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
write that he put into them by the holy ghost The matter and the style and phrase of the Scripture all came from Christ. Nay when any particular man comes to vnderstand the Scriptures this is by the working of Christ he opens his eyes Hee gaue the disciples vnderstanding as they went vnto Emaus to vnderstand the Scriptures The second dutie of Christs propheticall office is to certifie men in conscience of the truth of his fathers will This certificate is two fold generall or particular generall when he certifieth men in conscience That the word written or spoken by man is the word of God neither nature nor learning can doe this but it is proper to Christs propheticall office And for this he sayth to his disciples He will send them the comforter which shall lead them into all truth that is reueale Gods will vnto them and assure their heart that the same is true Vnto this assurance two things are required The outward meanes which is the word it selfe and an inward cause which is the principall to wit the operation of the holy spirit By this doctrine three points are resolued First this demaund of the Papists How a man can come to know that the Scriptures read and taught be the word of God Answ. Wee must here haue recourse to this faithfull witnesse and desire of him his spirit whereby the mind must bee enlightened and made able to discerne the things of God for naturall man can doe it of himselfe Secondly wee must haue Christ his testimonie of Scripture in the Scriptures themselues for in them he setteth downe his testimonie of the Scriptures But some will say if Christs testimonie of scripture bee set downe in the scriptures why doe not alâ— men know this testimonie and receiue it I answere The shining of the sunne before a mans face is not sufficient to cause him to see vnlesse he haue in his eyes the gift and sence of seeing Euen so it is not ynough for a man to haue in Gods word the testimonie of Christ that scripture is scripture but withall hee must haue in himselfe the light of the spirit reuealing that testimonie to his conscience and then in reading or hearing the scripture in marking the manner and style the maiestie and power thereof he shall bee able to see in euery sentence the testimonie of Christ assuring his conscience that the same is vndoubtedly the word of God A second doubt resolued by this doctrine is this How can a man know the true religion seeing the Turke Papist Iew and Protestant haue their seuerall religions and die in them I answere Wee must haue recourse to Christ this faithful witnesse and looke whereto hee giues his testimonie that we must hold for true religion Now the scriptures be as a letter sent from heauen to the Church wherein Christ hath set downe his owne testimonie of the true religion which in triall shall be found to bee the religion of the Protestant and not the religion of Iew Turke or Papist A third doubt to be resolued by this doctrine is How to know the particular truth in matters of religion when as sundry men professing the same religion bee of diuers opinions Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church he is the Iudge of all controuersies in religion and in the scriptures if we marke them we shall see his iudgement Quest. But if there be diuers opinions about scripture it selfe and euery one giue a seuerall sence vnto it who must then be Iudge Answ. In this diuersitie of opinions yea of the scriptures themselues we must still haue recourse to Christ and that in the scriptures alone for though there were a thousand diuerse expositions of one place yet by the scope and circumstances thereof conferring it with other like places of scripture a man shall bee able to find out the true sence for Christ in the scripture expoundeth himselfe The particular certificate of Christ belongeth also to his propheticall office and that is to assure men in their consciences that the promises of the Gospell with all the benefits therein contained as Iustification Sanctification and life eternall which in the word be generally expounded doe belong vnto them particularly as to Peter to Iohn c. And this assurance as the former is principally wrought by the word not barely read but preached for therein by the inward worke of the spirit the generall promises be particularly applied This Paule imports saying Yee haue the spirit of adoption which testifies with our spirit we be the sonnes of God Rom. 8.15 16. Hence we learne that the doctrine of the Church of Rome and of all others which hold That men cannot bee assured of their saluation by faith is wicked and damnable for hereby they cut off a part of Christs propheticall office wherein the dignitie thereof doth consist that is to assure a man particularly of the truth of Gods promises vnto himselfe And in this he differs from all other Prophets and Apostles which bee witnesses for they can witnesse onely outwardly to the eare but he can speake and testifie to the conscience Neither can any of them certifie any man particularly though their ministerie tend to that end Secondly obserue Christ is not only a witnesse but a faithfull witnesse and so he is for these causes First because hee testifies not his owne will but his which sent him namely his fathers Iohn 8.26 Secondly he testifies all his fathers wil neither adding thereto nor detracting from it Iohn 17.4 Thirdly because he teacheth his fathers will sincerely in the same maner which hee receiued it not altering changing or deprauing any part therof As my father taught me so I speake these things Iohn 8.28 Thirdly Christ is called that faithfull witnesse to distinguish him from all other witnesses The Lord hath sundry faithfull witnesses as the Prophets Apostles the Church nay the Sun and Moone Psalm 89.37 but Christ alone is that faithfull witnesse First because his witnesse is authenticall sufficient of it selfe and needs no other confirmation The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine but as it consents with Christs witnesse and proceedeth from his spirit Secondly hee is that witnesse because hee is the Lord of that house whereto he giues witnesse namely the Church but the Apostles and Prophets are but seruants there Hebr. 5.5 6. Thirdly Christ his witnesse is inward it speakes directly to the conscience and there giues vndoubted assurance but the witnesse of men as of the Prophets and Apostles is outward only it comes to the ears it neuer binds and assures the conscience of it selfe And thus wee see why he is called here that faithfull witnesse First whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse we learne That all ministers of the Gospell ought to be faithfull witnesses for euery minister of the
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
first Christ sent and shewed this reuelation This action of Christ is noted by the holy ghost for two speciall causes first to shew That S. Iohn did not pen and publish this booke rashly but by calling and warrant from God This teacheth vs what must be our behauiour in all our actions whatsoeuer we take in hand we must looke we haue warrant from God for the doing of the same by vertue of our calling and with out this we should not dare to enterprise any thing If this dutie were practised there would be more conscience of the seruice and worship of God and more care of iust dealing with men then there is in the affaires of this life Secondly this action of Christ is noted to get more reuerent acceptance and greater authoritie to this booke for which cause also it was sent by an holy Angell If an earthly prince should write his letter to his subiect and withall send it by one of his guard we doubt the subiect would receiue it most reuerently Behold this booke is the Epistle and letter of Iesus Christ sent by his Angell for the benefit of his Church What reuerence therefore and acceptation ought this to find surely a thousand fold more with euery one then the writing of any earthly prince whatsoeuer The second point to be obserued is the persons whom Christ imployeth about this Reuelation and they be two An holy Angell and Saint Iohn For the first It hath pleased God in all ages to vse the ministerie of Angels as a meanes whereby hee would conuey the knowledge of his will vnto his Church The law in mount Synai was giuen to Moyses by the ministerie of an Angell Act. 7.38 Gal. 3.19 and Daniell receiued the exposition of sundry dreames and visions by an Angell Dan. 8.19 and 9.21 and 10.14 And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell But here we must take heed that we do not like the papists ground hereupoÌ„ the inuocation of Angels because they be about vs and bring vnto vs particular messages from the Lord for before we may pray vnto them wee must haue from God a particular commandement so to do and also a promise to be heard in that wee aske or else our prayer is not of faith but the whole Scripture affoords no word of command or promise for any such action and therefore we cannot do it without sinne The second instrument here imployed by Christ is Iohn This Iohn was sonne to Zebedeus and so kinsman vnto Christ a blessed Apostle and Euangelist which penned one of the Gospels and the three Epistles which beare his name This was that Disciple whom Iesus loued And to procure the more credit and reuerence to this booke he describeth himselfe by two arguments First by a propertie calling himselfe Christ his seruant Secondly by an effect or action in bearing record to Gods word vers 2. For the first note that Iohn doth not call himselfe that Disciple whom Iesus loued nor the kinsman of Christ which he might haue done being allied vnto him for Iohns mother was sister to Ioseph Christs supposed father and cosin german to the virgin Mary Iohn had learned of Christ himselfe that the â—earers and doers of the will of his father were esteemed more deere and neere vnto him than any bond of outward allyance could possibly make them Math. 12.50 Luk. 11.28 But he cals himselfe Christs seruant hauing yeelded vp himselfe to do his will for herein stands the dignitie of a Christian to do seruice vnto Christ. The blessed Virgine had neuer found such fauour with God to haue beene Christs mother if she had not withall become Christs seruant She bare him in her heart by faith as well as in her wombe by conception or else she had neuer beene saued by him Hence we learne that outward dignities as bloud royall noble parentage and such like will nothing further a mans saluation he that would bee acceptable vnto Christ must become his seruant by beleeuing his word and doing his will hauing cast off the old man which is corrupt and put on the new man which after God is created in righteousnesse and true holinesse So Paul saith Circumcision is nothing and vncircumcision is nothing but keeping the commandements of God 1. Cor. 7.19 and henceforth know I no man after the flesh but if any man be in Christ he is a new creature 2. Cor. â— 16 17. Againe consider in what regard Iohn is here called the seruant of Christ not onely for that he beleeued in Christ and obeyed his will as all true christians do but more specially because hee was an Apostle and did seruice vnto Christ in the worke of his ministerie which was his particular calling So Paul writing to the Romans calleth himselfe an appostle seruant of Christ Cap. 1.1 And he rendreth a reason thereof vers 9. Because hee did seruice vnto him in preaching the Gospell Hence we are taught that we must not onely shewe our selues Christs seruants in our generall calling of christianitie but especially in our particular callings and offices after the example of Christs blessed Apostles It is a good thing to professe seruice vnto Christ by hearing his woord receiuing his sacraments and keeping his Saboathes but vnlesse therewithall we shewe the power of godlinesse in our particular callings our outward profession is flat hypocrisie This magistrats ministers husband wife parents children maisters seruants buyer seller and euerie one in his lawfull calling should carefully obserue for vnlesse in the particular duties of their speciall callings as the magistrat in the duties of a magistrat c. they do seruice vnto Christ their publicke seruice in the outward duties of religion shall neuer commend them vnto God be it neuer so glorious Micha 6.6 7 8. Vers. 2. Which bare record of the word of God and of the testimonie of Iesus Christ and of the thâ—ngs that he saw Here is the second argument whereby Iohn describeth himselfe namely by this action or effect in bearing record to the word of God for partly by writing the gospell and partly by preaching hee bare witnesse and testified that the word of God was true And because the word of God hath diuerse parts the Law and the Gospell he shews in the next words that hee meanes especially the Gospell adding and of the testimonie of Iesus Christ that is of those things which Iesus sayd and did And that no man might cal into question the truth of his testimonie hee professeth himselfe to haue bene an eye witnesse of all those things whereof he bare record saying and of all those things which he saw And here he alledgeth his testimonie to the Gospell to proue himselfe a faithfull pen-man of this booke that so it might haue more reuerence for hee which was faithfull in penning the Gospell of Christ the same also is faithfull in penning this Prophesie of the Church In this testimonie we
may obserue that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God and also to distinguish hâ—m from all false prophets God foretold his people that false Prophets should come among them for their triall Deut. 13. But how shall they discerne them surely by their doctrine for though they shew wonders yet if their doctrine tend to draw men fâ—om the true God to idolatrie they are false prophets and should die When our Sauior Christ was asked By what authoritie hee did those things Luk. 20.2 3. He approoued his authoritie by the testimonie of Iohn who bare witnesse of him Iohn 1.15 and confirmed the calling of Iohn by the truth of his doctrine which themselues being witnesses was from heauen Luke 20. ver 4 5. Hereby then we see the error of the Papists who teach That the onely note of a true Prophet is to confirme his doctrine by a miracle and that hee which cannot doe so is a false Prophet But this note of difference is not true for false Prophets may confirme their lying vanities by signes and wonders as we may see Deut. 13. And so doth Antichrist 2. Thess. 2.9 The sixt argument by which this Reuelation is described is the order and manâ—r of propounding it to the Church and it stands in foure degrees First God the father giueth it to Christ the mediator and head of the Church Secondly Christ giueth it to an Angell Thirdly the Angell conueyes it to Iohn the Apostle Fourthly Iohn diâ—ected and assisted by the holy Ghost deliuereth it to the Churches Now as this particular booke was so no doubt all other holy Scriptures were conueyed to the Church from whence we may obserue First the constant loue of God to his children by this his special care in propounding and deliuering his will and word to his Church Secondly that this booke and so all other parts of holy Scripture are in their kind most perfect and excellent Thirdly that the Church of Rome blasphemeth in calling the written word of God a dead letter and dumbe Iudge matching generall councels with it for authoritie and teaching that the vniuersall consent of the Church is about Scripture fâ—r â—â—terpretation and giues life and sence thereto which otherwise of it selfe were but an inckie letter and dumbe word Verse 3. Blessed are they which reade and they that heare the words of this prophesie and keepe those things which are written therein for the time is at hand Here is the seuenth and last argumeÌ„t whereby this Reuelation is described to wit the fruit effect and the profit which comes of it euen true happrnesse This prophesie concerneth the present and future state of the Church the reading and hearing whereof ioyned with carefull keeping bringeth with it true blessednesse that is fellowship with God and life euerlasting In this argument we may obserue First the end of this booke and so of all other bookes of Scripture viz. â—o bring men to happinesse to fellowship with God and life euerlasting These things were written saith S. Iohn that yee might beleeue that Iesus is the Christ and so beleeuing might haue eternall life Iohn 20.31 Againe hee declared to them the word of Christ that by it they might haue fellowship with God the father and with his sonne Iesus Christ. 1. Iohn 1.3 In which fellowship is true happinesse Christ himselfe sayth Search the Scriptures for in them you thinke to haue eternall life Iohn 5.39 And in this they differ from all other bookes and writings of men for mens writings bee penned either by the light of nature and so be erronious and misse the end of true happinesse or els they be penned by them which haue direction from the word and so all the truth they haue leading to true happinesse is borrowed hence when as the Scriptures of themselues doe directly guide men thither From the consideration of this blessed end of holy Scripture wee may obserue first That the opinion and practise of the church of Rome is damnable who barre the people of God from reading and hearing the Scriptures in their vulgar tongue For in depriuing them of this meanes as much as in them lieth they barre them of their saluation and they doe directly crosse the purpose of S. Iohn who doth therefore pronouÌ„ce him blessed that shall heare and reade this booke with conscience to keep and obey it that he might allure and draw al men to doe it with delight Secondly we are hereby admonished with all care and diligence to reade and meditate in Gods word That place before named is most excellent Search the Scripture Iohn 5.39 Euen as wee would search for gold or some precious thing which we would fain find So the word imports And he addeth the reason For in them you thinke to haue eternall life The same is wisdomes counsell Prou. 2.4 But some will say I cannot reade I was neuer brought vp in learning and therefore I cannot search S. Iohn cuts off his excuse in the next wordes saying Blessed he is also which beares the wordes of this prophecie As if he should say though hee cannot reade yet if hee heare and keepe it he is blessed Here then iâ— the dutie of those which cannot read the Scriptures they must procuâ—e others to reade vnto them and by hearing and keeping they shall be blessed Thirdly by this scope and end of Scriptures wee must learne to carrie in mind this plaine difference between the bookes of God and writings of men Gods word bringeth a man which keepâ— it to happinesse but mans writings of themselues cannot doe so vnlesse they haue light from the word of God If this distinction were imprinted in our harts we should not bee so delighted as many are to heare or speak the words of God mixed with the wordes of sinfull men specially in the publicke ministerie In former times the Lord forbad his owne people to sowe their field with mingled seede 〈◊〉 to make them garments of diuerse things as of linnen and woollen Leuit. 19.19 And no doubt the same God doth mislike that the pure seed of his word should be mingled with the sayings of erroneous and sinfull men when the same is sown vpon the furrowes of mens heaâ—ts Secondly in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures a point worthie all serious consideration Iâ— stands in two things First we must set downe with ourselues a certaine end why we reade and heare the Scriptures which is that we may attaine to true happinesse standing in fellowship with God and life euerlasting This end must bee the motiue to induce vs to heare and reade the word of God and when this taâ—es place in our hearts it wil be of force to make vs reade and heare with care and conscience which beseemeth Gods word Secondly wee must keepe in mind the things wee reade or heare so fayth the text And keepeth the things which are
written which word imports that by diligent obseruation wee should lay them vp in our hearts This is a weightie dutie and seriously commended vnto vs of God Bind vp the testimonie seale vp the law among my disciples Isay. 8.16 And Marie is therefore commended because she kept in her heart the words of Iesus Luke 2.19 â—1 It was Dauids practise I haue â—id thy saying in my heart Psal. 119. â—â— And hereto â—endeth Christs encouragement pronouncing them rather blessed which heare the word and keepe it than those which bare Christ and gaue him sucke Luk. 1â— 27.28 And Iames calleth it the ingraffed word Iames 1.21 because it should abide in our hearts like a syence in a stock and neuer be remooued but there grow and fructifie vnto life eternall Now because this is a point of great difficultie and the want hereof the cause of so little profiting after much hearing and reading I will therefore shew how by Gods grace in hearing and reading the word of God a man may keepe the same in memorie First a man must learne the grounds or elements of religion commonly called the Catechisme for they are the fouÌ„dation of all knowledge without which a man shall neuer vnderstand the Scripture to his comfort nor keepe the same in memorie The Apostle sayth the Hebrewes were dull of hearing the deepe things of God in Christ because they had not well learned the first principles of the word Hebr. 5.11.12 This all ignorant persons should well obserue specially the aged that they may find in themselues the cause of their ignorance and dulnesse euen want of knowledge in the Catechisme They thinke it a disgrace to bee brought vnto it now they are old but if they would not be euer learning and neuer come to the knowledge of the truth they must lay in themselues this good beginning and learne the principles of religion Secondly wee must not rush vpon Gods holy ordinance but before we either come to heare or reade with reuerence prepare our selues thereto Most men at this day vse to prepare theÌ„selues before they come to the Lords table and so they ought to doe before they come to heare the word for God ordained both for this end to bee meanes to bring men to true happinesse they differ onely in this that the Sacraments are the visible and the Scriptures the audible word of God At the giuing of the law The people that must â—eare it were sanctified three dayes before Exod. 19. And when they did offer sacrifice or eat the Passeouer both priests and people must bee sanctified and the same thing for substance must we perform before we come to heare the word of God This preparation stands in two thingâ— First wee must put out of our hearts al by thoghts all delights and cares of wordly affairs and set our hearts as Ezra did to seeke the law of the Lord Ezra 7.10 Secondly we must make our earnest prayers to God that he would open our eyes that wee may see his will soften our hearts and make our eares attentiue as Lâ—diaes were and also giue vs grace to embrace his word and keepe it for Christ is the onely doctor of the heart by his spirit without whose inward teaching wee can neuer learne vnto saluation Thirdly when we are about the holy exercise of Gods word the frame of our heart should be thus disposed I. It must bee an humble heart for the Lord resists the proud and giues grace to the humble Iam. 4.6 Them that be meeke will he guide in iudgement and teach the humble his way Psal. 25.9 A proud heart is so stuffed with selfe loue that there is no room for the word of God to lodge in But the heart that is lowly in it selfe through the conscience of sinne that is the heart in which the Lord by his graces will take vp his abode Isay 57.15 II. It must be an honest heart such as hath no manner of purpose to liue in any one sinne whatsoeuer but though it feele corruption in it selfe is resolued to please God in all the wayes of his commandements and that continually such an heart haue the good hearers resembled by the good ground Luke 8.15 As on the contrarie that is a wicked heart which resolueth to cherish though it be but any one sinne whatsoeuer III. It must bee a beleeuing heart The old Iewes heard the word but it profited them not because they mingled it not with faith 〈◊〉 their hearts Hebrew 4.2 where he compares the heart to a vessell in which there must bee both the word and faith these two must be mingled together and then it will be a word of power of life and saluation Therefore when we heare the threatenings of the law or the promises of the Gospell we must labour to resolue our hearts of the truth thereof But incredulitie wherby men except against the word as not pertaining vnto them is the mother of forgeâ—fulnesse The old world knew nothing of the flood because they did not beleeue Matth. 24.39 IV. It must bee an hearing heart such as is pliable to the word Sacrifice and burnt offerings sayth Dauid thou wouldest not but mine eares hast thou prepared Psal. 40.6 As if hee should say beside those bodily cares which thou hast giuen me by creation thou hast bored new cares in my heart so as I can by thy grace attend and listen to thy word And when God saith Seeke ye my face this hearing heart will answere I seeke thy face O Lord Psal. 27. vers 8.9 Fourthly after we haue heard or read the word we must become doers of the same euen in the duties of our vocation We see euery man more skilfull in the works of his owne trade by reason of his dayly exercise therein euen so the constant practise of Gods word will make vs expert in it and cause vs to keepe it in perfect memorie And these are the right meanes to become good hearers and readers of the word of God Thirdly this benediction pronouÌ„ced vpon them that heare read keepe the prophecies of this booke serues to induce euery child of God as much as in him lieth to keep in memory the whole word of God but specially these prophecies of things to come that concerne the state of the Church for therefore did God reueale them that they might bee remembred When the Angell had told Daniel the state of the church from his time to the comming of Christ hee bids him Shut vp the wordes and seale the booke till the end of the time Dan. 12.4 meaning that he for his own comfort should hide them in his heart And Christ sayth to his disciples When ye see the abhomination of desolation spoken of by Daniell the Prophet let him that readeth consider it Matth. 24.15 Behold I haue told you before meaning things to come verse 25. shewing That hee would haue his children to marke and remember those weightie things that are foretold concerning the state
of the church For the time is at hand Here is a reason of the former benediction for seeing the time of the accomplishing of this prophecie is at hand must shortly be fulfilled therefore those be blessed which reade and keepe the same in memorie And it is an answere to a secret obiection for they might haue said we need not to reade or remember this prophecie seeing it shall not be fulfilled in our dayes but he addeth The time is at hand wherein they must be fulfilled and therefore it must bee marked These wordes for substance were in the first verse where it is said The Reuelation was of things that must shortly be done And here they be repeated againe Whereby hee would teach vs That these prophecies containe weightie matter to be deepely considered and earnestly thought on And S. Iohn repeates the same for two causes first to awake the members of the church out of the sleepe of security and make them stand vpon their watch continually for though they cannot fall into the dead sleepe of sinne yet the slumber of securitie may ouertake theÌ„ the wise virgines slumber as well as the foolish Matth. 25.5 And the spouse of Christ the true Church confesseth That shee sleepeth though her heart waketh Cant. 5.2 Secondly to confirme and hearten the church and all true members of Christ against the afflictions to come for herein is the common saying true He that is forewarned is fore-armed Now in these words The time is at hand Christ would teach vs to obserue That whatsoeuer thing may befall the members of Christ in this life whether afflictions temptations death or the last iudgement it selfe all will come shortly This consideration ought to take place in our hearts being of great vse in our liues as to stay vs from many sinnes so to mooue vs to doe all things with good conscience And the want hereof is the cause of much euill The bad seruant beates his fellowes because hee thinkes his maister doth deferre his comming Matth. 24.48.49 The old world went on in sinne neuer regarding Noahs prophecie and so knew nothing till the flood came and swept them all away Matth. 24.39 We should lay these to our harts and alwayes thinke with Paule the Lord is at â—and The rather because wee haue had the Gospell and peace with all temporall blessings these eight and thirtie yeares now the state of the church is interchangeable one while peace and then trouble so as it is like this peaceable state will not long continue but we must bee tried And the time of ouâ— triall is at hand for whatsoeuer must befall the Church will come shortly We must therefore prepare for trouble and so wee shall finde it the lesse greeuous Vers. 4. Iohn to the seuen Churches which are in Asia Grace be with you and Peace from him which is and which was and which is to come and from the seuen spirits which are before his throne Here beginneth the second part of the Preface to wit the inscription of this vision and it hath two branches First a dedication in these words Iohn to the seueÌ„ Churches which are in Asia Secondly a salutation in the next words Grace be with you and peace c. to the ninth verse In the dedication obserue first the penman that dedicates this booke secondly the parties to whom it is sent For the first the penman is Iohn who here againe repeats his name to shew and certifie euery reader of this booke that he was without al doubt the true penman of the holy ghost in writing this Reuelation But though he repeat his name yet he doth not adde any titles of honour or commendation as hee did in the first verse Wherein he giues vs a true patterne of modestie and humilitie which is neuer to speake in our owne cause to our owne praise but onely in cases of necessitie when Gods glory may bee aduaunced and the credit of our particular callings maintained This Paule practised who often humbles himselfe and cals himself the least of all the Apostles yea the chiefe of all sinners yet when the credit of his Apostleship came into question then he sets out himselfe shewing he was a true Apostle one of the chiefe and aboue those which did falsely call themselues so as wee may find in both of his Epistles to the Corinthians Secondly the persons to whom hee wrote were the seuen Churches in Asia concerning them note two things first hee writes to churches secondly to the churches in Asia For the first why writes he to the churches rather thaÌ„ to the church seeing there is but one only Catholicke church Ans. The church may be considered diuers waies first as it is the whole companie of the elect so it is but one secondly as the same is parted into seuerall branches and companies one part being in one countrey and another part in some other Wherein also euery seuerall congregation professing the gospell is a particular Church And so there may bee many Churches all of them beeing members of one Catholicke Church As the sea is onely one yet it consisteth of many parts which taking their names of the countreyes whereto they adioyne are called so many particular Seas as the English Sea the Spanish sea French Italian Scottish Seas c. And of particular Churches must Iohn bee vnderstood in this place Now Iohn chuseth rather to write to Churches than to particular men First because the matter of this booke concerneth the Church being a Propheticall hystorie touching the state of the Church to the end Secondly because particular Churches which bee true members of the Catholicke Church are the pillars and ground of truth 1. Timoth 3.15 And the Church is so called not that her authority is aboue the word but first because it is the treasure house wherein the Scriptures are preserued from age to age against the rage of Gods enemies Secondly because the Church giues testimonie to the truth of Gods word And thirdly because it publisheth the truth of God word by vertue of that ordinary ministery which God hath ordained therein Secondly in the dedication of this booke among all particular Churches God directs him to make choise of those seuen in Asia no doubt for speciall cause First because they were then most famous Churches as the chapters following and the histories of the Church doe plainely shew Secondly that the calling of the Gentiles to the light of the Gospell which long before had beene foretold might bee more euident for here the Iewes are passed by and the Gentiles sent vnto Lastly we may here obserue That S. Iohn knew no prerogatiue of the church of Rome aboue other churches for if it were the mother church whereon alâ— other churches should depend as the Papists would haue it I would know of them why Iohn passed by it in the dedication of this booke which containeth matter needfull for al churches to know Grace be with
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
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
reuerence as from the Lord. Lastly in this exceeding feare of Iohn who was an Apostle and a very godly and righteous man wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie And if no man be he neuer so holy can stand before Gods presence much lesse can the most righteous workes of any man endure the triall of his iudgement if his person cannot abide his presence his workes will neuer beare his iudgement For the person must first bee approoued before the workes be accepted Therefore damnable is the doctrine of the church of Rome which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace as meanes of their iustification and part of satisfaction to Gods iustice It is a doctrine of desperation for how can our works be perfectly holie seeing our persons are but sanctified here in part And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man II. point The effect of this feare in his body He fell downe as dead at his feete This was no small feare but exceding great astonishing his senses and laying him downe as dead Physitions say and that truly the mind followeth the temperature of the body But hence we may as truly say That the body followeth the disposition of the mind for the affections of the soule wil worke vpon the body like vnto strong diseases Iohns feare casteth his body into a sound And so horrour of conscience when the heart is cold will make the body hot and the intrals to roule in the body The same may be sayd of anger 1. Reg. 21.4 When Ahab could not obtaine Nabals vineyard he layd him downe on his bed in displeasure and was almost dead Euen so will other affections worke vpon the body Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike but somtimes by curing of the mind and ordering of the affections for when the distemper of the body ariseth from the disorder of the mind then till the mind be well composed and setled physicke will little auaile III. point The kind of this feare is insinuated in these words he fell at his feet Wherby the holy Ghost giueth vs to vnderstand that this was a religious reuerent feare which hee bare to Christ For this kind of prostrating the body betokeneth humilitie and argueth a reuerent estimation of the thing feared Hence we are taught when we come into the presence of Christ we must prostrat our selues as Iohn did and looke that we be striken with a religious feare of his maiestie If any shall thinke that Christ is now ascended into heauen and therefore we cannot now fall down at his feet as Iohn did I answer though Christ be now in heauen yet hath he his feet vpon earth at which we must fall downe In the old testament the mercy-seat was the pledge of Gods presence and therefore it is called Gods footestoole Psal. 99.5 before which the Iewes were to fall downe Well though the mercy-seat be now taken away yet some thing is instead thereof For wheresoeuer Gods people assemble themselues in the name of God there is his footstoole and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus and do all duties vnto him with all feare awe and reuerence of his maiestie This feare of Iohn though it was holy yet is it tainted with some sinne and corruption for it was an immoderat feare of death which made him thus astonished and affright Whence wee learne that the most holy affections of righteous men are not perâ—ectly holy but mixed with imperfection according to the measure of their sanctification which is alwayes in part in this life Whereby it appeares that no man hath in him a filiall feare of God alone but some seruile feare whereby wee feare God for his iudgements is mixed therewith And thus much for Iohns feare which is the occasion of his confirmation Now followeth the meanes of his confirmation in these words Then he layd his right hand vpon me saying feare not I am the first and the last and I am aliue but I was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and death Here note two things first the time when Christ vsed these meanes for Iohns confirmation secondly the means themselues The time is noted in this word then that is after his presence had stroken a feare in my heart which made me as dead then the Lord vsed meanes to comfort me The meanes of comfort and confirmation are then vsed when the party is humbled And thus the Lord dealeth with all his seruants in the matter of their saluation First he bruiseth their stonie hearts and woundeth their sinfull soules before hee powreth in the oyle of grace First a man must bee a lost sheepe and then Christ findeth him and layeth him on his shoulders and bringeth him home And indeed they that would feele sound comfort by Christ must first be humbled in themselues And the reason why men reape so little comfort either by the word or sacraments is the want of true humiliation before they come whereby the soule is fitted for grace and consolation II. point The meanes vsed by Christ to confirme Iohn and they are two First a sensible signe He layd his right hand vpon me Secondly comfortable words Feare not Here first obserue in generall Christs gratious dealing with Iohn he vseth not one meanes apart but in great mercie that he may throughly confirme Iohn he giueth him both a signe and words And so hee hath alwayes dealt with his seruants When he called Moses to bee a deliuerer of his people First hee gaue him his word saying I will be with thee and then a signe saying Vpon this mountaine shal ye serue God Exâ—d 3.12 So when he would confirme the heart of Ahaz against his enemies he first giues him a promise of deliuerance verse 7. then biddeth him aske a signe vers 11. And for this cause Christ in the publishing of his Gospell added signes and miracles vnto his word that the truth thereof might be fully confirmed And so in the worke of our saluation besides his mercifull promises which were sufficient in respect of his fidelitie he giueth vs further signes and seales to support our weaknesse and to confirme our faith in the assurance thereof euen the vse of the holy Sacraments This teacheth vs that Christ hath a speciall care ouer his church and people in that he doth so condescend and abase himselfe vnto their weaknesse adding vnto his word which of it selfe were sufficient signes and tokens that by both he might more euidently giue that assurance which by one alone our weaknes would not so well conceiue Againe in this meanes of confirmation note the order which Christ vseth
more though God summon men to repent by his dayly iudgements yet few or none by true humilitie prepare to meete God and to preuent his iudgements Securitie spreads it selfe ouer the whole bodie of our people And this being our case and state it must needes bee that God hath beene long since in comming to vs by his iudgements and a◠this day he is still comming because we still decay in loue and other graces and more and more goe on in sinne So that if we thus continue the truth is hee will come shortly vnto vs and that by most fearefull iudgements For this was written to the church of Ephesus to be a direction not onely vnto them but to all churches to the end of the world that be in the like or worser case What shall wee then doe Our dutie is taught vs in these words If not that is if thou repent not Wee must preuent the Lords comming in iudgement by vnfained repentance euery man and euery familie apart must repent priuately and the whole Church openly and publickely no way else wee haue to stay the Lords comming against vs by his fearefull iudgements The second part of this reason is a more particular threatening than the former And will remooue thy candlesticke out of his place Where hee sheweth with what particular iudgement hee will punish this church namely by remoouing away the candlesticke The meaning whereof may bee gathered out of the former chapter where particular churches were called candlestickes therefore here hee threateneth to remooue his church from the citie of Ephesus to take away the Ministerie of his Gospell and the profession thereof and in his iust iudgement to send among them Ignorance Apostacie and Heresie in steed of the knowledge of his truth This particular iudgement must be referred to the first words If not that is if thou repent not this will I doe I will make thee to be no Church and take my Gospell from thee In this particular threatening three points are to bee obserued one concerning the Minister the second concerning the whole body of the church the third concerning euery priuat man Touching the Minister note this If he shall decay in loue to God to his word or to his brethren or if hee lye in any one sinne knowne to himselfe it is a meanes to depriue him either of his calling or of Gods gifts bestowed on him for this threatening is here directed especially vnto the Angell of this Church of Ephesus When Ieremie had beene wanting in deliuering the Lord◠will vnto the people partly for feare partly through impatience then the Lord becomes a Prophet vnto him saying If thou returne I will bring thee againe and thou shalt stand before me Whereby hee would giue him to vnderstand That if hee returned not he should cease to be a Prophet vnto him The same thing is true of all Gods Ministers if they decay in loue faile in their dutie or lye in any sinne they must speedily renew themselues by repentance or els God will depriue them either of their calling or of the gifts thereof True repentance and the renewing thereof is needfull vnto all Christians but especially to Gods Ministers if they would continue in his fauour and stand before him becomming his mouth vnto the people The second point concerneth the whole bodie of a Church to wit if a Church or people decay in loue to God to religion and to their brethren or doe lye in any common sinne they procure hereby the remoouing of the gospell from them and the abolishing of true religion The Prophet is a 〈◊〉 sayth the Lord and the man of the spirit i◠mad This was a great and fearefull iudgement but mark◠the cause All is 〈◊〉 thine iniquitie that is for the sinne of the whole church doth God send foolish Ministers If this bee so then wee haue iust cause in our Church to feare the remoouing of the gospell from vs for there is a generall decay of loue in many and in the most no loue at all Many scorne and contemn true religion and hate the professours thereof In regard whereof wee may wonder at the great patience of God that yet continueth his gospell among vs For God giueth men vp to strong delusion to beleeue lyes because they loue not his truth Wherefore being in this danger our dutie is to vse all good meanes to preuent this iudgement of God which can no other way bee done than by true and vnfained repentance by the whole Church in generall and by euery man apart and euery familie apart For when God shall speake suddenly against a nation or kingdome to root it vp and to destroy it if that people repent of their wickednesse the Lord will repent of the plague and iudgement which hee thought to bring vpon them Ierem. 18. vers 7 8. The third point concerneth euery priuate man and it is this If any man decay in loue or want loue to God and to his brethren or lye in any sin knowne to himselfe This is a meanes to remooue the candlesticke from him to depriue him of his knowledge and other graces of God The affection of loue in the heart is like the watch of the clocke if the watch stand the wheeles stand as the watch goeth fast or softly so goe the wheeles answerably And so it is in man if his loue to God and to his gospell doe encrease then doth his knowledge and other graces of God encrease in his heart but if his loue decay then other graces decay and if loue be gone then farewell all pietie and true religion If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached it is nothing but want of loue Heb. 3.12 13. The Holy ghost sheweth by what degrees men come to fall away from God First sinne deceiues them by drawing them to commit it then their hearts are hardened by custome of sinning Thence followes vnbeleefe in maine points of Religion and so they make Apostacie from God and set themselues against his truth Take heed therefore of lying in any sinne for that is the high way to finall Apostacie rather striue to encrease in loue vnto God and vnto his word and so shall all his good graces encrease in thine heart Out of this particular threatening some gather That a man may bee cut off frō Christ fall away finally from true faith and repentance For say they if a whole Church may bee cut off from Christ and become no Church then may any one member of the Church be cut off and become no member But a whole church may bee cut off as here we see and therefore may any one man Answ. This reason is not good there is great difference betweene the state of a whole Church and of one man that is a true member of Christ. For a particular Church is a mixt companie of true professors and dissemblers like
in two things In due deserued praise commendation in a careful imitatiō of their good vertues godly liues and for this end doth Christ cōmend Antipas vnto this church that they might follow his good conuersation but as for popish honor of inuocation adoration it hath no ground in Gods word Againe in calling him faithfull martyr hee commendeth more the cause of his death than the death to shew that the cause maketh a martyr not the death For an hereticke may be put to death for his damnable opinions Therefore Antipas is a martyr not because he was slain but because he was faithful vnto death for the maintenance of Christs true religion II. point In the end of the verse Christ sheweth who were the authors of Antipas his death namely such among them in whom Sathan ruled for he was slaine sayth Christ among you where Sathan dwelleth Which words hee repenteth to giue vs to vnderstand that all persecutors let them carry what face they will are in truth such in whome the deuill ruleth where he hath his hold and keepes possession Quest. Why did Sathan more dwell there than in other places Answ. Because many in this place were Gentiles who contemned and mocked the gospell and maintained idolatrie wherby they became the holds of Sathan And by proportion we may gather that all contemners of religion and all that walke in their owne wicked wayes are indeed the stables and holds of the deuill though they should bee the temples of the holy ghost And so many families as there are where religion is mocked Gods name blasphemed iniustice and impietie practised so many holds of Sathan there are where the deuill ruleth and such they continue till they reforme themselues of their impieties and embrace the Gospell syncerely And therefore all masters of families especially should loue the Gospell and see that in their families religion be taught embraced and obeyed that so the deuill may haue no hold in their families Que. Whether might not Antipas being Pastour of this Church haue fled for the safetie of his life Answ. There bee two kinds of persecution one that is directly intended against the Pastor principally the other against the whole Church equally In the persecution directed against the Pastor this must bee considered Whether God gaue him oportunitie and libertie to flie or not if God giue him libertie and oportunitie hee may flie and the Church is to assist him and to vse means for his preseruation but if God denie him meanes to escape then he must iudge himselfe to bee called of God to suffer death for his name and so hee may not flie And such was the cause of Antipas in this Church But if the persecution be directed against the whole church equally then the Pastor may not flie but take part in their sufferings that hee may be a meanes to stay and comfort his brethren Verse 14. But I haue a few things against thee because thou hast there them that maintaine the doctrine of Balaam which taught Balac to put a stumbling blocke before the children of Israell that they should eat of things sacrificed vnto Idols and commit fornication Here followeth the reproofe of this Church of Pergamus which is first generally propounded in these words I haue a few things against thee Secondly in particular for want of zeale in suffering among them such as maintained the doctrine of Balam Thirdly hee setteth downe a reason or confirmation thereof in the end of the 14 verse and in the 15. The generall reproofe is the same which was giuen out against the Church of Ephesus vers 4. Whereby hee would teach vs a speciall dutie namely that euery man must seriously consider with himselfe what sinnes hee hath in him which Christ may haue to lay vnto his charge For this very cause doth Christ rehearse it vnto this Church And therefore wee must call our selues to reckoning and examine our selues not by our owne wits but by the rule of Gods word and search out all our thoughts words and actions and see how many things Christ may haue against vs that so making a forehand reckoning and seeking to be cleared by true repentance we may not bee condemned for them at the last day for if we would iudge our selues we should not be iudged This is a necessarie dutie and the practise of it is the ground of all grace and conscionable obedience as on the other side the want hereof is the cause why many that liue in the Church doe perish eternally For a day of accounts will come wherein wee shall neuer escape vnlesse by a forehand reckoning in the practise of true repentance from dead workes and by faith in Christ Iesus wee preuent the same Lamentable and fearefull is the state of all those that neuer call themselues to this account it causeth them to goe on in sinne without remorse Hos 7.2 Hereof Ieremie complained That no man sayd what haue I done And for that cause hee denounceth fearefull iudgements against the people This was the sinne of the old world men knew nothing till the floud came and destroyed them all This securitie bringeth mens soules to hell before they wot where they are And therefore Dauid crieth out Psal. 50. vers 22. Oh consider this meaning the account that God will take with them least God teare them in pieces and there bee none to deliuer them The end of preaching and hearing Gods word is to bring the soule to eternall life and saluation but the want of this account maketh the holy ordinance of God to bee of none effect to many a one For how should men embrace with comfort the word of reconciliation till they feele in themselues their enmitie with God and desert of condemnation II. point Because thou hast them that maintaine the doctrine of Balaam c. Here is the particular reproofe of this Church for want of zeale in that they entertained and suffered hereticall Ministers to liue among them which maintained the doctrine of Balaam This shewed that though they loued the gospell and embraced it yet it was very coldly and without that feruent zeale which they ought to haue shewed against such heretickes Here first Christ teacheth this church to shew forth zeale in excommunicating and casting out such heretickes as by damnable doctrine did trouble them This place is a sufficient ground for the practise of that Ecclesiasticall censure When men hold hereticall opinions the Church after two or three admonitions is to excommunicate them and cast them out So did Paule to Hymaeneus and Alexander 1. Tim. 1.20 Secondly Christ reprouing this Church for entertaining such heretickes and wicked men doth giue vs to vnderstand that euery member of Gods church should haue a great dislike of all persons that hold not the doctrine of Christ in truth but maintaine errours against the tenour of Scripture and the profession of the Church For this cause Paule chargeth Timothie to separat
charitie to bee persuaded that godly professors are the sons and daughters of God But the man himselfe that hath receiued this new name and new estate hee knowes it otherwise and therefore certainely and infallibly Secondly if no man know this name but hee that receiueth it then can none beside God and the conscience know from within the man his particular faith and adoption And hereby we are to bee admonished to beware of charging the euill and hard censure of hypocrisie vpon any that liue in the church in so doing we ouershoot our selues this iudgement belongs to God not to man saue onely to the man himselfe for wee cannot discerne the good within the man properly but by effects Quest. How farre forth may a man iudge of another mans election Answ. There be two degrees of iudgement iudgement of certentie and iudgement of charitie Iudgement of certentie is when a man can set downe certainely such a man shall be saued This is peremptorie iudgement belonging vnto God and to some men onely so farre forth as the Lord reuealeth it vnto them as he did the estate of some men to Dauid and to some Prophets Whereupon Dauid sometimes prayes for the finall destruction of his enemies but this is not giuen ordinarily no not to Gods ministers The iudgement of charity is that which bindâ— a man to iudge the best of another and herein bee two degrees First touching the vnregenerate charitie binds vs not to despaire of such as yet liue profanely but to hope that God will in good time call them And touching the regenerate who haue giueÌ„ good testimonies of their vocation charitie binds vs to be persuaded without doubt that they be the children of God And this we may doe without repugnance to this place for though wee cannot from within the man know his estate yet by the fruits we may which is the highest degree of iudgement that charitie can exercise Thirdly here wee see the church of Rome is deceiued who make Visibilitie the marke of Gods church for Gods church is a companie of men which beleeue the ground of the church is Gods election and adoption and mans faith which none other can see but the parties that haue them The signes thereof may be seene but properly the church cannot bee seene It comes to bee visible by the fruits of election and by the outward works of loue which proceed from faith We therefore hold farre better that wee beleeue there is a church and not that we see the church Lastly if others know not the name of Gods children then what maruell is it if the wicked miscall them 1. Iohn 3.2 The world knowes vs not Gods children therefore must not be daunted at the reproches of the wicked but pray with Christ Father forgiue them they know not what they doe Luk. 23.34 Verse 18. And vnto the Angell which is at Thyatira write These things sayth the sonne of God which hath his eyes like to a flame of fire and his feete like fine brasse Here followeth the fourth particular commaundement of Christ vnto Iohn as also the fourth particular Epistle The commaundement in these words To the Angell which is at Thyatira write of the substance of this commaundement I haue spoken before onely remember the end thereof which is to certifie this church of Thyatira that Iohn had a calling and commaundement from God to write this Epistle vnto them and further to certifie the whole Church of God to the end of the world of his calling to write this booke of the Reuelation The Epistle it selfe containeth three parts a Preface a Proposition and a Conclusion The Preface in these words These things sayth the sonne of God which hath his eyes like vnto a flame of fire and his feete like fine brasse all which things almost haue beene handled in the beginning of this chapter and in the former from whence they are borrowed In the Preface first is set downe in whose name the Epistle is written to wit in Christs name the causes thereof we haue shewed before Then Christ is described by three arguments First To be the sonne of God Secondly To haue eyes like a flame of fire Thirdly To haue feete like fine brasse For the first In the former chapter he was called The sonne of man but here he is called The sonne of God where by God wee must not absolutely vnderstand the godhead of the whole Trinitie but the person of the father who being opposed either to the sonne or to the holy ghost is vsually called God not that he is God more than the sonne or than the holy ghost but because he is the first in order and because hee is that person from whom the godhead is communicated to the sonne and to the holy ghost So that here Christ is called the sonne of the father which mysterie wee cannot fully vnderstand for the word hath not reuealed the same neither can wee find it elsewhere out of the word But yet for the better conceiuing thereof remember these two rules I. That Christ is the son of the father not in respect of his godhead but in respect of his person For the godhead of the sonne is the same with the godhead of the father The godhead of the father doth not beget neither is the godhead of the sonne begotten II. Rule Christ is the sonne of the father not by creation as the Angels and Adam were nor by adoption as euery beleeuer is but by nature in that hee is begotten of the substance of his father before all worlds for the father communicates from himselfe the whole godhead that is in himselfe vnto his sonne Christ is here called the sonne of God to stirre vp reuerence attention and care in this church in marking and obeying the things that follow in this particular Epistle And in their example Christ also teacheth vs that when we heare the word of God preached or read vnto vs wee should receiue it with fear and trembling and reuerence because he that speaketh vnto vs out of his word is the sonne of God When Pilate was about to condemne our Sauiour Christ he heard it said that Christ was the sonne of God And thereupon hee trembled and was the more afraid Ioh. 19. verse 8. shall a â—illie heathen man that knowes not Christ tremble towards him when hee heares his name and yet wee that professe our selues to beleeue in him bee nothing mooued with reuerence towards him when hee speakes vnto vs in his word At his presence the hils melt and at his voyce the rockes cleaue in sunder and therefore if our hearts shall not melt and cleaue asunder with a reuerent feare when he shall speake vnto vs wee are worser than these sencelesse creatures Secondly Christ is sayd To haue eyes like a flame of fire which we must not conceiue literally The words are borrowed from the former chapter vers 14. where Christ is described not as hee is in truth but
are vnfaithfull vnto God in regard of their vow in baptisme For as they account gaine godlinesse so gold is their god and they say to the wedge of gold Thou art my confidence Seeing then all these be vnfaithfull vnto God we must hereby be admonished to remember what wee haue promised in our baptisme And withall haue care to performe the same as wee tender the saluation of our soules For if we be vnfaithfull as Paule said of the yonger widdows damnation belongs vnto vs. The fourth vertue for which this church is commended is patience Of this I haue spoken before verse 2. Here onely note that it is ioyned with loue to men with fidelitie to God and with seruice both to God and men in the duties of loue Whereby Christ would signifie that no good thing can be done by any man without patience Loue is no loue without patience neither is faith any faith without patieÌ„ce for when a man loueth another for his loue hee shall sometime receiue hatred Now vnlesse hee haue patience to beare that hatred his loue will surcease And so if a man haue care to bee faithfull vnto God in the world he shall be sure to haue much contempt so that vnlesse he haue patience to beare the same his faithfulnesse will faile Patience bringeth forth experience and experience hope Rom. 5.4 Rom. 15.4 No comfort of the Scriptures nor hope without patience And therefore in the parable of the sower The good ground bringeth forth fruit with patience though a man haue neuer so good gifts yet without patience he cannot put them in practise This therefore we must ioyne with all the good graces wee haue as Peter counselleth vs 2. Peter 1.6 When a man is in temptation and apprehendeth the wrath of God which is the sorest thing that can be without patience he will dispaire Without patience a man will bee wearie of well-doing both in duties to God and man and to his owne soule Hence the Apostle saith yee haue need of patience Heb. 10.36 And thy workes Here Christ repeateth his generall coÌ„mendation of this church which we must not thinke to be done in vaine but herby he would let vs see how exceeding well hee did approue of their workes The cause why he liked them so well was their increase in well-doing whereof we shall intreat afterward Christ repeateth his approbation of their workes after foure worthy vertues to shew vnto vs what things are required in the doing of any worke that shall bee acceptable to God Namely these foure things faith loue seruice and patience Faith is necessarie because in well doing a man must testifie his fidelity to God which hee shall best doe if first hee learne out of the word whether God haue commanded that worke to be done or not that so hee may bee sure to do or not do that which God will haue him for it is not sufficient to haue a good intent in the doing of our workes as is coÌ„monly thought though falsly but our workes must be done in faith that is in a sure persuasioÌ„ out of Gods word that the things we do are approued of God for whatsoeuer is not of faith is sinne Secondly loue is necessarie in euery good worke we go about For faith worketh by loue Gal. 5.6 Hence the Apostle saith 1. Cor. 13.3 If a man should giue his body to bee burned and bestow all his goods in almes vpon the poore yet if he did not these in loue it would not please God Thirdly seruice to man is required in our good workes This must be carefully marked for the end of mans life is in his calling to serue man and by that to serue God Col. 3.24 Seruants must obey their maisters and in their persons doe seruice vnto Christ. And that which is there spoken of seruants must bee referred to the works of euery man in his calling they must be done for the good of men so as God may bee serued in them This ouerthrowes the foolish conceit of the Papistes which thinke that the most excellent workes of all are fasting pilgramage wearing of rough attire and whipping of their bodies For good workes must bee done in faith and loue to benefit men either in soule or bodie but these works of theirs are not done in faith neither do they profit the doers nor any others Fasting hath it place yet it is no good worke but a thing indifferent in it selfe Lastly patience is necessarie in euery good worke that men faint not in doing that which is good for they that do any good thing shall be sure of many crosses partly from men and partly from Sathan as also by Gods prouideÌ„ce Now when these befal a man in well doing without patieÌ„ce they wil stay his proceeding And therfore it is truly said That be good ground bringeth forth fruit with patieÌ„ce These being the vertues that make a worke acceptable to God we must labour in euery action of our lawfull calling whatsoeuer it bee to practise the same in faith loue seruice and patience We must not tie good workes to church matters onely as hearing the word and giuing almes but the practise of any worke of a mans lawfull calling be it neuer so base with these vertues is a good worke and approued of God in it kind as well as the best worke that is not for the worke it selfe but because therein doth appeare faith loue seruice and patience and because this church so performed their workes therefore doth God double his approbation The last vertue for which this church is commended is increase in godlinesse in these words And that they are moe at the last than at the first The church of Ephesus was before reprooued for decay and losse of the graces of God but this church did grow and increase in graces and therfore are her works more approued than the works of any other church It were to be wished that our congregations might bee commended for their increase in godlinesse in faith obedience and other good workes but that cannot iustly bee done for the number of our people is increased but their growth in grace doth not appeare Many liue in ignorance and though they heare much yet they profit little so as it may be sayd of them as the Author to the Hebrews saith Whereas concerning the time ye ought to be teachers you haue need againe that we teach you the first principles of the word of God And as Paul saith of certaine women They are alwayes learning and neuer come to the knowledge of the truth Others also though they know something yet they practise lesse than they which know nothing And which is worst of all many that heretofore haue â—ad good beginning in them by their bad conuersation and the greedie cares of this world haue lost the same againe and go backward in knowledge in obedience in faith and loue Rare it is to find those that are like to
it is the learning of the deuill wherein you may see his profound craft and pollicie Where note that when Christ will alleadge the speech of Iezabell and her followers hee doth it with disgrace vnto them for they counted their doctrine deepe learning but Christ repeating their opinion calleth it the deepenesse of Sathan Hence I gather that Christians cannot safely act and play the Comedies of heathen men for they are full of many blasphemous speeches and oathes flat against the word of God which they ought not to repeat but with disgrace vnto them For Christs practise must bee a patterne for our imitation hee would not repeat so much as one word of a wicked woman without some note of disgrace If it bee sayd they repeat these speeches with disgrace and dislike I answere it is not so for if they did that would take away the whole Comedie being full of such bad speeches And this I take to bee the equitie of Gods word thus to reason from Christs example As they speake These words Christ addeth First to shew that the words going before were not his owne but the words of Iezabels followers touching her doctrine Secondly to shew the proud and presumptuous minds of heretickes in maintaining their wicked opinions Thus haue false teachers vpheld their errours by proud and swelling words as Iude the 16. and 2. Pet. 2.18 The pure word of God is not so maintained but in the humilitie and lowlinesse of spirit and in the practise of pietie from an humble heart for God teacheth the lowly his wayes and giueth grace to the humble Psal. 25.14 And therefore this is a note of false doctrin by swelling words to maintaine the same Hitherto we haue spoken of the Preface before Christs counsell now followeth the counsell it selfe in this sentence Though I lay no other burden vpon you yet I would haue you to hold fast that which you haue alreadie till I come This sentence is a distinction containing two parts First in these words I will lay no other burden vpon you than that which you haue alreadie that is howsoeuer I threaten my iudgements vnto Iezabell and her followers yet I will lay none other punishment vpon you but my reproofe onely for suffering Iezabell among you with her false doctrine and followers This braunch of this distinction containeth a most comfortable instruction namely that all those that giue themselues to maintaine puritie of doctrine and synceritie of life shall be safely preserued in the time of common iudgements vnder the blessed protection of God so farre forth as is for Gods glorie and their good And considering this mercie is offered to the godly wee must hereby learne to become followers of this Church of Thyatira that is we must endeuour to maintaine the pure truth of Gods holy word and withall haue care to shew foorth synceritie of manners in making conscience of euery sinne and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse Hereby we shall get protection from common iudgements when they are layed vpon the wicked but if wee partake with the wicked in their sinnes wee shall receiue part in their plagues The second part of this distinction is in these words But that which you haue alreadie hold fast till I come that is mine Apostles haue deliuered vnto you the pure and sound doctrine of saluation now I charge you that you hold that fast and maintaine it vntill I come to iudgement Here is a plaine and most excellent commaundement containing speciall instruction meeâ— for this Church of Thyatira and all Churches Before our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie but here hee giueth them another commaundement To hold fast the true doctrine of Christ taught them by his Apostles Wherby he would teach them and in them all Churches to content themselues with the pure doctrin of the Apostles and not to affect or approoue any other doctrine besides whatsoeuer According as Paule biddeth the Galatians though wee or an Angell from heauen preach vnto you any other doctrine than that which we haue preached vnto you let him be accursed By the light of this commaundement wee are directed in sundry duties First not to regard vnwritten traditions which the church of Rome doth so highly magnifie for it cannot bee prooued that the Apostles euer taught them Secondly not to regard the doctrines of men which some bring vnto vs vnder colour of Reuelation from God since the Apostles times Thirdly hereby wee learne what to thinke and iudge of the three great religions of the Turkes the Iewes and Papists at this day The Turkish religion is not to bee regarded for it had it beginning sixe hundred yeares after the Apostles time with whose doctrine onely we must content our selues Also the Iewish religion wee must not regard for they reiect the doctrine of the Apostles And the religion of the Papists we must renounce because it is not of the Apostles teaching but had it beginning by little and little long after their times If this commaundement were safely kept which is laid on this Church men would not bee of so many religions but all would bee of one religion cleauing fast to the doctrine of the Apostles and contenting themselues with it which is the true rule for reformation of life and the right way to attaine saluation Lastly here is a rule and direction for those which will bee of no religion because of the diuersitie of opinions touching the same They must haue recourse to the doctrine of the Apostles and content themselues therewith nothing regarding new doctrines bee they neuer so glorious Till I come Here Christ sheweth how long the doctrine of the Apostles must bee held fast namely not for a short time but till his second comming to iudgement Whereby wee learne that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world This is no small matter but a most needfull dutie enioyned vnto vs by speciall commaundement and withall a matter of great consequence for the puritie of religion is the foundation and marke of the Church and the right way to direct mens soules to eternall life For this cause Paule chargeth Timothie To keepe the true patterne of wholesome words and to continue in the things which hee had learned And in regard of this dutie the Church is called The pillar and ground of truth And Christ for this cause gaue to his Church both Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of puritie in manners and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement This therefore must admonish vs that we haue care not onely to learne religion in our owne persons but also to convey the same to ages following that the puritie thereof may bee preserued to the comming of Christ.
Yea hee is holy in regard of men in a further respect namely as the roote of all mans holinesse as he is Mediator For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him and for this cause hee is called our righteousnesse and sanctification and in this sence especially is Christ said to be holy in this place Whereas Christ is said to bee holy not only in himselfe but for vs here we must marke what is the principall thing in Christian Religion namely to haue care to bee ingraffed into Christ that from him wee may receiue grace to become new creatures and feele in vs his power to kill our corruptions and dayly to renew his owne Image in vs in righteousnesse and true holinesse and that as truely as wee feele in vs Adams corruption It is not sufficient for vs to plead that Christ will bee our Sauiour and will free vs from all sinnes but wee must labour to haue Christ conuay holinesse into vs and that as sensibly as wee see the roote conuay sappe into the branches and this holinesse wee must make to appeare in our liues as the branches by their fruit and leaues doe shew they receiue sappe from the roote Secondly here note Christ propounds himselfe vnto vs and to all Churches as a notable patterne to be followed giuing vs to vnderstand that all that beleeue in him and looke to be saued by him must bee holy as hee is holy making conscience of euery euill way for Christ is holy to make vs holy Let vs therefore behold Christ and see wherein hee expresseth himselfe to be holy and therein let vs follow him So Iohn saith Hee that hath this hope purifyeth himselfe as hee is holy that is vseth all good meanes to conforme himselfe to Christs holinesse Thirdly hereby wee learne that the common title giuen to the Pope whereby hee is called Holinesse is a blasphemous title for to be holy is here made a propertie of Christ. And yet more is giuen to the Pope than to Christ in this place for he is called Holinesse which is a title of God alone The second propertie whereby Christ is described is Truth Christ is sayd to bee true in three regards First because hee is without all error or ignorance knowing euery thing as it is Truth is in Christ properly and in the creatures onely by meanes of him Secondly because whatsoeuer hee willeth and decreeth he doth it seriously without fraude deceit change or contradiction as the whole tenure of Scriptures doe shewe wherein euery part is sutable and agreeable to another because hee maketh good euery promise made in his word for in him all the promises of God are yea and Amen 2. Cor. 1.20 Whereas Christ is sayd to bee true yea Truth it selfe First Wee learne a full difference betweene him and all false wicked spirites for they are spirites of error and falshood for the diuell is the father of lyes and the author thereof Againe whereas Christ is true in all his wayes we ought without all doubting to beleeue his word and all the promises made therein that concerne our saluation If Christ could erre or lye and men bee deceiued by him then they might iustly doubt of the truth of his word but seeing hee is true in all his promises wee must beleeue in him and in all our distresses either of bodie or mind depend vpon him for he hath made a promise to helpe and he will neuer faile them that rest on him Thirdly in this Propertie hee propounds himselfe an example to be followed of his Church and of vs that as Christ is serious in his decrees and constant in his promises so must wee purpose euery good thing seriously and also make good whatsoeuer good thing wee promise For Lyers must bee destroyed Psalm 5. Vers. 6. They that loue or make Lyes must neuer come into Heauen but â—e shut out thence and cast into the burning Lake of fire and brimstone Reuel 22.15 But it is a note of a man that is a good member of Gods Church in this world and that shall bee inheritour of Christs Kingdome in Heauen to speake the trueth from his heart Psal. 15. Verse 22. And Lying is a note of the childe of the diuell Ioh. 8.44 Secondly Christ is described by his kingly office Which hath the key of Dauid which openeth and no man shutteth and shutteth and no man openeth VVhere first let vs see the meaning of the words For which purpose wee must haue recourse to Esay 22. vers 22 whence these wordes are borrowed being there sayd of Eliachim The circumstances of that Text will easily shew the meaning of the wordes in this place Shebna who had been an ancient Steward to many of the Kings of Israel was Treasurer also vnto King Hezekias And because hee was an hinderer of Reformation intended by Hezekias the Lord threatned to cast him out of his office and further the Lord signifieth that Eliachim shall come in his roome and haue the same office now to expresse this thing the Lord sayth The Key of the house of Dauid shall bee layd vpon his shoulders That is Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid whereof Hezekias was Gouernour for so the House of Iuda and the House of Israel are often put for the whole Kingdome of Iuda and Israel And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie so that the meaning of this place is this that God hath giuen vnto Christ soueraigne power and authoritie of gouerning his Church Quest. But why is Christ sayd to haue the Key of Dauid for Dauids kingdom was a temporall kingdome but Christs Kingdome is not of this world Iohn 18.36 And yet it is said The Lord God shall giue vnto him the Throne of his father Dauid and hee shall raigne ouer the house of Iacob Luk. 1.32.33 Answ. Christ may bee sayd to haue the Keyes of Dauid two wayes First Properly for when hee was borne of the blessed Virgin Marie he was borne King of the Iewes by right descent from his father Dauid as his Genealogie plainely sheweth Luk. 3. And also the question of the wise men at Ierusalem saying Where is the king of the Iewes that is borne Mat. 2.2 And therefore when the Publicans asked tribute of him he pleaded the priuiledge of a Kings sonne albeit to auoyd offence he was content to yeeld of his right to pay tribute Thereby shâ—wing that he had right to the Kingdome of Israel though he would not take it vpon him therfore came in such a time when the Kingdome was taken of the Romane Emperour Secondly he may bee sayd to haue the key of Dauids kingdome Tipically for Dauids kingdome was a figure of Christs kingdome and
them signifying that this Church had speciall care of keeping Gods word in euerie Commaundement both legall and euangelicall Happie were our Church if the same might truely be said of vs that we had care of obedience vnto God and of the true profession of his name But generally we faile in practise though in outward profession we make some shew thereof Thus much of the praise of this Church Vers. 9. Behold I will make them of the Synagog of Satan which call themselues Iewes and are not but doe lye behold I will make them that they shall come and worship before thy feete and shall know that I haue loued thee Heere followes the second part of this Epistle namely the Promises of Christ which are two First concerning the conuersion of certaine Iewes vers 9. Secondly concerning the deliuerance of these Philadelphians in the time of temptation vers 10. For the first of these promises In all likelyhood there was in this Citie of Philadelphia a Synagog of the Iewes which bare an outward shewe that they were the true worshippers of God albeit they denyed the name of Christ and persecuted his Church Yet Christ here promiseth that he will conuert them and make them members of his Church and cause them to worship him in the congregation before this Church of Philadelphia In this promise note three points touching the conuersion of these Iewes The Author thereof The parties conuerted and the fruit of their conuersion For the first I saith Christ behold I will make them The wordes are verie significant being doubled and they make Christ the whole and sole author of their conuersion Hence we learne that in the conuersision of a sinner God hath the whole and sole worke true it is that a man willeth his conuersion in the act thereof but yet it is God that worketh that will in him it is not of himselfe This confuteth the erronious Doctrine of free-will in the Church of Rome whereby they teach that a man can dispose himselfe to worke out his saluation being onely helped by Gods grace Like vnto a sicke man who though he bee weake yet being holden vp by another can goe of himselfe Ans. But Saint Paul teacheth vs That a man by nature is not sick or weak with sinne but starke dead in sinne and can no more mooue himselfe in the worke of his conuersion thaÌ„ a dead man in the graue in the worke of his resurrection But they say by this wee make a man like vnto a blocke Answ. Not so for though hee cannot turne himselfe vnto God yet hee hath his will and vnderstanding free to vse in ciuile and outward actions and besides theâ—e is a possibilitie in his nature to bee conuerted by grace which is not in a blocke Again wheras Christ sayth I will make them come and they shall come Heere is plainly confuted the Doctrine and opinion of some which hold That a man being effectually called may come vnto Christ or not come at his pleasure when God hath giuen grace man may receiue it or refuse it if hee will This is flat against this text for God will make them come and mans will must bee plyable to Gods will in this matter But they alleage Mat. 23.37 Oh Ierusalem Ierusalem how oft would I haue gathered thee as a hen c. but thou woldest not Answ. Christ there speaketh not of the wil of his good pleasure for that cannot be resisted But of his signified will in the ministerie of his Prophets and by himselfe as hee was a Prophet and the Minister of circumcision vnto the Iewes for so he might will their conuersion and yet they will it not Obiect 2. Act. 7.51 Ye stiffe-necked Iewes ye haue alwayes resisted the holy Ghost Answ. That must be vnderstood of the ministerie of the Prophets and Apostles who spake by the spirit of God and not of the spirit himselfe II. point The parties conuerted namely Them of the Synagog of Satan Such as called themselues the onely true worshippers of God and yet indeed and in truth were no better than the slaues of Satan This is to be obserued for hereby we may see that not onely sinners which commit small sinnes are conuerted vnto God but euen grieuous and ancient sinners such as haue long concâ—â—ued the slaues of Satan Christ died not for painted sinners but for grieuous sinners and therefore Paul chargeth Timothy and the Ministers with him To waite for the conuersion and repentance of them that were taken in the snare of the Diuell and that according to the Diuels owne will Rom. 1.28 Paul speaketh of some Gentils that were giuen vp to a reprobate sence which was a fearefull case and yet no doubt many of them were after turned to beleeue the Gospell for such are they that are taken in the snare of the Diuell and yet there is repentance to be wayted for of them This Doctrine must not bee abused to libertie in sinning for that is the right way to cast our soules into the pit of destruction But yet seeing Christ will bring home into his kingdome most greeuous sinners we must hereby take occasion not to be discouraged either by the greatnesse or multitude of our sins from comming vnto Christ. For marke Christ only raysed three that were dead to life Iayrus daughter that was newe dead the widowes Sonne that lay on the herste and Lazarus that lay stinking in the graue This is a notable figure of the conuersion of sinners hee will not onely call to repentance small and young sinners but euen great and old sinners that lye rotting and stinking in the graue of sinne as Lazarus did in the graue of death Hee came to call sinners to repentance and to saue the lost sheepe which are readie to bee deuoured by Woolues and wilde beasts Wee must all blesse the name of Christ for this his large mercie and in time lay hold vpon it and repent III. point The fruite of their conuersion in these wordes They shall come and worshippe before thy foote and shall knowe that I haue loued thee These wordes may bee fitly expounded by another place of scripture 1. Corinth 14.24.25 If all prophesie and there come in one that beleeueth not or one vnlearned he is rebuked of all men and iudged of all so as the secrets of his heart are disclosed and he will fall downe on his face and worship God and say plainly God is in you indeed so that the meaning of these words is this I will cause theÌ„ to come to the coÌ„gregation of Gods people at their feet to fall downe and worship the true God Heere are set downe twoo notable fruits of the conuersion of a sinner First concerning God The second concerning the Church The fruit of conuersion that respecteth God is The true worship of God noted in these words I will make them come and worship that is In spirite and truth with bodie and soule to adore the true
God This fruite no man can bring forth till hee bee conuerted For the wicked and naturall man cals not vpon God True it is they will acknowledge there is a God and that the same God is to bee worshipped and therefore they will come outwardly and heare the word and receiue the elements of the sacraments but the true worship of God is in spirite and truth from the heart which a naturall man cannot perfourme vnto God This is the fruit of true coÌ„uersion which when a man receiueth hee doth heare the word of God with reuerence tremble at Gods iudgements and mingle the Doctrine of the Gospell with faith in his heart and in calling vpon God hee feeles his sinnes and therefore by prayer doth earnestly desire the supply of grace and the remission of his sins hauing his hart also beleeuing that he shall receiue mercie And in thankesgiuing his heart is filled with ioy and the grace of thankefulnesse so as being conuerted all his worship vnto God is in spirit and truth In the worship of these Iewes are noted three properties required in Godâ— seruice First it must bee willing and cherefull so did these Iewes worshippe GOD For they are sayd not onely to worship GOD but to come and worship GOD and thus doe all Gods children worship him Isay. 56.7 Those whom God bringeth to his mountaine hee maketh ioyfull in his house of prayer Psal. 110.3 They shal come willingly in the day of assemblies By this propertie wee may see a great number at this daye euerie where come farre short in the true worship of GOD for most men neuer regard the preaching of the word but content themselues with morning and euening prayer which they frequent to auoide the penaltie of the lawes of the Magistrate and the shame of the world But these are miserable worshippers of God his worship ought to bee free and willing The second propertie The worship of God must bee expressed with seemely meet and conuenient gesture The word translated Worship signifieth doing of reuerence with bowing of the body and knee and therfore it is not an indifferent thing but necessarie to vse conuenient gesture in Gods worship that thereby the grace and humilitie of the heart may bee expressed The Angels that stand before the throne of God haue two winges to couer their feete and two to couer their faces therby testifying their reuerence to Gods Maiestie In this point also many come short for as the common complaint is the maner of many is to lie snorting and sleeping vnder mens elbows at sermons and in the time of prayer to sit vnreuerently with their heads couered These things ought not to be for God is Lord of body and soule and ought to be worshipped with both The third propertie All that will truly worship GOD must first bee humbled for their sinnes and haue the pride of their hearts brought downe and bee stroken with a feare of GODS glorious Maiestie So these Iewes did prostrate their bodies at the feete of the congregation when they came to worship GOD. The Iaylor that imprisoned Paul and Silas ouer-night and put their feete in the stockes would then haue verie little regarded Paules Doctrine beeing so cruell and rigorous to their persons Yet when he was about to haue killed himselfe with his sword supposing the prisoners had beene gone because hee sawe the dores open hee was glad and ioyfull to heare the voice of Paul who called vnto him that hee should doe himselfe no harme for they were all there then being humbled by that strange and woonderfull worke of GOD he comes in vnto them humbles himselfe and fals downe before them crauing them to tell him what hee must doe to bee saued In like manner so long as men haue not their proud hearts beaten downe they will neuer worship God in spirit and truth Would wee therefore know why the most part worshippe God formally Surely it is because they haue not beene humbled with a feare of Gods maiestie and a terrour of hell Neither can it bee hoped that we shall euer worship God sincerely till our hearts bee thus broken within vs and we touched with the feare of Gods iudgements The want hereof is the cause why men and women content themselues with a bare mumbling ouer of the words of the Lords prayer the Creede and ten Commaundements neuer seeking in the sinceritie of their heart cheerefully and willingly both with soule and bodie to doe worship vnto God The second fruite of true conuersion concerneth man and that is A reuerence of the true worshippers of God noted in these words Before thy feete These Iewes when they were conuerted did not think themselues worthy to bee members of this congregation but submitted themselues to be foot-stooles vnto them This reuerence shewes it selfe in this one thing which is the ground thereof namely a base opinion which euery true conuerted person hath of himselfe by reason of his owne vnworthinesse This was in Paul causing him to call himselfe the cheefe of all sinners And the same ought to be in euerie one of vs for this is true grace and a note of true repentance when a man or woman can truely abase themselues beneath all Gods people so as if the question were who is the vilest person in the Church the conscience of euerie man should answere I my selfe The proude and pharesaicall heart is farre from true conuersion but the humble hart is pleasing to God And shall know that I haue loued thee These words contain a reason of the former submisse behauiour of these Iewes for it might bee asked why shall these Iewes come to ioyne themselues with Gods people and bee content to make themselues foote-stooles vnto them The answere is because Christ will make them know that hee hath loued his Church Here marke and see the ground of all true reuerence Gods loue and fauour Sundrie peâ—sons both in Church and Common wealth haue reuerence due vnto them as Maisters from their seruants parents from their Children and all superiours from their inferiours Now if these men would attaine to true reuerence indeede first they must seeke to be in the loue and fauour of God and of his children and so shall they procure vnto themselues true reuerence for when men set their hearts to feare God then will God turne the harts of men to reuerence them This ought to be thought vpon of those that be great in birth and wealth They must not stand on these things but look to the foundation of true reuerence namely the fauour of God which they must seek for and getting that God will get them reuerence euen of wicked men The cause why many in high place as Magistrate Maisters c. want due reuerence is for that they care not for the fauour of God the ground thereof Vers. 10. Because thou hast kept the word of my patience therefore will I deliuer thee from the houre of temptation which will