repentance is the second how it must be practised the third who commaundeth it the fourth who must practise it the fifth for what end Repentance is first properly for the place of it in the mind of man for it is after some folly ouerslip or error to be better aduised which is proper to the mind and therfore repentance is properly of the mind Againe it is a change in the mind as of an euill mind to become good a turning from sinne to grace from all sinne to God Act. 26. 20. Now this turning from sinne to God standeth in a purpose and resolution whereby a man by Gods grace purposeth to turne from all sinne to serue the Lord and cleaue to him in obeying his commaundements First then there must be a purpose in the mind from which proceedeth a turning of the whole man in will affections and action which is the principall thing in repentance namely the turning of the whole
but the want of this makes men bold to sin and to run on by sinne into hell And as none must giue offence so we must take heed we take no offence or be allured to sin by mens wicked either counsel or examples nay we must cast off all things which may any way hinder vs in the way to heauen if our right eye or hand offend or any thing which is most deare and neare vs we must cut it off if we do so then Gods blessing is with vs. The Israelites in the borders of the Moabites so long as they serued the Lord all curses could not hurt them but turned to their good but after they tooke offence by the Moabitish women to be inticed by them then they came to eat with them at their idol-feasts and commit fornication and then the wrath of the Lord was vpon them The like may be said of vs. Seeing they vsed these meanes when they could not preuaile by cursing to send their fairest women to inuite them to their banquets to incite them to commit fornication we see that temptations drawn frō the right hand from profit and pleasure are most dangerous and preuaile most with men to bring them to sinne and to fall from God As a man that cannot win a citie by force yet by gold by promises of profit or pleasure getteth the gate open so when the diuell cannot preuaile with bitter sharp temptations then he vseth those of the right hand and ouerthroweth many We must then take heed especially of these For this cause Iob sacrificed daily for his children when they had bene feasting lest they should then haue sinned Vers. 15. Euen so thou hast those which maintaine the doctrine of the Nicolaitanes In these words is the second part of the comparison in which two things first what the Nicolaitanes were secondly how Christ was affected toward them First what they were in the Church of Pergamus is manifest in these words Euen so which is a word of resemblance and relation that may thus be described They were a sect of men in the Church of Pergamus which maintained two damnable opinions according to the doctrine of Balaam first that it was lawful to eate meate offered to idols euen in the idoll temples secondly that fornication was no sin as we haue shewed before It may seeme strange that in the dayes of the Apostles so soone after Christ there should be any such which held these damnable opinions yet we see there were such notorious heretickes Now that we fauour not their opinions we must know the grounds of their errors For the first error that a man might eate meat offered to idols euen in the very temples of idols for is they might vrge Christian libertie thus Those things which be indifferent may be lawfully vsed but to eate meate offered to idols is a thing indifferent ergo Ans. If these meats be cōsidered in themselues they be indifferent and may lawfully be vsed nay after they be offered to idols if they be sold in the market and bought they may be eaten priuately so that we wound not any weake Christian. But as they be prepared to be offered to idols vsed in idol-temples for the honour of them we may not vse them as prepared for the idol vsed and offered in the temple and had in honour of them Now the Nicolaitans vsed them so therefore vnlawfully Secondly they might and did alleage being professors of Christ outwardly other places of scripture as that Paul saith An idoll is nothing ergo it is no sinne to eate that which is offered to them Ans. An idol is nothing by nature subsisting or being nothing which hath any sparke of the Godhead in it but yet in mans braine it is something seeing in mens minds and imaginations they repute it as a God Thirdly they might alleage Naamans exāple 2. King 5. 18. who went into the temple of Rimmon and kneeled downe there Ans. He kneeled not to the idol but to the King who was there leaned on his hand so that he bowed downe not with any diuine worship to the idol but with ciuil worship to the Kings Maiestie and Naaman was in the temple not to worship the idoll but to make protestation that he would serue the God of Israel and for that end caried as much earth as two mules could beare to offer sacrifice to the Lord. And if the Nicolaitans had bene so in the idol temples to protest that they would worship the true God then they had not sinned So if any come into a place and be present where Masse is said with protestation to serue the Lord he then allowes not of the same but rather condemnes them for it For the second opinion of these Nicolaitanes that fornication was no sinne they seemed so to proue it out of Genes 19. 18. when the men of Sodom came to Lots house he offereth them his daughters now he would not haue done it say they if it had bin a sin Ans. Lot seemes to be faulty and not to be excused in that though he thought to escape the greater sin by the lesser but we must not do euil that good may come thereof Againe they might vrge that Hos. 1. the Lord commanded Hosea to take a wife and children of fornication Ans. 1. Some say it was onely in vision not in deed 2. Some answer that he did it in speech onely as he was a Prophet because he prophesied to the people that he was as one that had such a wife and children which both are safe answers and allowed Other more likely say it was a thing not in vision and word only but in deed and truth done And surely seeing the Prophets name the womans name her fathers name are set downe it seemeth to be a thing done indeed Neither doth a thing in speech so much affect the people as a deed and fact done And the best and most auncient interpreters which were nearest the time of Christ interpret it a thing done indeed But you may say this was against good maners contrary to Gods law that the Prophet should take such a wife Ans. No seeing God is aboue his law and can dispense with it as when he bids Abraham kil his sonne and he had not sinned if he had slaine him so here Hosea he did not sinne hauing a particular and speciall commaundement for the same Neither did he this to commit fornication but to make of an harlot an honest woman and he is bidden to take the children of fornination not that he should beget any in fornication but take her children which she had borne in fornication Againe Act. 15. The Apostle speaking of two things indifferent ioyneth fornication to them Ans. First he doth so because the Gentiles thought that it was no sinne but indifferent and they are there conioyned though fornication be not a thing indifferent because the Gentiles offended the Iewes by these three ioyntly together Now followeth
Secondly in regard of his manhood because the holy Ghost hath powred foorth into his manhood the perfection of all graces and gifts whatsoeuer as he is annointed with the oyle of gladnesse aboue his fellowes And this perfection standeth in two things first in number secondly in degree or measure First in number thus Among Gods seruants some haue these graces some those none haue all but Christ hath all the graces which all men and Angels haue more too Secondly in degree for the graces of Christ are more in measure then all the graces of all the Saints and seruants of God whatsoeuer he hath the fountaine of all grace and therefore he is said to haue the Spirit without measure And for that cause also Christ is said to haue the seuen spirits This is spoken by occasion of the Church and people of Sardis which was a dead people and therefore Christ was able to quicken them and to put life and spirit into them That no man can haue fellowship with the Father or the holy Ghost but by Christ it is manifest by other places No man can come to the Father but by me so there must be a participation with Christ before there can be any with the holy Ghost This serueth for our instruction because among the Papists there be many great learned men which haue excellent gifts of nature wit memorie and vnderstanding and though they haue withall a reformed and ciuill life yet they want faith and regeneration How cometh this to passe that such worthy men hauing the common gifts of the spirit want the speciall The cause is this their Christ is a false Christ yea an idol Christ they professe the want of sauing faith and all is because they want Christ. Therefore no maruell though you see the greatest learned there mocke and scoffe at this speciall grace of the assurance of our election Againe many among vs looke to be saued by Christ and yet you shall see no grace neither of knowledge nor faith feare nor care to keepe Gods commandements or a good conscience no sparke of grace and yet looke to be saued by Christ. How can these stand together Though they say they haue Christ they deceiue themselues for they haue not the graces of the Spirit and they haue no grace because they are not in Christ and by that they may know they are not in Christ because they haue no grace To conclude then we must all be admonished to labour that we may be vnited to Christ our head truly to haue fellowship with him that in him we may haue fellowship with the Father and the holy Ghost No grace of God to life eternall will be bestowed vpon vs till we haue Christ himselfe Therefore first labour to be in Christ and to be truly ioyned and vnited to him by the bond of faith that by this meanes we may haue all graces distilling and flowing into our hearts by Christ. Now the second royaltieis he hath seuē starres that is the Ministers and Pastors of the seuen Churches Christ is said here to haue them because he is the soueraigne Lord ouer them he is an absolute Lord ouer all For he setteth them apart and giueth them whatsoeuer gifts they haue he appointeth them their offices duties and callings so as he hath rule ouer them he appointeth ordaineth maketh and preserueth them As he hath in him the fulnesse of spirit so is he a Lord ouer his Ministers he hath power to saue if they obey or to destroy if they rebell Ob. The Church maketh Ministers Ans. The right of making Ministers and ordaining them is Christs royaltie and belongeth to him the Church doth but testifie and declare who they be that Christ maketh Ministers and approueth them therefore he saith here the seuen starres be his Now the end of these words is to strike the heart of the Minister which is secure and negligent to make him know himselfe and his place that he may begin to haue sound conscience of his dutie And this point is an excellent motiue to make them looke to their dutie their gifts are not their owne nay they themselues are not their owne but Christs and he is their Lord. This very consideration cannot but be effectuall to stirre vp all pastors to regard their duties for seeing they are Christs they must not do their owne will We must renounce our selues in all things and therefore bethinke our selues our soules and our bodies are not our owne but Christs Let this consideration draw vs on to do thinke and speake nothing but that which Christ would if he will haue you liue be content because he is the Lord of your life if to dye be content because you are his and not your owne So much for the Preface Now followeth the second part of the Epistle containing two parts first a reproofe secondly a promise The reproofe in the first verse I know thy works in which is contained a reproof and withall a remedie in the next words I know Here note the vice and withall the reproofe the vice is hypocrisie for she pretended religion in outward shew but wanted it indeed Thou hast a name that is the Churches about thee iudge thee to liue that is to be borne anew beleeue in Christ to haue his spirit to guide thee but thou art dead in sinnes and wantest newnesse of life and regeneration The like we may say of many great Churches by name the Romish Church which though it seeme to liue yet in regard of spirituall life it is dead It pretendeth to be the true Church of Christ but in truth it is dead in sinne Yet some say it is not dead but diseased full of sores and sicknesses and though the throat be cut yet it breatheth and panteth but the truth is it is starke dead and cold it hath no spirituall life at all But some alleage the contrarie saying it hath the Sacraments in it and where there is a Sacrament there is a Church but they haue Baptisme therefore a Church Ans. Baptisme is not alwaies a note of a true Church for the Samaritanes had circumcision which was before Baptisme yet they were no people nor church of God Os. 1. 9. That there may be baptisme yet no church it appeareth because there may be baptisme without the preaching of the word As the Papists haue baptisme without the true preaching of the word so they haue the outward Baptisme but deny the inward Baptisme which is iustification by Christ and sanctification by his Spirit Againe I answer it is a Sacrament not to that church of the Papists but to the hiddē church in popery for the Lord euer hath his church among them he keepeth among them euen 7. thousand which neuer worshipped their idols Now then that Sacrament is reserued in that church not for the Papists but for Gods children among them By this we see Gods owne prouidence to call them by those meanes and for their sakes
root from whence is conueyed to vs all righteousnesse Seeing Christ is holy both in himselfe and in vs yea the root of all holinesse we must note this maine principle of all true religion which is to be set and ingraffed into Christ as a branch into a tree and being once in him to become new creatures to labour to feele the power of Christ killing in vs the old man our naturall corruptions and also renewing in vs the new man and the image of God in righteousnesse and true holinesse to feele the power and vertue of Christ as sensibly in vs as we feele the corruption of nature and shew this vertue we receiue of Christ euen as a branch sheweth the sappe it receiueth from the roote by the leaues and fruite 2 Seeing Christ was thus holy he propoundeth to vs a patterne to follow teaching vs to be holy as he was holy to make conscience of al sinne to be conformable to him to marke what he did and to imitate it 1. Ioh. 3. 4. We must purge our selues of sinne and be pure as he is pure for he which is not holy as he is holy shall haue no benefit or fellowship by his death and passion Thirdly we see that title giuen to the Bishop of Rome is blasphemous to call him Holinesse as it is common in all their speeches to him Now he in that taketh to him the title of Christ which is a part of Christs honour communicable to none else nay he taketh more on him then Christ here doth for Christ is called but holy he is called holinesse it selfe The second title of Christ is truth Christ is called true in three respects first because without errour and ignorance he knoweth al things as they be in themselues so do not creatures but by vertue from him Secondly because what he willeth and decreeth he willeth and decreeth seriously without fraud deceipt or any contradiction as appeareth in the whole Scripture wherein is nothing contrarie to it selfe but all without chaunge and alteration Thirdly because he maketh good all his promises in his word he accomplisheth and performeth them all he is the performance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and Amen Seeing Christ is true nay truth it self we see a difference betweene Christ and all false spirits for they be spirits of errors the diuell is a lyer from the beginning he is the father of lyes nay his nature is to lie he can do nothing else but Christ is true nay truth it selfe euery way true in his knowledge in his will and in his promises he is true Seeing Christ is absolutely true we must beleeue in him and beleeue his promises in his word without doubting for seeing Christ is true nay truth it selfe what need we call his promises into question And this shold be the very prop of our faith that he which promiseth is true therfore wil perform his promise So in persecutiō in trouble and affliction trust in Christ he hath promised to helpe he will not faile because he is most true of his promise Seeing he is so true he propoundeth himselfe to be followed of vs. Christ he knoweth things truly he willeth and decreeth things seriously so should we promise and performe and make good our lawfull promises Psal. 55. The Lord hateth the deceiptfull person Reu. 20. without that is in hell be all deceiptfull and lying persons Psal. 15. It is a note of a member of the Church and of Christ to be true and faithfull and to speake truth from his heart for the diuell is the author of lies 3 Christ is described by his kingly office which hath the keyes of Dauid First let vs see what is meant by the key of Dauid Esay 22. 22. speaking of Eliakim saith I will put the key of Dauid vpon his shoulder for Ezra had bene Hezechiahs Steward an ancient steward in many kingdomes but in his dayes he began to be negligent in his dutie therfore he decreed to cast him out and to place Eliakim in his stead 2. King 18. 18. and therefore saith he will put the key of Dauid that is the gouernement of the kingdome of Iudah on his shoulder for by Dauids house is meant the kingdome of Dauid and the giuing of the key is the placing and inuesting him into his office and giuing him the authoritie of the kingdome of Dauid Christ here hath the key of Dauid great and large authoritie of the Churches as a chiefe Gouernor in a kingdome It will be said Dauids key was temporall Christs kingdome spirituall Ans. First Christ had Dauids key properly for when Christ was borne the scepter was departed from Iudah to the Romaine Emperour so that Christ then was the next to it and had true right to the crowne and kingdome Luk. 3. And Christ challenging his right saith Mat. 17. 26. That the Kings sonnes be free and therefore he need not to pay tribute 2 Christ had Dauids key typically and figuratiuely for Dauids tēporall kingdome was a figure of Christs spirituall kingdome so Dauid was a figure and type of Christ therefore he is often called Christ and Ezec. 3. Christ is called Dauid Now he is said to haue Dauids kingdome and not Neroes or any other because their kingdomes were kingdomes of darknesse and miserie and cursed kingdomes but Dauids kingdome was a kingdome of light a blessed kingdome hauing those men which were acceptable to God and therefore was a type of the kingdome of Christ. Then where Christ is said to haue Dauids key it is not so to be vnderstood that he had the same with Dauid but that which is signified by Dauids key Christ Mat. 2. is called a Nazarite not that he vsed their rites and customes for he dranke wine they did not but because he was that signified by a Nazarite namely by Sampson Iud. 13. For as he slue more by his death then by his life so Christ he saued more by death then by his life yet Christ was a Nazarite that is seuered from all sin and pollution And so Christ had Dauids key that is the spirituall key signified by his temporall key which key signifieth authoritie power and gouernment of the church of God Which openeth and none shutteth In these words Christ hath relation to an house where when one openeth the doore he openeth the house and so Christ he openeth and he shutteth which sheweth his absolute and soueraigne authoritie he hath the key of Dauid and he hath it absolutely no creature is aboue him but he can shut or open at his pleasure Now this key is the power of Christ. In his hand which is a supreme soueraignetie ouer the church by which he can saue or destroy Now this soueraigne power of Christ hath three parts first to prescribe secondly to iudge thirdly to saue and destory First to prescribe he hath an absolute power without constraint of any creature to commaund what he will haue done or not so he