But this shall bee our wisedome betime to sue for grace and so shall wee defeat Sathan and preuent eternall wailing Secondly here see what an euill conscience is It lieth asleep here while a man liues and neuer troubleth him and so it may do in death also but in the last day when he shall see his Iudge with his eies then it will stirre it will torment him it will attach accuse and condemne him it will lay to his charge all his sinnes his contempt of Christ and his word his vnbeleefe in the time of grace and then it will breake his heart being as good as a thousand witnesses to condemne him This should cause all men to labour to get a good conscience washed and purged in the bloud of Christ which will not suffer vs to lie in any one sinne and vpon our repentance will assure vs we be in the fauour of God Which if it do in this life then will it neuer make vs to waile at the last day but it will excuse vs and make vs looke vp to our redeemer and to reioyce in him But take heed when thy conscience lieth asleepe and accuseth not for thy sinnes no not at death that is an euill conscience which will awake at the day of iudgement to torment and condemne thee V. point The meanes whereby hee confirmeth the certaintie of the second comming of Christ that is by a double note of asseueration Euen so Amen One of these is taken from the Greeks Euen so the second from the Hebrews Amen being both as much as Amen Amen or verily verily In which phrase Saint Iohn teacheth vs how to confirme the things we auouch There bee three wayes wherby a thing may be auouched First by a simple and bare affirmation or negation Secondly by an earnest asseueration Thirdly by an oath Now S. Iohn vseth these two notes of assuring in this weightie matter of Christs second comming saying He commeth euen so Amen that is certainly and without all doubt it is so Hereby teaching vs first that an asseueration must not be vsed but only when the matter in hand is of great weight and moment Here then we see that wretched is their practise who vse to bind euerie word with an oath which is a degree aboue this asseueration Yea they also are here iustly reprooued who in their ordinarie communication haue euer in their mouth some weightie asseueration Our sauiour often vseth these words of asseueration yet onely in matters of weight and moment and when the hearers were to be moued to greater attention and their hearts were to bee more fully setled in some truth of great importance Secondly by these asseuerations Iohn would teach vs to hold against the practise of Atheists that the comming of Christ is most certaine and vndoubted Which thing we should more seriously obserue because in our corrupt nature there is bred this false persuasion That either wee shall not bee summoned to iudgement or else that Christs comming is farre off like to the euill seruant who saith My maister deferres his comming which euill seruant by nature is euerie one of vs. Thirdly hereby Iohn giues vs to vnderstand one speciall note and marke of the child of God namely to desire and long after vnfainedly the second comming of Christ to iudgement for as these words be an asseueration so withall they containe a most earnest desire Euen so Amen as if he should say by way of answer to the proclaiming of his comming Lord grant it be so yea Lord let it be so Hence it is that Saint Paule describes all those who must receiue the crowne of righteousnesse by this propertie that they loue his appearing 2. Tim. 4.8 As for the vngodly it is not so with them they being not iustified nor sanctified and so not reconciled to God in Christ cannot loue this appearing Nay they could wish with all their heart there were no hell nor last iudgement And by this one note we may well iudge of our estates for if from our hearts we desire and long for this second comming to iudgement and wish he would come quickly then it is a certaine token and signe we bee reconciled to God in Christ and shall receiue the crowne of righteousnesse But if as yet wee feele not this longing and hungering desire in vs then we must suspect our selues and labour euery day to feele it for it is the desire of the saints to say How long Lord. And with Iohn Euen so Amen Verse 8. I am Alpha and Omega the beginning and the end sayth the Lord which iâ— which was and which is to come euen the Almightie After Saint Iohn had described Christ at large in the former verses he bringeth him in speaking of himselfe by a figure as may appeare by this clause saith the Lord. The end and scope of these words in this verse is to confirme that which was before spoken of Christ being a proofe and reason thereof after this manner to be conceiued He which is the beginning and the end of all c. he is sufficient to be a king priest and prophet to the Church and is both able and willing to bestow on them all blessings which serue for their good The first part of this argument is omitted the second part is contained in this eight verse But I am the beginning and the end and therefore I am sufficient c. In this eight verse are three points concerning Christ. First he is the beginning and the end Secondly he is was and is to come Thirdly he is Almightie For the first that Christ is the beginning and the end Saint Iohn expresseth by a comparison taken from the Greeke alphabet and it standeth thus As in the A B C of the Grecians Alpha is the first letter and therefore the beginning of all the letters and Omega is the last and therefore the end of all the letters So saith Christ am I the beginning of all things that are and the end of all things The first part of this similitude is in these words I am Alpha and Omega that is I am as Alpha and Omega The second part in these words The beginning and the end From this and such like manner of speaking the Papists gather that it is lawfull to worshippe God in a strange language And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue But their collection is friuolous For though the vnlearned English man know not what Alpha and Omega is yet the Churches to whome this booke was written being Grecians knew generally what was meant hereby Againe though the spirit of God vseth here and there a strange word or phrase yet we may not follow that practise in the whole seruice and worship of God whereby neither the word nor prayer should be vnderstood of the people as the Papists do I am the beginning Christ is sayd to bee the beginning for two causes First because he
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
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
doe into the substance of bodily things And there is great necessitie it should be so for being head and gouernour of his church he must know all the parts and members thereof he must behold their seuerall estates and see the malice and practises of Sathan and other enemies against them Now in that Christ our Sauiour hath this piercing sight we are taught to haue care not onely of our words and actions but also of the very secret thoughts purposes and desires of our hearts for the piercing eye of Christ seeth them all therefore we must be sure they bee well ordered In the courts of men thoughts and inward motions beare no action but with God it is otherwise Christ Iesus hath a fierie eye that seeth into all our thoughts and there hee holdeth a court of iudgement Therefore we must keep a godly watch ouer all the imaginations of our hearts that they may be approued of Christ least for them wee bee iudged and condemned Secondly this teacheth vs in matters of religion to bee that indeed which we seeme to bee in profession For though wee may deceiue men which know not our hearts yet we cannot deceiue Christ for by his fierie eyes he seeth whatsoeuer is in vs. And yet the common practise of the world is here to be reproued who tearmeth them hypocrits that take vpon them any profession for the name and religion of Christ. But herein men goe beyond their calling it belongeth onely vnto the piercing eye of Christ to iudge and looke at mens hypocrisie of heart Secondly by these fierie eyes is signified That Christ is full of anger wrath and iudgement against all sinners readie to take vengeance on all those that will not yeeld subiection vnto him by turning from their sinnes and beleeuing in him for Christ as he is a Sauiour so is he a Iudge and therefore in the parable he sayth Those mine enemies that would not that I should rule ouer them bring them hither and stay them before mee The consideration hereof serueth to awake many an one out of the sleepe of sinne This age is miserable if wee regard the practise of faith and repentance which God requireth for men liue in ignorance without knowledge they goe on in loosenesse of life without reformation which is both scandalous vnto men and odious vnto God not one of an hundred turneth to God at the preaching of his word renewing his wayes by dayly repentance But vnto many it is meat and drinke to go on in those sinnes wherein their harts delight But let these men consider that Christ is a righteous Iudge beholding his enemies with fierce and fierie eyes alwayes readie 〈◊〉 take vengeance on them that doe noâ— repent and therefore they must in time consider their estate for if they perseuere in their euill wayes as they haue begun the truth is hee still beholdeth them with his fierie eyes and though in his great patience hee spare them for a time yet at length he will put in practise the execution of his iudgement and slay them for enemies as it is in the parable Luke 19 27. Let them remember what a fearefull thing it is to fall into the hands of God if his wrath bee kindled neuer so little Psal. â— 12 Vers. 15. And his â—eele like vnto fine brasse burning as in a furnace and his voice as the sound of many waters The word in the originall signifieth Brasse that shineth which for substance is pure and durable a very choise and excellent kind of brasse And hereunto Christs feet are compared to signifie vnto vs his inuincible power whereby hee is able not only to encounter with sinne Sathan and death but also that hee hath alreadie entered combat with them and hath bruised the heads of these his enemies Yea hereby is signified that hee hath not onely done these things in his owne person but also will doe the same in all his members by his inuincible power vnto the end of the world Which is a matter of exceeding great comfort to Gods church and people neuer to be forgotten If any man be exercised in any grieuous temptation of Sathan hee must not be astonished and confounded therewith but remember that Christ our Sauiour hath the brasen feet wherewith hee hath bruised the head of the serpent and will if hee seeke vnto him vnfainedly bruise in him the serpents head so by experience shall we find the benefit of his brasen feet If any be oppressed with the corruption of his nature whether it bee in thoughts or affections let him come vnto Christ Iesus lay open his wants before him shew his sinnes and make knowne the strength thereof vnto him and withall crie vnto him for helpe and hee shall find by ioyfull experience though they were neuer so many or mightie That the power of Christ in him will vanquish and subdue them all Againe doth any feare the terrours of death as all men doe by nature let him consider that Christ hath the feete of brasse wherewith he did encounter with death vpon the crosse and not content with that went downe with him into his owne denne and there did bruise his head and subdue his power Indeed if death were to encounter with vs in his full strength it were a matter of feare but considering that Christ hath bruised his head this must stay our heartâ— against ouermuch dread And as it serueth to minister comfort to the godly so it is a matter of all terrour and woe vnto those that liue impenitent for Christ hath feete of brasse to bruise the head of all his enemies and such are all those that go on in sinne vnlesse they turne destruction will bee their end Let euery one therefore looke vnto his soule that hath led a course in any sinne Let him forsake his old master Sathan and the workes of darkenesse and turne vnfainedly to Iesus Christ in the practise of faith and true repentance and by all obedience in the duties of his callings For howsoeuer the patience of God may stay for a time the execution of his iustice and wrath yet in the end they shall feele by wofull experience the destroying power of these his brasen feet Burning as in a furnace Feet ascribed to God and men in Scripture doe oft time betoken their wayes So here by Christs feete wee may vnderstand his workes and wayes And whereas they are said to burne as in a furnace thereby is signified the perfection thereof All the counsels of God with the execution thereof in the creation and gouernment of the world with all his works therein are all most holy pure like fine brasse purged in the furnace Psa. 18.30 The waies of God are vncorrupt yea hee is holy in all his wayes The consideration whereof must teach vs to conceiue and speake reuerently of all the workes of God euen of those most secret strange iudgements whereof we cannot comprehend a reason Yet because they proceed from
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
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
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
110. c. 2. 5 11.12 10 c. 1 137. c. 2.  14 76. c. 2. 6 10 135. c. 1. 8 5 178 c. 2. 9 7 169 c. 2.  9 194 c. 2. 10 36 136 c. 2.  37 6 c. 2. 11 3 57. c 1.  22 145 c. 2.  24 25 26 195 c. â— 174 c. 1.  31 185 c. 1. 12 2 195 c. 2.  8 38 c 1.  17 114. c. c. 1. Iames. 1 2 38. c. 1. 107 c. 1.  5 77. c. 1.  21 10. c. 1.  27 135. c. 2. 2 23 125 c. 1. 4 6 10. c. 2.  8 45 c. 2. 5 7 38. c. 1. 1. Peter 1 7 208. c. 1. 3 1 113. c. 1.  15 80. c. 1.  19.20 90 c. 2. 125. c. 1.  21 108 c. 1. 4 23 27. c. 2. 140. c. 2. 2. Peter 1 12 109. c. 1.  19 155. c. 2.  20 143. c. 1. 2 3 6. c. 1.  7 75. c. 2.  8 205. c. 2.  18 151. c. 1.  21 202. c 1. 3 8 6. c. 1. 191. c. 1. 1. Ioh. 1 3 9. c. 1.  6 62. c. 2.  10 83. c. 1. 2 13 54. c. 2.  19 174. c. 2.  27 26. c. 1. 3 1 23. c. 1. 131. c. 1.  2 232. c. 1.  3 176. c. 2.  9 83 c. 1.  14 135. c. 1.  16 134. c. 1 4 1 76. c. 1. 77. c. 1.  6 127. c. 1.  21 134. c. 1. 5 4 97 c. 1.  10 198. c. 2.  11 66. c. 2.  18 27. c. 1. 2. Ioh. 0 10 75 c. 2. 116. c. 1. Iude.  3 78. c. 1.  16 151. c. â— Â 20.22 80. c. 1. Reuelation 3 7 21. c. 2. 4 5 16. c. 2. 6 10 34. c. 1 7 9 118. c. 2. â—0 9.19 79 c. 1. 19 9 129. c. 2. 20 12 148. c. 2. 21 3 194. c. 2.  6 129. c. 2.  8 20. c. 1. 105. c. 1. 109. c. 2.  10 194. c. 2. 22 15 177. c. 1.  16 155. c. 1.  20 34. c. 1 ⧠A Table of the speciall points to be obserued in this Exposition The first number notes the Page The second the Colume Bâ— Notes the beginning of the Colume M the middle and E the end A ABsolution belonging to the Church 181.1 m. Adam and Christ opposed 97.2 m. Adulterie spirituall and bodily 〈◊〉 punishments each of other· 94.1 m. and 120.1 c. Affections of the soule worke strongly vpon the body 63 â— c. Wee ought to bee like affâ—cted to Christ. 94.2 b. Afflictioâ—â— the ordinarie state of beleeuers 38.1 b they are profitable 203 â— c. they discouer 〈◊〉 state of mens hearts 192.1 m Christ tempers them according to the disposition of offenders 211.1 How grieuous afflictions seeme short â—â—â—â— 1 c. Grounds of true comfort in affect 〈◊〉 48.2 m. 99.1 〈…〉 m. â—07 2. m. 11◠〈…〉 15â— 2 c. 1â—5 â— m. Aged men honoured 54.2 b. There dutie thereupon ibid. Amen a title giuen to Christ. 197 â— m Angels the good angels are 〈◊〉 for Gods Church â— 1 b. Application of the word needfull 96. â— c. The right maner of it 〈…〉 The true â—round thereof ibid. â— Approoue We must seeke to approue ourselues to Gods Church 147. â— m. but chiefly to Christ. 166.1 b. Assâ—â—erations when to be vsed 33.2 b. Assurance of saluation by faith â—8 2 b Attyreâ— A rule for it 53.2 b. B How to beautâ—fie soule body 208. â— m Beleeuers be 〈…〉 25.21 b. when ibid. 2. 〈◊〉 Their dutie in regard 〈…〉 and 27. â— Consolations thence â—8 1 m. Blessing 〈◊〉 how to bee sought 14.1 c. Blind spiritually who 206.1 m. Booke of life 17.4.1 m. How a man may be blâ—â—ed out of it ibid. c. Buye To buy of Christ how what 209.1 m. Fewe bargainâ— with him â—10 1 b. C Callings A man should haue a good calliâ—g for euery action 6. â— m. In our particular Callings wee should 〈…〉 Christ. 7.2 m. Best 〈…〉 haue their 〈◊〉 â—4 1 b. 〈◊〉 Law of 〈…〉 vnclean 171.2 m. Childreâ—â— how punished 〈…〉 fathers offences 〈…〉 m. Christ is 〈◊〉 Godpunc 〈…〉 1. m. God of himself 〈…〉 34.2 m. All seeing 99 〈…〉 â—33 â— m. 〈…〉 with the Father 35. ◠〈…〉 35.2 m. His power for his Church â—6 1 b. and 133.2 b. and 153. â— c. Ouer his church three-fold 178. â— c. Christ true man 99. â— m. Goâ—â—e aâ—an 99. â— â— 14â— â— m. Christâ— officies 〈…〉 office 2.2 m. 21.1 m. His kingdome â—â— 1 c. and 2.6 Christs propheticall office in two duties 17.1 m. and â— â— 1 â— Christâ— priest-hood and the actionâ— thereof 20.1 〈…〉 our high-priest 5â— 1 m. He hath 〈◊〉 holy Ghost 1â—3 â— c. His 〈◊〉 of his church 2. â— c. 64. â— b. Christ the Sonne of the â—ather â—nd how 132.2 m. 〈…〉 of his Father 3. â— m. His holinesse as man 175. 〈◊〉 176.1 His 〈◊〉 presence not â—o bee regarded 52.2 m. He is spirituall foode 128.2 â— Hidden foode 130.1 b. 〈◊〉 Catholike onely one 12.1 â— Church Tryumphant 19â— 2 m. Church 〈…〉 the crosse 37.1 c Church hath power to appoint 〈…〉 13â— 1. m. Seuerall congregationâ— bee particular Churche◠〈…〉 b. â—â—1 â— b. They be Candlestickes 49.2 Of gold â—1 1 m. The 〈…〉 truth â— â— b. 1â— 2 m. It hath the spirit of discerning 76.2 c. It should be purged of euil meÌ„ 74.2 b It should be seuere against theÌ„ 138.1 c. and 139.1 c. When a Church becomes no church 102.2 c. Whence Gods Church is gathered 112.1 c. wher our church was before Luther 113.2 b. Materiall Churches no more holy than other houses 39.1 c. 196.1 c. CommandemeÌ„ts their vse in the church 89.1 Comedies vnlawfull â—50 2 c. Communion of Saints 38.2 m. Communicants vngratefull 217.2 c. Confession of Christ. 175.1 c. Conscience euil 33.1 m. Good conscience a sure treasurie 114.1 b. Consideration of a mans sinnes 115.2 Constancie for the truth 113.2 c. Signes of it 114.1 m. Controuersies in Religion how to know truth therein 18.1 c. Conuersing with euill men 75.1 c. 2. Conuerting of soules a great priueledge 183.2 c. Of the conuersion of a sinner 186.1 b. 215.2 c. Fruits of true conuersion 187.1.188.1 Corrections should be for reformation 211.1 and 212. Corruption of nature helpes against it 60.1 b. Corruptions in a Church do not presently make it no church 165.2 c. Chiefe Counsellor Christ. 207.1 c. D Damnation how escaped 110.1 b. Dauids fall 85.1 b. Dead Christs priueledges among the dead 20.2 b. and 21.1 b. Death two-fold 109.2 b. Spirituall death hath 3. degrees 58.2 c. Comforts against death 20.2 c. 56.1 c. Decay in loue and grace 86.1.89.2 c. 90.2 c. 92.1 m. Degrees in glorie 149.1 c. Despaire helpes against it 213.2 c. Diligence in a Minister 73.1 m. Disgraâ—ing of others 93.2 m. Distrust in Gods prouidence 104.1 c. Doctour of the Church