written which word imports that by diligent obseruation wee should lay them vp in our hearts This is a weightie dutie and seriously commended vnto vs of God Bind vp the testimonie seale vp the law among my disciples Isay. 8.16 And Marie is therefore commended because she kept in her heart the words of Iesus Luke 2.19 â—1 It was Dauids practise I haue â—id thy saying in my heart Psal. 119. â—â— And hereto â—endeth Christs encouragement pronouncing them rather blessed which heare the word and keepe it than those which bare Christ and gaue him sucke Luk. 1â— 27.28 And Iames calleth it the ingraffed word Iames 1.21 because it should abide in our hearts like a syence in a stock and neuer be remooued but there grow and fructifie vnto life eternall Now because this is a point of great difficultie and the want hereof the cause of so little profiting after much hearing and reading I will therefore shew how by Gods grace in hearing and reading the word of God a man may keepe the same in memorie First a man must learne the grounds or elements of religion commonly called the Catechisme for they are the fouÌ„dation of all knowledge without which a man shall neuer vnderstand the Scripture to his comfort nor keepe the same in memorie The Apostle sayth the Hebrewes were dull of hearing the deepe things of God in Christ because they had not well learned the first principles of the word Hebr. 5.11.12 This all ignorant persons should well obserue specially the aged that they may find in themselues the cause of their ignorance and dulnesse euen want of knowledge in the Catechisme They thinke it a disgrace to bee brought vnto it now they are old but if they would not be euer learning and neuer come to the knowledge of the truth they must lay in themselues this good beginning and learne the principles of religion Secondly wee must not rush vpon Gods holy ordinance but before we either come to heare or reade with reuerence prepare our selues thereto Most men at this day vse to prepare theÌ„selues before they come to the Lords table and so they ought to doe before they come to heare the word for God ordained both for this end to bee meanes to bring men to true happinesse they differ onely in this that the Sacraments are the visible and the Scriptures the audible word of God At the giuing of the law The people that must â—eare it were sanctified three dayes before Exod. 19. And when they did offer sacrifice or eat the Passeouer both priests and people must bee sanctified and the same thing for substance must we perform before we come to heare the word of God This preparation stands in two thingâ— First wee must put out of our hearts al by thoghts all delights and cares of wordly affairs and set our hearts as Ezra did to seeke the law of the Lord Ezra 7.10 Secondly we must make our earnest prayers to God that he would open our eyes that wee may see his will soften our hearts and make our eares attentiue as Lâ—diaes were and also giue vs grace to embrace his word and keepe it for Christ is the onely doctor of the heart by his spirit without whose inward teaching wee can neuer learne vnto saluation Thirdly when we are about the holy exercise of Gods word the frame of our heart should be thus disposed I. It must bee an humble heart for the Lord resists the proud and giues grace to the humble Iam. 4.6 Them that be meeke will he guide in iudgement and teach the humble his way Psal. 25.9 A proud heart is so stuffed with selfe loue that there is no room for the word of God to lodge in But the heart that is lowly in it selfe through the conscience of sinne that is the heart in which the Lord by his graces will take vp his abode Isay 57.15 II. It must be an honest heart such as hath no manner of purpose to liue in any one sinne whatsoeuer but though it feele corruption in it selfe is resolued to please God in all the wayes of his commandements and that continually such an heart haue the good hearers resembled by the good ground Luke 8.15 As on the contrarie that is a wicked heart which resolueth to cherish though it be but any one sinne whatsoeuer III. It must bee a beleeuing heart The old Iewes heard the word but it profited them not because they mingled it not with faith 〈◊〉 their hearts Hebrew 4.2 where he compares the heart to a vessell in which there must bee both the word and faith these two must be mingled together and then it will be a word of power of life and saluation Therefore when we heare the threatenings of the law or the promises of the Gospell we must labour to resolue our hearts of the truth thereof But incredulitie wherby men except against the word as not pertaining vnto them is the mother of forgeâ—fulnesse The old world knew nothing of the flood because they did not beleeue Matth. 24.39 IV. It must bee an hearing heart such as is pliable to the word Sacrifice and burnt offerings sayth Dauid thou wouldest not but mine eares hast thou prepared Psal. 40.6 As if hee should say beside those bodily cares which thou hast giuen me by creation thou hast bored new cares in my heart so as I can by thy grace attend and listen to thy word And when God saith Seeke ye my face this hearing heart will answere I seeke thy face O Lord Psal. 27. vers 8.9 Fourthly after we haue heard or read the word we must become doers of the same euen in the duties of our vocation We see euery man more skilfull in the works of his owne trade by reason of his dayly exercise therein euen so the constant practise of Gods word will make vs expert in it and cause vs to keepe it in perfect memorie And these are the right meanes to become good hearers and readers of the word of God Thirdly this benediction pronouÌ„ced vpon them that heare read keepe the prophecies of this booke serues to induce euery child of God as much as in him lieth to keep in memory the whole word of God but specially these prophecies of things to come that concerne the state of the Church for therefore did God reueale them that they might bee remembred When the Angell had told Daniel the state of the church from his time to the comming of Christ hee bids him Shut vp the wordes and seale the booke till the end of the time Dan. 12.4 meaning that he for his own comfort should hide them in his heart And Christ sayth to his disciples When ye see the abhomination of desolation spoken of by Daniell the Prophet let him that readeth consider it Matth. 24.15 Behold I haue told you before meaning things to come verse 25. shewing That hee would haue his children to marke and remember those weightie things that are foretold concerning the state
reuealeth his will not to the proud but to the meeke and lowly and as Isay sayth to them that are of a contrite spirit Isay. 57.15 And in this humbling of himselfe a man must renounce his owne naturall wit and reason and become nothing in himselfe but euen a foole in respect of his owne conceit Also he must vnfainedly pray to God that hee would reueale vnto him his truth Aske sayth Christ and it shall be giuen you euen the holy ghost vnto them that desire of the father And S. Iames sayth If any man lack wisdome let him aske of God which giueth to all men liberally Secondly after preparation hee must labour to know throughly what the false teachers are and what be theiâ— opinions with the grounds and foundations thereof wherein they agree and wherein they differ from the truth of God maintained by the church for it is a foule ouersight to misconceiue the state of the aduersaries question by propounding it otherwise than they hold as it falleth out with many in the handling of controuersies Thirdly due proofe must bee made whether the aduersaries doctrine bee of men or of God This is Gods commandement 1. Iohn 4.1 Proue the spirits whether they be of God or not And for triall hereof we must haue recourse vnto the word of God it must be Iudge in this cause Isa. 8. vers 20 To the law and to the testimonies if they speake not according to this word it is because there is no light in them Iohn 5.39 Search the Scriptures for in them yee looke to haue eternall life and they are they which testifie of mee Who is so fit to iudge in the matters of God as God himselfe and so hee doth in his written word of all doctrine and opinions in religion The Scriptures shew whether the doctrine examined be directly gathered thence and by iust consequent or not Fourthly serious consideration must bee had of the faith and liues of the teachers examined for a false teacher by Gods iust iudgement is vsually a wicked liuer And therefore Christ sayth yee shall know them by their fruits if they bee throughly examined such they will appeare howsoeuer for a time they may bleare the eyes of men as the hystories of the church in many famous heretickes doe plainely declare The second braunch of this discouerie is sentence giuing in these wordes And hast found them liers The church here giueth out a sharpe and seuere sentence against them shee calleth them false Apostles and liers and yet she sinneth not for Christ commendeth her for it Though to raile or taunt cannot beseem any yet magistrats and ministers in their places may giue ouâ— seuere speeches against offendors in token of detestation to their sinnes and not offend Thus Iohn called the Scribes and Pharisees a generation of vipers Matth. 3.7 and our Sauiour Christ called Herod a foxe Luk. 13.32 and Paule called the Galathians fooles Gal. 3.1 And in this place the church calleth these false teachers lyers which is very much for therein shee accuseth them of three things First of teaching that which was false indeed secondly that they know it to be false and so sinned of knowledge Thirdly that they did it of malice with intent to blind the eyes of the Church and to deceiue the people In this discouerie wee may obserue the iust accomplishment of Paules prophecie Acts. 20.29 30. namely that there should rise vp among the Ephesians grieuous wolues and men speaking peruerse things and such were these false Apostles who after examination were found liers Againe seeing in the dayes of this Apostle Iohn men durst presume to claim Apostolicke authoritie and call themselues Apostles when they were not no maruell if the Pope of Rome sixe hundred yeares after did challenge to himselfe to be Peters successour and to haue Apostolicke authoritie and that they dare now auouch some bookes to bee scripture which are not as also bring in their traditions vnwritten verities to bee receiued and obeyed equally with Gods word Verse 3. Thou hast suffered and hast patience and for my names sake hast laboured Here our Sauiour Christ declareth how this Minister and church of Ephesus opposed themselues against false teachers after their discouerie The manner we shall see in handling the points particularly as they lie in order Thou hast suffered or Thou hast borne a burden for the word signifieth to be pressed downe vnder a great burden This burden was the troubles which false Apostles brought vpon them after they were discouered partly by open affliction and persecution partly by the spreading of their hereticall and schismaticall doctrine These false teachers were Ebion Cerinthus Marcion and such like who in the dayes of Iohn troubled this church as hystories do shew Here wee may obserue that it is Gods will that the best churches should be troubled by wicked men and hereticall teachers who both by false doctrine and persecution become grieuous burdens This the Lord permits for weighty causes I. That true beleeuers may bee excited more constantly to embrace the syncere doctrine of the Gospell and therefore Iude most worthily exhorts the Christians in his time to fight for the common faith II. That professors may be tried whether they soundly hold the doctrine of the Gospell or not 1. Cor. 11.19 It is â—ette sayth Paule that there should bee heresies in the Church that they which are sound in the faith and approoued may â—ee knowne III. That God may execute his iudgements vpon wicked men and hypocrites that haue not loued his truth reuealed vnto them 2. Thess. 2.10 11. God gaue them vp to strange illusions to beleeue lies because they haue not loued his truth For many know the word that loue it not This must teach vs to take heed of a common scandale in the world which is to be offended at religion because there be in the church schismes and heresies which come not from the Gospell but from the malice of Sathan who soweth his tares among the Lords wheate Wee must consider that it is the will of God there should be such euils in his church and therefore should labour to bee so farre from offence that hereby wee bee rather prouoked with more cheerefulnesse and courage to loue and embrace religion And hast patience and for my name hast suffered c. Here is set downe the dealing of this church against these false Apostles in all their persecutions But first note the coherence of this vertue with the former Thou hast suffered trouble and hast had patience Quest. How can these stand together It is against mans nature in trouble to be patient for troubles and afflictions make men discontent and to fret against God and man Answ. They stand not by nature but by grace Rom. 5. vers 4. Tribulation bringeth forth patience namely to all those that haue receiued to beleeue in Christ for to them God giueth the spirit of meekenesse in their troubles shedding
This dutie especially concernes the preachers of the Gospell they should teach the truth and confute errours and beat downe false doctrines which poyson the truth of God If in the night season a man set vp a false light in the hauen all the ships that are comming to land are in danger of shipwrack So in Gods Church if the bright light of pure religion bee not set vp and aduaunced the soules of men are cast into the gulfe of hell The want of care in performing this dutie is the cause why God sends heresies and Apostacies into his Church Thus came in the Apostacie of Antichrist 2. Thess. 2.10 11 Because men loued not the truth And I no doubt will the Lord deale with vs if we haue not care to maintaine the puritie of Apostolicall doctrine Verse 26. For hee that ouercommeth and keepeth my workes vnto the end to him will I giue power ouer nations 27. And he shall rule them with a rod of yron and as the vessels of a potter shall they be broken 28. Euen as I receiued of my father so will I giue him the morning starre 29. Let him that hath an eare heare what the spirit sayth to the Churches Here is the conclusion of this Epistle which containeth two parts First a promise vers 26 27 28. Secondly a commaundement vers 29. In the promise note two things the parties to whom it is made and the benefit promised The parties to whom are euery one that ouercommeth whom Christ describeth by a propertie of syncere obedience To keepe his workes vnto the end Here then we haue a description of true obedience First the forme thereof consisteth in obseruing the workes of Christ which we must not vnderstand of doing them according to the rigor of the law but of a purpose and indeuour to keepe them For this is a priuiledge belonging to all that are in Christ that God accepteth their wils and indeuours of obedience for perfect obedience it selfe This we must know and hold for truth for many haue but little knowledge and thereupon are driuen to despaire yet they must know for their comfort that if they haue care to get more knowledge and make conscience to obey that which they know then they are keepers of the workes of Christ and shall haue the reward promised Secondly obedience is here described by the obiect or matter thereof to wit the workes of Christ that is all such workes as Christ hath ordained in his word and those whereof he is the author by his spirit in his members Hereby we learne first that he that will obey God in Christ Iesus must not thinke his owne thoughts speake his owne words nor do his owne deeds but he must thinke speake do that which Christ would haue him Secondly that no worke is or can bee acceptable to Christ but that which is ordained by him Isay complaineth of them that would teach the feare of God by mens commandements so that there is no true feare of God but that which is taught by Gods commaundements and the like may bee sayd of all other our obedience This rule ouerthroweth all other religions besides the true religion as of the Iewes Turkes and Papists For almost all their workes are of mens inuenting and were neuer ordained by Christ such are most points in poperie as saying of masse going on pilgrimage fastings vowing and praying to saints c. Thirdly whereas he â—aith my workes meaning not one or two but all his workes we learne that true obedience consisteth in doing all the workes of Christ For Christ and the diuel will neuer part stakes God must either haue all our workes or none And therefore Dauid saith I shall not be confounded because I haue respect vnto all thy commandements And good king Iosiaâ— is commâ—nded For that he turned to the Lord according to all the law of Moses This point must be learned of al For many thinke if they doe many good things with Herod all is well and for this cause many a man abhors couetousnesse and pride and yet is a contemner of the Gospell But true obedience must bee in all things Vnto the end Here is the fourth branch of true obedience it is constant That obedience which Christ will reward must not be for a day or a yeare but from time to time through the whole course of our life to the end of our dayes And thus wee must iudge of obedience not by some particular actions but by the whole tenour of a mans life Put case a man hath made conscience of all his wayes through the whole course of his life and yet in sicknesse by reason of the extremitie thereof is distracted and raueth blaspheming God and so dieth What must wee iudge of this man Surely we must not censure him by his behauiour in his sicknesse but consider what hath beene thâ—â—enour of his life if that haue beene vpright then his obedience was good and shall bee rewarded II. Point The benefits promised and they are two The first is power to rule verse 27. And he shall rule them with a rod of iron And as the vessels of a potter shall they bee broken euen as I receiued of my father The second is the morning starre verse 28. where note by the way that these words Euen as I haue receiued of my father are referred amisse in our English translation to the giuing of the morning starre when as they properly belong to the former words in this sence As I haue receiued power ouer nation of my father so will I giue to him that ouercommeth power to rule with the rod of Iron c. Now come to the benefits First here is promised by Christ A power to rule ouer nations Christâ— power as he is mediator is very great and here it is set foorth by three arguments borrowed from the second Psalme verse 8.9 First by the largenesse of it iâ— reacheth not to one countrie alone but to all countries and to all men in all nations Secondly by the Soueraigntie of it Christs power is absolute in ruling and ouerruling And this his Soueraigntie consisteth in two things First in making lawes vnto the consciences of men so as if they be not kept hee may iustly condemne them and in ouerruling the wils of all men conforming them to his will will they nill they which is signified by this He shall rule rule them with a rod of iron Secondly in that hee hath this absolute power in himselfe to saue and to destroy and therefore is sayd to haue The keyes of heauen and hell Which is signified in the next words And as the vessell of a potter shall they be broken Thirdly by the fountaine of it Christ receiueth this power from his father Indeed as Christ is God he is equall with his father and hath this power of himselfe But as he is mediator his power is giuen him of his father Mat. 28.18 For the better
that no man can haue fellowship with God but by Christ wee must not looke to haue immediate fellowship with God of our selues or by any other but by Christ God heares not God helpes not God saues not but by Christ nay God is no God vnto vs out of Christ. For first he is a God vnto Christ and then in him and by him vnto vs. Therefore if wee would call vpon God wee must call on him through Christ if wee would giue him thankes it must bee in and by Christ for in him onely are wee heard If we would know God it must bee by Christ for hee is the very engrauen Image of his Father in whom is manifeâ—â—ed the wisedome iustice and mercie of God in him dwelleth the fulnesse of the God-head and to conceiue of God out of Christ is to make God an idoll in the braine Lastly if we would receiue any temporall blessing from God it must bee in and by Christ as meate drinke and clothing For if wee receiue them from God out of Christ wee are but vsurpers of them and the vse thereof shall turne to our further condemnation Fourthly he saith I will write on him the name of the cittie of my God that is he shal haue the priuiledges of the kingdom of heauen We do all desire and looke for the inheritance of Gods kingdome after this life therefore heere wee must liue as citizens of Gods kingdome conforming our selues to Gods commandements abandoning all sin and so liuing in faith and a good conscience vnto the end that after this life we may assuredly perswade our selues we shall be made partakers of the priuiledges of this kingdoÌ„ Fiftly it is said this Citie of God is the new Ierusalem which commeth downe out of heauen from God that is by the preaching of the Gospel Hereby we are taught more carefully to seeke to attaine to the kingdome of God for behold Gods endlesse mercie herein our sinnes shut heauen gates against vs but by the blood of Christ he hath opened them and by the Ministery of the Gospell hee makes heauen come downe vnto men God therefore would not see vs damned hee hath made open away euen a new and liuing way whereby wee may come to heauen and escape hell God hath brought downe heauen among men wee must therfore with the people in Iohn Baptists time violently enter into this kingdom and striue to take it by force Matt. 11.12 Lastly hee saith I will write my new name on him that is I wil make him pertaker of that glorie and digniâ—ie wherewith I my selfe am glorified since my death and resurrection Marke this all that after this life must haue Christs new name must in this life become new creatures So Paul saith If any man bee in Christ he is a new creature And againe Neither circumcision nor vncircumcision auayleth any thing but a new creation Would we then partake with Christ in his glorie we must heere bee partaker of his grace herein standeth true Religion to become new creatures and not in bare knowledge and profession We must therefore put of the old man which is corrupt with sinne and be renued in the spirit of our mâ—â—ds putting on the new man which after God is created in righteousnesse and true holinesse But if we content our selues with the Image of the olde man wherein wee were borne wee shall neuer partake of Christs glorie for this new name must be giuen to the new creature the old man and it cannot agree together Vers. 13. Let him that hath an eare heare what the spirite sayth vnto the Churches This conclusion hath been handled in in the former Epistles Vers. 14. And vnto the Angell of the Church of the Laodiceans write These things saith Amen that fathfull and true witnesse that beginning of the creatures of God Heere followeth the seuenth and last Epistle to the Church of the Laodiceans whereto is prefixed a commaundement vnto Iohn whereby hee is authorised to pen the same in these words And vnto the Angell of the Church of the Laodiceans write which hath beene handled before The Epistle it selfe hath three parts A Preface the substance or matter of the Epistle and the conclusion The Preface is this 14. verse wherein is set downe in whose name this Epistle is written to wit Christs who is heere described by two arguments I. hee is called Amen which is that faithfull and true witnesse II. He is the begining of the creatures of God For the first Amen is an Hebrew Aduerbe of asseueration signifying as much as verily truely or certainely This title is giuen to Christ the reason thereof is expressed in the wordes following which are a full exposition of the same Amen is that faithfull and true witnesse So that Christ is called Amen to testifie that hee is a witnesse a faithfull witnesse and a true witnesse which title was giuen to Christ in the 5. verse of the first Chapter where it was expounded and reasons rendred why hee is so called Vnto which title is heere added that hee is a true witnesse because hee speakes the truth according as euerie thing is in it selfe without errour deceit or falshood for that which hee receiueth from his Father is the will of his Father which is the Rule of all truth That we may come to the right vse of this Argument we must first search out the ends for which Christ is here called Amen that a faithfull and true witnesse which by the contents of the Epistle we may easily gesse to be these First to set forth himselfe vnto the Angell of this Church an example and patern of fidelitie in his Ministrie in the duties wherof hee had been slacke and negligent Christ therefore by his owne example would teach him without respect of persons to instruct the Church of God truely and faithfully How this dutie is to bee performed hath beene shewed before Chap. 1.5 And not onely to the Angell of this Church of Laodicea but also to all the Church and to all them that professe themselues to be his members doth Christ propound himselfe an example of two most worthy vertues Faith and Truth For the first Faith is a vertue whereby a man makes good all his lawful words promises oths leagues compacts and bargaines whatsoeuer so as his word is as sure as an obligation as we vse to speake Truth is another vertue whereby a man without fraude lye or deceit speaketh the truth from his heart that is necessarie to be knowne for his owne good the glorie of God and the good of others Wee therefore must set before our eyes this president of our Sauiour Christ As he is a witnesse yea a faithfull and true witnesse without any faming or falshood so let vs labour to shew our selues faithfull in all lawfull promises and true in all our speeches that so by these vertues we may be knowne to be like vnto Christ through our whole liues and conuersations Secondly
of the church For the time is at hand Here is a reason of the former benediction for seeing the time of the accomplishing of this prophecie is at hand must shortly be fulfilled therefore those be blessed which reade and keepe the same in memorie And it is an answere to a secret obiection for they might haue said we need not to reade or remember this prophecie seeing it shall not be fulfilled in our dayes but he addeth The time is at hand wherein they must be fulfilled and therefore it must bee marked These wordes for substance were in the first verse where it is said The Reuelation was of things that must shortly be done And here they be repeated againe Whereby hee would teach vs That these prophecies containe weightie matter to be deepely considered and earnestly thought on And S. Iohn repeates the same for two causes first to awake the members of the church out of the sleepe of security and make them stand vpon their watch continually for though they cannot fall into the dead sleepe of sinne yet the slumber of securitie may ouertake theÌ„ the wise virgines slumber as well as the foolish Matth. 25.5 And the spouse of Christ the true Church confesseth That shee sleepeth though her heart waketh Cant. 5.2 Secondly to confirme and hearten the church and all true members of Christ against the afflictions to come for herein is the common saying true He that is forewarned is fore-armed Now in these words The time is at hand Christ would teach vs to obserue That whatsoeuer thing may befall the members of Christ in this life whether afflictions temptations death or the last iudgement it selfe all will come shortly This consideration ought to take place in our hearts being of great vse in our liues as to stay vs from many sinnes so to mooue vs to doe all things with good conscience And the want hereof is the cause of much euill The bad seruant beates his fellowes because hee thinkes his maister doth deferre his comming Matth. 24.48.49 The old world went on in sinne neuer regarding Noahs prophecie and so knew nothing till the flood came and swept them all away Matth. 24.39 We should lay these to our harts and alwayes thinke with Paule the Lord is at â—and The rather because wee haue had the Gospell and peace with all temporall blessings these eight and thirtie yeares now the state of the church is interchangeable one while peace and then trouble so as it is like this peaceable state will not long continue but we must bee tried And the time of ouâ— triall is at hand for whatsoeuer must befall the Church will come shortly We must therefore prepare for trouble and so wee shall finde it the lesse greeuous Vers. 4. Iohn to the seuen Churches which are in Asia Grace be with you and Peace from him which is and which was and which is to come and from the seuen spirits which are before his throne Here beginneth the second part of the Preface to wit the inscription of this vision and it hath two branches First a dedication in these words Iohn to the seueÌ„ Churches which are in Asia Secondly a salutation in the next words Grace be with you and peace c. to the ninth verse In the dedication obserue first the penman that dedicates this booke secondly the parties to whom it is sent For the first the penman is Iohn who here againe repeats his name to shew and certifie euery reader of this booke that he was without al doubt the true penman of the holy ghost in writing this Reuelation But though he repeat his name yet he doth not adde any titles of honour or commendation as hee did in the first verse Wherein he giues vs a true patterne of modestie and humilitie which is neuer to speake in our owne cause to our owne praise but onely in cases of necessitie when Gods glory may bee aduaunced and the credit of our particular callings maintained This Paule practised who often humbles himselfe and cals himself the least of all the Apostles yea the chiefe of all sinners yet when the credit of his Apostleship came into question then he sets out himselfe shewing he was a true Apostle one of the chiefe and aboue those which did falsely call themselues so as wee may find in both of his Epistles to the Corinthians Secondly the persons to whom hee wrote were the seuen Churches in Asia concerning them note two things first hee writes to churches secondly to the churches in Asia For the first why writes he to the churches rather thaÌ„ to the church seeing there is but one only Catholicke church Ans. The church may be considered diuers waies first as it is the whole companie of the elect so it is but one secondly as the same is parted into seuerall branches and companies one part being in one countrey and another part in some other Wherein also euery seuerall congregation professing the gospell is a particular Church And so there may bee many Churches all of them beeing members of one Catholicke Church As the sea is onely one yet it consisteth of many parts which taking their names of the countreyes whereto they adioyne are called so many particular Seas as the English Sea the Spanish sea French Italian Scottish Seas c. And of particular Churches must Iohn bee vnderstood in this place Now Iohn chuseth rather to write to Churches than to particular men First because the matter of this booke concerneth the Church being a Propheticall hystorie touching the state of the Church to the end Secondly because particular Churches which bee true members of the Catholicke Church are the pillars and ground of truth 1. Timoth 3.15 And the Church is so called not that her authority is aboue the word but first because it is the treasure house wherein the Scriptures are preserued from age to age against the rage of Gods enemies Secondly because the Church giues testimonie to the truth of Gods word And thirdly because it publisheth the truth of God word by vertue of that ordinary ministery which God hath ordained therein Secondly in the dedication of this booke among all particular Churches God directs him to make choise of those seuen in Asia no doubt for speciall cause First because they were then most famous Churches as the chapters following and the histories of the Church doe plainely shew Secondly that the calling of the Gentiles to the light of the Gospell which long before had beene foretold might bee more euident for here the Iewes are passed by and the Gentiles sent vnto Lastly we may here obserue That S. Iohn knew no prerogatiue of the church of Rome aboue other churches for if it were the mother church whereon alâ— other churches should depend as the Papists would haue it I would know of them why Iohn passed by it in the dedication of this booke which containeth matter needfull for al churches to know Grace be with
write that he put into them by the holy ghost The matter and the style 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 his eyes Hee gaue the disciples vnderstanding as they went vnto Emaus to vnderstand the Scriptures The second dutie of Christs propheticall office is to certifie men in conscience of the truth of his fathers will This certificate is two fold generall or particular generall when he certifieth men in conscience That the word written or spoken by man is the word of God neither nature nor learning can doe this but it is proper to Christs propheticall office And for this he sayth to his disciples He will send them the comforter which shall lead them into all truth that is reueale Gods will vnto them and assure their heart that the same is true Vnto this assurance two things are required The outward meanes which is the word it selfe and an inward cause which is the principall to wit the operation of the holy spirit By this doctrine three points are resolued First this demaund of the Papists How a man can come to know that the Scriptures read and taught be the word of God Answ. Wee must here haue recourse to this faithfull witnesse and desire of him his spirit whereby the mind must bee enlightened and made able to discerne the things of God for naturall man can doe it of himselfe Secondly wee must haue Christ his testimonie of Scripture in the Scriptures themselues for in them he setteth downe his testimonie of the Scriptures But some will say if Christs testimonie of scripture bee set downe in the scriptures why doe not alâ— men know this testimonie and receiue it I answere The shining of the sunne before a mans face is not sufficient to cause him to see vnlesse he haue in his eyes the gift and sence of seeing Euen so it is not ynough for a man to haue in Gods word the testimonie of Christ that scripture is scripture but withall hee must haue in himselfe the light of the spirit reuealing that testimonie to his conscience and then in reading or hearing the scripture in marking the manner and style the maiestie and power thereof he shall bee able to see in euery sentence the testimonie of Christ assuring his conscience that the same is vndoubtedly the word of God A second doubt resolued by this doctrine is this How can a man know the true religion seeing the Turke Papist Iew and Protestant haue their seuerall religions and die in them I answere Wee must haue recourse to Christ this faithful witnesse and looke whereto hee giues his testimonie that we must hold for true religion Now the scriptures be as a letter sent from heauen to the Church wherein Christ hath set downe his owne testimonie of the true religion which in triall shall be found to bee the religion of the Protestant and not the religion of Iew Turke or Papist A third doubt to be resolued by this doctrine is How to know the particular truth in matters of religion when as sundry men professing the same religion bee of diuers opinions Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church he is the Iudge of all controuersies in religion and in the scriptures if we marke them we shall see his iudgement Quest. But if there be diuers opinions about scripture it selfe and euery one giue a seuerall sence vnto it who must then be Iudge Answ. In this diuersitie of opinions yea of the scriptures themselues we must still haue recourse to Christ and that in the scriptures alone for though there were a thousand diuerse expositions of one place yet by the scope and circumstances thereof conferring it with other like places of scripture a man shall bee able to find out the true sence for Christ in the scripture expoundeth himselfe The particular certificate of Christ belongeth also to his propheticall office and that is to assure men in their consciences that the promises of the Gospell with all the benefits therein contained as Iustification Sanctification and life eternall which in the word be generally expounded doe belong vnto them particularly as to Peter to Iohn c. And this assurance as the former is principally wrought by the word not barely read but preached for therein by the inward worke of the spirit the generall promises be particularly applied This Paule imports saying Yee haue the spirit of adoption which testifies with our spirit we be the sonnes of God Rom. 8.15 16. Hence we learne that the doctrine of the Church of Rome and of all others which hold That men cannot bee assured of their saluation by faith is wicked and damnable for hereby they cut off a part of Christs propheticall office wherein the dignitie thereof doth consist that is to assure a man particularly of the truth of Gods promises vnto himselfe And in this he differs from all other Prophets and Apostles which bee witnesses for they can witnesse onely outwardly to the eare but he can speake and testifie to the conscience Neither can any of them certifie any man particularly though their ministerie tend to that end Secondly obserue Christ is not only a witnesse but a faithfull witnesse and so he is for these causes First because hee testifies not his owne will but his which sent him namely his fathers Iohn 8.26 Secondly he testifies all his fathers wil neither adding thereto nor detracting from it Iohn 17.4 Thirdly because he teacheth his fathers will sincerely in the same maner which hee receiued it not altering changing or deprauing any part therof As my father taught me so I speake these things Iohn 8.28 Thirdly Christ is called that faithfull witnesse to distinguish him from all other witnesses The Lord hath sundry faithfull witnesses as the Prophets Apostles the Church nay the Sun and Moone Psalm 89.37 but Christ alone is that faithfull witnesse First because his witnesse is authenticall sufficient of it selfe and needs no other confirmation The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine but as it consents with Christs witnesse and proceedeth from his spirit Secondly hee is that witnesse because hee is the Lord of that house whereto he giues witnesse namely the Church but the Apostles and Prophets are but seruants there Hebr. 5.5 6. Thirdly Christ his witnesse is inward it speakes directly to the conscience and there giues vndoubted assurance but the witnesse of men as of the Prophets and Apostles is outward only it comes to the ears it neuer binds and assures the conscience of it selfe And thus wee see why he is called here that faithfull witnesse First whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse we learne That all ministers of the Gospell ought to be faithfull witnesses for euery minister of the
Gospell when he preacheth Gods word is in the roome of Christ and speaketh that vnto the church which Christ wold speake That they may be faithfull witnesses sundry things are required at their hands First they must deliuer the testimonie of Christ aboue all other things and before all testimonies of man in the office of their ministerie This was meat and drinke to Christ to teach his fathers will Eleazar Abrahams eldest seruant shewed his fidelitie in that he would not eate or drinke till hee had done his masters message Gen. 24.33 Much more ought the ministers of Christ haue speciall care of that weightie message committed vnto them Secondly they must testifie all the will of God concerning matters of salvation as faith obedience and a godly life among men wee count him a faithfull witnesse which testifies all the truth and no more but the truth so shold it be with all ministers that be Gods witnesses to his church Herein Paule cleared himselfe That he was free from al mens bloud seeing he deliuered the whole will of God in matters necessarie for saluation and kept nothing backe Thirdly he must neither add vnto or take away much lesse in any case depraue the word of God And this is the true marke of a faithfull witnesse For false prophets teach some truth but withall they adde something of their owne or detract from Gods truth something that they ought not In the church of Rome a man may hear things concerning morall vertues handled soundly but come to Iustification and thereto they adde the merit of mens works so they deale with Faith and Repentance matters of saluation they take away one part and adde another to the scriptures they hold the Creed in word yet in deed they denie the same as by their doctrine may appeare so shew themselues false witnesses Fourthly a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God and which he best approoueth that is in a plaine easie and familiar kind of speech that the conscience of the sinner may be touched the vnderstanding of the simple may be edified When the word is otherwise deliuered as in the entising words of mans wisdom or for ostētation of wit or much reading though nothing be said but the truth yet he that so dispenseth it is an vnfaithfull witnesse because he corrupteth the word by his vaine deliuerie And this is the sinne of this age in many ministers who teach the truth indeed but yet in such sort as it may appeare they seeke thēselues and not Gods glory respecting little the edification of the simple so themselues may bee famous for wit eloquence and learning But these men make marchandise of the word like to huxters that by starching blowing and spicing set a glosse vpon their ware to make it seeme that which it is not which is a greeuous sinne and such as will banish the Gospell out of our land vnlesse it be reformed Secondly this title of Christ That faithfull witnesse doth discouer vnto vs the damnable practise of men in the sinne of vnbeleefe for Christ this faithfull witnesse hath giuen testimonie to his word which is preached that the same is true And therefore they that beleeue it not doe make Christ a false witnesse and a lyar than which what can be more horrible yet this is the common sinne of this age For when the law is applied who is afraid and when the gospell is preached yet who beleeueth our report Gods ministers may say with the little children Wee haue piped vnto you but you haue not daunced we haue mourned vnto you but you haue not wept This deadnesse of heart whereby men are not mooued with the word preached vnto them is an euident argument of this fearfull vnbeleefe whereby they make Christ a false witnesse This therefore should moue vs to consider in our selues the heinousnesse of this sinne that so we may striue against it and labour to giue free passage to the word into our hearts trembling at the law and reioycing in the Gospell that so each part thereof may haue his perfect worke in vs for which end also wee may consider That amongst those which shall haue their portion in the burning lake vnbeleeuers are set in the first ranke Reuel 21. vers 8. Thirdly seeing Christ Iesus is that faithfull witnesse which giueth testimonie to mens consciences in particular of their saluation we learne That euery one which professeth himselfe to repent is bound in conscience to beleeue that the promises of the Gospell and the benefits thereof as Election Redemption Iustification Sanctification and Saluation belong to him particularly And though this be against all humane sence and reason yet seeing we haue a faithfull witnesse auouching the same wee must submit our selues vnto his testimonie for by vnbeleefe we greatly dishonour our witnesse bearer by denying truth vnto his record Here then wee see it it no presumption as the Papists say to beleeue our election and saluation in particular nay it is an horrible sinne in euery one that repenteth not to beleeue it seeing Christ a most faithfull witnesse testifies the same to our consciences by his holy spirit Hereto also serue the sacraments instituted by God to seale vp vnto euery worthy receiuer Christ and all his benefits The ministers giuing of the bread and wine to them that truly repent is as much as if Christ should say Beleeue thou and life eternall belongs to thee And the first begotten of the dead In these words is contained the second office of Christ namely his Priesthood the principall actions whereof stand in dying in rising againe from the dead and making intercession for vs. And here S. Iohn alludeth to the estate of the families amōg the Iewes comparing Christ to the first borne for as among them hee which was first borne and eldest of the familie had many priuiledges and preheminences aboue his brethren as Lordship right of the Priesthood and double portion c. so Christ he hath his priuiledges yea euen Christ crucified hee hath his prerogatiues among the dead aboue all that are dead So Paule expounding this title calleth him The first borne and beginning of the dead that hee might in all things haue the preheminence Coloss. 1. vers 18. The priuiledges of Christ dead and buried among all the dead are two first That he was the first that euer rose from death to life and so to glorie Some indeed haue risen before Christ from naturall death to naturall life as Lazarus but it was to die againe And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration but yet they laid them downe againe to the former miserie of corruption for a time But Christ Iesus ros◠from death to life eternall neuer to die againe And his resurrection was the first steppe into his glorie Secondly that by his owne power he raised vp
cast off all dulnesse of flesh and spirit and with all might stirre vp our selues to attentiue hearing so shall the word be blessed vnto vs otherwise our hearing shall turne to our deeper condemnation Verse 11. Saying I am Alpha and Omega the first and the last and that which thou seest write in a booke and send it vnto the seuen Churches which are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamus and vnto Thyatira and vnto Sardai and vnto Philadelphia and vnto Laodicea These words containe the third description of this voice whereby Iohns heart was prepared touching the substance and matter which was vttered which consisteth in two things The first is a testimonie in these words I am Alpha and Omega the first and the last The second a commaundement in the wordes following That which thou seest write and send c. I. Touching the testimonie the substance thereof is set downe in the eight verse where the words were handled and the meaning shewed They do serue directly to proue the Godhead and eternitie of Christ which Christ himselfe doth here auouch to giue vnto Iohn and vnto the Church full assurance that the things now vttered and deliuered were from God for saying I am Alpha and Omega the first and the last it is as much as if he had said I which speake vnto thee am God and therefore the things I deliuer are from God In this testimonie note Gods speciall care in regard of his truth hee doth not content himselfe with reuealing his will vnto his Church but more specially his care is to certifie the Church of the truth thereof that it is indeed from God This hath beene Gods care from the beginning When Peter receiued a vision from God withall Gods spirit assured him that the things reuealed therein were certen sure And so when Christ preached the will of his father among men hee did withall worke strange miracles to confirme and seale vp the truth of his doctrine that it was from God This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture They hold the Scripture to bee certen in it selfe but not vnto men till the Church giue testimonie thereunto But this is false for God euer had this care ouer his Church not onely to reueale his will vnto them but also to vse meanes for the assurance of their consciences that that which was reuealed was his vndoubted and perfect will And therefore the word of God is certen and euer was not onely in it selfe bâ—t to the consciences of beleeuers and that without the testimonie of the church and so should bee through the testimonie of the church should neuer come thereunto Secondly hereby are confuted many carnall men who will be of no religion because say they there is no certainetie in the matters of religion mens opinions therein are so diuers that so many men so many minds almost and no man can tell who speakes the truth Answ. It may be that men in sundry matters hold sundry priuat opinions yet in the church of God all the true members of Christ hold the same opinions touching the foundation of religion But let it bee graunted That all men on earth were of diuers opinions touching matters of religion should religion therefore bee vncertaine God forbid For religion is certaine vnto men by the meanes that God hath appointed to certifie the conscience of the truth thereof and thereby might men come to the truth and certainetiâ— of religion taught by the Prophets and Apostles though all men in the world were of diuers opinions touching the same Thus much of the Testimonie II. point The commaundement giuen to Iohn is in these words That which thou seest write in a booke and send it to the seuen Churches which are in Asia This commaundement hath two parts First To write the things seene in a booke secondly to send the booke to the seuen churches here named And both these must Iohn do being now disabled by his exile to preach these things vnto them personally for these causes First that these churches might be edified in the faith and strengthened in these most grieuous times of persecution Secondly that they might become keepers of this booke for the good of others for the church of God is the pillar of truth not onely for that it publisheth Gods truth but also because it keepeth it and giueth testimonie therunto In this commaundement note sundry things First that the word of God written and penned by the hand of man is a notable helpe to the church of God and a worthy meanes to edifie the same els Christ would neuer haue commaunded Iohn to haue written these visions and sent them to the Churches Which serueth to confute the blind Papists which say the word written is but an inkie letter and a nose of waxe because the sence thereof may be turned euery way as man will This also confuteth the Anabaptists which so much magnifie their Reuelations and make no account of the word written If the Lord had thought it best hee would haue taught these churches by reuelations but they must learne by the word written Secondly that the reading of Gods word either publickly or priuately is an ordinance of God for the Lord commaunding Iohn to write this booke and send it to the churches hereby implieth that they must reade the same as they did other bookes of Scripture The preaching of the word is indeede the most worthy instrument for the founding and confirming of Gods Church whereby ordinarily iustifying faith is wrought in the heart and yet reading must haue his due reuerence as a meanes to confirme and encrease true knowledge faith and repentance where it is begun Thirdly here note that a man may be vnder the crosse and in persecution and yet remaine in the speciall fauor of God for this banishment into such a desart place was vnto Iohn a grieuous crosse and yet the Lord vouchsafed there to reueale himselfe vnto him and to make him the penman of this booke Which honour hee vouchsafeth not to all but to them that are most dear vnto him Which thing each one should carefully obserue for our nature is so corrupt that when wee are vnder the crosse it would persuade vs we are cast out of the loue and fauour of God In the end of the verse the seauen Churches Ephesus Smyrna and the rest are named Which seuen places were seuen famous cities in Asia wherein were planted the most famous churches that were in those parts and for their excellencie are they named And thus much for the meanes of Iohns preparation Now follow the parts thereof which are two first is hearing folded vp with the former meanes And I heard a voyce Second is Turning of himselfe to see the partie that spake vnto him in these words Verse 12. Then I turned backe to see the voice which spake with me and when I was turned I saw seuen
God wee must acknowledge them pure and iust In sundry points of religion there is a learned ignorance whereof this is not the least to hold our selues content and to reuerence the workes of Christ though wee see no reason thereof nay though to vs they seeme against all reason for all the wayes of God are vncorrupt Though the blind eye of men cannot discerne the light of the Sunne yet the Sunne is full of light so though our blind eyes cannot â—e â—old the puritie of Gods workes yet they are all done in iustice and equitie yea they are iustice it selfe for his will is the rule of iustice And we must not thinke that God doth a thing because it is good and right but therefore is the thing good and right because God willeth and worketh it Examples hereof wee haue in Gods word God commaunded Abimeleâ— to deliuer Sarah to Abraham or els hee will destroy him and all his houshold In mans reason this might seeme vniust for why should Abimelechs seruants be punished for their maisters fault So Achan sinneth and all the hoast of Israell is punished Dauid committed adulterie and the child which he begat â—â—eth Dauid numbreth the people but the people are smitten with the plague 2. Sa. 24. All this to mans reason may seeme vnequall yet being the workes of God we are withal reuerence to iudge them most iust and holy Againe the Scripture sheweth plainely that God in his eternall counsell hath decreed to saue some and to reiect others and his reason mouing him thereto is not any thing foreseene in them but his will and pleasure alone This in mans reason seemeth to be crueltie towards some and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie But herein they greatly offend for it is the manifest truth of God in his word therfore ought with reuerence to be acknowledged though we can see no reason thereof For who art thou oh man that pleadest against God Rom. 9.20 And his voyce as the sound of many waters The voyce of Christ is resembled to the sound of many waters for two causes First to signifie the loudnesse and greatnesse of it the sound whereof hath bene heard through all the world in the ministerie of the Gospell Secondly to shew the power and efficacie thereof in the eares of his creatures for such power it is of that when the creatures were not He but spake the word they were made He. 11.3 This powerfull voice of Christ brought Lazarus out of the graue after he had bene dead foure dayes bound hand and foâ—â—e And by this voyce of Christ shall they that haue bene dead six thousand yeares before be raised vp to life The houre shall come in the which all that are in the graues shall heare his voyce and shall come forth to iudgement Iohn 5.28 29. Hereby then we may see the great securitie and the deadnesse of mens hearts in this age For though the powerfull word of Christ be daily sounded into the eares of many yet it entereth not into their hearts They liue securely in their sinnes though they be daily exhorted to repentance But shall dead Lazarus start out of his graue when Christ saith Lazarus come forth Nay shall they that were consumed to dust many thousand yeares before at the hearing of Christs voyce rise out of their graues And shall we which liue in body bee no whit affected with it in our soules Oh fearefull death in sinne And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word It may bee the outward eare receiueth the sound but the dead heart receiueth no instruction We must therefore apply our hearts to this powerfull voyce of Christ and leaue the sinnes wherein we haue lien dead that so the quickning power hereof vnto saluation may appeare in vs. Verse 16. And he had in his right hand seuen starres and out of his mouth went a sharpe two edged sword And his face shone as the sunne shineth in his strength Here Iohn proceedeth further to set out the parts of Christs body and the properties thereof By seuen starres wee are to vnderstand seuen Angels that is as Christ expoundeth them verse 20. the seuen ministers of the seuen churches of Asia And they are called starres for these causes First starres giue light to men on earth And so the ministers ought to giue spirituall light to them that liue in the church both by doctrine and by an vnblameable conuersation Secondly starres haue their continuall abode in heauen and descend not vnto the earth So ministers aboue all others ought to haue their conuersation in heauen This indeed is the duty of euery christian but especially of the minister in regard of his calling And this heauenly conuersation he must expresse first by seeking the conuersion of his owne soule and then the conuersion of others that they may haue an eternall mansion in heauen Thirdly they are called stars because if they be faithfull they shal be honored of God and made to shine aâ— the starres for euer and euer Dan. 12.3 It is added that they are in Christs right hand Whereby is signified that to him belongeth the regiment and gouernement and the whole disposition of the ministerie for matters that concerne the church From whence arise sundry instructions I. That it is Christ who giueth to his church ministers which preach the Gosspell For he ascendeth vp on high and gaue gifts vnto men some to be Apostles some Prophets and Evangelists some Pastors and teachers for the gathering together of the saints and for the worke of the ministerie and for the edification of the body of Christ. And for this cause we ought to pray daily vnto Christ that he would thrust forth laborers into his haruest that the remnant of Gods elect may bee gathered and so we see an end of these miserable dayes wherein we liue Secondly in that Christ holdeth them in his right hand wee may gather that Christ giueth protection and defence vnto his ministers when they are faithful and walke in their calling according to his will which is a matter to bee considered of al that are called into this office For they haue sundrie occasions of discouragement as the negligence and backwardnesse of their people the slanders and mockings of the enemies But this protection of Christ must comfort them against them all seeing they are in Christs right hand they must go on with all godly boldnesse Thirdly this sheweth the dignitie of this calling Indeed it is despised and reputed base in the world and hereby many are driuen from it But let the wicked iudge what they will Behold Christ honoureth it for his faithfull ministers are not onely present before him which were no small thing but hee holdeth them in his right hand then which what greater glorie can be done vnto them This must
He would haue come to them but Sathan did binder him He seeketh the trouble and sorrow of the minister not onely by stirring vp persecution but by keepinh his people from profiting by his ministerie and therefore euerie minister had need to take paines with patience in his calling And as Christ ioyneth together labour and patience in the worke of the ministerie so should euery christian after this direction ioyne patience with his paines in the duties of his particular calling whether it be in church common-wealth or familie For looke what is the estate of the minister in his place such shall be the estate of euerie child of God in his This therefore they must doe first seeke to know the duties of their particular calling and therein labour and take paines with all good conscience Then considering the crosse doth accompany godly diligence they must labour to ioyne patience with their diligence for their continuance in weldoing euen vnder the crosse And for attaining of this patience they must set before them the promises of Gods blessing and protection while they so continue not suffering themselues to be dismayed by any affliction And if we shal thus walke in the duties of our particular places painefully and with patience wee shall haue our commendation of Christ Iesus and his blessed reward which farre surpasseth the praise of men and their rewards But on contrarie if we walke in our callings negligently or else forsake them because of afflictions or be impatient in our labour we shall loose our reward and vndergo the rebuke of Christ which is worse than all outward euils that can befall vs. The third speciall worke for which Christ commendeth this church is seueritie shewed against wicked men in these words And how thou canst not beare them which are euill By euill men Hee meaneth such as liued offensiuely and maintained manifest errors and heresies These she could not beare but iudged them as burdens and therefore sought to disburden her selfe of them Hence we may gather that it is a necessary thing for euery church to be purged of euill men The church of God in all ages hath put in practise this worke So soone as Cain had slaine his brother Abel God cast him out from his face as appeareth by his owne complaint to wit from that particular place where Adam and his familie worshipped God When false prophets and Idolaters did arise among the Israelits the Lord commandeth That they should be killed and taken from among them And therefore hee saith to Ieremie If thou turne and repent I wil bring thee againe and if thou take away the pretious from the vile thou shalt be according to my word 1. Cor. 5.4 5 Paul commandeth in the name of Christ that the incestuous maÌ„ be deliuered vnto Sathan the church purged of that old leauen and that wicked man put from among them verse 13. Besides the euidence of these testimonies some reasons may be added to prooue the necessitie of this separation First God will be worshipped in an holy manner and they that worship God must be purged and sanctified but euill men defile Gods worship and therefore they ought to be seuered from the church Secondly lest the whole church be infected with the contagion of their doctrine or the infection of their life for as leauâ—n sowreth the whole lumpe so will euill men defile the whole church Thirdly they are burdens to the church and therefore must be cast out For the church should be eased of euery burden This doctrine is the truth of God ought to be practised of Gods church Whereby we may see a common fault in the most coÌ„gregations among vs wherin all that will are admitted not onely to the hearing of the word but also vnto the Lords table hand ouer head without restraint as though euerie man were a good sound christian Whereas experience sheweth that many be ignorant many contemners of the Gospell many Saboath breakers drunkards and blasphemers all which ought to bee barred from the sacraments and in that respect seuered from the church as burdens Secondly hence we may gather that Christ hath giuen to his church a power iudiciall to suspend euill men from the sacraments and to excommunicate them from the outward fellowship of the church for els he would not haue commended this minister with his church for the execution of this power The reasons alledged to the contrarie are of no force I. Say they the parable Matth. 13.30 alloweth the growing together of tares and wheate till haruest and therefore euill men must bee suffered in the church without seperation Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiasticall iurisdiction but of the vniuersall purging of his whole church by his holy Angels in the end of the world for there the field doth not signifie any particular church but the whole world and the seruants are not mâ—n but Angels that must gather together all both good and bad in the end of the world to the last iudgement Againe they alledge Luk 14.23 Compell them in the high wayes to come into the supper Here say they all must bee brought in but none must bee excluded the society of the church Ans. Christ speaketh not of compelling men vnto the sacraments but vnto the ministerie of the word wherto men must be caused to subiect themselues which hindereth nothing why the vngodly should not be debarred from the sacraments which are the seale of Gods mercy in Christ ordained onely for such as repent and beleeue Qu. Seeing this separation must be made how farre forth may wee conuerse with those that are openly euill offensiue either for life or doctrine Ans. Euill men must be considered diuers waies first as they be members of some commonwealth of some citie or incorporation secondly as they are members of some particular church by tolleration In the first regard it is lawfull for vs to conuerse with theÌ„ I. for outward dealings and ciuile affairs as bargaining buying and selling c. II. we may maintaine outward ciuile peace with them So Paule commandeth the Romans to haue peace with al men so much as in them lay that is so far as it would stand with faith good conscience III. In this ciuile conuersing with the wicked we must perform all duties of outward courtesie and loue vnto them so far forth as it doth not dishonor God or hinder the good of the church And therefore Paule commaundeth vs to be soft and courteous shewing all meekenesse vnto all men euen to euill men as the reason following sheweth For wee our selues were in time past vnwise disobedient deceiued c. and then were we euill Secondly consider them as dwellers in the church and members by permission and so we may liue with them in it for we may not make a separation from the church because wicked men are permitted therein Christ liued among the
another and yet beseecheth them to increase therein Phil. 3.13.4 in Pauls person we haue a worthie president which we must follow if wee thinke to come whither he is gone before though hee had gone farre in the loue of God yet he laboured to perfection and therefore considered not that which was past as resting in it but rather how farre hee was too short that so he might vse meanes to increase in loue and in all other good graces till hee come to perfection A christian mans life is a way that leadeth to heauen wherein we once setting foot must â—uer go forward and not stand still or turne backe lest we neuer come there The state of a christian is like vnto a child which still groweth till it come to a perfect strength and so must euerie child of God labour to grow in the graces of God till they bee perfect men in Christ For if they stand still Christ hath something against them The Rhemists in their annotations abuse this place to proue that a man may quite fall away from grace Therefore to cleare this text and to confirme our hearts in the truth of Gods word thiâ— question must be scanned Whether a man may quite fall away from grace Answ. Grace in Scripture is taken two wayes First for that fauour of God whereby hee accepteth of some for his children in Christ. This is the first grace and the fountaine of all other and taking grace in this sense I say that the signes of grace and the sense thereof in the heart may be lost But the fâ—â—our of God it selfe cannot bee lost of them that truly beleeue When an earthly father is displeased with his child for some notorious crime hee will turne the signes of his fauour into signes of displeasure and shew the same partly by words and partly by stripes and yet he still continueth his father and holdeth him for his sonne without any purpose to disinherit him Euen so God dealeth with his children for their sins and corruptions he will turne away his louing countenance from them and change the signes of his fauour into anger and displeasure when as yet the good purpose of their adoption is not altered but remaineth firme for euer and God is still their father though an angrie father through the prouocation of their sinnes Secondly grace in Scripture is taken for the gifts of grace which are bestowed on them that beleeue in Christ. These gifts of grace be of two sorts some more principall of absolute necessitie vnto saluation without which none can bee saued as faith and also hope and loue which proceed from faith There be others also lesse principall which be very profitable and requisit yet not absolutly needfull vnto saluation As the feeling of Gods fauor alacritie in prayer sense of ioy and comfort in the holy Ghost These lesse principal graces may quite be lost The principall graces also may be decayed lessened and couered in regard of operation euen in Gods children but quite extinguished they cannot be for God vpholdeth them by perseuerance where faith hope loue are once truly wrought by Gods spirit they are neuer wholly or finally taken away but onely in part and in sense and feeling for a time This answer is agreeable to this text for the church of Ephesus is here blamed not for quite loosing her loueâ— but because she had left her first loue suffering it to decay and waxelesse than it was at their first conuersion And because this doctrine is oppugned earnestly not onely by the church of Rome but also by some churches and schooles of the Protestants I will first shew the truth hereof out of Gods word and then scan the cheefe reasons that are brought against it That grace cannot bee wholly and finally lost these reasons proue I. Matth. 16.18 The promise is made to Peter and in him to all the faithfull That vpon that faith which he professed Christ would build his temple and the gates of hell should not preuaile against it Which last words must be marked for they intimate that the diuell with his adherents would shew much force and violence against the faith of the elect but yet they should neuer get the victory or ouercome it wholly II. Matth. 24.24 Christ foretelling that false Prophets should come sayth They should seduce if it were possible the very elect Where he taketh this for graunted that the elect albeit they may bee assaulted greeuously yet they can neuer be wholly or finally drawne away from their faith III. Iohn 10.27 28 My sheepe heare my voyce sayth Christ and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish To this they answer It is true they shall neuer perish so long as they remaine the sheepe of Christ. But that cauill is cut off in the next wordes Neither shall any plucke them out of my hands my father which gaue them me is greater than all and none is able to plucke them out of my fathers hands And therefore neither the deuill nor the world nor the flesh can by any temptation draw the sheep of Christ from their faith and make them to be no sheepe IV. Reason Iohn 3.36 Hee that beleeueth in Christ hath eternall life They say hee hath it in hope and no otherwise I answere if they haue it in hope they shall neuer perish For hope maketh not ashamed V. Reason Rom. 8.30 Whom hee predestinat them also he called and whom hee called them also be iustified and whom hee iustified them also be glorified Those which are elected called and iustified by faith must needs be glorified and therefore cannot fall away finally for such shall neuer be glorified And in the end of the chapter vers 38. hee addeth That neither death nor life Angels principalities nor powers nor any thing els can separate vs viz. the faithfull from the loue of God which is in Christ Iesus our Lord. But if the faithfull might fall away finally then they might be seuered from the loue of God VI. Reason Rom. 11.29 The gifts of Gods calling that is the peculiar gifts that pertaine to saluation are without repentance They say it is true God indeed neuer repenteth him of his gifts but yet a man may perish and fall away because he may refuse and reiect Gods grace giuen vnto him This answere is friuolous maintaining this absurditie that the powerfull will of God should be broght vnder the silly will of the creature if man could repell Gods grace giuen vnto him then should mans will take place and Gods will bee made frustrate and void VII Reason 1. Iohn 3.9 Whosoeuer is borne of God sinneth not because his seede remaineth in him neither can bee sinne because he is borne of God How is that true for chap. 1.10 Hee that sayth he hath not sinned maketh God a lyar and his word is not in him Answ. The place must bee vnderstood thus He that is borne
more though God summon men to repent by his dayly iudgements yet few or none by true humilitie prepare to meete God and to preuent his iudgements Securitie spreads it selfe ouer the whole bodie of our people And this being our case and state it must needes bee that God hath beene long since in comming to vs by his iudgements and a◠this day he is still comming because we still decay in loue and other graces and more and more goe on in sinne So that if we thus continue the truth is hee will come shortly vnto vs and that by most fearefull iudgements For this was written to the church of Ephesus to be a direction not onely vnto them but to all churches to the end of the world that be in the like or worser case What shall wee then doe Our dutie is taught vs in these words If not that is if thou repent not Wee must preuent the Lords comming in iudgement by vnfained repentance euery man and euery familie apart must repent priuately and the whole Church openly and publickely no way else wee haue to stay the Lords comming against vs by his fearefull iudgements The second part of this reason is a more particular threatening than the former And will remooue thy candlesticke out of his place Where hee sheweth with what particular iudgement hee will punish this church namely by remoouing away the candlesticke The meaning whereof may bee gathered out of the former chapter where particular churches were called candlestickes therefore here hee threateneth to remooue his church from the citie of Ephesus to take away the Ministerie of his Gospell and the profession thereof and in his iust iudgement to send among them Ignorance Apostacie and Heresie in steed of the knowledge of his truth This particular iudgement must be referred to the first words If not that is if thou repent not this will I doe I will make thee to be no Church and take my Gospell from thee In this particular threatening three points are to bee obserued one concerning the Minister the second concerning the whole body of the church the third concerning euery priuat man Touching the Minister note this If he shall decay in loue to God to his word or to his brethren or if hee lye in any one sinne knowne to himselfe it is a meanes to depriue him either of his calling or of Gods gifts bestowed on him for this threatening is here directed especially vnto the Angell of this Church of Ephesus When Ieremie had beene wanting in deliuering the Lord◠will vnto the people partly for feare partly through impatience then the Lord becomes a Prophet vnto him saying If thou returne I will bring thee againe and thou shalt stand before me Whereby hee would giue him to vnderstand That if hee returned not he should cease to be a Prophet vnto him The same thing is true of all Gods Ministers if they decay in loue faile in their dutie or lye in any sinne they must speedily renew themselues by repentance or els God will depriue them either of their calling or of the gifts thereof True repentance and the renewing thereof is needfull vnto all Christians but especially to Gods Ministers if they would continue in his fauour and stand before him becomming his mouth vnto the people The second point concerneth the whole bodie of a Church to wit if a Church or people decay in loue to God to religion and to their brethren or doe lye in any common sinne they procure hereby the remoouing of the gospell from them and the abolishing of true religion The Prophet is a 〈◊〉 sayth the Lord and the man of the spirit i◠mad This was a great and fearefull iudgement but mark◠the cause All is 〈◊〉 thine iniquitie that is for the sinne of the whole church doth God send foolish Ministers If this bee so then wee haue iust cause in our Church to feare the remoouing of the gospell from vs for there is a generall decay of loue in many and in the most no loue at all Many scorne and contemn true religion and hate the professours thereof In regard whereof wee may wonder at the great patience of God that yet continueth his gospell among vs For God giueth men vp to strong delusion to beleeue lyes because they loue not his truth Wherefore being in this danger our dutie is to vse all good meanes to preuent this iudgement of God which can no other way bee done than by true and vnfained repentance by the whole Church in generall and by euery man apart and euery familie apart For when God shall speake suddenly against a nation or kingdome to root it vp and to destroy it if that people repent of their wickednesse the Lord will repent of the plague and iudgement which hee thought to bring vpon them Ierem. 18. vers 7 8. The third point concerneth euery priuate man and it is this If any man decay in loue or want loue to God and to his brethren or lye in any sin knowne to himselfe This is a meanes to remooue the candlesticke from him to depriue him of his knowledge and other graces of God The affection of loue in the heart is like the watch of the clocke if the watch stand the wheeles stand as the watch goeth fast or softly so goe the wheeles answerably And so it is in man if his loue to God and to his gospell doe encrease then doth his knowledge and other graces of God encrease in his heart but if his loue decay then other graces decay and if loue be gone then farewell all pietie and true religion If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached it is nothing but want of loue Heb. 3.12 13. The Holy ghost sheweth by what degrees men come to fall away from God First sinne deceiues them by drawing them to commit it then their hearts are hardened by custome of sinning Thence followes vnbeleefe in maine points of Religion and so they make Apostacie from God and set themselues against his truth Take heed therefore of lying in any sinne for that is the high way to finall Apostacie rather striue to encrease in loue vnto God and vnto his word and so shall all his good graces encrease in thine heart Out of this particular threatening some gather That a man may bee cut off frō Christ fall away finally from true faith and repentance For say they if a whole Church may bee cut off from Christ and become no Church then may any one member of the Church be cut off and become no member But a whole church may bee cut off as here we see and therefore may any one man Answ. This reason is not good there is great difference betweene the state of a whole Church and of one man that is a true member of Christ. For a particular Church is a mixt companie of true professors and dissemblers like
regard of sexe is inferiour may haue more excellent gifts and so likewise may exercise authoritie and rule and wee find by good experience that the gouernment of a woman is a haâ—pie gouernment no records of time can shew a more happie regiment for blessings temporall and spirituall vnder any man than wee haue long enioyed vnder our noble queene The second fault of this Church is that they suffered a woman to seduce and teach false doctrine and thereby to seduce Gods people That this is a fault Christs reproofe sheweth euidently and therefore I will not stand to prooue it Hence wee may gather that euery man is not to bee left to his owne conscience to teach and hold what doctrine he will but all such men or women as â—each erronious doctrines by the gouernors of the Church are to bee restrained It is a grieuous fault in any Church not to restraine the authours and maintainers of sects and false doctrines and of opinions which stand not with the truth of Gods word and on the contrarie it is a vertue and a good gift in any church when they restraine the authours and fauourers of sects and false doctrine And in this regard our Church is to bee commended and approoued and the commonwealth likewise for making lawes to restraine both Popish recusants and some Protestants who depart from this our Church as being no Church of God but a member of Antichrist and of Babylon Now that Christ might aggrauate these their offences hee doth describe both the woman and her teaching Hee describeth the woman first by her propertie in this name Iâ—zabell that is one like Iezabell secondly by her action Which calleth her selfe a Prophetesse her teaching is described in the end of the verse Touching her propertie Christ calleth her Iezabell for two causes First for that she was like to Iezabell and in her person reuiued the manners and opinions of Iezabell For as Iezabell brought among the Israelites the false worship of the Idoll Baal so this woman laboured to bring into this Church of Thyatira Idolatrie and other sinnes Againe Iezabell was giuen to fornication as the Scripture recordeth of her by the mouth of Iehu 2. Kings 9.22 and so was this woman giuen to fornication Thirdly Iezabell was a woman of authoritie and by her place and dignitie did countenance and maintaine Idolatrie and her wicked sinnes so it is likâ— that this woman was of some place and authoritie and did therâ—by countenance her wicked opinions and damnable sinnes In this reason of her name note first a notable practise of Sathan for the furtherance of his kingdome which is this In succeeding ages hee laboureth to reuiue the erronious opinions and wicked vices of vngodly persons of former times This wee see plaine in this place for long after â—â—zabelâ— death the wife of Ahab a wicked woman â—uen in the Apostles time he raised vp â—nother woman like Iezabell both for wicked life and doctrine And the like practise hee vseth at this day In all such as follow the rules and counsell of Machiauell is reuiued the craft of Achitophell in the Papists are reuiued the opinions and manners of the wicked Scribes and Pharisees in the recusant Protestants is reuiued the sect of the Donatists and the sect called Audiani The familie of Loue reuiues the opinions and manners of the Valentinians and the Montanists and many other damnable errours Now this the deuill doth because hee knowes by experience the great hurt that these opinions and sinnes haue formerly done vnto Gods Church Secondly Christ calleth this woman Iezabell that he may prouoke this church to a greater detestation of her in regard of her damnable wayes and that shee might be in as great disgrace with them as was Iezabell in the old Testament to the people of God that so they might better eschew her wicked seducement And herein we haue a good direction for our profitable reading of the bookes of the old and new Testament namely that when we meet with examples of wicked men and wicked women we must thereby take occasion to be vnlike them And if we find our selues like them any way either in wicked opinion or in practise wee must thereupon grow to a dislike with our selues Againe finding the examples of good men or good women wee must labour to conforme our selues thereto and become like them and in this regard approoue our selues when wee see our selues conformable vnto the godly in any vertue and grace The second argument wherby Christ describeth this woman is her action Shee calleth her selfe a Prophetesse that is shee chalengeth her selfe to bee one that doth teach Gods will by the instinct of his spirit And herein shee became a notable patrone of the damnable sect of the Nicolaitans for she held the lawfulnesse of fornication and of eating things sacrificed to Idols And for the maintenance hereof shee sayth shee is a Prophetesse one that speaketh nothing but as shee is taught by Gods spirit This is the practise of heretickes vnder pretence of the spirit to maintaine their damnable deuices as might easily bee prooued by induction of particular heretickes in former ages First hence then we are taught to labour to haue the spirit of discerning whereby we may trie the spirits whether they be of God or not Many will bee of no religion because there bee so many false teachers and such diuersitie of opinions in religion But herein they bewray their prophanesse they ought the rather to labour for this gift of discerning whereby to know what is from God and what is not Secondly hence wee are taught that when wee are vniustly slaundered disgraced or iniured wee ought not to fret and fume but by patience to content our selues for wee see that wicked men to maintaine their wicked opinions and manners will not sticke to abuse God himselfe and make his blessed spirit the author and patrone of their errours and sinnes Wee by our sinnes deserue disgrace and reproch but the spirit of God hath done nothing amisse And therfore wee must bee patient being in the same condemnation as Luke 23.40 41. and rather reioyce in as much as wee are partakers of the sufferings of the spirit 1. Pet. 4 vers 13. Againe here obserue how shee prooueth her selfe to be a Prophetesse namely by her owne testimonie onely She calleth her selfe so Where we may see the note and marke of a false Prophet to wiâ— their owne bare word and testimonie A true Prophet or Prophetesse hath sundry testimonies besides their owne words to proue the lawfulnesse of their calling as in the primitiue Church they had the gift of speaking diuers languages without studie and of working miracles they had also puritie of doctrine ioyned with integritie of life lastly many excellent gifts of God as zeale courage and constancie to maintaine the same Christ hauing described this woman for her further disgrace as also to aggrauate the fault of this Church in suffering
her proceedeth to describe her doctrine And first hee sheweth the end and scope thereof namely to seduce and to deceiue Wherein he giueth vs a further note of a false Prophet or Prophetesse to wit to teach such doctrine as drawes men to sinne against the first or second Table True doctrine is according vnto godlinesse and leadeth men thereto but the end of false doctrine is impietie against God and man as was shewed by the doctrine of Balaam vers 14. and such was the doctrine of this woman Sundry students now adayes are maruellously affected with the sermons commentaries and postils of monks and friers These they prefer before the writings of other godly and sound Diuines which is a lamentable case for they are in their kind Iezabels the scope of their doctrine is to draw men to errours and transgressions against the law of God yea to bring men from heauen to hell And therefore this exceeding approbation of them is no small offence being in truth the right way to bring in againe errors Atheisme and Poperie For turne a Papist from a morall point wherein he often erreth and his doctrine and sermons are nothing but false and erronious and therefore as Christ would haue this Church to hate the doctrine of this woman because it did deceiue so must wee labour to grow in dislike with the commentaries and postils of monks and friers which tend to that end Secondly Christ setteth forth the end of her doctrine by two arguments First by the persons deceiued his seruants secondly by the meanes whereby they are deceiued to wit by causing them to commit fornication and to eat meaâ—es sacrificed vnto Idols Touching the persons Whereas shee deceiued not all men but the seruants of God for here is a plaine distinction of men this encreaseth her fault because they belonged vnto God But here two questions may bee mooued First why some men are the seruants of God and some are not Secondly whether the seruants of God may bee seduced by false teachers To the first some answere that God would haue all men 〈◊〉 bee his seruants and for his part doth all things needfull vnto all men to make them his seruants redeeming them and giuing them sufficient grace hereunto yet some are not his seruants because they themselues will not but wilfully reiect his grace that is offered vnto them But this doctrine is against common reason and doth much derogate from the glorie of God for hereby they make euery man an emperour and God an vnderling subiect vnto man they make Gods good pleasure to depend vpon mans pleasure and the accepting of his grace to depend vpon mans will But God is the first cause of all things his will ouerruleth mans will and therefore it is absurd to say some men are not Gods seruants because they themselues will not The true cause hereof is Gods good pleasure electing some and they alone become his seruants because hee hath chosen them But God did neuer chuse all men first to grace then to glorie and therfore as Luke saith so many as were ordained to euerlasting life beleeued So wee may say so many as are elected of God to grace and saluation they become his seruants The second question Whether may Gods seruants be seduced by false Prophets Answ. There bee two sorts of seruants of God seruants in appearance and seruants in truth Seruants in appearance are such as outwardly onely embrace the word and receiue the seales of Gods couenant and the greatest part of particular churches are such seruants Now these may fall away and that wholly and hence it commeth that whole particular churches may fall away as did the church of Galatia and many other and these are called seruants because we must in charitie iudge that all which make professioÌ„ of true religion in Gods church are the seruants of God But the true seruants of God though they may be seduced in part and for a time yet they can neither wholly nor finally fall away for the promise of Christ is to the contrarie Thou 〈◊〉 Peter and vpon this rocke that is the faith which thou professest will I build my temple and the gates of hell shall not preuaile against 〈◊〉 Which last word preuaile insinuateth that the diuell shall shew great malice and strength to vanquish their faith but yet shal neuer wholly ouercome it And Matth. 6.13 we are taught to pray Lâ—ad vs 〈◊〉 into temptation To be lead into temptation is wholly to be ouercome in temptation which being a lawfull petition must needs haue Godâ— promise to graunt the same belonging vnto it And therefore though Saâ—han may assay to ouercome the child of God yet he shall neuer get finall victory ouer him for true faith purifieth the heart and cannot stand with a purpose to continue in any one sinne these two banish each other sinne brings the child of God vpon his knees but true faith doth raise him vp againe II. point The means wherby she sought to seduce theÌ„ was by drawing them to commit fornication and to eate things sacrificed to Idols Whereby it is plaine shee was a fauourer of the sect of the Nicolaitans whereof entreatie was made in the foureteenth verse And thus much for the reproofe of the Church Verse 21. And I gaue her space to repent of her fornication and shee repented not Here Christ reprooueth this woman for her obstinacie and hardnesse of heart whereby shee went on in sinne without repentance By space to repent wee are to vnderstand libertie to liue for though by her sinnes she deserued present death temporall and eternall yet God of his mercy gaue her libertie to liue that shee might repent In her example we are taught what to iudge of that space of time which God giueth vs to liue in this world namely thâ—â— it is a time of repentance for before a man be borne and after this life can none repent but the time wee now liue or haue liued or shall liue is the only time allotted for repentance This point ought seriously to bee considered of all estates for it doth plainely rebuke the shamefull practise of many at this day who lead not their life as a time of repentance but spend it wholly in another course some in following their vaine pleasures as carding dicing c. some in heaping vp riches seeking nothing but temporall profites others in good fellowship as they call it that is in companie keeping in eating and drinking God in iustice might haue cut off these men so soone as they were borne and yet in mercie hee giues them time to repent to some twentie to others thirtie fortie or fiftie yeares but they abuse this mercie of God and in steed of repenting imploy themselues in such workes as are contrarie thereunto Their case is most fearefull they treasure vp to themselues wrath against the day of wrath declaration of the iust iudgement of God like vnto a man that euery
it is the learning of the deuill wherein you may see his profound craft and pollicie Where note that when Christ will alleadge the speech of Iezabell and her followers hee doth it with disgrace vnto them for they counted their doctrine deepe learning but Christ repeating their opinion calleth it the deepenesse of Sathan Hence I gather that Christians cannot safely act and play the Comedies of heathen men for they are full of many blasphemous speeches and oathes flat against the word of God which they ought not to repeat but with disgrace vnto them For Christs practise must bee a patterne for our imitation hee would not repeat so much as one word of a wicked woman without some note of disgrace If it bee sayd they repeat these speeches with disgrace and dislike I answere it is not so for if they did that would take away the whole Comedie being full of such bad speeches And this I take to bee the equitie of Gods word thus to reason from Christs example As they speake These words Christ addeth First to shew that the words going before were not his owne but the words of Iezabels followers touching her doctrine Secondly to shew the proud and presumptuous minds of heretickes in maintaining their wicked opinions Thus haue false teachers vpheld their errours by proud and swelling words as Iude the 16. and 2. Pet. 2.18 The pure word of God is not so maintained but in the humilitie and lowlinesse of spirit and in the practise of pietie from an humble heart for God teacheth the lowly his wayes and giueth grace to the humble Psal. 25.14 And therefore this is a note of false doctrin by swelling words to maintaine the same Hitherto we haue spoken of the Preface before Christs counsell now followeth the counsell it selfe in this sentence Though I lay no other burden vpon you yet I would haue you to hold fast that which you haue alreadie till I come This sentence is a distinction containing two parts First in these words I will lay no other burden vpon you than that which you haue alreadie that is howsoeuer I threaten my iudgements vnto Iezabell and her followers yet I will lay none other punishment vpon you but my reproofe onely for suffering Iezabell among you with her false doctrine and followers This braunch of this distinction containeth a most comfortable instruction namely that all those that giue themselues to maintaine puritie of doctrine and synceritie of life shall be safely preserued in the time of common iudgements vnder the blessed protection of God so farre forth as is for Gods glorie and their good And considering this mercie is offered to the godly wee must hereby learne to become followers of this Church of Thyatira that is we must endeuour to maintaine the pure truth of Gods holy word and withall haue care to shew foorth synceritie of manners in making conscience of euery sinne and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse Hereby we shall get protection from common iudgements when they are layed vpon the wicked but if wee partake with the wicked in their sinnes wee shall receiue part in their plagues The second part of this distinction is in these words But that which you haue alreadie hold fast till I come that is mine Apostles haue deliuered vnto you the pure and sound doctrine of saluation now I charge you that you hold that fast and maintaine it vntill I come to iudgement Here is a plaine and most excellent commaundement containing speciall instruction meeâ— for this Church of Thyatira and all Churches Before our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie but here hee giueth them another commaundement To hold fast the true doctrine of Christ taught them by his Apostles Wherby he would teach them and in them all Churches to content themselues with the pure doctrin of the Apostles and not to affect or approoue any other doctrine besides whatsoeuer According as Paule biddeth the Galatians though wee or an Angell from heauen preach vnto you any other doctrine than that which we haue preached vnto you let him be accursed By the light of this commaundement wee are directed in sundry duties First not to regard vnwritten traditions which the church of Rome doth so highly magnifie for it cannot bee prooued that the Apostles euer taught them Secondly not to regard the doctrines of men which some bring vnto vs vnder colour of Reuelation from God since the Apostles times Thirdly hereby wee learne what to thinke and iudge of the three great religions of the Turkes the Iewes and Papists at this day The Turkish religion is not to bee regarded for it had it beginning sixe hundred yeares after the Apostles time with whose doctrine onely we must content our selues Also the Iewish religion wee must not regard for they reiect the doctrine of the Apostles And the religion of the Papists we must renounce because it is not of the Apostles teaching but had it beginning by little and little long after their times If this commaundement were safely kept which is laid on this Church men would not bee of so many religions but all would bee of one religion cleauing fast to the doctrine of the Apostles and contenting themselues with it which is the true rule for reformation of life and the right way to attaine saluation Lastly here is a rule and direction for those which will bee of no religion because of the diuersitie of opinions touching the same They must haue recourse to the doctrine of the Apostles and content themselues therewith nothing regarding new doctrines bee they neuer so glorious Till I come Here Christ sheweth how long the doctrine of the Apostles must bee held fast namely not for a short time but till his second comming to iudgement Whereby wee learne that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world This is no small matter but a most needfull dutie enioyned vnto vs by speciall commaundement and withall a matter of great consequence for the puritie of religion is the foundation and marke of the Church and the right way to direct mens soules to eternall life For this cause Paule chargeth Timothie To keepe the true patterne of wholesome words and to continue in the things which hee had learned And in regard of this dutie the Church is called The pillar and ground of truth And Christ for this cause gaue to his Church both Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of puritie in manners and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement This therefore must admonish vs that we haue care not onely to learne religion in our owne persons but also to convey the same to ages following that the puritie thereof may bee preserued to the comming of Christ.
vnto our selues and to make conscience of euerie sinne and to avoide and shunne the verie occasions thereof For so long as wee professe the Gospell and obey the same our names bee in the booke of life but when wee commit any sinne we doe as much as in vs lyeth make a penne and reach it vp to heauen to blot our names out of that booke and they that keepe a course in sinning doe plainely shewe that they were neuer truely written therein Secondly considering that the number of the elect is certaine it must bee a motiue to cause vs to labour for some aâ—â—â—rance of election that wee maye truely say wee haue our names written in Gods booke But here some bad person will saye seeing the number of the Elect is vnchangeable I will liue as I list for if my name bee in the booke of GOD it shall neuer bee blotted out and if it bee not in it can neuer be added Ans. These men deceiue their owne soules for they that haue their names written in the booke of life shall liue as these few did in this Church of Sardis in true faith and holy obedience For he that is ordained to glorification is ordained to iustification and sanctification and it is impossible for him that shall be saued to liue alway in sin and therefore these men must rather labour to repent and beleeue and to get some signes of their Election that they may know that their names are written in the booke of life The third benefite is this I will confesse his name before my Father and before his Angels That is in the day of iudgement I will acknowledge and professe him to be mine one of mine Elect that keepeth faith and good conscience vnto the end I will take him from the companie of the wicked world and set him on my right hand and aduance him to glory pronouncing vpon him the blessed voyce of absolution Come Thou blessed of my father Mat. 25.34 The end why this benefit is thus propounded is to draw this church to professe the name of Christ in this world for if they would professe Christ before men hee will acknowledge them for his owne at the last day This same reason here propounded must induce vs to make a true confession of Christ against the world all Christs enemies which to doe is a very hard matter and man of himself cannot stand out but yet the consideration of this that Christ will confesse him at the last day will be a notable motiue and means to inable him thereto If an earthly Prince should come to a man among a great company and call him by his name speaking kindly vnto him hee would esteeme it a great honour vnto him and for that he would not sticke to die in the Princes cause Oh then what honour is this that Christ Iesus will in the last day vouchsafe to all those that in this life doe sincerely confesse him and ouercome he will confesse them to bee his and receiue them to his owne glorie But on the contrary those that will not confesse him heere but disgrace him either by false doctrine or profanesse of life will Christ at the day of iudgement vtterly disgrace by denying them to be his and there pronounce vpon them the fearefull sentence of condemnation Goe ye cursed c. Which if we would then escape and also procure vnto vs the ioyfull voyce of absolution we must here labour to hold the truth of Christs doctrine also keep a good conscience vnto the end But if we only professe him in iudgement and not in the practise of a holy life surely Christ will professe that he knows vs not and then giue vs our portion with the diuell and his angels The commandement followeth vers 6. Let him c of which wee haue spoken Verse 7. And vnto the Angell of the Church which is of Philadelphia write These things saith he which is holy and true which hâ—th the key of Dauid which openeth and no man shutteth and shutteth and no man openeth Here beginneth the sixt particular Epistle of our Sauiour Christ from this verse to the 14. And before it as to the rest is prefixed a speciall Commandement vnto Iohn whereby he is enioyned to write this Epistle vnto the Church of Philadelphia the end of which commandement is to warrant the calling of Iohn to write this Epistle but of this we haue spoken before The Epistle it selfe containeth three parts a Preface the matter of the Epistle and the Conclusion The Preface in this verse These things saith hee c. wherein is set downe in whose name this Epistle is sent namely in Christs where as in the former Epistles he is excellently described for the winning of more credite vnto this Epistle And that first by his properties Holynesse and truth Secondly by his kingly office in the words following For his properties First Christ is sayd to be holy Quest. How can Christ be said to be holy as he is man considering hee descended from Adam who câ—â—ueyed his sinne and the guilt thereof to all his posteritie The common answere is this That indeed Christ descended from Adam as hee is man but his substance was sanctified by the holy Ghost in the wombe of the Virgin and thereby hee was freed from Adams sinne This answere is true but not sufficient for men besides the corruption originall take from Adam the guiltinesse of that sinne which Adam committed Now sanctification taketh away the corruption of sin but not the guilt thereof therefore a more full answere is this That all which come of Adam by naturall generation doe receiue by that order which God set in nature at the creation saying increase multiply both the nature of Adam and the sin guilt thereof But God for the preuenting of this in the Incarnation of Christ ordained that Christ should not come of Adam by naturall generation but by a miraculous Conception of the holy Ghost whereby hee tooke the nature of man with the infirmities thereof without the sinne of mans nature or the the guiltinesse thereof And thus is Christ free from sinne as he is man Further Christ is holy two wayes In himselfe and in regard of his Church In himselfe hee is holy sundry wayes first in regard of his Godhead for his diuine nature is holinesse it selfe Secondly as hee is man for his man-hood was not only freed from all manner of sinne by reason of his miraculous conception but it was also inriched and filled with holinesse and that in greater measure than all men and Angels for he receiued the gifts of the holy Ghost without measure And againe as he is man Christ is holy in regard of his obedience and actions for liuing on earth he did actually as our suertie fulfill the Law for vs. Secondly Christ is holy in regard of his Church First because hee is the authour of that holynesse which is in euery member of his Church
Yea hee is holy in regard of men in a further respect namely as the roote of all mans holinesse as he is Mediator For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him and for this cause hee is called our righteousnesse and sanctification and in this sence especially is Christ said to be holy in this place Whereas Christ is said to bee holy not only in himselfe but for vs here we must marke what is the principall thing in Christian Religion namely to haue care to bee ingraffed into Christ that from him wee may receiue grace to become new creatures and feele in vs his power to kill our corruptions and dayly to renew his owne Image in vs in righteousnesse and true holinesse and that as truely as wee feele in vs Adams corruption It is not sufficient for vs to plead that Christ will bee our Sauiour and will free vs from all sinnes but wee must labour to haue Christ conuay holinesse into vs and that as sensibly as wee see the roote conuay sappe into the branches and this holinesse wee must make to appeare in our liues as the branches by their fruit and leaues doe shew they receiue sappe from the roote Secondly here note Christ propounds himselfe vnto vs and to all Churches as a notable patterne to be followed giuing vs to vnderstand that all that beleeue in him and looke to be saued by him must bee holy as hee is holy making conscience of euery euill way for Christ is holy to make vs holy Let vs therefore behold Christ and see wherein hee expresseth himselfe to be holy and therein let vs follow him So Iohn saith Hee that hath this hope purifyeth himselfe as hee is holy that is vseth all good meanes to conforme himselfe to Christs holinesse Thirdly hereby wee learne that the common title giuen to the Pope whereby hee is called Holinesse is a blasphemous title for to be holy is here made a propertie of Christ. And yet more is giuen to the Pope than to Christ in this place for he is called Holinesse which is a title of God alone The second propertie whereby Christ is described is Truth Christ is sayd to bee true in three regards First because hee is without all error or ignorance knowing euery thing as it is Truth is in Christ properly and in the creatures onely by meanes of him Secondly because whatsoeuer hee willeth and decreeth he doth it seriously without fraude deceit change or contradiction as the whole tenure of Scriptures doe shewe wherein euery part is sutable and agreeable to another because hee maketh good euery promise made in his word for in him all the promises of God are yea and Amen 2. Cor. 1.20 Whereas Christ is sayd to bee true yea Truth it selfe First Wee learne a full difference betweene him and all false wicked spirites for they are spirites of error and falshood for the diuell is the father of lyes and the author thereof Againe whereas Christ is true in all his wayes we ought without all doubting to beleeue his word and all the promises made therein that concerne our saluation If Christ could erre or lye and men bee deceiued by him then they might iustly doubt of the truth of his word but seeing hee is true in all his promises wee must beleeue in him and in all our distresses either of bodie or mind depend vpon him for he hath made a promise to helpe and he will neuer faile them that rest on him Thirdly in this Propertie hee propounds himselfe an example to be followed of his Church and of vs that as Christ is serious in his decrees and constant in his promises so must wee purpose euery good thing seriously and also make good whatsoeuer good thing wee promise For Lyers must bee destroyed Psalm 5. Vers. 6. They that loue or make Lyes must neuer come into Heauen but â—e shut out thence and cast into the burning Lake of fire and brimstone Reuel 22.15 But it is a note of a man that is a good member of Gods Church in this world and that shall bee inheritour of Christs Kingdome in Heauen to speake the trueth from his heart Psal. 15. Verse 22. And Lying is a note of the childe of the diuell Ioh. 8.44 Secondly Christ is described by his kingly office Which hath the key of Dauid which openeth and no man shutteth and shutteth and no man openeth VVhere first let vs see the meaning of the words For which purpose wee must haue recourse to Esay 22. vers 22 whence these wordes are borrowed being there sayd of Eliachim The circumstances of that Text will easily shew the meaning of the wordes in this place Shebna who had been an ancient Steward to many of the Kings of Israel was Treasurer also vnto King Hezekias And because hee was an hinderer of Reformation intended by Hezekias the Lord threatned to cast him out of his office and further the Lord signifieth that Eliachim shall come in his roome and haue the same office now to expresse this thing the Lord sayth The Key of the house of Dauid shall bee layd vpon his shoulders That is Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid whereof Hezekias was Gouernour for so the House of Iuda and the House of Israel are often put for the whole Kingdome of Iuda and Israel And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie so that the meaning of this place is this that God hath giuen vnto Christ soueraigne power and authoritie of gouerning his Church Quest. But why is Christ sayd to haue the Key of Dauid for Dauids kingdom was a temporall kingdome but Christs Kingdome is not of this world Iohn 18.36 And yet it is said The Lord God shall giue vnto him the Throne of his father Dauid and hee shall raigne ouer the house of Iacob Luk. 1.32.33 Answ. Christ may bee sayd to haue the Keyes of Dauid two wayes First Properly for when hee was borne of the blessed Virgin Marie he was borne King of the Iewes by right descent from his father Dauid as his Genealogie plainely sheweth Luk. 3. And also the question of the wise men at Ierusalem saying Where is the king of the Iewes that is borne Mat. 2.2 And therefore when the Publicans asked tribute of him he pleaded the priuiledge of a Kings sonne albeit to auoyd offence he was content to yeeld of his right to pay tribute Thereby shâ—wing that he had right to the Kingdome of Israel though he would not take it vpon him therfore came in such a time when the Kingdome was taken of the Romane Emperour Secondly he may bee sayd to haue the key of Dauids kingdome Tipically for Dauids kingdome was a figure of Christs kingdome and
is plaine in the Minister of this Church and might also bee shewed by manifold examples of such men in all ages but to come to our times In the dayes of Queene Marie when Religion was in banishing this our famous Schoole of the Prophets had many learned men in it yet not one of them stood out for the defence of the Gospell when as a poore secular Priest not three miles off who was far behind them in gifts of learning and knowledg yet hauing the truth reuealed vnto him did stand out for the maintenance of the same euen to the sealing of it with his blood And at this day many men of smaller gifts in the ministrie doe more further the Gospell by the encrease of the knowledge of Christ crucified and true obedience than those that are inriched with far greater gifts of knowledge both in tongues and arts so as though they be many hundred degrees short in regard of schoole-learning yet they go as farre before them in benefiting Gods Church If this be so will some say then it is needlesse for men to bee brought vp so much in the schooles of learning Ans. Not so for as much as may be Gods Ministers ought to haue knowledge of Schoole-learning both in Artes and tongues And yet for all this it oft commeth to passe by Gods prouidence that the greatest Clerks for learning are lesse profitable to the church thaÌ„ men of smaller gifts This God doth to humble the learned that they be not proud in themselues And to magnifie the worke of his spirite in the weaker instruments Further these words must also be vnderstood of the whole Church And then they beare this sence I haue set before thee an open dore That is I haue vouchsafed vnto thee a speciall priuiledge euen libertie to enter into the kingdome of heauen From whence we obserue That libertie to life euerlasting is a speciall priuâ—ledge belonging not to all men but onely to the Church of God and the true members of Christ. This point hath sundrie vses I. to confute this erronious opinion That Christ did effectually redeeme all and euerie man Which is â—â—at against Gods word and this text for those that are effectually redeemed haue libertie to enter into the kingdome of heauen but all men haue not that libertie for then it were no priuiledge of Gods Church alone to haue heauen opened vnto them II. Seeing this is a priuiledge which God vouchsafeth vnto his church to haue heauen gate opened vnto them Hereby we are taught to take the benefite of this libertie while the dore is open and in time to striue to enter therein For as Christ telleth Nathaniell the church of the new Testament shall by faith see heauen open We must not therefore neglect this oportunitie But it is our common shame that wee be slacke in seeking the kingdome of God and the righteousnes thereof suffering our selues so to bee clogged with heapes of sins and worldly lusts that we can neither walke in that straight way nor enter into that dore that leadeth vnto life for sinne is â—n heauie burden like a great packe that will not suffer a man to enter into so strait a dore We must therefore cast off all sinne that hee may so enter in and walke in the way of life And no man can shut it Here is the continuance of the former benefite against all aduersarie power whatsoeuer And this againe confuteth another opinion of the same kinde with the former to wit That Christ dyed for euerie man but yet some are not saued because they wil not they shut heauen dore against themselus But this opinion cannot stand for none can shut heauen dore against them to whome Christ hath set it open effectually neither sinne Satan nor the world no not man himselfe nor all their power together For herein is the will of man ruled by the will of God and looke whome God will haue to enter into heauen them doth hee encline to will their owne saluation and also make vnwilling euer to shut this dore against themselus For thou hast a little strength and hast kept my word c. That is Thou art indued with some measure of grace as of faith hope and righteousnesse and according to that measure thou hast maintained my word and not denyed my name Hence we learn that a man indued with a small measure of Gods grace may doe workes pleasing vnto God by the same grace come to life â—uerlasting Christ saith to his Disciples If your faith were as much as a grain of mustard seed by it should you bee able to remooue mountaines Now that which is here sayd of the faith of miracles may in like sort be said of all faith and so of iustifying faith if a man haue neuer so small a measure therof yet thereby hee shall doe workes acceptable to God for as Paul teacheth Gods children receiue not the tenths but the first fruits of the spirit that is a small measure of grace in this life which is onely a pledge of that which they shall fully receiue in the world to come for this cause is Rahab commended for her faith although it was but small and weake as wee shall see if wee read the whole Historie Ioshâ— 2 For God accepteth of man according to that hee hath receiued It is not so much the measure of grace that saueth a man as the truth of grace before God This serueth notably for the comfort of those that haue care to keepe faith and good conscience Such are most dismaied by reason of their wants corruptions but they must know that God approoueth of their grace though it bee but small if so be they haue care to increase in grace and doe striue to please God in all things according to the measure of grace receiued II. Hereby euerie one must be encoraged to embrace and obey true Religion Many bee dismayed herein by reason of the great measure of obedience which they thinke God requireth and therefore they leaue of all obedience But this ought not to bee so for God approoueth of a man in Christ according to that grace which hee hath be it more or lesse and not according to that which by the law he ought to haue And yet none of all this must make vs slacke and negligent in vsing those means which God hath vouchsafed vnto vs for the increase of grace that so wee may also increase in true obedience And hast kept my word and hast not denyed my name Here hee setteth downe two workes for the which he commendeth this church First their faithfull keeping of the word of Christ. Secondly the profession of his name in the time of persecutioÌ„ This behauior of this church must be a paterne and a looking glasse for vs to square our conuersation by For these works Thou hast kept my word and hast not denyed my name though the words be few yet they continue much in
God This fruite no man can bring forth till hee bee conuerted For the wicked and naturall man cals not vpon God True it is they will acknowledge there is a God and that the same God is to bee worshipped and therefore they will come outwardly and heare the word and receiue the elements of the sacraments but the true worship of God is in spirite and truth from the heart which a naturall man cannot perfourme vnto God This is the fruit of true coÌ„uersion which when a man receiueth hee doth heare the word of God with reuerence tremble at Gods iudgements and mingle the Doctrine of the Gospell with faith in his heart and in calling vpon God hee feeles his sinnes and therefore by prayer doth earnestly desire the supply of grace and the remission of his sins hauing his hart also beleeuing that he shall receiue mercie And in thankesgiuing his heart is filled with ioy and the grace of thankefulnesse so as being conuerted all his worship vnto God is in spirit and truth In the worship of these Iewes are noted three properties required in Godâ— seruice First it must bee willing and cherefull so did these Iewes worshippe GOD For they are sayd not onely to worship GOD but to come and worship GOD and thus doe all Gods children worship him Isay. 56.7 Those whom God bringeth to his mountaine hee maketh ioyfull in his house of prayer Psal. 110.3 They shal come willingly in the day of assemblies By this propertie wee may see a great number at this daye euerie where come farre short in the true worship of GOD for most men neuer regard the preaching of the word but content themselues with morning and euening prayer which they frequent to auoide the penaltie of the lawes of the Magistrate and the shame of the world But these are miserable worshippers of God his worship ought to bee free and willing The second propertie The worship of God must bee expressed with seemely meet and conuenient gesture The word translated Worship signifieth doing of reuerence with bowing of the body and knee and therfore it is not an indifferent thing but necessarie to vse conuenient gesture in Gods worship that thereby the grace and humilitie of the heart may bee expressed The Angels that stand before the throne of God haue two winges to couer their feete and two to couer their faces therby testifying their reuerence to Gods Maiestie In this point also many come short for as the common complaint is the maner of many is to lie snorting and sleeping vnder mens elbows at sermons and in the time of prayer to sit vnreuerently with their heads couered These things ought not to be for God is Lord of body and soule and ought to be worshipped with both The third propertie All that will truly worship GOD must first bee humbled for their sinnes and haue the pride of their hearts brought downe and bee stroken with a feare of GODS glorious Maiestie So these Iewes did prostrate their bodies at the feete of the congregation when they came to worship GOD. The Iaylor that imprisoned Paul and Silas ouer-night and put their feete in the stockes would then haue verie little regarded Paules Doctrine beeing so cruell and rigorous to their persons Yet when he was about to haue killed himselfe with his sword supposing the prisoners had beene gone because hee sawe the dores open hee was glad and ioyfull to heare the voice of Paul who called vnto him that hee should doe himselfe no harme for they were all there then being humbled by that strange and woonderfull worke of GOD he comes in vnto them humbles himselfe and fals downe before them crauing them to tell him what hee must doe to bee saued In like manner so long as men haue not their proud hearts beaten downe they will neuer worship God in spirit and truth Would wee therefore know why the most part worshippe God formally Surely it is because they haue not beene humbled with a feare of Gods maiestie and a terrour of hell Neither can it bee hoped that we shall euer worship God sincerely till our hearts bee thus broken within vs and we touched with the feare of Gods iudgements The want hereof is the cause why men and women content themselues with a bare mumbling ouer of the words of the Lords prayer the Creede and ten Commaundements neuer seeking in the sinceritie of their heart cheerefully and willingly both with soule and bodie to doe worship vnto God The second fruite of true conuersion concerneth man and that is A reuerence of the true worshippers of God noted in these words Before thy feete These Iewes when they were conuerted did not think themselues worthy to bee members of this congregation but submitted themselues to be foot-stooles vnto them This reuerence shewes it selfe in this one thing which is the ground thereof namely a base opinion which euery true conuerted person hath of himselfe by reason of his owne vnworthinesse This was in Paul causing him to call himselfe the cheefe of all sinners And the same ought to be in euerie one of vs for this is true grace and a note of true repentance when a man or woman can truely abase themselues beneath all Gods people so as if the question were who is the vilest person in the Church the conscience of euerie man should answere I my selfe The proude and pharesaicall heart is farre from true conuersion but the humble hart is pleasing to God And shall know that I haue loued thee These words contain a reason of the former submisse behauiour of these Iewes for it might bee asked why shall these Iewes come to ioyne themselues with Gods people and bee content to make themselues foote-stooles vnto them The answere is because Christ will make them know that hee hath loued his Church Here marke and see the ground of all true reuerence Gods loue and fauour Sundrie peâ—sons both in Church and Common wealth haue reuerence due vnto them as Maisters from their seruants parents from their Children and all superiours from their inferiours Now if these men would attaine to true reuerence indeede first they must seeke to be in the loue and fauour of God and of his children and so shall they procure vnto themselues true reuerence for when men set their hearts to feare God then will God turne the harts of men to reuerence them This ought to be thought vpon of those that be great in birth and wealth They must not stand on these things but look to the foundation of true reuerence namely the fauour of God which they must seek for and getting that God will get them reuerence euen of wicked men The cause why many in high place as Magistrate Maisters c. want due reuerence is for that they care not for the fauour of God the ground thereof Vers. 10. Because thou hast kept the word of my patience therefore will I deliuer thee from the houre of temptation which will
Christ is here called Amen to induce this Church of Laodicia to apply effectually vnto her selfe the word of God whether threatnings or promises This Church had beene negligent in the duties of Religion which came for want of applying Gods word vnto the selues The right maner of applying Gods word is this In Gods word we are to consider the lawe and the Gospell In the lawe there are Commaundements and threatnings now a man must apply to his owne person and life Gods Commaundements particularly that thereby he may come to know his particular sinnes then hee must also apply the threatnings of God vnto himselfe that thereby hee may bee humbled through the sight of his misery and so made fit capable of Gods grace Thus the prodigall sonne applyed the law vnto himselfe when he sayd I haue sinned against heauen and against thee and am no more worthy to bee called thy Sonne So did Daniell and Ezrah by applying the law vnto themselues humble themselues and their people for this is the way to humble any man to make him fit to receue grace for the law is our schoolmaster to bring vs to Christ. Gal 3.24 and the want of this speciall application of the law was a cause of the dulnesse of the Laodicians and is also of our slacknesse in Religion at this day Secondly the Gospel also must bee applyed not onely by beleeing it to bee true as the Papists teach but also by applying vnto our selues particularly the promises of righteousnesse and life euerlasting by Christ. Aâ—cording as Paul saith I desire to win Christ to be found in him not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ. Vers. 15 Let vs saith he as many as bee perfect bee thus minded teaching euery one this speciall dutie of particular application For as saint Iohn saith he that by faith doth not apply the promises of the Gospell particularly to himselfe makes God a lyer And the want of this application is the cause of negligence in Religion and of so many luke-warme Gospellers as be at this day For it is not sufficient to know the Gospel to be true or to bee able to teach it vnto others vnlesse we can thus apply it to our selues This then serues to prooue that iustifying faith must not onely be a bare assent to the truth of the Gospel but a speciall faith which doth apply particularly vnto a man those promises which are propounded concerning righteousnes and life euerlasting by Christ. The second argument and title wherby Christ is described is this that hee is the beginning of the creatures of God The meaning whereof is that Christ is he that is the Creator of all Gods creatures that were created so it is sayd By him all things were created in heauen and in earth and though this be true yet I doubt not but that Christ is here called the beginning of the creatures of God for a further respect namely because he is the beginning of the new creature in regeneration so it is sayd Wee are the workemaâ—ship of God created in Christ vnto good workes So that euery regenerate person is a new creature to which purpose it is said of Christ When he shall giue his soule an offering for sin he shall see his seed c. Because Christ is the roote and seed of all that are borne againe How is Christ will some say the beginning of a new creature Answ. Two wayes I. As he is the author of regeneration for hee is the cause whereby a man is regenerate in which respect he is called the father of eternitie Esay 9.6 And againe he saith Behold I and the children whom thou hest giuen mee Secondly because hee is the matter and roote out of which a new creature doth spring and so the Church is called bone of his bone and flesh of his flesh alluding vnto Adam and Eue who were a type of Christ his church For as Eue was taken out of Adams side so the Church and euery member thereof sprang of the blood that issued out of Christs side which was of infinite merit being the blood of him that was God The end why Christ in this Epistle is called the beginning of Gods creatures as we see by the contents thereof is to meete with this common vice of this church that they had more care to seeme to bee religious then to bee religious indeed now Châ—ist would by this his title giue them to vnderstand that their chiefest caâ—e must bee to become new creatures indeed And no doubt this is the fault of our dayes our care is lesse for the power of godlinesse then for the name thereof wee more respect shew than substance and shadow than truth it selfe Which ought not to bee for if wee would bee in Christ we must become new creatures to exercise our selues in the word and Sacraments and Prayers are good in their kind but without this new creation they are not sufficient to saluation Secondly hereby he would meet with this speciall pride of theirs whereby they did boast themselues to bee rich and to want nothing But Christ tels them that there was no dignitie in any thing out of this whereby in Christ they are made newe creatures We therefore must learne by them not to bee puffed vp with outward priuiledges of nobiliâ—ie wealth strength or such like as many doe but hee that would reioyce must reioyce in this that hee is a new creature in Christ Iesus Further by calling himselfe the beginning of the creatures of GOD Christ would teach them and vs that hee doth loue his Church and preserue the same Eue was created by the hand of God not a part from Adam but of his ribbe for this end that he might loue and protect her that she might reuerence and serue him Euen so euery new creature springeth out of Christs heart blood which God hath so wrought that wee might know how Christ hath loued vs and that wee ought to magnifie and honour him Adam was not the author but the matter onely whereof Eue was made but Christ is both the author and the matter of our regeneration wherin appereth his exceeding loue vnto vs. And looke as the root spends it selfe for the preseruation of the braunches so did Ghrist spend his owne blood for the saluation of his Church Fourthly whereas hee is called The beginning of his Regeneration hence wee may gather that the Doctrine of the Church of Rome is erronious which teach that a man in his first conuersion hatâ— vse of his naturall free-will and can dispose himselfe in the act of his Regeneraâ—ioÌ„ But the creature of God cannot dispose himselfe in his creation now euerie man that is regenerate is the new creature of God and therefore hath no power to dispose himselfe in his new creation Vers. 15. I know thy workes thou art neither cold
in two things In due deserued praise commendation in a careful imitatiō of their good vertues godly liues and for this end doth Christ cōmend Antipas vnto this church that they might follow his good conuersation but as for popish honor of inuocation adoration it hath no ground in Gods word Againe in calling him faithfull martyr hee commendeth more the cause of his death than the death to shew that the cause maketh a martyr not the death For an hereticke may be put to death for his damnable opinions Therefore Antipas is a martyr not because he was slain but because he was faithful vnto death for the maintenance of Christs true religion II. point In the end of the verse Christ sheweth who were the authors of Antipas his death namely such among them in whom Sathan ruled for he was slaine sayth Christ among you where Sathan dwelleth Which words hee repenteth to giue vs to vnderstand that all persecutors let them carry what face they will are in truth such in whome the deuill ruleth where he hath his hold and keepes possession Quest. Why did Sathan more dwell there than in other places Answ. Because many in this place were Gentiles who contemned and mocked the gospell and maintained idolatrie wherby they became the holds of Sathan And by proportion we may gather that all contemners of religion and all that walke in their owne wicked wayes are indeed the stables and holds of the deuill though they should bee the temples of the holy ghost And so many families as there are where religion is mocked Gods name blasphemed iniustice and impietie practised so many holds of Sathan there are where the deuill ruleth and such they continue till they reforme themselues of their impieties and embrace the Gospell syncerely And therefore all masters of families especially should loue the Gospell and see that in their families religion be taught embraced and obeyed that so the deuill may haue no hold in their families Que. Whether might not Antipas being Pastour of this Church haue fled for the safetie of his life Answ. There bee two kinds of persecution one that is directly intended against the Pastor principally the other against the whole Church equally In the persecution directed against the Pastor this must bee considered Whether God gaue him oportunitie and libertie to flie or not if God giue him libertie and oportunitie hee may flie and the Church is to assist him and to vse means for his preseruation but if God denie him meanes to escape then he must iudge himselfe to bee called of God to suffer death for his name and so hee may not flie And such was the cause of Antipas in this Church But if the persecution be directed against the whole church equally then the Pastor may not flie but take part in their sufferings that hee may be a meanes to stay and comfort his brethren Verse 14. But I haue a few things against thee because thou hast there them that maintaine the doctrine of Balaam which taught Balac to put a stumbling blocke before the children of Israell that they should eat of things sacrificed vnto Idols and commit fornication Here followeth the reproofe of this Church of Pergamus which is first generally propounded in these words I haue a few things against thee Secondly in particular for want of zeale in suffering among them such as maintained the doctrine of Balam Thirdly hee setteth downe a reason or confirmation thereof in the end of the 14 verse and in the 15. The generall reproofe is the same which was giuen out against the Church of Ephesus vers 4. Whereby hee would teach vs a speciall dutie namely that euery man must seriously consider with himselfe what sinnes hee hath in him which Christ may haue to lay vnto his charge For this very cause doth Christ rehearse it vnto this Church And therefore wee must call our selues to reckoning and examine our selues not by our owne wits but by the rule of Gods word and search out all our thoughts words and actions and see how many things Christ may haue against vs that so making a forehand reckoning and seeking to be cleared by true repentance we may not bee condemned for them at the last day for if we would iudge our selues we should not be iudged This is a necessarie dutie and the practise of it is the ground of all grace and conscionable obedience as on the other side the want hereof is the cause why many that liue in the Church doe perish eternally For a day of accounts will come wherein wee shall neuer escape vnlesse by a forehand reckoning in the practise of true repentance from dead workes and by faith in Christ Iesus wee preuent the same Lamentable and fearefull is the state of all those that neuer call themselues to this account it causeth them to goe on in sinne without remorse Hos 7.2 Hereof Ieremie complained That no man sayd what haue I done And for that cause hee denounceth fearefull iudgements against the people This was the sinne of the old world men knew nothing till the floud came and destroyed them all This securitie bringeth mens soules to hell before they wot where they are And therefore Dauid crieth out Psal. 50. vers 22. Oh consider this meaning the account that God will take with them least God teare them in pieces and there bee none to deliuer them The end of preaching and hearing Gods word is to bring the soule to eternall life and saluation but the want of this account maketh the holy ordinance of God to bee of none effect to many a one For how should men embrace with comfort the word of reconciliation till they feele in themselues their enmitie with God and desert of condemnation II. point Because thou hast them that maintaine the doctrine of Balaam c. Here is the particular reproofe of this Church for want of zeale in that they entertained and suffered hereticall Ministers to liue among them which maintained the doctrine of Balaam This shewed that though they loued the gospell and embraced it yet it was very coldly and without that feruent zeale which they ought to haue shewed against such heretickes Here first Christ teacheth this church to shew forth zeale in excommunicating and casting out such heretickes as by damnable doctrine did trouble them This place is a sufficient ground for the practise of that Ecclesiasticall censure When men hold hereticall opinions the Church after two or three admonitions is to excommunicate them and cast them out So did Paule to Hymaeneus and Alexander 1. Tim. 1.20 Secondly Christ reprouing this Church for entertaining such heretickes and wicked men doth giue vs to vnderstand that euery member of Gods church should haue a great dislike of all persons that hold not the doctrine of Christ in truth but maintaine errours against the tenour of Scripture and the profession of the Church For this cause Paule chargeth Timothie to separat
himselfe from such aâ— teach otherwise than hee had giuen direct on and consent not vnto the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlinesse being puffed vp and knowing nothing This then must be our carefull practise wee haue by Gods mercie true religion among vs which wee must maintaine with zeale and if any bring in other doctrine wee must reiect it and shew forth detestation to him that bringeth it not bidding him God speed 2. Iohn 10. Wee must rather loose our liues than suffer the truth of God to be defaced Thirdly that which Christ laieth to the charge of this church may in sundry respects be charged vpon our churches and congregations at this day namely want of zeale against sinne and seueritie against sinners for though the gouernours of our Church repell the heresies of Poperie Anabaptists and familie of Loue and suppresse all doctrines that race the foundation which are commendable things yet in the middest of our congregations bee abundance of Atheists who by deed and conuersation denie Christ Iesus for many know nothing in the matters of religion and moe be profane who both thinke and speake most basely of religion and of the teachers and professours thereof Yea wee haue flat epicures permitted to liue in our church such as make their bellie their God who giue themselues wholly vnto eating drinking sports and delights without all regard either of the generall duties of Christianitie or of the particular duties of their calling Wee haue also among vs many cruell and mercilesse persons that in their affaires abound in the practises of fraud wrong vsurie and oppression whose treading is vpon the poore in the pride of their couetousnesse wherby also they eate the flesh of Godâ— people and flea off their skin from them and breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mich. 3.6 And yet all these because they submit themselues to the ciuile authoritie are permitted without controlment to be partakers of the priuiledges of Gods Church euen to the receiuing of the seales of Gods couenant being themselues flat enemies to the grace of God Yea many of these are greatly countenanced and graced for wisedome and reputation when as such as feare God and make conscience of their wayes are counted vile All which as it argueth exceeding want of zeale in seueritie against sinne so it cannot chuse but prouoke the Lord to come against vs in iudgement as hee did against this Church The meanes whereby this euill is to bee reformed doth follow afterward III. point The reason or confirmation of the former reproofe whereby the Lord would mooue this Church to detest these false teachers is taken from the effect of their doctrine and it is layed downe in this similitude As Balaam the false Prophet taught Balac to put a stumbling blocke before the children of Israell to cause them to eat of things sacrificed to Idols and to commit fornication so this Church maintained among them Nicholaitans who taught it was lawfull to eat things sacrificed to Idols at Idols feasts and to commit fornication The first part of this similitude is in the end of this 14 verse Which taught Balac to put a stumbling blocke c. The second part is in the 15 verse Touching the doctrine of Balaam we are to obserue three points First What a stumbling blocke or an offence is Secondly what it is to cast or put a stumbling blocke Thirdly by what meanes king Balac did cast a stumbling block before the children of Israell For the first a stumbling block is properly any thing as wood or stone or such like that is cast in a mans way to hinder him in his gate and to cause him to trip or fall And by reseâ—blance in this place an offence is any thing that causeth a man to sinne against God and so to slip or fall or to go out of his way that leadeth to life Further an offence is twofold either giuen or taken An offence giuen is any speech or deed whereby a man is prouoked to sinne and so was Peter an offence vnto Christ though he tooke it not Mat. 16.23 An offence taken is when any man taketh occasion to fall and sinne by that which is well done by others so were the Pharisies offended at the sacred preaching of our Sauiour Christ. II. point The casting or putting of a stumbling blocke or giuing an offence is the doing or saying of any thing whereby a man is occasioned to sinne and this is done either about things euill in themselues or in things indifferent Things euill are such as Gods word forbiddeth and they are twofold either persuasions or examples Bad persuasions are false doctrine and euill counsell Bad example is also a giuing of offence because it doth embolden euill men in their sinne and draw the godly to euill Againe in things indifferent as meate drinke apparrell c. may offence be giuen when as they are vsed vnseasonably not in fit time and place and before fit persons And of this Paule speaketh saying If I knew my eating did offend my brother I would eat no flesh while the world standeth The offence here spoken of was an offence giueÌ„ in euil things for it was an euill act done by Balaam and accordingly receiued and taken of the Israelits for he vsed outward prouocations to allure them vnto sinne III. point The meanes whereby king Balac did cast a stumbling blocke before the children of Israell is set downe in the end of the verse by prouoking them to eat of things sacrificed to Idols and to commit fornication That we may vnderstand this fully read Numbers 25. The summe of the historie is this When Balaam had assayed sundry wayes to curse the children of Israell and could not he gaue Balac counsell to vse meanes to cause them to sinne At his counsell Balac sent foorth the most beautifull women in his kingdome into the campe of Israell to entise them to the seruice of their idols and to banquet with them at their idoll feasts that so they might draw them to fornication whereunto the Israelites condescended and so sinned against God Thus much of the meaning of the words First here obserue a speciall property of false teachers namely to cast offences before men to cause them to fall in the way that leadeth to saluation By this Christ intendeth to make knowne vnto this Church the false doctrine of Balaam Paule in his Epistles calleth the doctrin of the gospell a truth according to godlinesse because the intent of the gospell is to lead men to true godlinesse On the contrarie the doctrine of Antichrist is called the mysterie of iniquitie because the scope thereof is to draw men to all iniquitie and abhomination Here then wee haue a rule whereby wee may iudge betweene true doctrine and false euen by looking into the end and scope thereof if it ayme at true