c. Here we must remember that Ministers are either certaine or vncertaine of mens repentance being certaine they must remit sinnes certainely and simply but being vncertaine they must do it with condition and so they must simply or with condition remit and retaine sinnes Then in the publike handling of the word men must pronounce with conditiō seeing they be vncertaine who are penitent who not Their auditors are a mixt companie some beleeue and some do not beleeue Lydiaes heart is opened Simon Magus is hardened The second power of the keyes is spirituall iurisdiction it is called spirituall to distinguish it from mens and ciuill iurisdiction of the Magistrate It is set downe and confirmed by Christ Mat. 18. 16 17 18. and after the promise is added vers 19. 20. This spirituall iurisdiction is a power wherby the Church pronounceth sentence vpon an obstinate sinner and putteth the same sentence in execution It hath two parts Excommunication and absolution Excommunication is an action of the church in the name of Christ excluding an obstinate offender frō the outward priuiledges of the church and the kingdome of heauen That so much is in true excommunication we see 1. Cor. 5. the incestuous person must be excluded from the church and be thrust out into the kingdome and regiment of Satan and his body some way afflicted Math. 18. 17. if the offender will not repent being excommunicate he must be as a prophane man euen one which hath no title to the kingdome of heauen But some may say Christ onely can thrust them out of the kingdome of heauen It is true indeed so he doth properly yet the church pronounceth who be receiued and who refused as that an obstinate sinner is shut out of the church and withall shut from the kingdome of heauen she can debarre him of the outward priuiledges of the church 1. Cor. 6. the drunkard which liueth in drunkennesse shall not come to heauen vpon which ground the church shuts him out by her sentence euē out of the kingdom of God Christ. Ob. If this be so thē the true child of God may be shut out seeing he may fall to such sins Ans. He may in part and for a time not wholly and for euer because he may be ouertaken often but yet as a free citizen is known to be a free-man though he be in prison for a time and so hath no vse of his freedome so the child of God though in part for a time he be shut out hauing no vse of the kingdome of heauen yet wholly and for euer he is not but so soone as he begins to repent he shal be receiued againe Excommunication being so weightie a matter it must be vsed with great aduice and due preparation as we would when we cut off a leg or an arme not rashly for then we sin against the third commaundement seeing it is one of Gods speciall ordinances which we abuse whē it is executed for each smal offence This excōmunication hath one especial degree as 1. Cor. 16. 22. he which loueth not Christ let him be anathema that is accursed and wholly shut from the kingdome of heauen And this is onely pronounced vpon one which sinneth against the holy Ghost and then the church vpon sufficient ground may pronounce it But it is very hard to discerne this sin being more in the heart then any where else for it is a set malice against the person of Christ and that vpon knowledge Now contrary to excommunication is absolution when an offender vpon his sufficient repentance is approoued to be a member of the church and of Christ first Christ must receiue him then the church vpon his repentance pronounceth and declareth him to be receiued Further to know the power of the keyes we must know foure abuses crept in the vse of the power of them the first abuse was in former ages in that they gaue them onely to Peters person barred al other Pastors from them wheras they belong to al Pastors in their places as well as Peter Ob. Mat. 16. 19. Christ saith I will giue to thee Peter Ans. But before he spake to all the Disciples and Peter he being more bold and indued with aptnes answered in steed of all not that the rest did not answer but to auoid confusion he spake for them all ergo Christ speakes to him in stead of them al. Secondly Iohn 20. 23. he giues it to them al not to Peter alone And Ministers haue that power conueyed from the Apostles by vertue of Christs promise Mat. 28. he will be with them not onely in their persons but in them which followed to the end of the world to them I say which should preach and baptise as they did The second abuse is that the church of Rome hath turned the power of the keyes into the supremacie of the church for they make it a supremacie ouer al Princes and churches whereby they put vp and pul downe Kings and make lawes to bind all mens consciences For it is a seruice and no supremacy The third abuse is that they will haue onely the Clergie and not the Prince to deale in matters of religion but we reade the contrary in Gods word Iosias 2. Chron. 35. 32. he intends to banish idolatrie and to set vp the true worship of God and therefore causeth the people of Beniamin and Iudah to stand to his couenant his subiects to obey his intent and this is commended in him But they say that Princes haue not the chiefest power to gouerne because Pastors haue the power of the keyes Answ. Spirituall power is giuen to the Pastors to rule the church spiritually yet Princes haue power to rule the church ciuilly to cause their subiects to embrace true religion and to forsake idolatrie but then say some they should be vnder the Pastors Answ. If we consider the Pastors person and goods they be vnder the Princes but as they beare the key of Christ and his word the King must honour them for they stand in the stead of Christ but to make the Pastor aboue the Prince is a ready way to get all into his hand and a great abuse in the church of God The fourth abuse is that the Romish church hath turned the power of the keys into the hands of their Priests in the sacramēt of penance for euery Popish priest sits as iudge and euery man cometh to him kneeleth to him confesseth all his sinnes he can remember against euery commandement he inioyneth him to bewaile them and after some signes of repentance he forgiueth the fault and that properly as God doth yet after pardon he must vndergo some temporall punishment for he forgiueth the fault only not the punishment In which abuse note these errors First there is confession of all sinnes which hath no warrant in the word secondly he giuing absolution properly as God doth robbeth Christ of his honor for euē the Pharises confessed that God alone forgiueth sinnes
the second sense here where he cals Christ a Prince of the kings of the earth in regard as he is God and man or God incarnate the Mediator Now Christ being a King he must needes haue a kingdome which cannot stand in the might and pollicie of man as earthly kingdomes do but it is spirituall it stands in the heart and consciences of men his lawes they bind the soule and conscience to obedience And this is his priuiledge which can be giuen to no creature man or Angell to rule and raigne spiritually in the heart and conscience This spirituall kingdome of Christ is exercised in the consciences and soules of men by the word of Christ not by dint of sword or force of armes but he is a King which carieth his sword in his mouth euen his word by which he rules and raigns in our hearts he rules with the rod of his mouth Esa. 11. that is by his word by which he speaketh to mens consciences Prince of the Kings of the earth So is Christ in two respects First because he and he alone can and is able to giue lawes to bind the consciences of men yea of the greatest Monarch in the world none so high which is not subiect to his lawes Secondly he is called King of the Princes of the earth because he hath soueraigne power ouer all Kings and Potentates to saue and to destroy for not onely hath he power to make a law to bind their consciences but also if they keepe it to saue them if they breake his law he hath power to destroy them be they what they may be He hath the key of heauen to open and to shut none can controle him Reuel 3. 7. He can if he will leade them to life and saue them or else leaue them to their owne mind and so destroy them Seeing our Sauior Christ is a Prince of the greatest monarks of the world and is farre aboue them we must then with all feare trembling reuerence his high Maiestie We reuerence Kings on earth shewing great dutifulnesse to them then what reuerence ow we to him which is Prince and Lord of all the kings of the earth We cannot conceiue what reuerence we owe vnto him which is placed in the throne of all maiestie we must shew our reuerence to this Prince by hearing his word with trembling and beleeuing hearts reuerently and with conscience we must not dare to take his high name into our mouthes without great reuerence the very Kings must shew reuerence vnto this King of kings But the common practise of men doth shew what litle reuerence we haue of Christ for we haue his name in our mouthes at euery word to prophane the same to talke of it in iesting and without all reuerence we tosse it in our mouthes like a tenice ball Seeing he is King of Kings we must giue him absolute obedience Princes must be obeyed so farre as they obey him but he must be obeyed without exception absolutely and not onely absolutely but willingly must he be obeyed and without compulsion freely yea personally perpetually and in all his commaundements Men they will say they beleeue in Christ as he is their Sauiour but that is not enough we must beleeue in him as he is the King of Princes That we therefore may beleeue in him as he is King of Kings we must do him absolute obedience do his will in all things and vnlesse we beleeue in him so we cannot beleeue in him no not as he is a Sauior for these two go together Now this duty and obedience we owe to him must be done to him as we learne out of his word read and preached in the Church Seeing he is King of kings al princes kings potētates must do him seruice for they be all inferiour and subiect to him Psal. 2. the three last verses Be wise now O ye Kings be learned ye Iudges of the earth Kisse the son c. that is inwardly reuerence and outwardly obey him This their subiection must be shewed to Christ their King in the gouernement of their kingdomes for they must make and frame their lawes after the lawes of Christ Iesus they must make lawes exercise iudgement keepe Courts Assises begin and end and continue warre by his commaundements And seeing all Kings are in subiection to Christ as their subiects be to them they must therefore be guided and directed in all the matters of their kingdomes by the counsell of Christ so Dauid saith Thy lawes O Lord are my counsellers Psal. 119. 24. If Christ be soueraigne King and aboue all other Kings then all other must plant and set vp in their kingdomes the religion of Christ else how can they shew they be Christs subiects then it followes that they may not be of what religion they list And this is shewed in the parable of the mariage for when the supper was ready he sent his seruants to compell them to his supper which may be vnderstood of the magistrate whose duty is to compell men to the true Religion and profession of the Gospell of Christ. Seeing Christ is King of Kings and no man hath this priuiledge but he hence we learne that Kings on earth they in their dominions are soueraigne kings ouer all persons causes because as he is King of Kings absolutely so they are vnder him kings and haue supremacy in their kingdomes Then we see the presumption and arrogancy of the Pope and sea of Rome who would be supreame head of the whole earth and King of all Kings to put Christ out of his office and sit in his roome ouer al at his pleasure Seeing Christ is King of all Kings we must not be discouraged when we be called to suffer any affliction or crosse seeing that though the tyrants and Kings of the earth rage and bend their force to hurt vs yet we haue a King aboue them all who can stay and bridle them and if he please confound and bruise them in peeces they cannot do any thing but that which he permits them to do for he rules and raignes in the midst of all these where they are the thickest and would do most malice and can do to them as pleaseth him Now followes the second part of Christs description by his execution of his offices which consist in foure workes the first contained in these words Vnto him which loued vs the second in these Which washed vs in his bloud the other two in the two last verses which follow Which loued vs. That is the Churches of Asia and by proportion all other Churches being parts of the true Church The loue of Christ hath three degrees the first is called a generall loue whereby he loues all his creatures as they be his creatures and this loue is common to all his creatures The second degree is the loue of mankind in that he was content to become a redeemer for mankind not for any other
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
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
quaketh for feare the word of God came into his mind and made his conscience accuse him and his knees smote together for feare So then by this we see how Christ killeth the wicked by reuealing their sinnes shewing the wrath and anger of God against sinne and sinners which repent not and the curse of the law and also by sharpning the sting of conscience to wound them and strike them at the heart and so they by this haue the first wound of eternall death Though the Lord may in mercie recouer them of this wound yet of themselues they be in the estate of death and vnlesse they repent they are in the first step to eternall death For those horrors and feares which come into a mans heart in regard of Gods wrath and iudgements seuered from grace are no grace but the first wound to eternall death vnlesse the Lord giue grace Seeing Christ carieth the two edged sword of the Spirit in his mouth whereby he woundeth his enemies with a deadly wound at the heart then when we see any which cometh to heare the word and after rebelleth stormeth and rageth against the same being wounded in conscience therewith we must not be displeased with it but pitie his case seeing he is wounded at the heart with a deadly wound and he in this case is in the first steppe to eternall death vnlesse the Lord recouer him of this wound In those Churches and places where the word hath bene long preached and the people remaine in blindnesse and ignorance and vnreformed we must in these take pitie on them seeing this is a heauie iudgement of God on them for these are wounded with a deadly wound by the sword of the spirit because the word hath bene long and often preached to them without profit and the word it neuer returneth emptie but either saueth or destroyeth woundeth or healeth them So that though men may liue ciuilly before men making a faire shew yet if they be vnreformed and liue in ignorance these are but dead men in the sight of God the word hath giuen them the first deadly wound therefore we must pitie their estate If we come into the field see an hundred men lye wounded and gushing out bloud some in the head some in the sides and some in the feet we cannot but be exceedingly moued so in the church of God many are vnreformed in obedience and repentance and though we cannot see their bloudie wounds with bodily eyes yet we may see them lye wallowing in the bloud of ignorance and securitie of impenitencie and wickednesse therefore we must pitie their estate for they be dead men indeed seeing they be not reuiued by the word in reformation of life and obedience for the word either quickeneth or killeth Seeing the word without grace killeth we must not content our selues with it but seeke to feele the worke of the Spirit peace of conscience and reformation of life by the word Let vs then by a liuely faith labour to apply Christ by the word to lay hold on him and his righteousnesse so that we can say we liue not but Christ in vs. But this word hath another action in the elect children of God which though it be manifold yet all tend to further and procure their saluation The first work of it in these is to wound deepely and to kill the corruptioâ— of mans nature in his heart with a deadly wound that it neuer recouer againe Yet though it wound a man it killeth not the person as in the wicked but onely the corruption of his heart and quickeneth the person to Christ killeth him in regard of rebellion and vnbeleefe We are sacrifices to be offered to God therefore we must be killed not in our bodies and soules but in our corruptions affections and rebellions That we may be killed the two edged sword of the Spirit is required which giueth our corruption the deadly wound and cutteth vp the root Since the second action after our conuersion change is this the word of God must cut and pare the remnants of our corruption by lessening and weakening of it daily Ioh. 15. As the husbandman cutteth loppeth and pareth off all branches that beare no fruite so the word of God cutteth and pareth away the remnants of corruptions in our hearts that so our hearts may bring foorth more fruite Thirdly the word of God serueth to keepe his people and children in awe and subiection and therefore Christ holdeth the scepter of the word in his mouth that though the wicked will not be kept in awe yet his elect may tremble and feare at the lifting vp of the same Amongst men if many be fighting let the Magistrate but hold vp the sword of Iustice euery man yeeldeth and putteth his sword into his sheath and shall not we much more cease from sinne and feare when Christ the King of heauen and earth holdeth out the scepter of his word And if any refuse to be subiect and to obey the Magistrate he is counted a rebell if men refuse to obey the scepter of Christ shall they not be so accounted So then by these actions we see the power of the word it killeth corruptions in our hearts pareth it and the remnants of it and it keepeth men in awe and subiection Yet it differeth in the wicked and in the godly in the wicked it maketh them feare and woundeth them to death destroying both soule and bodie in the godly it woundeth them indeed not in their persons but in the corruptions of their hearts It maketh vs fit to encounter with the diuell and to vanquish him in all his temptations if it be vsed with knowledge Seeing the word of God serueth to kill our corruptions we when we heare the word must receiue and beleeue the same not onely when it is deliuered in generall but applyed in particular though it touch vs and wound our hearts we must suffer it and reioyce in it for that is the first steppe to health to haue our corruptions ripped vp and touched When the sword of the spirit entreth to our hearts it will ransacke euery nooke and secret corner then we must reioyce in this blessing of God suffer it gladly seeing it is the onely meanes to come to life If one be sicke of a Fistula he will suffer the Chirurgeon to rippe and launce him to search euery part of the wound and shall not we suffer the Phisition of the word to display to lay open to ransacke and search the corruption of our hearts seeing that is the onely way to recouer health For we cannot liue to God till we die to our selues and to our sinnes we cannot pâ—ssibly die to our sinnes till our corruptions be destroyed and all our sinnes killed and wounded to death In his mouth Other Kings carie their scepter in their hands but he in his mouth to shew that no doctrine must be receiued of vs vnlesse it proceed from his mouth for he receiued his
with him in his glory in heauen Ephes. 2. 7. 2. Cor. 6. the Saints shall iudge the world that is shall be witnesses and approuers of Christs sentence not that they shall haue power to giue iudgement but they shall be caught vp first and he giuing sentence they sitting by him shall approue it Secondly he giueth vs this power because he by this inables his in their owne person to ouercome sin the world and their owne corruption By this we see our dignitie euery seruant of God hath power ouer nations ouer the world to rule and breake them in peeces to iudge and condemne them Is this our priuiledge then we had need to take heed of all sinne for we cannot condemne other men of sin and be guiltie of sin our selues For it is a great disgrace for a Iudge to condemne a malefactor of murther or theft and be guiltie himselfe So Christ if we be full of sinne and make no cōscience of it he wil neuer let vs sit to iudge the world with himselfe Then seeing we are Kings Iudges and haue such priuiledges we must looke to our selues Againe this is our comfort in persecution if thou be the child of God thou art a King a Iudge though thou be now poore abused and persecuted yet the time cometh when thou shalt iudge and condemne thy persecutors and be auenged of them And rule the nations as a shepheard ruleth his sheepe that is to gouerne and feed them Iohn 21. Feed my lambes that is feed and rule Hence the Papists gather Peter was the generall Bishop to guide and feed Christs sheepe that is the world but then euery Christian should be a Pope for euery one hath power to rule the nations ouer the whole world but none will say euery one should haue so large authoritie then it is not meant of supremacie Further from this place the Papists gather that Saints be patrons of countries and kingdomes secondly that we may pray to Saints in heauen for say they they haue rule of nations ergo they know them and what they do But they abuse the text for it is not said any Christian shall rule ouer one nation but ouer all indefinitely neither do they rule as Christ but as hauing benefit of his power Again both their collectiōs are bad for by nations here is not meant any country or kingdome but the wicked onely they haue rule ouer not all nations simply but wicked men and vnbeleeuers And I will giue him the morning starre Here is the second benefit promised by Christ to him which ouercometh namely the morning starre with all the benefits which come thereby The morning starre is that starre which riseth before the Sunne some time of the yeare and by heathen men is called Venus which in deed is Christ himselfe Reu. 22. 16. Now Christ is called a star first because he illuminates mens wils and vnderstandings in things belonging to saluation secondly to shew that the prophesie of Balaam Num. 24. is now in the new Testament fulfilled for now Christ hath by his Apostles reuealed himselfe plentifully to all nations Againe he is called the morning starre for speciall resemblance for that starre riseth not at midnight or in the beginning of the night but in the morning in the beginning of the day and then shineth brighter then all the rest So Christ the true morning starre came not in the beginning of the world or in the middest of it but in the latter age he came in the new testament and fulnesse of time and now he reuealeth his will more fully then euer in the old testament 2. Pet. 1. 9. Christ then is called this morning starre for in the old testament they had darknesse and candle light but now Christ shineth out brightly I will giue him Here is a promise of two benefits first perfect illumination and lightning whereby all ignorance shall be dispelled after this life and men shall then so farre know God as mans nature can comprehend The second benefit is the light of glory not onely of knowledge but perfect glory for by fellowship of this glory of Christ we shal be made like Saints and Angels shining starres in the kingdome of heauen Seeing Christ is a starre we see how they be deceiued which liue in sin and ignorance without good conscience in pleasure and securitie and yet they thinke they belong to Christ they haue the true light but such as liue in blindnesse neuer seeking to know Gods will obey him these are in darknesse haue no light in Christ for what fellowship is there betwixt light and darknesse We must follow Peters rule first labour to haue this starre to shine in our hearts which is when we vse meanes to haue the beames of this Sun to shine on vs to get knowledge in the mystery of our saluation by Christ to haue this Sun of righteousnes to lighten our minds and withall to warme and refresh our dead soules as the sun in the spring reuiues all things which seemed dead We must set open the doores of our hearts and entertaine this comfortable light Seeing Christ is the morning starre not that shines in the night but in the morning in the day time we must labor to leade our liues in godlinesse and sobrietie as children of the light Rom. 13. 12. and if we will not walk in this light it shall be taken from vs and we shall be cast into eternall darknesse Let him which hath an eare Here is the second part of the conclusion but of this often before CHAP. III. VERSE 1. And to the Angell of the Church of Sardis c. THIS is the fift particular commandement to Iohn that he should write an Epistle to that great and famous citie of Sardis The Epistle hath three parts first a Preface secondly body or substance thirdly a conclusion First the Preface sheweth in whose name the Epistle was written to giue it the more authoritie It containeth a liuely description of Christ in his kingly office as he is the soueraigne head of his Church and that in two royalties and priuiledges first in that he hath the seuen spirits secondly the seuen starres For the first I shewed what it meaneth chap. 1. vers 4. namely the holy Ghost who is the author of all grace so that to haue the seuen spirits is as much as to say he had the holy Ghost Ob. All Gods seruants haue the holy Ghost therefore that is no peculiar priuiledge of Christ. Ans. True but not in the same maner for Christ had it two wayes first in regard of his Deitie secondly of his humanitie First as he is God he hath in him the beginning of the holy Ghost for the holy Ghost proceedeth from the Father and the Sonne Therefore Christ is said to send the holy Ghost and to worke by him and whatsoeuer he doth in the Church he doth it by him and for that cause Christ is said to haue the seuen spirits
propoundeth doctrine to mens consciences to be beleeued vpon paine of eternall death Christ sheweth in the bookes of the old and new Testament that no man can make one article of our beleefe nay he which teacheth any other doctrine then that is accursed Gal. 1. Secondly Christ hath absolute power to prescribe regiment to his Church how and in what maner and also the persons by whom it shall be gouerned So Moses made the tabernacle according to the patterne Christ shewed him Salomon built the Temple according to the forme he saw by reuelation 1. Chron. 28. 12. Thirdly Christ hath authority to prescribe times for his worship to appoint Sabbaths c. And Gen. 1. as he created the Sabbath so hath he power alone to alter it no creature can prescribe a time to Gods seruice to the end of the world but Christ alone Then it is not true that the Church hath power to appoint two Sabbaths in one weeke or one in many weekes for it is Christs honour to prescribe his worship and the time of the same The second part of Christs soueraigne power is to iudge to haue power to determine of his owne will without helpe of any man or Angell And in this regard it belongeth to him to giue sense of the Scriptures he alone gaue them he is the lawgiuer and must expound his owne law Secondly Christ alone must decide questions and controuersies concerning faith Then the Church hath not any such power but from Christ by helpe of the written word by which Christ expoundeth them to vs. The third part of this soueraigntie is that Christ can saue and destroy open and shut he alone hath the keys of heauen and hell he can open that is pardon sinne properly And he alone promiseth this pardon and can performe it being God and as he giueth the pardon for sinne so he giueth also eternall life sauing mens soules Secondly he hath power to shut to cast some into hell and to destroy when men liue in sinnes and dye in thē without repentance he hath power to hold men in sins after to cast them into hell and shut them vp for euer Seeing Christ prescribeth this doctrine to the soule and consciēce to the most secret part of mans soule such doctrine as can saue and destroy we see Christ he is Lord of the Church he is Lord of the most secret wils and affections of the chiefest part of the mind The Papists say that by vertue of this key of Dauid Christ can set vp and depose kings and princes at his pleasure but this they hold craftily to bring in the damned power of the Pope But it will do them no good for Christ as he is Mediator of the Church and gouernour thereof he deposeth none he maketh no king but as he is God so he maketh and pulleth downe at his pleasure being farre aboue all men And hence kings are called Gods because they represent Christ as he is God Christ as he is Mediatour maketh men spirituall kings but he maketh not temporall kings but onely as he is God For if he had such power why did he refuse to deuide the inheritance saying Who made me a Iudge and to punish the adulterous woman confessing he was not a Magistrate From this power is another deriued frō Christ namely the power of the keyes which proceedeth from the power of Christ and by which power the key of Dauid is put in execution Mat. 16. 19. I will giue thee the keyes of heauen Now this power of the keyes is a ministerie granted to the Church of God to open and shut the kingdome of heauen First it is a ministerie that is a seruice and dutie for that which the Ministers do is but a seruice done to the Church and they be but seruants and stewards of Christ in the Church of God in gouerning it So then it is no authoritie but a seruice When Adam fell we all fell in him and he thrust himselfe and all mankind out of Gods kingdome by his sinne closed vp heauen gates against vs. Now since that fall Christ became man and in his manhood dyed for our sinnes and made satisfaction to God for them and this satisfaction of Christ is the thing which properly openeth the kingdome of heauen and nothing else properly Christ alone can open and shut the Church can only reueale and pronounce the will of God then no otherwise she openeth or shutteth but by declaring the same to be open or shut To the Church of God That is to the companie of true beleeuers called to saluation by Christ to them onely is this key giuen Mat. 18. 18. the promise is made onely to the Church and Gods people not to all societies of men The end of it is to open and shut How Christ he knew best Ioh. 20. 23. where he sheweth what is the key and what to open and shut namely to pardon and remit sinnes and no way else can men open and shut Now we must distinguish betweene giuing sentēce pronouncing that sentence The first belongs to Christ alone the second to man who forgiueth sinne not by giuing sentence but pronouncing sentence giuen alreadie by Christ in heauen And to make the church to forgiue sinnes properly is to robbe Christ of a speciall honor due to his Godhead Then the right vse of the power of the keyes is when the church of God vseth them onely in the name of Christ to open and shut first as his seruants and stewards secondly according to his will and word not mans traditions and affections Thirdly to bring sinners to saluation to beget and continue them in repentance They being so vsed haue a promise namely What you bind on earth is bound in heauen c. and it is the means by which Christs power is put in execution Now this power of the keyes giuen to the Church hath two parts first the ministerie of the word secondly spirituall iurisdiction The first Mat. 16. 19. namely the ministerie of the word is set downe and authorised by Christ I will giue thee the keyes of the kingdome of heauen that is the word of God and whose sinnes thou shalt bind by that word they shall be bound by the cords of their sinnes in heauen c. This ministerie of the word is a key to open and shut two wayes first by teaching expounding the word of God and doctrine of saluation and this is a key Luk. 11. 52. You haue taken away the key of knowledge The key of knowledge is the doctrine of the word of God Secondly the ministerie of the word is a key in men lawfully called in that they apply in the ministerie thereof the curses of the law to them which liue in sinnes and the promises of the Gospell to the repentant heart So it openeth and shutteth the kingdome of heauen for that which the Minister pronounceth by Gods word to be bound on earth is fast bound in heauen
and bring them to amendment Now for the vse of these words Christ sets downe his ordinarie dealing with his seruants which is by reproofe and chastisement and diuers visitations for this very end that he might conuince them and correct them Euery member of Christ must come vnder his rod therefore looke for it yea marke further Christ layeth vpon all his seruants afflictions in diuers sorts according to the diuers dispositions of mens natures such as will hardly be broken of their faults he laieth vpon them more sharp punishments where men are easier to be amended there he vseth milder correction The vse of this is two-fold Prouerb 3. 12. the first is despise not the Lords chastisemēt for it is a token of his loue whēsoeuer he reprooueth or afflicteth thee by visitations and crosses make not light account but make profit of it The second is faint not arme thy self with patiēce because it is the Lords maner to chastise those that he loueth and so many chastisements so many pledges and pawnes of his loue towards his seruants By this Christ is an example to all parents and gouernours they must giue tokens of loue in necessarie corrections that their children and seruants may be brought from their misdemeanure for this end chastisement should be vsed It were to be wished that all parents and maisters did vse to giue correction thus but our case is lamentable in this respect Men thinke it enough to prouide foode and raiment for their houshold all their care is for the bodie only and they neuer seeke to reforme their misdemeanours in life This negligence brings many sinnes with it and pulleth many iudgements vpon vs. So much for the second point Amend Againe marke the order of the words Rebuke and chasten Here we haue a necessary instruction seeing Christ first propounds a direct end of his chastisement that is their amendment which that he may the better effect first he conuinceth them secondly he reprehendeth and thirdly chasteneth them and all these tend to our amendment A worthie and excellent order and to be followed of all gouernors they must propound a good end of all chastisements first the good of the partie chastised then they must vse this order first a conuiction of the conscience by the word of God secondly reprehension thirdly correction if the two former wil not serue Which being so you see how they ouershoote themselues that make correction serue for nothing but a meanes of reuenge an action of choller and rage without any purpose to better the partie Whereas this order vsed would reforme the person and stop many vices and nip them euen in the head to some it is as good as meate and drinke to be fighting and brawling Be zealous Here is a remedie for luke-warmnesse In the eight verse they had a remedie for pride now he maketh a plaister for luke-warmnesse Here first marke how these words depend on the former Christ had said Whom I loue I vse to chastise according as their faults be greater or lesser therefore seeing I haue corrected thee repent Where we are taught the vse of all reproofes admonitions and visitations the speciall end of them is to driue vs to amend As oft as the Lord doth either by word reproue or by deed correct vs it is to shew that we must repent and amend therefore whensoeuer you are visited say the Lord summons you to repent take an occasion by the visitation of further reformation yea know it that so many afflictions are so many sermons of Repentance to make you grow and increase in faith repentance and obedience Now that we may the better vnderstand what this commandement Be zealous meaneth diuers points are to be handled first what zeale is Zeale is an affection that is compounded of two affections loue and indignation or sorow therefore first we must loue Christ aboue all things if we will be zealous secondly we must be grieued and angred when Christ is dishonoured Loue of religion and griefe for the want of good successe therof will make men zealous We haue an example in Christ Ioh. 2. 17. where thus much is signified that his loue to his father was so great that the heate of his indignation had almost consumed him he preferred the accomplishment of his Fathers will before all In the second place note the diuerse kinds of zeale good that is true or bad that is counterfeit To a good zeale there is required first true faith secondly repentance thirdly knowledge As for faith it is the very root of good zeale for as Paule saith Loue is from faith vnfained 1. Tim. 1. 5. Now zeale is an affection compounded of loue and faith And as for repentance we see that zeale and it are conioyned in this place Iehu indeed was zealous but because he repented not but liued in the sins of his predecessors it was no good zeale And for the last we must know that zeale without knowledge is but rashnesse And thus you see how to distinguish true zeale from counterfeit euen by the companions of it Now further by the fruites it may be discerned First it compelleth a man to please God in all things it will enforce one ouer-rule and maister him 2. Cor. 5. 13. Whether we be out of our wit we are in it vnto God c. The very loue of Christ and his Gospell inforced him that he could not but preach So wheresoeuer this true zeale is in any measure it will make a man that he cannot but do his dutie It will burst foorth and find an issue like a flame as Elihu said he could not containe his belly would burst Secondly It will make a man indeuor to obey God with all his heart strength power Example Good king Iosia turned with all his heart Dauid prayed with grones vnspeakable according to the multitude of thy mercies c. and so goeth on maruellous earnestly and feruently he prayed not slackly and coldly but with all his force and power from the heart for pardon and reconciliation And so when he gaue thankes he saith My soule praise the Lord and all that is within me c. Psal. 103. 1. Thus you see what be the fruites of zeale and what it is to be zealous In a word then it is this to haue our hearts enflamed with a loue of Christ and his word aboue all things and to be exceeding angrie when it is disobeyed enforcing vs to do our dutie with all the strength we haue Now to end this point we heard before that lukewarmenesse in religion is our sinne generally throughout the land our zeale is cold and our profession but formall How shall we reforme this Become zealous beare a feruent loue to religion loue Christ aboue all and be grieued when you see him dishonored or his word disobeyed and false worship established Away with this slacknesse in religion otherwise it had bene better you had bene of no religion then to be neither
acknowledge Babylon in the Scripture to be vnderstood of Rome And thus I haue performed I trust sufficiently that which I tooke in hand to proue both by the authoritie of holy Scripture in plaine and manifest texts and by consent of many auncient writers yea by the confession of the Papists thēselues that Babylon in the Scripture is taken for Rome And thus much for the first part in which because I haue bene ouer long I will be shorter in that which remaineth In the second part I promised to declare how Babylon which is Rome is fallen according to the Prophecie of this Angell She is fallen saith the Angell She is fallen He repeateth the word of falling for two causes first to declare the certainty of her decay that howsoeuer she seemed to flourish triumph as though she should neuer haue fallen or come to ruine yet God for her wickednesse most righteously and for the comfort of his Church most mercifully had decreed vndoubtedly that she should fall when that time was once come which in his most wise and well ordered counsell was appointed for her destruction Secondly he repeateth twice that she is fallen to shew that she should haue an vnrecouerable fall she should not fall as other Cities which haue risen againe but she should fall without all hope of recouerie neuer to be restored againe Therefore in the eighteenth Chapter a mightie Angell taketh vp a great Mil-stone and throweth it into the sea saying With such violence shall Babylon that great Citie be throwne downe and neuer be seene any more So that as it is impossible for a great Milstone throwne with great force by a mightie Angell into the bottome of the sea to rise vp againe and swim aboue the water so impossible is it that Babylon when she is at the lowest of her fall should euer be set vp againe And in the nineteenth Chapter it is said That the smoake of her burning ascended vp for euer and euer Also of her vtter desolation descriptions are made in the eighteenth Chapter where it is said that Babylon is made a dwelling place of diuels a cage of vncleane birds according to the Prophecie of Esay concerning old Babylon that Zyim Ohym which be Sprights and Goblins shall walke in her Pallaces Scrichowles and Ostriges shall crie in her houses Apes and Satyres shall daunce in her beautifull buildings No voice of men shall be heard in her no sound of a Mill shall be heard no light of a candle shall be seene but perpetuall solitude and sorow shall dwell there for euermore Therefore saith the Angell she is fallen she is fallen that is she is destroyed and neuer shall be repaired But if we will better vnderstand how she is fallen we must consider more distinctly wherein she is fallen First in wealth and riches she hath sustained a great fall Consider how many kingdomes and states of the world haue renounced her obedience and all those haue withdrawne great rents reuenues and commodities that in times past were addicted to the maintenance of Babylon the Church of Rome A great fall without peraduenture and that will neuer be recouered Remember so many Abbeyes Monasteries Nunneries Frieries Hospitals Chauntries Churches and Chappels now ouerthrowne and made euen with the ground All lands iewels ornaments and great treasures that belonged vnto them cleane taken away frō them and you will confesse with me that Rome in riches hath a great fall Yea if you would see with your eyes a manifest example of Gods iudgement against Babylon behold those euill fauoured ruines and heapes of Monasteries that were sometimes gorgeous and sumptuous buildings The same end remaineth all that pompe and pride of Babylon not yet altogether beaten downe but euen now in falling For the mouth of the Lord hath spoken it and his immutable counsell hath decreed it and he hath sent an Angell to proclaime it Some wish perchance that Monasteries had stood still and bene conuerted to better vses but vndoubtedly the prouidence of God so ordered all things that his curse which was vpon them might be executed and the Prophecies that were concerning them might be fulfilled that they might be a monument of his wrath vnto all the posteritie the beginning of the fall of Babylon and an example of the destruction of all the rest that should follow soone after Who would euer haue thought that so great riches treasures and reuenues should so suddenly be ouerthrowne destroyed and come to nothing Therefore it is manifest that the wealth and worldly substance whereby the pride voluptuousnesse and intemperance of ryotous Rome was maintained and growne to an intollerable excesse is greatly diminished sore decayed and hath a foule fall and shortly shall haue a finall fall Well Babylon is not fallen onely in wealth and riches but also in power and authoritie For the kings of the earth which sometimes were subiect to that monstrous beast haue now shaken off the yoke of her seruitude and withdrawne the obedience of all their subiects from her Yea the most part of the ten hornes which sometime gaue ouer their power and authoritie vnto the beast which were all the Kings and Potentates that acknowledged the Pope for their supreme head and soueraigne Lord do now hate and abhorre the Harlot of Rome and shall make her desolate by withdrawing their Subiects from her obedience and naked by spoiling her of her treasures and shall eate her flesh for pure hatred and burne her with fire For great is the Lord which iudgeth her So that she which before at her pleasure might commaund all Princes to begin warre to cease from warre to defend her quarrels to annoy her enemies now is glad to flatter a few seduced Princes to take her part that she be not vtterly forsaken of all men or else to practise by treason and trecherie suborning Rogues and Vagabonds to stirre vp tumults among the rude people to trouble godly estates and commonwealths that despise her dominion but without all hope euer to recouer her auncient tyrannie Her thunderbolts of Excommunication which were sometime terrible to all men are now feared of no man What thogh she retaine her proud and presumptuous stomacke and will do while her breath lasteth to pronounce sentence of depriuation against Princes that abhorre her wickednesse Her impudent arrogancie is not so much detested of many as laughed to scorn of all Her Proctors and priuie practisers though they chaunge themselues like Proteus into neuer so vnlikely shapes are espied in euery corner For God himselfe reuealeth their pretences and will not suffer her to preuaile any longer So that in power and authoritie Babylon is fallen and falleth daily more and more into vtter contempt with all men vntill she be vtterly cōsumed and brought to nothing which will not be long before it come to passe For this sentence that God hath pronounced against her and begun also to execute cannot be chaunged or much longer deferred But especially and