ministerie will soone bee tainted with the filthie puddles of mens inuentions Againe in this dealing of God with Iohn we may obserue the truth of Christs saying to him that hath it shall be giuen For though Iohn was endued with rare knowledge and singular gifts yet the Lord addeth more knowledge to his former The Lord found him faithfull in the duties of an Apostle and therefore reuealeth the knowledge of many secrets vnto him in most full manner euen so it is in Gods church at this day all that haue care to know the will of God and doe it though their knowledge be small at the first yet the Lord will helpe them and adde dayly to their knowledge And the cause why many heare the word of God and profit not but wax worse or stand at a stay is because they labour not to haue their knowledge encreased by putting in practise that which they know for if they did then to him which hath should more bee added and hee should haue abundance As on the contrarie when we be negligent to heare or know and to obey the will of God wee haue a spirit indeed sent vpon vs yet not Gods spirit but the spirit of slumber of blindnesse ignorance so that we see and see not heare and vnderstand not Isay. 6.9 On the Lords day In these words is the fourth circumstance namely the time when this vision was shewed to S. Iohn This day which here is called the Lords day among the Iewes was the first day of the weeke called by vs Sunday It is called the Lords day for two causes First because on this day Christ rose from death to life for Christ was buried the euen of the Iewes Sabboath which is our Friday and hee rested in the graue their whole Saboath which is our saturday and rose the first day of the weeke early in the morning which is our Sonday Secondly this first day of the weeke according to the Iewes account came in stead of the Iewes Saboath and was ordained a day of rest for the New testament and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day the manifestation whereof as some thinke Iohn chiefly intended in this title And touching this time for our better vnderstanding let vs consider three points First who changed the Iewes Saboath secondly for what cause thirdly whether the Church hath now in the New testament power to change the Saboath day we now celebrate to any other day of the weeke For the first it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold that Christ himselfe was the author of this change My reasons are these First that which the Apostles deliuered and enioyned the Church that they receiued from Christ either by voyce or instinct for they deliuered nothing of their owne head But the Apostles deliuered and inioyned this Saboath to the Church as to be kept a day of holy rest to the Lord as appeareth 1. Cor. 16.1 Where Paule ordained in the churches of Galatia and Corinth that the collection for the poore should be on the first day in the weeke This hee left not to the choise of the church but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore as appeareth in the histories of the church was the Saboath day when the people were assembled for Gods seruice For this was the custome of the church for many yeares after Christ First to haue the word preached and the Sacraments administred then to gather for the poore and for this cause in the writings of the church the Lords supper is called a sacrifice an oblation and the masse not a reall sacrifice as the papists vse it but spirituall because therewith was ioined collection for the poore which was a spirituall oblation not to the Lord but to the church for the releefe of the poore and it was called the masse because the collected releefe therat was sent to the poore saints abroad A second reason is this The Apostles theÌ„selues kept this day for the Saboath of the New testament Act. 20.7 And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention saue onely in one case when they came into the assemblies of the Iewes who would keepe none other but the old Saboath of the law A third reason is Iohn 20.19.26 The same day whereâ—n Christ rose from death being the first day of the weeke â—e appeared to his disciples being gathered together and taught them many things which concerned the gouernement of his Church And eight dayes after being the first day of the weeke hee appeared vnto them for the same end Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamenâ— II. point The Saboath of the Iewes was changed for two causes First to maintaine the libertie of the church of the New testament whereof this was a great part thaâ— they were freed from the ceremonies of the Iewes For when this day was changed the church was no more tied to the Iewes Saboath neither had any such regard of dayes and times Secondly that there might be a more fit time for the memorie of the worke of mans redemption For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation So in the New testament it stands with reason there should be a day to celebrate this worke of redemption which is a wonderfull creation wherein as Isay saith are made a new heauen a new earth Chap. 66. And wherby men become new creatures 2. Cor. 5.17 Nay this redemption is a more glorious worke than the creation for in that creation Adam was the head but in this redemption Christ Iesus is our head By the first creation wee receiued a temporall life but by redemption wee receiue life eternall In the creation Adam was espoused to Eue but in the worke of redemption euery christian is espoused to Christ Iesus By creation Adam had an earthly Paradise In this redemption we haue an heauenly kingdome In the creation Gods power and wisedom did principally appeare In this redemption with power and wisedome he shewed mercie and iustice Iustice in Christs passion and mercie in our forgiuenesse By creation he made man of nothing but by redemption hee made him of worse then nothing and better then he was Therefore seeing this worke of our redemption is farre passing the creation it was meete a day should be set a apart for the memorie thereof Now no day could be more fit then the first day of the weeke in which Christ rose againe whereby he confirmed
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
euerlasting life which Christ there keepeth in store for vs and for this cause principally doth Christ here say Behold I liue for euer 3. This also must mooue vs to put all our affiance in him and to place all our ioy and reioicing in him Men haue most regard to that part of their bodie by which the whole body and euery member liueth Well wee professe our selues to bee members of Christ and in him is hid our spirituall life wee therefore must set our hearts and affections on him especially The third part of the distinction is this Though I was dead yeâ— I haue the keyes of death and of hell Here we must not imagine that hell is a bodily place kept with locke and key and dores as mens dwelling houses are that cannot bee proued by any place of Gods word Neither yet that the torments thereof are bodily such as bee inflicted in this world but rather they are spirituall being the apprehension and feeling of Gods wrath and vengeance whose iealousie burnes like fire But Christ in this phrase borroweth a comparison from stewards of great houses who at their installing into their stewardships haue the keyes of all things giuen vnto them Which giuing of the keyes is a token of regiment and authoritie bestowed vpon them And the meaning is this That Iesus Christ thogh he once died yet by his death did vanquish hell and death and hath obtained full power dominion ouer them both for euermore Hence arise sundry instructions first that power and authoritie to forgiue sinnes properly belongeth onely vnto Christ. No meere creature hath this power for hee that can forgiue sinnes must bee able to take away the punishments of sinne namely hell and death which none can doe but Christ alone who onely hath the keyes thereof And to say that a man can properly forgiue sinnes is to say that a man hath power in himselfe ouer hell and death And therefore the priesthood of the church of Rome is full of blasphemie who take vpon them properly to pronounce vnto men the pardon of their sinnes of themselues and they deride the custome of reformed churches who from God pronounce the pardon of sinnes vnto them that repent Secondly hereby wee are taught to reuerence Christ and to performe vnto him all due honor and loyall obedience If wee neuer haue done this heretofore wee must now begin and if wee haue done it we must endeuour to do it more For Christ hath the keyes of hell and death hee can open the gates thereof at his pleasure and cast thither whom hee will Many deceiue themselues through their false conceit of Christ they thinke not of him as of a Iudge but as a Sauior onely they make him all of mercie and pitie and thereby they take occasion to goe on in sinne But wee must consider that Christ is likewise a righteous iudge who hath the power of hell and death in his hands and therefore we must not flatter our selues in our euill wayes but striue to please him continually with fear and trembling least by our sinnes we stir vp his wrath against vs and cause him to cast vs into hell whence is no redemption Thirdly this is a matter of great comfort vnto all those in Gods church that in this life vnfainedly cleaue vnto Christ and especially in time of affliction and temptation and at the houre of death for Christ hauing the keyes of hell death is able to keepe them from hell and from the sting of death And this hee will doe because they trust in him for he hath promised it If this were alwayes sounding in our eares it would minister endlesse ioy vnto our soules against the seruile feare of hell and death Vers. 19. Write the things which thou hast seene and the things which are and the things which shall come hereafter Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare hee giueth him a commaundement to write the things which he had seene c. This commaundement was giuen to Iohn in the eleuenth verse and is here againe repeated for these causes First that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention Secondly that Gods church in all ages may vnderstand that it is necessarie men should know the estate of the church to bee subiect vnto troubles that thereby they may better arm themselues against the euils to come Thirdly that Iohn might be fully assured of his calling to write and publish this booke Fourthly that Gods church in all ages might be out of doubt that this booke is no deuice of man but a booke of God and part of holy Scripture reuealed from Christ to Iohn for the good of his church If it be sayd though Christ did faithfully reueale his will yet Iohn might erre in publishing it Answ. As Christ deliuered this to Iohn so hee receiued and published it faithfully without all fault either in matter or manner for we must make a difference betweene the Prophets and Apostles and all other teachers As the Prophets in former times so the Apostles in the New Testament were called immediately by Christ and had such speciall assistance of Gods spirit that they could not erre when they propounded by preaching or writing any doctrine of Christ vnto the church of God this appeareth by the promises of Christ made vnto them Luk. 10.16 He which heareth you heareth me and be which refuseth you refuseth me and â—e which refuseth me refuseth him that sent me Againe Matth. 10.20 It is not you which speake but the spirit of your father speaking in you Ioh. 14.26 hee promiseth to send his spirit to be their comforter which shall teach them all things yea to lead them into all truth Iohn 16 1â— Which promise some apply 〈◊〉 al Gods ministers but if we marke the circumstances therof we shall see that properly it agreeth to the Apostles for though in others the certaintie hereof cannot be affirmed yet in them it may for which cause in the counsell at Ierusalem thus they write vnto the churches It seemed good to the holy ghost and to vs as being assured of the certaine direction of the holy ghost which no ministers euer since could say being subiect to errour both in speaking and writing This distinction must bee held for the certainetie of our faith in the points of Religion and for our assurance of the faithfull penning and publishing of this booke And thus much of the causes of this repetition In the words of this commandement is contained the diuision of this whole booke Write the words which thou hast seene that is set downe what I haue shewed thee in this vision And which are that is all things which I reueale vnto thee touching the present estate of the church And which are to come hereafter that is those things which concerne the
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
cause of his banishment to wit for testifying the hystorie and doctrine of the gospell the summe whereof is this That Iesus Christ the sonne of Marie is the sonne of God and redeemer of all that beleeue in him to the iustification of life This testimonie S. Iohn puts downe to giue vs to vnderstand what part of Gods word that is which is most hated of the world and for the preaching whereof Gods ministers are persecuted and banished to wit the gospell of Iesus Christ especially for the law is in part naturall but the gospell is supernaturall and to mans reason absurd for the preaching whereof men in all ages haue been persecuted The reason hereof is this God in the beginning made a couenant with man promising That the seede of the woman should breake the serpents head Now the gospell is that glad tidings wherein is declared that this promised seede is come who hath indeede bruised the head of the serpent Hereupon the diuell maligneth the gospel aboue all parts of Gods word and accordingly hath laboured by al meanes to suppresse the same partly by persecution as hee did in the first three hundred yeares after Christ and partly by bringing into the church damnable heresies which did destroy the gospell by deprauing the natures and offices of Christ when by outward violence he could not preuaile Now seeing the diuell and his instruments doe thus hate the gospell and labour to extinguish it we on the contrarie must labour to know and to beleeue to loue and embrace the gospell that so we may vphold and maintaine the same Vers. 10. And I was rauished in the spirit on the Lords day and heard behind mee a great voyce as it had beene of a Trumpet In this tenth verse are set downe the third and fourth circumstances of this vision The third is the manner of receiuing and giuing this reuelation to Iohn namely in a traunce The fourth is the time when it was giuen on the Lords day Touching the manner it is noted in these words I was in the spirit That is I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce That this 〈◊〉 bee so expounded appeareth by comparing this phrase with the like in the whole prophesie of Ezechiell who vseth to say I was in the spirit when hee expresseth and signifieth that hee was cast into a traunce and therein receiued some vision by the spirit To vnderstand this the better consider two things first what a traunce is secondly the end of it First a traunce is an extraordinarie worke or action of Gods spirit Wee must not thinke that traunces come from the vertue of the starres nor from the constitution of mans bodie or by the strength of imagination as some haue fondly thought but they are wrought by the holy ghost Secondly it is not euery worke of the holy ghost but an extraordinarie worke aboue the order of nature It is also powerfull and mightie wherein the whole man both in bodie and mind is altered which Saint Iohn here expresseth saying I was in the spirit This extraordinarie worke of the spirit consisteth in two actions one vpon the bodie the other vpon the mind First in procuring a traunce the spirit of God casteth the body of man into a dead sleepe whereby all the sences both inward and outward are benummed so Genes 15.12 when God renewed his couenant with Abraham hee casteth him into an heauâ—e sleepe that is into a traunce wherein all his sences were benummed onely his mind was waking The action of the Holy ghost on the mind is to draw it from fellowship with the body and all the sences to haue a neerer fellowship with God that so the spirit of God may enlighten it with diuine light that it may vnderstand the things which are reuealed to it as wee may see in other extasies and traunces of the Prophets and Apostles As in that of Peâ—er when he saw the vision of beasts cleane and vncleane And thus wee see what a Traunce is namely an extraordinarie powerfull workâ— of the spirit vpon the whole man caâ—ting the bodie into a dead sleepe and making the mind fit to receiue the things which are reuealed vnto it of the Lord. II. point The end of traunces God for two causes reuealeth his will in traunces vnto his seruants as to Iohn in this place First that 〈◊〉 might know that the things reuealed were not inuented of themselues but giuen of God Iohn herein had no vse of his bodily sences hee neither heard saw nor felt but they were asleepe And therefore the vision must needs be from God and the glory therof wholly his Secondly and chiefely that the things reuealed might take the deeper impression in the vnderstanding for the mind being freed from fellowship with the body and not hindered by any phantasies of the sences they being all asleepe and quiet doth then most liuely and sensibly apprehend and retaine the impression of things reuealed Here then we see the great care of God that his seruants might throughly vnderstand certainely beleeue and constantly keepe in memorie the things hee deliuered vnto them The like care he shewed in reuealing his will to all his former Prophets he would not haue their minds troubled with the fellowship of the body nor hindered of the sences inward or outward but wholly taken vp for the seruice of his spirit And there is good reason of this for if they must faithfully teach Gods will to others to make them know and vnderstand to beleeue remember the same is it not necessarie that they themselues should throughly vnderstand soundly beleeue and firmely keepe in memorie whatsoeuer God reuealeth This dealing of the Lord for this end with his holy Prophets teacheth vs that the ordinarie ministers of the Gospell at this day ought to imploy themselues with all care and diligence that they may throughly vnderstand the will of God in his word and withall beleeue it soundly and remember it carefully We must not now looke for traunces and visions as they had but we must vse continuall study in the word which is the ordinarie meanes to come vnto this knowledge This dutie concerneth all students in diuinitie and all others which desire a good vnderstanding in the word of God And for their furtherance herein they must haue principall care to search into the text of Scripture throughly thereby shall they best conceiue the proper meaning of the holy ghost and with greater facilitie keepe the same in memorie For one sayth truly That euery good minister should bee a good text man Whereby is descried a common fault of many students who rather imploy themselues in the auncient writings of men than in the word of God nay many spend their best time in the base writings of wicked hereticall monks and friers It cannot be denied but many of the fathers were worthie members of Gods church but if the fountaine be left the
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