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
ver 22.23 IV. Euery priuat man must professe and defend the true religion of Christ against all the enemies thereof 1. Pet. 3.15 Be readie alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you And this confession must be not onely in word but in deed For by a blamelesse and holy conuersation euerie christian holdeth foorth the word of life Phil. 2 15 16. Seeing the maintenance of true religion is so excellent a worke wee must be admonished euery one in our place to take paines in all the duties that belong vnto vs that by vs Christâ— religion may be furthered For Gods church is not called the piller of truth onely because the minister thereof maintaineth Gods truth but also because euery member of the church is as a piller in his place to maintaine and professe the true doctrine of Christ for his glory Besides this is a duty of the first table and therefore we must haue more speciall care for the performance thereof And thus wee see the two meanes whereby the church of Ephesus opposed her selfe against false teachers And hast not fainted Here Christ setteth downe in what manner this church laboured to maintaine his true religion and thereby his honor and glory namely by constancie and perseuerance in labour This is an excellent vertue and a notable example for vs to follow for we through Gods goodnesse haue the true religion of Christ among vs and for many yeares sundrie among vs haue maintained the same against all enemies though not without some trouble and danger Now this which hath beene done is nothing vnlesse we hold on our good course constantly and labour vnto death in the maintenance thereof This exhortation is the more necessary because we know not how long we shal enioy the gospel with peace for vsually after long peace God trieth his by persecution neither know we by what meanes of triall God will exercise vs. Therefore as we now professe the Gospell so let vs continue constant therein and not turne with time or state for then wee loose our coÌ„mendation at Christs hands And thus much of the commendation of this church for her vertues Verse 4. Neuerthelesse I haue somewhat against thee because thou hast left thy first loue These words containe the second part of the proposition of this Epistle to wit a sharpe and seuere reproofe of this church for decay in grace as will appeare in the opening of the words Neuerthelesse I haue somewhat against thee Here Christ speaketh as a Iudge vnto this church and to the minister thereof and layeth this action vnto their charge that they had left their first loue that is that loue which they bare to God and his religion and to their brethren at that time wheÌ„ they were first called vnto the profession of the gospell This loue they are sayd to haue left not as though they had quite lost it but onely because they suffered it to decay and to waxe cold in good workes But some will say they are before commended for their zeale and labour for Gods glory and for their seueritie against false teachers how then had they left their first loue Answ. At this time when Christ doth thus reproue them their loue was commendable but yet it was nothing in regard of that which they had at their first conuersion If Christ haue something against this church for leauing her first loue then no doubt he hath something against the church of England and against vs at this day howsoeuer wee may persuade our selues that we be high in his fauour yet we are in the like or a worse estate than this church now was for a great part of the body of our church hath left off their first loue and the greatest part hath no loue at all That many haue left their first loue is too too euident For such as in Queene Maries time were content to suffer much for the Gospell as the histories of our church do shew after they inioyed a little quietnesse became meere worldlings as their liues haue testified afterward And in such congregations where the word hath long bin preached this is too apparant that men who for the space of twentie of ten or seuen yeares haue shewed feruent loue to Christ and his Gospell and to their brethren do now fall away and shew none at all He that hath but halfe an eye may see many for a yeare or two very forward and zealous in religion who soone after suffer pleasures profits or preferments to drawe them quite away some I confesse through the mercie of God are free from this decay But there is yet a more grieuous fault among vs for the greatest part of our people haue no loue at all These are the dayes whereof Christ sayd loue should waxe cold And whereof Paul sayd Men should be louers of themselues for take the most congregations where the Gospell hath bene long preached yet you shall find that the hearers are neither bettered for knowledge nor for obedience but remaine still as ignorant and profane as euer they were This argueth that they haue no loue of God in their hearts though they haue a formall profession of his name in their mouth For where the loue of God is there most needs bee increase in knowledge in grace and in obedience Againe see how men generally walke in their callings and therin behold a meere defect of loue All the paines they take is for their priuat gaine and pleasure no regard is had of Gods glory of the maintenance of true religioÌ„ and of the good of their brethren herein their owne consciences shall be the witnesses So that generally this may be said We haue no loue at all What an action then shall we thinke hath Christ against vs It must needs bee grieuous and so our case fearefull and dangerous If an earthly prince and potentat had an action against vs and his case were good it would make vs looke about vs yea to tremble and quake and to be at our wits end Behold not a worldly prince but the king of heauen and earth hath a matter against vs iust and grieuoâ—â—â— oh how should this moue vs to search our selues to trie our estate and to humble our selues vpon the knees of our heart before his maiestie We may not imagine that this charge of Christ doth not concerne vs the conclusion of this Epistle shewes it belongs to all that haue eares to heare And therefore we should labour to preuent Gods iudgement by iudging our selues for our decay and want of loue Againe this rebuke of Christ for decay of loue should teach vs to labour for increase in loue to God and to our brethren adding grace to grace in our harts as we adde day vnto day in our liues that so our loue may obound read 1. Thes. 4.1.9 10 where Paule vrgeth this dutie at large he confesseth they did loue one
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.
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
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
first Christ sent and shewed this reuelation This action of Christ is noted by the holy ghost for two speciall causes first to shew That S. Iohn did not pen and publish this booke rashly but by calling and warrant from God This teacheth vs what must be our behauiour in all our actions whatsoeuer we take in hand we must looke we haue warrant from God for the doing of the same by vertue of our calling and with out this we should not dare to enterprise any thing If this dutie were practised there would be more conscience of the seruice and worship of God and more care of iust dealing with men then there is in the affaires of this life Secondly this action of Christ is noted to get more reuerent acceptance and greater authoritie to this booke for which cause also it was sent by an holy Angell If an earthly prince should write his letter to his subiect and withall send it by one of his guard we doubt the subiect would receiue it most reuerently Behold this booke is the Epistle and letter of Iesus Christ sent by his Angell for the benefit of his Church What reuerence therefore and acceptation ought this to find surely a thousand fold more with euery one then the writing of any earthly prince whatsoeuer The second point to be obserued is the persons whom Christ imployeth about this Reuelation and they be two An holy Angell and Saint Iohn For the first It hath pleased God in all ages to vse the ministerie of Angels as a meanes whereby hee would conuey the knowledge of his will vnto his Church The law in mount Synai was giuen to Moyses by the ministerie of an Angell Act. 7.38 Gal. 3.19 and Daniell receiued the exposition of sundry dreames and visions by an Angell Dan. 8.19 and 9.21 and 10.14 And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell But here we must take heed that we do not like the papists ground hereupoÌ„ the inuocation of Angels because they be about vs and bring vnto vs particular messages from the Lord for before we may pray vnto them wee must haue from God a particular commandement so to do and also a promise to be heard in that wee aske or else our prayer is not of faith but the whole Scripture affoords no word of command or promise for any such action and therefore we cannot do it without sinne The second instrument here imployed by Christ is Iohn This Iohn was sonne to Zebedeus and so kinsman vnto Christ a blessed Apostle and Euangelist which penned one of the Gospels and the three Epistles which beare his name This was that Disciple whom Iesus loued And to procure the more credit and reuerence to this booke he describeth himselfe by two arguments First by a propertie calling himselfe Christ his seruant Secondly by an effect or action in bearing record to Gods word vers 2. For the first note that Iohn doth not call himselfe that Disciple whom Iesus loued nor the kinsman of Christ which he might haue done being allied vnto him for Iohns mother was sister to Ioseph Christs supposed father and cosin german to the virgin Mary Iohn had learned of Christ himselfe that the â—earers and doers of the will of his father were esteemed more deere and neere vnto him than any bond of outward allyance could possibly make them Math. 12.50 Luk. 11.28 But he cals himselfe Christs seruant hauing yeelded vp himselfe to do his will for herein stands the dignitie of a Christian to do seruice vnto Christ. The blessed Virgine had neuer found such fauour with God to haue beene Christs mother if she had not withall become Christs seruant She bare him in her heart by faith as well as in her wombe by conception or else she had neuer beene saued by him Hence we learne that outward dignities as bloud royall noble parentage and such like will nothing further a mans saluation he that would bee acceptable vnto Christ must become his seruant by beleeuing his word and doing his will hauing cast off the old man which is corrupt and put on the new man which after God is created in righteousnesse and true holinesse So Paul saith Circumcision is nothing and vncircumcision is nothing but keeping the commandements of God 1. Cor. 7.19 and henceforth know I no man after the flesh but if any man be in Christ he is a new creature 2. Cor. â— 16 17. Againe consider in what regard Iohn is here called the seruant of Christ not onely for that he beleeued in Christ and obeyed his will as all true christians do but more specially because hee was an Apostle and did seruice vnto Christ in the worke of his ministerie which was his particular calling So Paul writing to the Romans calleth himselfe an appostle seruant of Christ Cap. 1.1 And he rendreth a reason thereof vers 9. Because hee did seruice vnto him in preaching the Gospell Hence we are taught that we must not onely shewe our selues Christs seruants in our generall calling of christianitie but especially in our particular callings and offices after the example of Christs blessed Apostles It is a good thing to professe seruice vnto Christ by hearing his woord receiuing his sacraments and keeping his Saboathes but vnlesse therewithall we shewe the power of godlinesse in our particular callings our outward profession is flat hypocrisie This magistrats ministers husband wife parents children maisters seruants buyer seller and euerie one in his lawfull calling should carefully obserue for vnlesse in the particular duties of their speciall callings as the magistrat in the duties of a magistrat c. they do seruice vnto Christ their publicke seruice in the outward duties of religion shall neuer commend them vnto God be it neuer so glorious Micha 6.6 7 8. Vers. 2. Which bare record of the word of God and of the testimonie of Iesus Christ and of the thâ—ngs that he saw Here is the second argument whereby Iohn describeth himselfe namely by this action or effect in bearing record to the word of God for partly by writing the gospell and partly by preaching hee bare witnesse and testified that the word of God was true And because the word of God hath diuerse parts the Law and the Gospell he shews in the next words that hee meanes especially the Gospell adding and of the testimonie of Iesus Christ that is of those things which Iesus sayd and did And that no man might cal into question the truth of his testimonie hee professeth himselfe to haue bene an eye witnesse of all those things whereof he bare record saying and of all those things which he saw And here he alledgeth his testimonie to the Gospell to proue himselfe a faithfull pen-man of this booke that so it might haue more reuerence for hee which was faithfull in penning the Gospell of Christ the same also is faithfull in penning this Prophesie of the Church In this testimonie we
shew mercie exercise iudgement keepe courts assises begin end and continue warre according to his commaundements And so in euery thing the direction of Christ should be their guide as it was to Dauid Thy lawes O Lord haue beene my counsellours Psal. 119.24 Fourthly if Christ bee soueraigne king then all earthly princes are bound to plant and establish in their kingdomes the religion of Christ else how can they shew themselues his loyall subiects Many imagine That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state but this is against the equitie of Gods word in this place for wherein can earthly princes doe homage vnto Christ if they maintaine not his religion And their dutie in this behalfe is signified plainely in the parable of the mariage For when they that were bidden did not come the king sent forth his seruants which may be vnderstood of Christian magistrats to compell men to come to the mariage for that is the magistrates dutie in respect of the outward profession of true religion Fiftly seeing Christ alone is prince of the kings of the earth hence we learne that kings on earth in their dominions are soueraigne gouernours ouer all persons and in all causes next vnder Christ he is king of kings absolutely and they are vnder him alone and haue no other head but him Whereby wee see the presumption and arrogancie of the Pope and Sea of Rome in claiming supremacie aboue all kings and princes in the whole church vpoÌ„ earth This is a deuice of the diuell and high treason against Christ for hereby hee is robbed of this royall prerogatiue to be the only prince of the kings of the earth Lastly seeing Christ is king of all kings we must not be discouraged when we be called to suffer any affliction for his truth let the tyrants of the earth rage and bend their force to hurt vs yet wee haue a king aboue them al for whom we suffer he is their king hee can stay and bridle them and if hee please confound and bruise them in peeces They cannot do any thing but that which he permits for hee rules in the middest of all his enemies Psal. 110.2 he can breake them in pieces like a potters vessell Thus much of the offices of Christ. The second part of Christs description is by the execution of his offices which consists in foure works The first contained in these words Vnto him which loued vs the second in these Which washed vs in his bloud the other two in the two verses which follow viz. 6 and 7. For the first which loued vs that is Iohn and the churches of Asia by proportion all other churches being parts of the true church The loue of Christ hath three degrees the first is a generall loue wherby he loues all his creatures approuing the same to be good as they be his by creation The second is the loue of mankind in that he was content to become a redeemer for mankind after their fall and not â—or any other creature no not for the Angels which fell as well as man who therefore remaine without all hope of saluation The third and principall is that wherby he loues his elect and chosen children which is that speciall sauour whereby he accepts of them to life euerlasting This third degree hath two parts First it is taken for his purpose to loue as when he saith I haue loued Iacob and hated Esau Rom. 9.13 Secondly for the act of louing which is the declaration of his purpose by spirituall benefits 1. Iohn 3.1 Behold what singular loue God hath shewed vnto vs that wee should be called the sonnes of God noting the declaration of his loue in the gift of adoption So in this verse by the loue of Christ vnto his church is meant the actuall declaration of his speciall fauour in accepting them for his children and bestowing many singular blessings vpon them Whereas S. Iohn placeth this in the first place of all the benefites of Christ That he loued vs hee would teach vs That this speciall loue is the very ground of mans redemption which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell and so proportionally all foreseene sinnes from being motiues in God of mans reprobation It may be obiected The loue of God as also of man respects a thing as it is good First the thing must be good and then it is loued and so in mans redemption God first foresees their goodnesse and therefore chuseth them Ans. There is great difference betweene the loue of the creature and of the creator The loue of the creature followes the goodnesse of a thing because he seeth it is good therefore he loues it But God the creator first loues the creature before it bee good and hence it comes that it is good because he loues it Secondly whereas Saint Iohn and all the churches of Asia as other true churches do beleeue and are assured that Christ loues them for that Saint Iohn taketh for granted this should moue all men to haue this care to labour aboue all things to be rooted and grounded in the loue of God seeing hee placeth that in the first place This is the principall thing wherein the Apostle would haue the Ephesians rooted and grounded and therefore prayeth That with all Saints they may be able to comprehend what is the breadth and length deapth and height thâ—â—of Ephes. 2. vers 17 18 19. This we doe when we are assured in heart and conscience by the working of Gods spirit that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ takes away the very ground of our saluation Now that we may haue this assurance of Gods loue wee must in all good duties to God and man draw neere to God with our hearts keeping a good conscience in all things and then will God draw neere to vs. If any man loue me saith Christ he will keepe my word and then my father will loue him and we will come in vnto him and dwell with him Iohn 14.23 meaning by the holy ghost which shall shed this loue into our hearts Rom. 5. vers 5. causing vs to increase in the feeling thereof as wee grow in faith and obedience towards him And hath washed vs from our sinnes in his bloud Here is the second benefit and action of Christ to his church Where first of all the very phrase hath washed vs doth import that the sinnes of men are as filthie spots in their soules and that himselfe and this church of God were touched with a serious consideration of their vilenesse by reason of their sinnes for washing presupposeth former filthinesse and pollution Thus did Dauid most sensibly feele his owne filthinesse and see his miserable estate when he desired the Lord to wash him throughly confessing thereby that his soule and body were so foulely stained and
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
Dauid himselfe a type of Christ as it is most excellently dysciphered in the Prophets Ier. 23.5.6 Hosea 3.5 where Christ is plainly called Dauid by the name of him that was his type signe figure Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh types of Christs kingdome as Dauids Answ. Because Dauids kingdome was a kingdom of light and pietie but theirs were kingdomes of sinne and iniquitie And he is said to haue the key of Dauids kingdom because his kingdome and the righteousnesse thereof was figured by the pietie in Dauids kingdome And this kinde of speaking is iustifiable by Gods word So Mat. 2.23 Christ is called a Nazarite which place hath relation to that which is said properly of Sāpson who was a most excellent figure of Christ and did most notably represent him in his death wherein hee killed more than in his life Now Christ is called an Nazarite not because he obserued their rites and orders for that he did not he dranke wine so did not the Nazarites but because he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order for he was perfectly seuered from all sinne and pollution And so here he is said to haue the key of Dauid because hee had the soueraigntie which was figured by Dauids Kingdome Which shutteth and no man openeth and openeth and no man shutteth Here Christs kingdome is compared to a house which can bee opened and shut by none but Christ whereby is signified that none hath power aboue Christ in his Kingdome and that his power therein is soueraigne and absolute So that hereby is meant that Christ Iesus sitting in heauen hath soueraigne power and authoritie ouer the whole Church of God to gouerne the same That we may the better vnderstand this soueraigne power of Christ we must know it hath three parts I. To prescribe II. To iudge III. To saue or destroy In Prescribing Christ hath absolute power and that in sundry things as first in prescribing doctrines of Faith and Religion vnto his Church to bee beleeued and obeyed and that on paine of damnation This power he puts in execution when in the bookes of the old and new Testament hee prescribeth the doctrine of the Law the Gospel to be obeyed and beleeued And none but he can make an Article of Faith or a law to binde the conscience and therefore Paul saith Whosoeuer shal teach any other Doctrine then that which ye haue receiued of vs let him be accursed Gal. 1.8 Secondly for regiment he hath absolute power to prescribe how he will haue his Church gouerned and by whom and therefore Moses when he was to make the Tabernacle did all things according to the patterne that the Lord gaue vnto him So Dauid gaue to Salomon patternes of all things that were in him by the spirit touching the building of the house of God 1. Chron. 28.12 Thirdly hee hath absolute power to appoint the time of keeping his Sabbath for as the ordaining of a Sabbath belongs to Christ so doeth the changing thereof hee that prescribeth worship must prescribe the ordinary set time thereunto which is to continue to the end And therfore it is but an opinion of men to hold that the church may make two or moe Sabbath dayes in a week if they wil. Fourthly In prescribing the Sacramēts and therefore Paul saith What I haue receiued of the Lord that deliuer I vnto you speaking of the Lords Supper For hee that giues grace must also appoint the signes and seales of grace The second part of Christs soueraigne power is power of Iudgement which is a soueraigne power to determine on his owne wil without the consent of others or submission to men or Angels And in determining Christ hath two priuiledges First to expound scripture the absolute power of expounding the Law belongeth to the Law-giuer and his exposition is Authenticall Secondly to determine of all Questions and Controuersies in Scripture And therefore it is a wicked opinion of the church of Rome which hold that the principall Iudge of interpreting Scripture and decyding controuersies is the Church The third part of Christs soueraigne power is to saue and destroy This is expressed in these words Hee openeth and no man shutteth and shutteth and no man openeth and for this cause he is sayd to haue the keyes of hell and of death Whereby is signified first that hee hath power to forgiue sins for that hee procureth at his Fathers hands Secondly that hee hath power to condemne for when men beleeue not his word hee hath power to hold them in their sins for which he can cast them into hell The ground of this three-fold power of Christ i◠this because hee is soueraigne Lorde ouer his Church and the members thereof The Church of Rome saith that this key of Dauid hath more in it then soueraigntie ouer his church to wit a power to make and depose Kings that bee in his Church This they teach that they might proue the Pope to haue title in ordayning and deposing of kings by vertue of the keyes But they erre grosly for though Christ as he is Mediatour bee aboue all kings yet in that regard hee neither maketh nor deposeth any kings and therefore he saith plainly My kingdō is not of this world This caused him to refuse to take vpon him the office of an earthly Iudge or prince to deuide an inheritance betweene two brethren Hence it was that he refused to giue sentence of the adulterous woman And yet as Christ is God hee maketh or deposeth earthly kings so the wise mail speaketh of him in the person of wisdō by me kings raign For the further cleering of this we must handle another point which is deriued hence concerning the power of the keyes which is a power whereby the power of the keyes of Dauid is put in execution This power of the Keyes is mentioned Mat. 16.19 when Christ saith vnto Peter I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bind vpon earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen This power of the keyes is a ministery granted to Gods church to open and shut the kingdome of heauen First I call it a Ministerie that is a seruice because whatsoeuer the church doth in Christs name is nothing but the duetie of seruantes vnto their Lord from whence it is that the most worthy members and officers that euer were in the Church as the Prophets and Apostles were but the Ministers of Christ. That this is a seruice I shew more plainely thus When Adam fell in his sinne all mankinde fell with him and thereby were all barred from the kingdome of heauen Now since that fall Christ became man and in his manhood satisfied the iustice of God for mans sinnes And this
them signifying that this Church had speciall care of keeping Gods word in euerie Commaundement both legall and euangelicall Happie were our Church if the same might truely be said of vs that we had care of obedience vnto God and of the true profession of his name But generally we faile in practise though in outward profession we make some shew thereof Thus much of the praise of this Church Vers. 9. Behold I will make them of the Synagog of Satan which call themselues Iewes and are not but doe lye behold I will make them that they shall come and worship before thy feete and shall know that I haue loued thee Heere followes the second part of this Epistle namely the Promises of Christ which are two First concerning the conuersion of certaine Iewes vers 9. Secondly concerning the deliuerance of these Philadelphians in the time of temptation vers 10. For the first of these promises In all likelyhood there was in this Citie of Philadelphia a Synagog of the Iewes which bare an outward shewe that they were the true worshippers of God albeit they denyed the name of Christ and persecuted his Church Yet Christ here promiseth that he will conuert them and make them members of his Church and cause them to worship him in the congregation before this Church of Philadelphia In this promise note three points touching the conuersion of these Iewes The Author thereof The parties conuerted and the fruit of their conuersion For the first I saith Christ behold I will make them The wordes are verie significant being doubled and they make Christ the whole and sole author of their conuersion Hence we learne that in the conuersision of a sinner God hath the whole and sole worke true it is that a man willeth his conuersion in the act thereof but yet it is God that worketh that will in him it is not of himselfe This confuteth the erronious Doctrine of free-will in the Church of Rome whereby they teach that a man can dispose himselfe to worke out his saluation being onely helped by Gods grace Like vnto a sicke man who though he bee weake yet being holden vp by another can goe of himselfe Ans. But Saint Paul teacheth vs That a man by nature is not sick or weak with sinne but starke dead in sinne and can no more mooue himselfe in the worke of his conuersion thaÌ„ a dead man in the graue in the worke of his resurrection But they say by this wee make a man like vnto a blocke Answ. Not so for though hee cannot turne himselfe vnto God yet hee hath his will and vnderstanding free to vse in ciuile and outward actions and besides theâ—e is a possibilitie in his nature to bee conuerted by grace which is not in a blocke Again wheras Christ sayth I will make them come and they shall come Heere is plainly confuted the Doctrine and opinion of some which hold That a man being effectually called may come vnto Christ or not come at his pleasure when God hath giuen grace man may receiue it or refuse it if hee will This is flat against this text for God will make them come and mans will must bee plyable to Gods will in this matter But they alleage Mat. 23.37 Oh Ierusalem Ierusalem how oft would I haue gathered thee as a hen c. but thou woldest not Answ. Christ there speaketh not of the wil of his good pleasure for that cannot be resisted But of his signified will in the ministerie of his Prophets and by himselfe as hee was a Prophet and the Minister of circumcision vnto the Iewes for so he might will their conuersion and yet they will it not Obiect 2. Act. 7.51 Ye stiffe-necked Iewes ye haue alwayes resisted the holy Ghost Answ. That must be vnderstood of the ministerie of the Prophets and Apostles who spake by the spirit of God and not of the spirit himselfe II. point The parties conuerted namely Them of the Synagog of Satan Such as called themselues the onely true worshippers of God and yet indeed and in truth were no better than the slaues of Satan This is to be obserued for hereby we may see that not onely sinners which commit small sinnes are conuerted vnto God but euen grieuous and ancient sinners such as haue long concâ—â—ued the slaues of Satan Christ died not for painted sinners but for grieuous sinners and therefore Paul chargeth Timothy and the Ministers with him To waite for the conuersion and repentance of them that were taken in the snare of the Diuell and that according to the Diuels owne will Rom. 1.28 Paul speaketh of some Gentils that were giuen vp to a reprobate sence which was a fearefull case and yet no doubt many of them were after turned to beleeue the Gospell for such are they that are taken in the snare of the Diuell and yet there is repentance to be wayted for of them This Doctrine must not bee abused to libertie in sinning for that is the right way to cast our soules into the pit of destruction But yet seeing Christ will bring home into his kingdome most greeuous sinners we must hereby take occasion not to be discouraged either by the greatnesse or multitude of our sins from comming vnto Christ. For marke Christ only raysed three that were dead to life Iayrus daughter that was newe dead the widowes Sonne that lay on the herste and Lazarus that lay stinking in the graue This is a notable figure of the conuersion of sinners hee will not onely call to repentance small and young sinners but euen great and old sinners that lye rotting and stinking in the graue of sinne as Lazarus did in the graue of death Hee came to call sinners to repentance and to saue the lost sheepe which are readie to bee deuoured by Woolues and wilde beasts Wee must all blesse the name of Christ for this his large mercie and in time lay hold vpon it and repent III. point The fruite of their conuersion in these wordes They shall come and worshippe before thy foote and shall knowe that I haue loued thee These wordes may bee fitly expounded by another place of scripture 1. Corinth 14.24.25 If all prophesie and there come in one that beleeueth not or one vnlearned he is rebuked of all men and iudged of all so as the secrets of his heart are disclosed and he will fall downe on his face and worship God and say plainly God is in you indeed so that the meaning of these words is this I will cause theÌ„ to come to the coÌ„gregation of Gods people at their feet to fall downe and worship the true God Heere are set downe twoo notable fruits of the conuersion of a sinner First concerning God The second concerning the Church The fruit of conuersion that respecteth God is The true worship of God noted in these words I will make them come and worship that is In spirite and truth with bodie and soule to adore the true
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
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