seruants in the generall calling of a Christian but in our particular callings For S. Iohn was his seruant not onely in beleeuing in him and obeying him generally but in beleeuing and obeying him in the particular calling of an Apostle So Paule he was the seruant of Christ not only generally but in the speciall calling of the Gospell in preaching the same This example of his and the Apostles must be our direction we must not content our selues with the generall calling of Christians but serue Christ in our particular callings It is not inough to professe Christ in publike assemblies to heare the word receiue the Sacraments but in our particular callings we must serue him at home as the magistrate not onely in his generall calling of Christianitie but in his particular calling as he is a magistrate the Minister as he is a Minister the maister of a familie as he is a maister and so all men in their particular callings must obey Christ. And if the maister of a familie come to the assembly heare the word receiue the Sacraments yet in his familie faile and performe not the duties of a maister he is but an hypocrite he is no true Christian though men accept so of him because he must be obedient to Christ both in generall and particular calling Now followeth the second argument by which Iohn is described namely the effect that he bare record of the word of God Which Iohn bare this record partly by preaching partly by penning the Gospell of Christ. And because the word of God hath two parts the Law and the Gospell he shewes in the next words that he meanes especially the Gospell of Christ adding Of things done and sayd by Christ. And lest any man should call his testimonie into question he saith he testifies that whereof he was an eye witnesse he saw it and therefore could not be deceiued and therefore his testimonie was true The end why he alleageth these words is to shew that he is a faithfull pen-man of this booke that so it might haue more reuerence for he which was faithfull in penning the Gospell of Christ the same also is faithfull in penning this Prophecie of the Church By these words we may gather that to testifie the doctrine of the Prophets and Apostles to be the truth of God is a true note of a true Prophet And by these we may distinguish betweene a true Prophet and a false if they bring the doctrine of the Apostles and the Prophets it is true Deut. 13. If they worke wonders and their doctrine be to draw men from the true God they are false Prophets and must be put to death And our Sauiour Christ being asked of his authoritie he alledges Luk. 10. 1. Iohns testimonie and confirmeth Iohns testimonie to be true asking them this question The baptisme of Iohn was it from heauen or of men shewing that Iohn was a true Prophet seeing his Baptisme that is his doctrine was from heauen Hereby we see the difference of a true Prophet and false alledged by the Papists is no true difference for they say If one can worke miracles he is a true Prophet whereas Deut. 13. false Prophets may do that But the true marke of a true Prophet is the doctrine deliuered by the Prophets and Apostles and he which brings this though he can not worke a miracle is a true Prophet Now followeth the sixth argument by which this reuelation is described which is in the manner of propounding and deliuering of it to the Church And this maner and forme of deliuerie of it stands in foure degrees First God the Father giueth it to Christ the Mediator Secondly Christ the Mediatour and head of the Church giueth it to an Angell Thirdly the Angell conueyes it to Iohn the Apostle Fourthly Iohn directed and assisted by the holie Ghost deliuereth it to the Churches Now as this particular booke was so no doubt all the whole Scriptures were conueyed to the Church Now in that the Lord hath so conueyed his Scriptures to man we see his perpetuall care and loue of man and of the members of his Church Also we see the great excellencie and dignitie as also the perfection of these bookes seeing they were deliuered to man by God and by him he deliuers his will to his Church This shewes the blasphemie and sin of the Church of Rome who call the written word of God a dead letter a dumbe iudge they hold that generall Councels be equall to the word that the vniuersall consent of the Church is aboue the Scriptures it giues life and sense to them which otherwise they say of themselues be but an inkie and dumbe word But we see they be farre aboue all these for they be most absolute and perfect and also most excellent seeing they being giuen of God the Father to Christ the mediator and head of the Church and by him conueyed to an Angell who deliuers them to Iohn and he published them to the Church these degrees of the deliuerie of thē shew they be most excellent and perfect Blessed are they which heare c. Here is the seuenth and last argument of this description of the Reuelation which is by the fruite effect and the profite which comes of it being heard or read and ioyned with marking and attention it brings happinesse Blessed That is blessednesse which stands in the fellowship of God and life euerlasting belongs to them which heare and reade this booke and marke it keepe it in memorie remember the things contained in it being a prophecie of the estate of the Church partly present partly to come Blessed is he which reades Here the holy Ghost setteth downe the proper end of the Scriptures of this booke particularly For the ende of this booke and so of all other bookes of the Scriptures is to bring men to happinesse and felicitie and life euerlasting Ioh. 20. last the Scriptures be to make vs beleeue in Christ that so beleeuing we might haue eternall life 1. Ioh. 1. ◠He declared to them the word of Christ that by it they might haue fellowship with God the Father Sonne and holy Ghost which fellowship is true happinesse it selfe Ioh. 5. 39. Search the scriptures for in them you thinke to haue eternall life And in this they differ from all other books and writings of men For mens writings being penned either by the light of nature and so be thence erronious and misse of the end of happinesse and euerlasting life or else they be penned by them which haue light by by the word and so as they agree with the word they be grounded on the word and haue all their truth from it Seeing the end of this booke as of the other bookes of scripture is to bring men to happinesse we see 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 barring them of
subsisting These words proue the Godhead and eternitie of Christ the second person The end why Christ alleadgeth them is to certifie him that these things he was about to shew him came from God and therefore he bringeth his owne testimonie namely I which speake vnto thee am God therefore the things I deliuer vnto thee are from God euen from Iesus Christ the second person in the Trinitie which am God equall to my Father In this testimonie of Christ note a singular care of God in respect of his Church he is carefull not onely to reueale his will to his Church but withal to certifie his Church of the truth of the same As here he telleth Iohn that they come from God to certifie his soule and conscience in the truth of the same so he reuealeth not onely his will but withall assureth men of the truth thereof Act. 10. Peter hath a vision and withall the Lord assureth him of the truth of that visioÌ„ And when Christ preached his Fathers will he wrought many miracles which were as sâ—ales to confirme the same that it came from God Seeing the Lord he doth not only declare his will but withall assureth men of the certainetie and truth of his will this first confuteth the Papists who teach that the word of God is certaine in it selfe but to vs it is not certaine till we heare the testimonie of the Church which maketh the Scripture which is vncertaine to vs though certaine in it selfe to be certaine to vs. But we must here know and learne that the Lord doth not onely reueale his will to his children but withall vseth meanes to certifie mens hearts of the truth thereof and so the word of God is most sure not only in it self but euen to men though the testimonie of the Church shold neuer speake word of the same â— This confutes all carnall men There be many which will be of no Religion because there is as they thinke no certaintie in Religion seeing mens opinions in matters of Religion be so diuers that one cannot tell who speakes the truth Indeed we differ in many points of religion and so many men so many diuers opinions yet the true members of Christ they differ not in the fundamentall points of Religion And though all the world should differ in opinion yet it followes not there should be no Religion but the doctrine taught by the Prophets and Apostles should stand sure and be the true Religion of God for euer and the Lord can make men out of it to learne his will and assure them of the certainty of Religion Now followeth the commaundement That which thou seest write in a book c. This hath two parts first S. Iohn must write the things he receiueth secondly he must send them to the seuen famous Churches of Asia Now the Lord commaunds Iohn to write these things in a booke and he must set downe that which he receiued of God to send it to the seuen Churches of Asia because he being now in banishment and could not come to them and be present with them to instruct them therfore he must write these in a booke that so they might be holpen by them Secondly he must not only write them in a booke but send them to these seuen Churches first that they might be confirmed and strengthened in the matters of faith now in the cruell time of their persecution secondly that they might keepe these books for the Church of God which is the pillar ground of truth first because it publisheth the word secondly because she keepeth the same from time to time and also giues testimony of the truth of the same So then that these Churches might keepe publish and giue testimony of these things he must send them written to them Hence we learne that the word of God written is an excellent help for the church of God to edifie the same else he would neuer haue commaunded Iohn to send this booke to the seuen Churches in Asia This confutes first the Papists who hold that the writteÌ„ word is but a dead inky letter a nose of waxe to be turned any way secondly the Anabaptists who looke for reuelations contemne the written word but seeing the Lord bids him send it to the seuen Churches in Asia he sheweth it is an excellent meanes to edifie the Church We may learne that the reading of this booke as of other Scripture is Gods ordinance whether it be publike or priuate and that they must be so vsed as Gods ordinance with reuerence and good conscience Indeed the word preached is the ordinary meanes to begin faith and to worke repentance but the reading of them publikely and priuatly hath his proper vse to confirme our faith yea to increase knowledge faith and repentance in vs. Write and send it to the seuen Churches c. Here is the third point namely that a man in the crosse and persecution may be the deare child of God S. Iohn a famous Apostle and deare seruant of God yet he is in banishment and continues a long time from all company of men yet God reuealeth his wil to him and maketh him the pen-man of this book which he giueth to none but them which be his seruants Then a man may be and continue in banishment yet be the deare seruant of God We reason if a man be in the crosse and persecution and continue in the same he is surely out of Gods fauour but we see the contrary in Iohn In the end of the verse he setteth downe the names of these seuen Churches in particular and these seuen places were seuen most famous cities in Asia in which were planted seuen most excellent Churches of all those parts of the world and for that cause here are named one by one Then I turned backe Here is his preparation or entrance into the vision When I heard a voice behind me being loud and great I turned to see him which deliuered it to me In the preparation we must consider first the meanes to moue Iohn to attention namely a voice secondly the end to make him attentiue and to inioyne him his dutie namely to write and to send it to the Churches Now followeth the second part of his preparation which is that he turned backe when he heard this loud and great voice to see who it was which gaue the voice By this practise of S. Iohn we may learne our duty for as he dealeth with the man which giues the voice so must we deale with God S. Iohn heareth a voice and then he turnes backe to see who it is so must we do with the Lord we are all by nature ready to turne from God and runne from him as fast as we can by our sinnes Now when the Lord speaketh to vs by the preaching of the word when we are running on in another way we must turne to him turne our hearts to his wayes confesse our sinnes to him that so
propoundeth doctrine to mens consciences to be beleeued vpon paine of eternall death Christ sheweth in the bookes of the old and new Testament that no man can make one article of our beleefe nay he which teacheth any other doctrine then that is accursed Gal. 1. Secondly Christ hath absolute power to prescribe regiment to his Church how and in what maner and also the persons by whom it shall be gouerned So Moses made the tabernacle according to the patterne Christ shewed him Salomon built the Temple according to the forme he saw by reuelation 1. Chron. 28. 12. Thirdly Christ hath authority to prescribe times for his worship to appoint Sabbaths c. And Gen. 1. as he created the Sabbath so hath he power alone to alter it no creature can prescribe a time to Gods seruice to the end of the world but Christ alone Then it is not true that the Church hath power to appoint two Sabbaths in one weeke or one in many weekes for it is Christs honour to prescribe his worship and the time of the same The second part of Christs soueraigne power is to iudge to haue power to determine of his owne will without helpe of any man or Angell And in this regard it belongeth to him to giue sense of the Scriptures he alone gaue them he is the lawgiuer and must expound his owne law Secondly Christ alone must decide questions and controuersies concerning faith Then the Church hath not any such power but from Christ by helpe of the written word by which Christ expoundeth them to vs. The third part of this soueraigntie is that Christ can saue and destroy open and shut he alone hath the keys of heauen and hell he can open that is pardon sinne properly And he alone promiseth this pardon and can performe it being God and as he giueth the pardon for sinne so he giueth also eternall life sauing mens soules Secondly he hath power to shut to cast some into hell and to destroy when men liue in sinnes and dye in thē without repentance he hath power to hold men in sins after to cast them into hell and shut them vp for euer Seeing Christ prescribeth this doctrine to the soule and consciēce to the most secret part of mans soule such doctrine as can saue and destroy we see Christ he is Lord of the Church he is Lord of the most secret wils and affections of the chiefest part of the mind The Papists say that by vertue of this key of Dauid Christ can set vp and depose kings and princes at his pleasure but this they hold craftily to bring in the damned power of the Pope But it will do them no good for Christ as he is Mediator of the Church and gouernour thereof he deposeth none he maketh no king but as he is God so he maketh and pulleth downe at his pleasure being farre aboue all men And hence kings are called Gods because they represent Christ as he is God Christ as he is Mediatour maketh men spirituall kings but he maketh not temporall kings but onely as he is God For if he had such power why did he refuse to deuide the inheritance saying Who made me a Iudge and to punish the adulterous woman confessing he was not a Magistrate From this power is another deriued frō Christ namely the power of the keyes which proceedeth from the power of Christ and by which power the key of Dauid is put in execution Mat. 16. 19. I will giue thee the keyes of heauen Now this power of the keyes is a ministerie granted to the Church of God to open and shut the kingdome of heauen First it is a ministerie that is a seruice and dutie for that which the Ministers do is but a seruice done to the Church and they be but seruants and stewards of Christ in the Church of God in gouerning it So then it is no authoritie but a seruice When Adam fell we all fell in him and he thrust himselfe and all mankind out of Gods kingdome by his sinne closed vp heauen gates against vs. Now since that fall Christ became man and in his manhood dyed for our sinnes and made satisfaction to God for them and this satisfaction of Christ is the thing which properly openeth the kingdome of heauen and nothing else properly Christ alone can open and shut the Church can only reueale and pronounce the will of God then no otherwise she openeth or shutteth but by declaring the same to be open or shut To the Church of God That is to the companie of true beleeuers called to saluation by Christ to them onely is this key giuen Mat. 18. 18. the promise is made onely to the Church and Gods people not to all societies of men The end of it is to open and shut How Christ he knew best Ioh. 20. 23. where he sheweth what is the key and what to open and shut namely to pardon and remit sinnes and no way else can men open and shut Now we must distinguish betweene giuing sentēce pronouncing that sentence The first belongs to Christ alone the second to man who forgiueth sinne not by giuing sentence but pronouncing sentence giuen alreadie by Christ in heauen And to make the church to forgiue sinnes properly is to robbe Christ of a speciall honor due to his Godhead Then the right vse of the power of the keyes is when the church of God vseth them onely in the name of Christ to open and shut first as his seruants and stewards secondly according to his will and word not mans traditions and affections Thirdly to bring sinners to saluation to beget and continue them in repentance They being so vsed haue a promise namely What you bind on earth is bound in heauen c. and it is the means by which Christs power is put in execution Now this power of the keyes giuen to the Church hath two parts first the ministerie of the word secondly spirituall iurisdiction The first Mat. 16. 19. namely the ministerie of the word is set downe and authorised by Christ I will giue thee the keyes of the kingdome of heauen that is the word of God and whose sinnes thou shalt bind by that word they shall be bound by the cords of their sinnes in heauen c. This ministerie of the word is a key to open and shut two wayes first by teaching expounding the word of God and doctrine of saluation and this is a key Luk. 11. 52. You haue taken away the key of knowledge The key of knowledge is the doctrine of the word of God Secondly the ministerie of the word is a key in men lawfully called in that they apply in the ministerie thereof the curses of the law to them which liue in sinnes and the promises of the Gospell to the repentant heart So it openeth and shutteth the kingdome of heauen for that which the Minister pronounceth by Gods word to be bound on earth is fast bound in heauen
cities be Churches though not the Catholicke Church but members of it Note first the matter of this book concernes the Church seeing it is a propheticall history concerning the estate of the Church from the time of Iohn to the end and therefore it is meet it should be dedicated to the Church Secondly it is dedicated to the Church seeing the true members of the Catholicke Church be the pillars and ground of truth not that their authority is aboue the word but because they preserue the scriptures as a treasury from age to age And they be pillars and grounds of truth because they giue testimony to the truth of Gods word 3. Because they publish the truth of Gods word in and by the ordinary ministery of the word and so the church being the pillar and ground of truth it is fit this booke should be dedicated to it Secondly he writes it not to all Churches but makes choise of these seuen Churches in Asia first because they were then most famous as the Chapters following and histories of the Church do shew Secondly he sayes not to the Churches of Ierusalem and of the Iewes but of Asia to shew them that which was long before foretold was now fulfilled namely that the Gentiles according as the Prophets foretold should be called which now was verified seeing the Gentiles dwelt in Asia Seeing Iohn wrote and dedicated this booke to the Churches in Asia many yeares after Christ not to the Church of Rome then we see that the Papists are deceiued who would haue their Church the mother Church and all other Churches must rely on theirs but if that Church of Rome had bene the mother and most famous no doubt Iohn would haue dedicated it to her But he doth dedicate it to the Churches in Asia shewing they were then more famous then Rome 2 Now followes the salutation Grace and peace c. Salutation is of two forts ciuill or religious ciuil as that which men vse ordinarily with one another 2. religious which is more peculiar and proper to the Church and so it is here a religious salutation And seeing the Apostles vse it commonly in all their Epistles may be called an Apostolicall salutation They vsed this in all their Epistles Grace and peace c. which they did because their ministery was of grace and peace and they made their salutation answerable to their ministery for their Apostleship stood in these two to preach the word and to pray for the people that they might haue grace peace And the apostles vse this phrase in manner of blessing for when their ministery stood in two actions in preaching and praying for the people vnder the second action of praying was contained this to blesse the people and so did the high Priests and Leuites as also Christ he vsed this so Ministers to shew their duty more fully after they preach the word they blesse the people Grace be with you Most excellent words and containe in them the summe and substance of the whole Gospell Grace signifies two things first Gods fauour and good will secondly his graces Here it signifies his fauour because in this salutation grace is opposed to peace which is a grace of God so that it cannot be meant of a grace of God then by it is meant his good will and fauour whereby he accepts of vs for Christ his sake S. Iohn begins with Grace first and not with Peace because grace is the ground of peace and all blessings graces of God We must first be in Gods fauour then we must looke to haue prosperitie and graces from God Grace is the ground of all blessings as of our election vocation redemption iustification sanctification of faith repentance and perseuerance in faith and repentance nay it is all in all in the matter of our saluation For this cause he begins with it And peace Peace is taken first for welfare and good successe in things of this world by Gods blessing Exod. 18. 7. Moses askes Iethro his father in law of his peace that is of his welfare and so it is partly taken in this place Secondly it is taken for that vnity and blessed concord we shall haue in the kingdome of God and so it is especially taken here And being thus taken it hath sixe parts first when we haue peace with God which is when we stand in the fauour of God reconciled to him in Christ Iesus Secondly when we haue peace with Gods Angels in that they guard vs and cary vs as a nurse doth her child in her armes that we hurt not our feete at any stone and when they reioyce at our good estate Psal. 91. 11. The third is peace with a mans selfe when his conscience will not accuse him but excuse and cleare him as when our conscience is washed in the blood of Christ Phil. 4. 7. this peace passeth all vnderstanding The fourth is peace with the church So Act. 4. 32. those which beleeued were all of one mind and heart had peace with each other So Esa. 11. 6. The wild beast and the Lion the Lamb and the Cockatrise and the yong child shall lie together Fiftly this peace fauor of God is with the enemies of God so far as it is for the good of the Church and the glory of God So Ioseph had peace in Pharaohs house So Daniel had peace with the Kings Eunuches for though he was free when the children were cast into the ouen yet he did not reuolt but being fauoured they saued him The sixt is peace with all Gods creatures beasts birds all creatures in heauen and earth Ose. 2. 18. The Lord will make a couenant betweene vs and all his creatures Psal. 91. 13. The child of God he shall tread vpon the lion and serpent and they shall not hurt him for when a man is in Gods fauour what creature dares to hurt him nay al the creatures are ready and willing to serue him Grace and peace As though he had said first you must be in the fauour of God you must haue vnity and reconciliation with and in Christ and then this peace welfare prosperity in all good things as farre as is necessary yea then concord and vnity with God and all his creatures will follow Whereas the Apostle wishes them grace in the first place he would teach vs that this Gods fauour is to be sought for aboue all things yea in the first place Psal. 4. 6. Many say Who will shew vs any good But Dauid he seekes this grace and fauour of God Lord lift vp the light of thy countenance vpon me let me be in thy fauour And often he sayes the Lord he is his portion inheritance and his lot shewing to be in the loue and fauor of God is to be preferred before all things in the world So must we seeke first to be in Gods fauour make that our chiefest care seeke it aboue all things but we litle
of him his spirit and so we shall be able to discerne and iudge of it for no naturall man can do it no naturall man can discerne the things of God but he which is enlightened by the Spirit of God he can Secondly a man must haue Christ his testimonie of Scripture which is the Scriptures themselues for in them he setteth downe this testimonie of the Scriptures But if Christs testimonie be set downe of the Scriptures why do not all men know it Vnlesse a man haue a natural facultie of seeing he cannot discerne the Sunne though it shine so vnlesse a man haue grace from Christ to iudge of the Scriptures he cannot iudge of thē but if any haue the spirit of discerning then if he read and mark the phrase and manner of writing the stile and authoritie of the Scriptures he shall see then in euery line a testimonie of them giuen by Christ. How can a man know the true religion seeing the Turke Papist Iew Protestant haue their religions and dye in them I answer for to know which is true of these we must haue recourse to the faithful witnesse Christ and what he saith is true religion that we must hold for true religion Now Christ he giueth testimonie of them in the Scriptures and the Scriptures be as a letter sent from heauen to the Church shewing and testifiing which is true religion not that of the Iew Turke or Papist but of the Christian. Sundry men hold diuerse opinion in matters of religion as the Iew Turke Papist Christian which is the true opinion how is it knowne Answ. Still we must haue recourse to the witnesse of truth the faithful witnesse and Prophet of the Church and he is the iudge of these cōtrouersies Now in the Scriptures if we marke them we shall see his iudgement which of these is true But if there be diuerse opinions of Scriptures what must be iudge In this diuersitie of opinions yea of the Scriptures thēselues we must still haue recourse to the Scriptures if we note the circumstances the manner of writing if we conferre Scripture with Scripture we shall easily find out the true sense and meaning for the Lord sets out in them his iudgment plainly and fully The second certificate is particular belonging to the Propheticall office of Christ which is to certifie men in particular that the promise of the Gospell belongs to them as to Peter Iohn c. that he is the child of God and that euerlasting life belongs to any child in particular and this is done especially by the word not read but preached being ioyned with the working of the Spirit Rom. 8. We haue the spirit of Christ which testifies with our spirit we be the sonnes of God Now if this be the dutie of Christ to certifie men in particular that euerlasting life belongs to me or to any particular man then their doctrine is damnable who deny this seeing it is the proper office of the propheticall office of Christ. And in this he differs from al other Prophets and Apostles which be 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 Christ is not onely a witnesse but a faithfull witnesse first because he testifies not his owne will but his which sent him namely his Fathers Secondly he testifies all his Fathers will neither adding nor detracting from it Thirdly because he teacheth it as he receiued it sincerely in the same manner in which he receiued it not altering changing or deprauing his Fathers will That faithfull witnesse The Lord hath sundrie faithfull witnesses as the Prophets Apostles the Church nay the Sunne and Moone Psal. 89. vers 37. but Christ alone is that faithfull witnes whereby he is distinguished from all other witnesses for he is aboue all other his witnesse is authenticall sufficient of it selfe needs no confirmation The witnes of the Apostles and Prophets be not authenticall and certaine but as they consent with Christs witnesse Secondly he is that witnesse because he is the Lord of that house whereof he giues witnesse namely the Church but the Apostles and Prophets are but seruants Thirdly Christ his witnesse is inward it assures and speakes to the conscience but the witnes of men as of the Prophets and Apostles is outward onely it comes to the eares it neuer binds and assures the conscience so that for that prerogatiue he is aboue all witnesses and here called THAT faithfull witnesse 1. Whereas Christ the Doctor and Prophet of the Church is called a faithfull witnesse we learne that all Ministers must be faithfull witnesses for euery Minister of the Gospell when he preacheth out of Gods word he is in the roome of Christ speaketh that which Christ should speake therefore he must be like Christ a faithfull witnesse 2. Now that they may be faithful witnesses they must deliuer the testimony of Christ aboue all other things and before all testimonies of man in the office of their ministery So it was meate and drinke to Christ to teach his Fathers will So Abraham his eldest seruant shewed his fidelitie in that he would not eate or drinke till he had done his maisters message Gen. 24. 33. So the Ministers must haue care first to teach the wil of God aboue all things secondly they must testifie all the will of God concerning matters of saluatiō As among men we count him a faithful witnes which testifies all the truth and no more but the truth so they be faithfull Ministers which testifie the whole will of God in things belonging to saluation neither adding nor detracting So Paul cleared himselfe that he was free from all mens blood seeing he deliuered the whole will of God in matters necessary for saluation and kept nothing backe 3. He must neither adde nor take away much lesse in any case depraue the word of God and this is the true marke of a faithfull witnesse In the Church of Rome a man may heare things concerning morall vertues handled soundly but come to 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 deede they deny the same as by their doctrine it will appeare 4. The true witnesse must deliuer the testimony of Christ in that manner he receiues it namely in a spirituall manner in a plaine easie manner in a familiar kind of speech that the conscience of euery hearer may be moued When we seeke to obscure the word we do corrupt the same and as trades men and huxters we cannot be content to declare the word in a plaine easie familiar speech but as they set out their wares with sterching blowing spicing c. so we set a gloze on the word and make merchandize of it 2. Cor. 2.
not only pronounce sinne to be forgiuen as the reformed churches hold and which they denie but properly to forgiue sinne Seeing Christ hath power ouer hell and death we must reuerence him do him all honour and obedience we can if we haue not done this already yet now to begin if we haue then to do it more Seeing he hath the key of death he can shut open saue and destroy But if we dishonour and disobey him then he will not shut but open the doore to death and hell to plague vs. We thinke all is well Christ he is a Sauiour and all shall be well he is mercifull and so make him our packehorse of our sinnes but we must know he is not onely a Sauiour but a Iudge he can destroy and saue open and shut he hath the key of heauen and hel and of death This is a comfort to the godly which cleaue to Christ that he can keep them frō hell death so as they cannot hurt them and this consideration might comfort vs in time of persecution in the time of sicknesse or any calamitie Write these things In these words he describeth Christ by a second action for after he had comforted S. Iohn now he giueth him a commandement which commandement was giuen in the eleuenth verse before and here repeated to Iohn againe First because Christ intended by this to shew Iohn his especiall care of his Church that he is now still a prouident and carefull head of his Church and therefore sayth not once Write these things but the second time that the Church of God might vnderstand in al ages to come that it is necessary mē should know the estate of the Church for else he would not haue repeated it againe if it had not bene very necessary It is necessary for men to know that the estate of the church is to be in troubles that they might the better prepare thēselues to beare thē Thirdly he doth it that S. Iohn might be more assured certainly of his calling to write and pen this booke Fourthly that the Church in all ages might be fully assured without doubt that this booke is a booke of God and part of holy Scripture not inuented by man but reuealed by God to Iohn for the good of the Church Obiect But though Christ reuealed his wil aright Iohn might mistake it and erre in penning Answ. S. Iohn penned this booke both for matter and maner as Christ gaue it to him for this we must know that there is a difference betweene Apostles and Prophets in the old and new Testament and Ministers of the Gospell for they were called immediatly by God and Christ and had speciall assistance of the spirit of God which appeareth by those promises they haue made to thē by God as Christ saith He which receiueth you receiueth me c. Luke 10. 16. And It is not you which speake but the spirit of my Father therfore feare not And Iohn 14. The holy Ghost shall leade you into all truth which though some apply it to all Ministers yet if we mark the place it can agree to none but the Apostles And they meeting at Ierusalem concluded as it seemed good to the holy Ghost to them so that we see they could not erre though they were but men But it is not so with the Ministers of the word they may and do erre often Now S. Iohn being a faithfull Apostle he receiued this of Christ without errour and so penned it In this commaundement of Christ is a plaine diuision of this whole booke Write the things thou hast seene that is this vision I haue offered to thee the things thou sawest In the secōd place he sets downe the present estate of the church Thirdly the things to come that is the future estate of the church to the end of the world So that this booke containeth two things in it first the estate of the church in time present secondly in time to come to the end of the world the words of Christ make this diuision plainly If it be lawfull to vse diuisions then it is lawfull to set downe rules for direction of diuiding aright but the first is lawfull ergo the second Therefore the art of reasoning and diuiding as also Rhetoricke is not vnlawfull as some would haue it The mystery of the seuen starres Here is the third action of Christ which is the interpretation of the vision which he had shewed to Iohn and he onely interprets the principall parts of it Now Christ expounds this visiō to Iohn namely because he was to shew himselfe to be an holy man of God namely a Prophet Now the principall thing in a Prophet is to be able to expound visions either his owne or any others as we see in Daniel Now that he might shew himselfe to be an absolute Prophet in this booke Christ doth not onely shew him the vision but the intertation of it he expounds it that Iohn might be incouraged in penning and receiuing the things in this booke Now Christ expounds not the whole vision but the two principall parts what is meant by the seuen starres and seuen candlestickes namely by the seuen starres seuen Angels of the seuen churches by the candlestickes we shewed before In this verse note why Christ expounds the two principall parts leaues the rest vnexpounded The reason is first because Christ hath giuen his church power to expound visions and scripture Now if he had expounded euery part and circumstance then there had bene no matter left to the church to exercise her power Secondly to stir vp to diligence study of the scripture both Ministers all mēbers of the church for if all were plaine then men wold be idle neuer take paines to interpret the word therefore Christ expounds the chiefe and leaues the circumstances and appurtenances for the church to interpret Thirdly that men might dayly grow in knowledge of the Scripture for if all were knowne at first they would not study to increase in knowledge fourthly to stir vp inuocatiō for grace to vnderstand Scripture Now these Ministers are called Angels which be the Pastors and Ministers of the church Mat. 11. 10. Iohn Baptist is called Christs Angel or messenger or Ambassadour By this we haue direction to expound another place of Scripture where it is said Women must be couered because of the Angels that is because of the Ministers for the couering of the head in the church of Corinth was a signe of subiection and inferioritie contrary to our vse Now the women when they come into the congregation before the Ministers they must be couered to shew their subiection and submission to the Gospell and doctrine deliuered to them Seeing Ministers be called Angels that is messengers and Ambassadors they must behaue themselues as Ambassadors they must haue speciall care first of the matter of the ambassage secondly of the maner that they deliuer nothing but their Lords
it is a vertue and work of loue whereby a Christian man becomes a seruant to euery man for his good This is commended and described Heb. 6. 10. Paul Gal. 6. commaunds vs to do seruice one to another by loue 1. Cor. 13. loue seekes not her owne but the good of others So Christ Iohn 13. commaunds his to be seruants one to another in those good things which God giueth vs. As we must do them good in all we can so one speciall dutie here mentioned is to be ready to releeue according our abilitie the want of the Church for we must haue first loue and charitie then seruice as a braunch springing from loue Heb. 6. 10. which is when we are ready to bestow our goods or gifts which God giueth vs to the good of the Church especially the godly in the Church This were to be wished in England but it is not seeing the richest sort bestow their goods in hawks hounds beares buls dogs and other their pleasure and pastime but when any comes to be bestowed on the poore then they be strait handed all comes as hardly frō thē as a rib out of their side We see men can be content yearely to bestow much money in playes pastimes and other delights and that with zeale and earnestnes but come to the poore our owne flesh to our brother who beares the same image of God as we do here we sticke and from winter to winter suffer them to starue for want of that which our dogs haue To moue men to help the poore first see how men in the old testament were charged with offerings first fruites sacrifices and many other ceremonies now these be ended but instead of that altar the poore they be the altar whereon we must offer our burnt offerings our sacrifices Secondly Esay 58. 10. he which imparts his heart to the poore that is seeing him in want hath his heart touched with the bowels of compassion and testifies his loue in releeuing his want this man hath a happie promise his name shall not be put out but shine for euer and this is true religion to visit the fatherlesse and widow to comfort and releeue them Iam. 1. Prou. 25. He which giueth to the poore lendeth to the Lord. Now the Lord he comes in his person to borow he makes the pore his stewards to gather it in wilt thou say him nay to lend him of his owne thou wilt not Wouldest thou haue him stay or send his steward away emptie Again Christ comes in their person he askes an almes he saith in their person I am hungry naked fatherles and motherles and in them he stands crauing at our doores Now if we would escape that horrible sentence of condemnation Away from me c. let vs not say him nay or deny him But if we wil be liberall in any thing and bestow largely on any thing bestow it on the poore our owne flesh and so we lend to God who is the best paymaster and we giue to Christ who will not let it be vnrewarded Now followeth the third particular vertue for which Christ commends the Church of Thyatira which is faith that is fidelitie whereby we are faithfull to God in keeping our promise made to him in baptisme wherein we promise to renounce our selues to beleeue in God three persons one true God to obey him all our life time this is commaunded 1. Tim. 5. 12. Now it would be wished that our Church might be commended for this fidelitie but it cannot for though it be a common thing among vs to sweare by our faith yet there is litle faith in our hearts yea litle care to keepe this fidelitie promised in baptisme for some of vs lie in ignorance neuer knowing what promise we haue made to God and such are many among vs young olde high low rich poore Others they haue no care of goodnes of heauen or heauenly things but of eating drinking sporting in which they spend their days neuer thinking of Christ or of their promise to him A third sort are those which we account honest and wise men but they come short indeed for these set their hearts on riches and the things of this world spend their strength and wit in the getting of them and haue their hearts glued to them They like Molds are euer in the earth We call them I say honest men but indeed they deny God forsake their first faith and fidelitie to God in baptisme and in stead of the true God erect an idoll euen their riches and of these we haue great heapes Then it stands vs in hand often to remember our promise in baptisme to renounce our selues the things of this world to beleeue in Christ to performe obedience to him in al our life for if we go on and stil deny our first faith nothing belongs to vs but condemnation The fourth vertue is patience whereof we haue heard in this and the former chapter Here marke how patienc is ioyned with loue to men faith to God and seruice to men and God The reason is because no good action can be done of any man without patience loue and faith without it are nothing for if a man do his dutie to man he shall be sure to be hated now without patience he ceaseth to do his dutie So if a man beleeue in God and professe the same the world contemnes him now without patience he cānot perseuere constantly Patience is the effect of faith Rom. 15. faith brings forth hope and Mat. 13. the good ground brings forth fruit but in patience All that a man doth if it be done acceptable to God it must be ioyned with patience Then we must in all our gifts and graces ioyne patience with our hope faith loue knowledge c. 2. Pet. 1. 6. No grace can shew it selfe without this a man cannot endure the crosse without it And thy workes Christ before had said the same here he repeateth it againe which is not idle for no word in scripture is idle but by this Christ shewes his exceeding approbation of the workes of this Church of Thyatira that they were such as he liked of not in a meane but in exceeding great measure the cause why he liked them so followeth afterward Now seeing Christ repeates these words after foure worthy vertues he doth it to shew vs what things are required to a good worke namely faith loue seruice patience and fidelity for to do a worke to God we must ioyne these foure vertues and therfore Christ addeth these words both before and after these vertues First faith is required because in doing any actiō euery mā must shew his fidelitie to God which we do when before we do any worke we search the word of God whether it be commanded or forbidden there for no worke we do can please God vnlesse we be perswaded out of the word that it is lawfull nay being not of faith it is sin Rom. 14. Secondly our works
is generally after he expoundeth this you namely to the rest of the Church of Thyatira to the whole bodie and Angell of that Church except Iesabel and her companie Where note Christ speaking to them distinguisheth betweene persons namely the Church and her Angell and Iesabel and her companie so sutably he giueth his doctrine to them Now he being the Doctor of the Church teacheth his Ministers what to do namely to distinguish betweene man and man doctrine and doctrine not to deliuer euery part of the word to all men but to deuide it aright to giue to euery person that which may be fit for him But how must the word be deliuered to mixt congregations where there be both weake and strong Papists and Protestants despairing and impenitent auditors Ans. We must imitate Christ we must distinguish betweene persons and sutably direct our doctrine to them Impenitent and hard hearted sinners must haue threatnings with exception of the penitent hard hearted must haue no comfort but iudgement with limitation to them which despaire these cōforts with limitation of them which be impenitent Now what is meant by this rest of them Christ sheweth And to as many as receiue not this learning Where he giueth two notes to know these rest by The first they which had not this learning which maintained not the doctrine of Iesabel and her companie The second note they which haue not knowne the deepnesse of Satan as they call it that is which haue not approued liked withstood nor giuen their consent to that depth of Satan that is that doctrine of Iesabel which they call and esteeme to be deepe and profound learning which these though they know it yet do not with knowledge approue it which Iesabel and her companie iudged profound learning beyond the doctrine of the Prophets Apostles Of the first note I haue spoken before In the second note we may marke a wicked practise of Iesabel and her followers they esteemed their owne learning highly profound but the doctrine of the Prophets and Apostles that was no such matter an high conceipt of her owne false doctrine but a base opinion of true Apostolicall doctrine and this opinion hath bene in many heretikes So the Iewes hold that God gaue Moses two doctrines the first was the written law which was for the common people the second was a more secret doctrine which Moses had by reuelation and so conueyed it to the Iewes which they kept still in the Cabbala So the Papists thinke the written word but an inkie letter a dead letter or nose of waxe but the common consent in the heart of all Chatholikes that they take to be the true word of God contemning the written word in the Prophets Apostles So the Anabaptists they make the word of God written to be milke for euery nouice but the consent of the heart among themselues that is the strong meate Nay this opinion is in our Church for we preferre the writings of men before the word of God For if a man expound a text by the word gather doctrines according to the lawes of reason this we call simple preaching but if any bring in the authoritie of men as Saint Ambrose Augustine with Latine or Greeke this we take to be a learned kind of preaching which is nothing else but to magnifie the writings of men to thinke highly of them but to disgrace the word of God thinke basely of it Here Christ saith I grant it is a profound learning not of God but of the diuell Where we see Christ alleaging this saying of Iesabel doth it with a disgrace he saith it is deepnesse and profoundnesse but of the diuell yea Christ saith not it is profound indeed but that it is Iesabels speech as they say Hence I gather that Christian men cannot safely play stage playes and Comedies of heathen and prophane men for these be full of prophane and blasphemous oathes and wicked sayings against God and the morall law Now if Christ alleaging but one word of a wicked woman did it not without disgrace of her how can Christian men not onely speake but by iesture act heathen and prophane Comedies As they speake He addeth these words first to shew that the words he alleaged before were not his owne but Iesabels and her scholers Secondly to shew the proud and presumptuous mind of them in that they call their owne hereticall opinions profound learning which is a note of a false teacher to vse swelling words and great bragges to make a faire shew Iude vers 16. 2. Pet. 2. But the doctrine of God is in humilitie both of spirit and maner of teaching The Lord teacheth his will to the contrite and humble man Psalm 25. 14. Now followeth Christs counsell Though I lay no other burden on you yet I will haue you hold that still which I gaue you to the end This distinction cōtaineth two parts Though I lay no other c. in the foure and twentieth verse yet I will c. in the fiue and twentieth verse In the first part Christ saith Though I haue punished Iesabel left her on a bed punished her children and familie yet I will lay no burthen on thee but onely that I reproue thee for the suffering of Iesabel This Christ speaketh to comfort them and all such as giue themselues to maintaine sinceritie of life and of doctrine for these shall be saued from common iudgements and haue the Lords protection in commō afflictions though I punish Iesabel and her company yet when wicked men be punished in common destruction you which study to maintaine sinceritie of doctrine and life shall haue Gods protection in common iudgements Then it stands vs in hand to imitate thē to labor to maintaine sinceritie in doctrine to defend truth in life and conuersation to make conscience of all sin If we labour to obey the Lord in all things to keepe sincere hearts then in common iudgements though Iesabel and her company yea all wicked persons be punished it shall not touch vs we shall find Gods mercie and protection our punishment shall be onely reproofe for some defectiō in vs. But if we maintaine falshood in doctrine liue loosely not making conscience of sin then Gods iudgements shall take hold of vs and afflict vs. But that which you haue alreadie hold fast till I come After the preface followes the summe of the counsell of Christ to the Angell and Church of Thyatira which stands in a distinction though I will lay no burden on thee yet I wil haue you hold fast c. the first part is in the 24. verse the second part in these words as before I said That which you haue receiued That is that which my Apostles and Prophets haue taught you that doctrine of saluation they haue deliuered you hold that fast with both hands till I come to iudgement at the last day Before Christ commended this Church for not approuing the false doctrine of Iesabel but
reason of sinne a punishment and in it owne nature a curse And all the hurt that cometh by the creatures whereas they be at enmitie betweene themselues or with men it is a curse for mans sinne And in that they be subiect to vanitie too all is for the punishment of our sinnes Further all losses and damages and crosses whatsoeuer and wants of temporall blessings they are miseries The like we may say of all callings for there is none but it is subiect to griefes and vexations no man can carie himselfe so in any calling but he shall feele some woe and miserie And as in this life so in the end of this life the miserie is bodily death that is a separation of the soule from the bodie which if man had not fallen should haue remained vnseparable This in it owne nature is a fearefull curse for it is the very gate of hell And after this life followeth the full accomplishment of Gods wrath all the miseries in this life are but preparations to that Then cometh destruction endlesse in the place of the damned For this destruction is first a separation from God and excludeth men from all societie with him secondly an apprehension of Gods wrath in the whole man bodie and soule for euer Thirdly it is in the place of the damned with the diuell and his angels therefore this miserie is the summe and accomplishment of all miseries the rest are but beginnings of this Thus you see what mans miserie is Now then considering what is the fountaine of our miserie originall sin what is the nature of miserie namely it is a curse and punishment we see what it is to be wretched and miserable Thou art wretched That is tainted with sinne and subiect to punishment for it in this life in the end of it and after it Now touching this generall point we are to consider the end why Christ saith this And knowest not c. Which is that he might teach them and vs to learne to know our miserie and to feele it and to be touched in conscience for it Whosoeuer shall but lightly reade ouer this Epistle shall see that this is the very end of it for they thought themselues to be highly in Gods fauour when it was nothing so indeed I pray you all therefore which are now assembled here to heare things touching eternall life and the saluation of your soules forsake abandon other conceipts and turne your eyes to this that you may see what be the miseries to which you are subiect and when you see them go further labour that your hearts may be touched that you may euen crie out with the men of Ierusalem What shall we do Till then we shall be like these Laodiceans neither hote nor cold We shall neuer haue true and sound religion in vs till we feele the waight of our miserie I acknowledge that the sight of our miserie is Gods grace but go to the root and seeke that all pride may be expulsed and you may embrace the Gospell which ministreth a remedie for all miserie But thou art miserable This word miserable signifieth one that is worthy to be pitied which he vseth to expresse the greatnesse of their misery meaning that they were so far subiect to misery that they were to be pitied of all men so that this is not added to shew any new thing but to inlarge the former Learne we hence that it is not our dutie to disdaine a sinner that is in misery or to reproch scorn but to pitie him the more grieuous sinner a man is the more he is to be pitied It was Dauids maner so to do 1. Sam 16. and he was so farre from contemning a sinner that he shed riuers of teares Psal. 119. 136. And Ezec. 9. the good man was moued with the bowels of compassion when the people were sinfull The like is in Ier. 9. It was the Corinthians fault when the incestuous man had sinned they were neuer a whit humbled or moued with pitie but puft vp with pride and contempt so that they scorned him and Paul reprooueth it in them And this is a fault in many of vs that men are not humbled when they see other men sinne our hearts are not touched with sorow for it but rather puft vp If we haue receiued more grace then other let vs not despise or scorne them which haue not the like measure Thus much of their misery in generall As for the particulars they are in number three that he might strike their hearts with a sense of their misery he is not content to set it downe in generall termes but enters into particular names three maine miseries of theirs The first word signifieth one so poore that he hath not a rag to his backe nor a bit of bread to put in his mouth more then he gets by begging But here he meaneth spiritual pouertie which what it is we shall best vnderstand when we know what is true riches to wit the grace and fauour of God in Christ for the pardō of sins to life euerlasting So the poore man is he that wants this that hath no good thing acceptable to God who in regard of his soule is as a begger which hath nothing for the maintenance of this temporall life Thus you haue the meaning of this first word Now the end likewise is to be considered why Christ calleth them poore namely that they and we might striue to see our pouertie that we might become poore in spirit for they thought themselues rich therefore Christ to beate downe this conceit and to prepare them to true grace tels them they are poore in regard of grace and life eternall And here we are taught a principall point of religion namely to feele our owne pouertie that we haue no goodnesse in vs and therefore to despaire vtterly of our saluation in regard of our selues This is greatly commended in the Scriptures therefore learne another dutie As we are by nature poore and haue no goodnesse in our selues so labour to see it and to be out of heart with our selues that is to be poore in spirit otherwise you may come to church heare the word receiue the sacraments but neuer haue saluation or haue spirituall blessings except you be first acquainted with your poore estate that you are very beggers nay more plaine bankerupts for so Christ taught vs to pray Forgiue vs our debts therfore Christ tels the proud Church of her pouertie Happie and blessed were our state and condition if we could learne this and lay aside our pride for we are so poore that we must pleade nothing but pardon no merit or satisfaction If we did this then would we esteeme aright of the Gospell and haue some comfort by it Now because we haue not this we do not embrace the Gospel heartily and chearfully as we ought Cary therefore away this lesson with you that the beginning of all grace is to feele the want
LECTVRES VPON THE THREE FIRST CHAPTERS OF THE REVELATION PREACHED IN CAMbridge Anno Dom. 1595. by Master William Perkins and now published for the benefite of this Church by Robert Hill Bachelor in Diuinitie To which is added an excellent Sermon penned at the request of that noble and wise Councellor AMBROSE Earle of Warwicke in which is proued that Rome is Babylon and that Babylon is fallen Blessed are the dead which die in the Lord for they rest from their labours and their works follow them REV. 13. 13. LONDON Printed by Richard Field for Cuthbert Burbie and are to be sold at his shop in Paules Church-yard at the signe of the Swan 1604. ⧠To the right VVorshipfull Sir Edward Montagu Sir Walter Montagu Sir Henry Montagu and Sir Charles Montagu Knights M. Iames Montagu Doctor of Diuinitie Deane of his Maiesties Chappell and M. Sidney Montagu Esquire the Ladie Susan Sandys and the Ladie Theodosia Capel children of that right worthy and religious Sir Edward Montagu of Bowghton in the Countie of Northhampton Knight and of the Ladie Elizabeth his worthie wife sister to the right Honorable Sir Iohn Harington Baron of Exton and father to the vertuous Ladie the Countesse of Bedford Grace and Peace RIGHT Worshipfull as the Patriarch Iacob had twelue sonnes so Christ the Messiah had twelue disciples but as Ioseph was beloued aboue all those sonnes so Iohn was beloued aboue all the disciples Ioseph was apparelled better then the rest and Iohn was inspired farre better then the rest Had it not bene for Ioseph Egypt had wanted her food temporall and had it not bene for Iohn the Church had wanted her food eternall The future state of Egypt was reuealed to Ioseph and the future state of the Church was reuealed to Iohn The one was exiled because his father loued him and the other exiled because his Maister loued him The place of his exile was into the Island of Pathmos being before by Traian put into a vessell of scalding oyle But that God who shewed his visions to Abraham in the mount to Iacob in the field to Ioseph in the stockes to Moses in Midian to Ieremie in the prison to Daniel in Babylon and to the Apostle Peter in the house of a Tanner euen he sheweth his visions to Iohn in his exile He is not bound to persons he can aduance whome he list he is not bounden to place he can reueale where he list For persons he can preferre Abel before Cain Iacob before Esau Dauid before Eliab Matthias before Iudas He can make Moses a Courtier Iob a Potentate Samuel a Iudge Dauid a King Salomon a Soueraigne Elysha a plowman Amos a Neatheard Ieremie a Priest Daniel a Prince Isaiah of the bloud Royall Matthew a Publicane Peter a Fisher and Paule a Tent-maker to be penners and preachers of the word of God For place as no time can prescribe against the King of a nation so no place can prescribe against this King of all nations The wind bloweth where it listeth and the Spirit worketh where it listeth It pleased Christ who is called in this Reuelation that faithfull witnesse that first begotten of the dead that Prince of the kings of the earth Alpha and Omega the first and last he that hath the keyes of hell and of death which hath that sharpe sword his eyes like fire his feete like brasse the seuen Spirits of God the seuen Starres in his hand the key of Dauid who is called here Amen the beginning of the creatures of God and in Daniel he that reuealeth secrets it pleased this Christ to reueale secrets to Iohn Not by dreame as to Iacob or apparition as to Moses or by voice as to Adam but partly by vision and partly by voice as he did when he turned Saule into Paule This Iohn was Legatus à latere that Ambassadour who leaned on his Lords brest He writeth Christs historie there he sheweth his loue to Christ he writeth the Churches historie there Christ sheweth his loue to him especially in this that he will do nothing which he doth not reueale to his seruant this Prophet For the Church in his time we may see how it stood in the three first Chapters and what condition it should haue for the time to come it is plainely set downe in the rest of this booke If we respect the generall estate of the Church after Iohn had described the authors of this Reuelation which are God the Father chap. 4. and Christ his Sonne chap. 5. he cometh to the works of God which are predictions cha 6. obsignations chap. 7. indignations chap. 8. 9. Predictions of things to come obsignations of such as must be saued indignation on things to be destroyed And for the more particular estate of the Church hauing chap. 10. shewed his warrant to write he cometh to her actions first in her Prophets secondly in her bodie In her Prophets their fighting falling rising chap. 11. In her bodie comparing her to a woman clothed with the Sunne chap. 12. and describing her by her combats conquests triumphs her combats defensiue chap. 13. and offensiue in Christ by words chap. 14. threatnings chap. 15. and iudgements chap. 16. her victories gotten against that whore chap. 17. and 18. the Beast chap. 19. and the Dragon chap. 20. And all that glorie which she shall haue in the kingdome of God is vnder the type of Ierusalem most comfortably set downe chap. 21. 22. The things in this booke were I grant very darke to them that liued in the dayes of Iohn as the Prophecie of Daniel was to them who liued in the time of Daniel But as that Prophecie being fulfilled we can now tell what was foretold in it so many things being fulfilled which were foretold in this booke we may easily see what is meant by it and the posteritie to come shall better vnderstand this booke then we do because it may be all things are not yet fulfilled Neither is this booke like the cities of the Anakims or the tree of knowledge which may not be reached to for blessed is he that readeth the words of this booke But to come to these three Chapters written by Iohn surnamed the Diuine expounded by one a most worthie Diuine The first Chapter is a Proeme or Preface to the booke the two latter are Epistles dedicating this booke The dedication is made to seuen seuerall Churches and by name to the Ministers which are called Angels In the word of God Ministers haue many excellent titles giuē them though now they are scarcely graced with titles they are called Prophets Seers Remembrancers Trumpets Watchmen Husbandmen Stewards Maydens Fishers
by your countenance it may be profitable to the Church The God of heauen giue you all that blessing of blessings which if Ierome say true few men haue that you may transire à deliciis ad delicias go on from grace to grace and be a long time happie in this life and for euer happie in the life to come London Saint Martins in the fields from my worshipful friend Master Oldisworths house by which familie as Paul was by the house of Onesiphorus in the time of this late and I wish I may say the last visitation I haue receiued no small refreshing March 12. 1604. Your VVorships to command Robert Hill Fellow of S. Iohns Colledge in Cambridge LECTVRES VPON THE THREE FIRST CHAPters of the Reuelation REVEL 1. 1. The reuelation of Iesus Christ which God gaue vnto him MY purpose in choosing this text is to speake of the three first Chapters of this booke namely the seuen seuerall Epistles written to the Churches in Asia which containe sundrie vses instructions fit for our time and age Before we come to the matter we must consider of one question which is whether this present booke of the Reuelation be canonicall or not for some haue heretofore some now do call the authoritie of it in question But we hold that it is canonicall of equall authoritie with other canonicall Scriptures Our arguments and reasons be these The first is because the doctrine contained in this booke is Apostolicall as anie which diligently reades the booke may perceiue Secondly because the style and maner of opening and expounding the prophecie contained in it is Apostolicall that is plaine simple and easie if we consider that it is a prophecie Thirdly because this booke hath bene approued generally of all Churches refused of no one Church in any age since Iohn wrote it it was neuer called into questiō but of some particular man neuer of any whole Church Fourthly the things foretold in this booke came to passe as they were foretold As among the rest in one for all may appeare by that signe Iohn saw in the thirteenth Chapter two beasts came one out of the sea the second out of the earth the first signifying the Romaine Empire the second the Romaine apostaticall Church which both are come to passe in this last age Now follow the reasons which some alleage to proue it not canonicall but they be all of no force First S. Iohn he names him selfe in this booke where he neuer named himselfe once in all his Gospell no not then when he had iust occasion to name him selfe but sought to auoid it therefore they conclude that it is not his booke but written by some other and published in his name The reason is not good For there is great difference betweene an historie and a prophecie S. Iohn in his historie doth not name himselfe for there is no necessarie reason why one in an historie of another man should name himself But in a prophecie as this booke is it is more requisite he should mention his owne name And so did other Prophets as Ieremiah mentioneth his name in his booke at least an hundred times so Esay and Daniel in euerie Chapter mention their names Then seeing they do it so often it is no maruell if S. Iohn in his booke repeate his name yet he doth it but fiue times in the whole booke They obiect that his style in this booke is not the same with that he vsed in the penning of the Gospell Ans. The difference of the stile riseth from the difference of the matter seeing there he writes an historie here he pens a Prophecie Againe here he writes not his own words but those which he receiued from Christ by particular reuelation They say his booke hath bene reiected in diuerse ages as not canonicall Ans. It cannot be proued that it was euer refused of any generall Church but of some priuate man Now the disallowing of any priuate man cannot make a whole booke to be reiected for then the Epistle to the Hebrewes and Iames his Epistle should not be canonicall which be receiued of all Churches Now come to the words which containe two parts First a Preface Secondly a Vision The Preface first containes an entrance to his matter from the first to the ninth verse the vision from the ninth to the end of the chapter The Preface hath two parts First the title of the booke Secondly the inscription The title in the three first verses the inscription from the fourth to the ninth verse The title in these words The reuelation of Iesus Christ c. A reuelation is nothing else but a manifestation or discouerie of things secret in respect of men for the common good of the Church and so this word is taken here Reuelations from God in the Scriptures were of three kinds first by dreames secondly by vision thirdly by created voice of God face to face as we may see Num 12. 6. 8. 4. partly by vision partly by voice Now this was not by dreame for he receiued these things not by dreame vision or voyce alone but by vision from Christ and by voice from God so then it is mixt partly receiued by vision partly by voice vttered from God In these three first verses the Reuelation is described by seuen arguments first by the author Iesus Christ secondly the end thirdly the persons to whom it was directed fourthly the matter fiftly the instrument sixtly the manner of deliuering it seuenthly the fruit of the reuelation The first argument by which it pleaseth the holy Ghost to describe this reuelation is the author vz. Iesus Christ he is the author of it it comes from him It is called his reuelation in these respects first not to exclude the Father and the holy Ghost but to shew the speciall office of Christ for the peculiar office belonging to the second person is to reueale and to publish and to manifest the will of God the Father to the Church and for that cause he is called the Angell of the couenant the doctor of the Church the wisedome of the Father because his office is to reueale the will of his Father to man Secondly it is called the reuelation of Iesus Christ to teach vs to put difference betweene this reuelation and all satanicall reuelations for as God hath his true reuelations so Satan his ape hath his counterfeit reuelations and deliuers them in shew like to Gods but they differ much First the diuels reuelations be for the most part ambiguous and doubtfull that a man cannot tell how to take the speech and phrase he giues them in but the reuelations of God and that in this booke are certaine and in plaine tearmes deliuered Secondly the diuels reuelations be betweene him and his instruments wicked and bad men these in this and other bookes be to the godly to his children and seruants as here to Iohn and the Church
Thirdly the diuels tend to maintaine idolatrie errors and wickednesse Deut. 13. these to maintaine true Apostolicall doctrine and the true worship of God Thirdly it is called Christs reuelation to shew that Christ now ascending into heauen and entred into his kingly office doth still rule order and gouerne his Church and for that cause it is not called the reuelation of God the Father or of the holy Ghost but of Iesus Christ because he guides and gouernes the Church Seeing Christ Iesus now ascended into heauen entred into his kingly office doth giue his Church reuelations we see his constant care of his church in this last age of the world For as in the first age he gaue doctrine necessarie for saluation and that time and after he gaue his Church Prophecies so in the new Testamēt he published the doctrine of the Prophets plainly and also the doctrine of faith repentance by the Apostles and now after all these being ascended vp into heauen he hath no lesse care of his Church for he hath giuen it now in this last age a notable Prophecy and reuelation by Iohn Which God gaue vnto him These words be added to shew how he came by this reuelation and whence he had it he had it giuen him of the Father and these words explane the former to shew that Christ was the author of it God gaue him that is God the father not the whole Trinitie For where this name God is opposed to Christ there it signifies the first person namely God the Father and the first person is often called by this name alone God because he is first in order and the fountaine of the Deitie For Christ receiues his diuine nature and Godhead from the Father by communication the holy Ghost from them both the Father receiues it from none God gaue to him How can it be giuen to Christ seeing he was God and had all things Ans. We conceiue of Christs 2. wayes first as he is God secondly as he is Mediator and head of the Church and so he is both God and man As he is God the Father giues him nothing seeing he is by nature the same with the Father in all things saue in proprietie of persons Secondly he is conceiued as the Mediator not God simply but God-man or God made man and so he is said to receiue of the Father in respect of his manhood as he is God-man or God incarnate So he saith All power is giuen me of the Father Mat. 28. that is as he is Mediator and God incarnate and head of his Church Phil. 2. God gaue him a name c. not as he was simply God but as he was Mediator and in his manhood so here the reuelation was giuen him not as he was God simply but as he was head of the Church Mediator and God incarnate Neither can any say hence Christ shall be inferiour to the Father in regard of his Godhead for he receiues it from the Father as he is God-man not simply God and as he is man and Mediator he is inferiour to the Father and confesseth that in that respect God the Father is greater then all And Paule saith God the Father is the head of Christ. 1. Cor. 3. 11. 6. 3. as Christ is the head of the Church God-man Nay as Christ sits at his Fathers right hand he is inferiour to him not as God but as Mediatour and looke as he receiues all power of the Father so must he restore it againe as he is head of the Church Now followeth the meanes how he gaue Christ this reuelalation He gaue it to Christ and made him Lord of it so that he made this his royaltie and priuiledge for Christ being king of his Church and this booke of reuelation being part of his lawe to the Church he is king also of this booke as part of his law and royaltie Againe they were reuealed to Christ before they were reuealed to any creature man or Angel and that as he was man for his manhood being vnited to his Godhead he could not but know them ere any man or Angell knew them as he was man First we obserue that this booke of Canonicall Scripture is Christs he is Lord of it and the right of it belongs to him alone For as the lawes of a land belong to a Prince and to none else so these lawes the bookes of this Scripture they be Christs as his royaltie priuiledge for God gaue them to him and to none but him only and he sent his Angels to reueale it to the Church Now that which is said of this booke may be said of all the bookes of Scripture that as the royaltie and interest of this belongs onely to Christ being giuen to him alone so the same followes of all other Then hence I gather no man in the world hath authoritie aboue these lawes aboue this booke for this is Christs priuiledge nor of any other by proportiō For these be Christs lawes al must be subiect to them none must be aboue them for then it should follow that they were giuen to men as well as to Christ Iesus Hence it followeth that if all be subiect to these lawes then no man hath authoritie to dispense with the Scriptures or the Gospell of Christ for that is to make men to haue royaltie interest and title into these Scriptures Monarches and Princes haue great authoritie in their iurisdictions but they must all be in subiection to these lawes of Christ for they be indeed great haue authoritie ouer their subiects yea more ouer all causes yet only those which be the causes of men they haue no authoritie in causes of God as the Scriptures and the Sacraments Seeing these bookes be Christs royaltie and he alone hath soueraigne interest in the Church authoritie we note that he alone can expound Scripture without helpe of Scripture he alone can giue the true sense of Scripture Indeed men can giue the sense of Scripture by Scripture for they haue a ministerie here and by Scripture they expound Scripture but Christ alone without Scripture can giue the true sense of Scripture This condemnes the popish doctrine which giues the Church absolute power and authoritie to expound and determine of Scripture without helpe of the Scripture for that is to take Christ his royaltie and priuiledge and to giue it to men but Christ alone hath absolute authoritie to determine of his owne lawes men indeed in the Church haue a ministeriall iudgment by helpe of the Scriptures We see the excellencie of all the Scriptures which is the same with this booke Now this booke it is the gift of God to Christ Iesus his sonne yea a most excellent gift now this is not affirmed by any writings of men though neuer so excellent This should teach vs to reuerence the Scriptures more then any mens writings whatsoeuer Then this sheweth the blindnes of this age which delight onely in the hearing
and reading the writings of men contemning the word of God And yet the writings of men be sinfull and erronious euery way imperfect the writings of God holy certain and euery way absolute being giuen to the Sonne as he is king priest and Prophet To shew to his seruants cōcerning this testament shortly to be done In these words be 3. arguments for the description of this Reuelatiō First the end vz. to shew it secondly the persons his seruants thirdly the matter of it vz. things shortly to be reuealed The end of this reuelation was to manifest declare to his seruants to wit the Church of God his seruants and children to publish to them those things which should shortly be fulfilled and this is the maine drift of this Reuelation Hence then we note that the Papists erre who say that lay men should not haue the word but barre them the reading of the Scriptures but the holy Ghost saith this reuelation was to reueale things to come not onely to the Clergie nor to the doctors of the Church but to his seruants if so then to the lay man as well as the Clergie vnlesse they will say he is none of his seruants Then this I gather if that this booke being most hard must be learned of the lay man then those bookes which be not so hard must be learned and read and much more those which be more easie as the historie of the Gospell the Epistles c. Secondly the persons are the seruants of Christ this booke then of Reuelation belongs not to all men indifferently but it is written for the seruants of Christ that is such as repent of their sinnes beleeue truly in Christ and shew their faith by the fruites thereof in their liues And so the Lord saith he will reueale his secrets to his seruants the Prophets and the Lord will not keepe backe but reueale to Abraham the things he was to bring vpon Sodome and Gomorrha Then seeing those to whō the Lord shewes his will to whom he declares this book and others they must be his seruants we must not content our selues only to heare the word and receiue the Sacraments but we must seeke to be his seruants we must repent truly beleeue in Christ and shew this faith in obedience and then the Lord will more and more daily acquaint vs with his will And the cause why we heare the word daily and neuer profit but be as ignorant and blind as before the cause is because we be not his seruants we be bare hearers neuer practise that we heare in faith and obedience we repent not neither liue a new life by repentance in new obedience For else if the Lord see any which is his true seruant he approues of him he likes of him and acquaints him daily with his will and word increaseth his knowledge and obedience Secondly seeing that this reuelation is written for the seruants of Iesus Christ I obserue that Christ is true God the reason is because they be called his seruants that is Christs The reason stands thus he which is Lord of the Church the members thereof and also of Angels as it followeth after he is true God but Christ is Lord of men and Angels ergo he is true God His seruants not to all men to the whole world and euery singular man but to his seruants Hereby we see the opinion of those which hold God would haue all to be saued and cals all men is false For if he called all effectually then he would offer al the meanes to wit the word of God that so they might be called but he writes it not to all but to his seruants now that which is true of this booke is true of the whole Scripture The Lord shewed his word to Iacob not to all the world not to all nations as to him Psal. 147. 19. 20. he shewed to Iacob that is his true members his seruants and true Christians Now followeth the matter which is the fourth argument of the description of this reuelation vz. Things which shortly must come to passe and in this the matter of this booke is distinguished from all other bookes of the Scripture which speake generally of things either present or now past but this speakes of things to come The matter of this booke is described by two arguments first these things be necessarie they must be done Secondly by the circumstance of time shortly or quickly First the matter is things to come which must be done so speakes the holy Ghost in many places of the word As Christ saith shewing the necessitie Offences must come so Paule saith There must be heresies Act. 14. We must through manie tribulations enter into heauen c. So to Timothy they which be godly must suffer afflictions Shewing in all these places that things which are to come must necessarily come to passe But this doctrine agrees not with mans reason though it be the will of God for men will say If all things come to passe necessarily then it takes away mans free will for necessitie and free will can not stand together Answer They may Indeed constraint and mans will can not stand but mans will and vnchangeable necessitie may stand both together As I shew thus In God there is absolute free will yet he doth many things of necessitie as he willeth that which is good necessarily for he can not possibly will that which is euill but willes that which is good most freely So Christ he died necessarily he could not but die for he died in regard of Gods counsell and yet he died most willingly and gaue himselfe most freely to die when he suffered death ergo these two mans free will and vnchangeable necessitie though not constraint may stand together Men will obiect againe If things come to passe by necessitie then it is in vaine to vse anie meanes as to heare the word receiue the sacraments for Gods will must come to passe do we what we will do Answer These men must consider that as God hath appointed what things must come to passe so he hath appointed the meanes how they must come to passe Then seeing the Lord hath appointed as well the meanes as the ende we should by this necessitie rather be induced to vse the meanes then not to vse them To make this more plaine we must know there is a double necessitie one is absolute another is but in part I call that absolute necessitie which can not be otherwise possibly As that God liues it cannot be otherwise he is omnipotent he cannot but be so There is a necessitie which is not absolute but in part as when anie thing done is necessarie because it depends on necessarie causes As fire to burne this is not absolutely necessarie but in part because it depends on that order which God set in things in the creation It is not absolute for if God should change that order in the creation
the meanes they barre them of their saluation the end of them whereas S. Iohn would by these wordes Blessed c. drawe men and allure them to to reade and delight in the Scriptures Seeing the end of this booke and the rest is to bring men to happinesse we are here admonished all of vs to reade and meditate in them and search them as Ioh. 5. 39. euen as we would search for gold or some precious thing which we would faine finde so the word imports And he addeth the reason For in them you thinke to haue eternall life But some will say I cannot reade I was neuer brought vp in learning S. Iohn cuts off this excuse in the next words Blessed is he which reades or heares the words of this prophecie So that if he cannot reade yet if he heare and keepe it he is blessed Then those which can not reade them they must procure others to reade they must hearken and heare diligently We must learne to carrie in minde the distinction betweene the bookes of God and writings of men Gods word brings a man which keepes it to happinesse but man 's of them selues can not vnlesse they haue light from the word of God And if this distinction were imprinted in our harts we should not be so delighted either to heare or speake the words of God mixed with the words of sinfull men First among the Iewes it was not lawfull to mingle cloth of diuerse kinds then much lesse will the Lord suffer his word to be mingled with the sayings of erronious and sinfull men be they neuer so learned or ancient Secondly here followeth the right manner and way of hearing and reading the Scriptures which stands in two things First we must set downe a certaine end why we reade the Scriptures which is that we may attaine to happinesse fellowship with God and life euerlasting And when this takes place that we set downe this end that we reade and heare them with care and conscience to practise them Secondly we must keepe thē remember the things we reade or heare And this second point is principall to heare and to reade so as we keepe those things we heare or reade and so as we make obseruation of that we heare so the words import Here we see the cause why we heare and reade the word dayly yet no profite comes thereby the cause is because we be onely hearers we keepe it not to make vse of it in our liues That we may keepe the word which we heare or reade it is so commended to vs in many places Luke 2. 19. Mary is said to keepe and to ponder all these things in her heart Psal. 119. 8. Dauid he hid the statutes of the Lord in his heart Luke 11. Blessed are they which heare the word and keepe it Iames 1. 21. We must keepe the word which is grafted in vs where it is compared to a ciens or graffe which is set into a stocke so the word is ingrafted into our hearts and there it must abide and bring forth fruite That we may keepe this word we must first learne the elements of Religion in the Catechisme both old and young must learne them for that is the beginning of all knowledge and though a man reade and heare the word and yet learne not the grounds he cannot keepe it So that we see the cause why many especially aged folke heare the word from yeare to yeare and neuer profit but are as ignorant as euer they were they be alwayes learning yet neuer learne any thing the reason is because they will not abase themselues to learne those principles of Religion those first seeds without which they cannot profit by and keepe the word That we may keepe those things we heare or reade we must con our part before we come we must addresse our selues we must not rush on Gods ordinance without preparation In the old Testament when the people offered sacrifice they must sanctifie themselues so we in receiuing of the Lords supper we prepare our selues reuerently Now that we do in the Lords supper we must do in hearing the word seeing there is no difference but that that Supper is onely a visible word the word preached is an audible word When the people receiued the law the Lord cōmaunded them to sanctifie themselues three daies before So then when we come to heare the word which is the law expounded we must sanctifie our selues prepare our hearts to heare it This preparation stands in these things 1. we must put out of our hearts all by-thoughts all cares and thoughts of worldly affaires and we must set our hearts to seeke the Lord Ezra 7. to looke in the law that we may know the will of God reuealed in his word withall we must make our carnest prayers to God that he would open our eyes that we may see his will soften our hearts and make our eares attentiue as Lidiaes were and also giue vs grace to embrace his word and keepe it When we are about to heare or reade the word we must haue humble hearts else we cannot keepe the word nor beleeue the promises in the same The Lord he reueales his secrets to the humble in spirit that is which be humbled for their sinnes troubled and touched with their owne infirmities which haue contite broken and bruised hearts but in the proud heart there is no keeping of the word there is no hole in it for the word to lie in but it is wholly possessed and puffed vp with selfe-loue and pride The heart must be an honest heart we must not onely haue our hearts touched with the remembrance of our sinnes but they must be honest hearts good hearts such as are not purposed to liue in sinne or any one sinne be it neuer so litle but wholy purposed to serue the Lord we must not come with vnchast or wicked hearts with minds to leaue all sinne but yet to liue in some one sinne We must haue a beleeuing heart Heb. 4. 2. The old Iewes heard the word but it profited them not because they mingled it not with faith in their hearts where he compares them to a vessel in which there must be both the word and faith and these must be mingled together it must be tempered by faith then it will be a word of power of life and saluation and this is the onely meanes to remember the word and to beleeue truly the iudgements denounced against sinne and sinners and promises pronounced for the true beleeuers But incredulitie is when we except the curses against sin as not pertaining to vs and cannot apply the promises of the Gospell This is the proper cause of all ignorance and obliuion so that we must labour aboue all things for this true faith to beleeue the word and then we shall well and easily remember it We must haue hearing hearts besides these eares of the body we must haue new eares pearced We
must haue our eares opened to become listeners and pliable to the word that when the Lord cals vs to do his wil we may answer with Dauid I am ready to do thy will O God Further after we haue read or heard the word we must practise that we heare in performing true repentance and laboring faithfully in our vocation for as we see men of trades become cunning by the continuall practise of their trades so if we practise true obedience in repentance and our vocation we shal be skilfull in the word It followeth Which are written in the booke of this prophesie The child of God must keepe and remember the whole word of God yet it is his speciall duty to keepe these prophesies which are to come So the Angell bids Daniel seale vp the booke of the Prophesie till the time come that is remember and keepe it diligently So Mathew 24. 15. When they shall see the abhomination of desolation speaking of things to come he would haue them to marke and remember what he saith Mat. 24. 25. Behold I haue told you before where he shewes that when any great things are to befall the Church then we must in these be most carefull to remember them For the time is at hand Here is a reason of the former words Blessed is he which readeth c. Seeing the time of the accomplishing of this Prophesie is at hand and must shortly be fulfilled therefore those be blessed which reade and keepe this prophesie and it is an answer to a secret obiection For they might haue said We need not reade this Prophesie seeing it shal not be fulfilled in our dayes but he addeth The time is at hand and so taketh that obiection away Now seeing these words were in the first verse and here repeated againe he would teach vs that they containe some waighty matter for vs to be considered and to be earnestly thought of Now S. Iohn addes these words for two causes first because the Church though it cannot be ouertaken with deadly sleepe yet it may slumber and be cast into some beginnings of sleepe as the fiue wise virgins though they slept not so carelesly as the other yet they all slept not a deadly sleepe but a slumber for in the Church there may be some remnants of security Cant. 5. 2. The Church sleepes but so as she alwayes listens as awaken being in a light slumber Now least the Church should be carelesse sleeping and drowsie the holy Ghost addes these words The time of the last iudgement is at hand Secondly he addes these words to confirme the Church and all the true members of Christ against afflictions seeing by these words he foretels them that they be to last but a short time the time of iudgement is at hand the affliction cannot long endure Then this should comfort those which suffer for Christ his sake In this that Christ foretels the Church that now in the last age the time is at hand we must be assured that whatsoeuer befalleth the mēbers of Christ shal shortly befal them temtations afflictions the crosse and calamity shall presently befall vs the time of iudgement is at hand it will presently befall vs. And if we had this confidence that the last iudgement is at hand it would make vs do all in good conscience stay vs frō many sins and the want of this is the cause of much mischiefe for so the bad seruant thinking his maister would defer his comming he smites and beates his fellow seruants And the old world liued in sinne and would not beleeue the flood should come though they were foretold of it till they were all swept away by water We then should lay this to our harts euer think the Lord is at the doore he is presently to come to iudgement And we ought the rather to thinke of this for we haue had ease peace and the Gospell flourishing this 8 yeares with all temporall blessings Now the state of the Church is now peace and now trouble and persecution Now then seeing these crosses which must fall on the Church they be to be done presently we cannot but looke for affliction and persecution after so long peace and preaching Iohn to the seuen Churches in Asia grace and peace c. In this fourth verse is the second part of this Chapter which is the inscription of this booke wherein is first the party which writes it and dedicates it secondly the parties to whō it is dedicated first the party which dedicates it is Iohn secondly the parties to whom the seuen Churches in Asia In the inscription are two parts first a dedication secondly a salutation contained from the fourth till the ninth verse In the dedication there be first the party which dedicates it secondly the parties to whom it is dedicated The party which dedicates it is Iohn who here againe in this fourth verse repeates his name yet so as he repeates no more but his bare name without any titles of commendation he repeats it againe to shew and certifie euery Reader of this booke that he was without all doubt the true pen-man of the holy Ghost in writing this Reuelation But though he repeate his name yet he doth not adde any titles of honour as he did in the first verse many titles of praise and commendation This he doth to giue vs a true patterne of modesty and humility which is neuer to speake in our own causes to our owne praises but onely in cases of necessity when Gods glory may be aduanced and the credit of our particular callings maintained This Paul practised who often humbles himselfe and cals himselfe 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 and aboue those which did falsly call themselues so 2. Cor. 11. So may we when the glory of God or the credit of our particular callings be in question set out our selues with titles of commendation The persons to whom he wrote were the seuen Churches in Asia concerning them note two things first he cals them Churches secondly in Asia Why writes he to the Churches rather then to the Church seeing there is but one true Church Ans. The Church may be considered first as it is the whole company of the elect and so it is but one secondly as it is parted and diuersly sundred into parts as in one country there is one Church or one part of the Church is in one city or towne another part in some other And there may be many Churches seeing euery congregation professing the Gospell of Christ is a Church being a member of the true Catholicke Church as the sea is but one yet there be many parts of the sea which lying against other countries are called by their names as the English French Spanish Italian sea So the particular Churches in particular countries townes and
this booke to make them reade and take delight in it Now all of vs will say God loues me and hath pardoned my sins in Christ then we should shew our loue againe to him in taking delight in hearing and reading the word of God set downe in this or any other booke of Scripture And if we perswade our selues God hath loued vs we must then offer vp to him in signe of loue againe our selues soules and bodies to serue him to do him obedience Rom. 12. in regard of recompence to his mercies and loue shed out and shewed vnto vs. And made vs Kings and Priests to God and his Father euen his Father In these words is set downe the third action worke and benefite of Christ bestowed on his Church he hath made euery true member of it a King and a Priest Better to vnderstand these words we must consider in them foure points first the dignitie and excellency of all true beleeuers and members of Christ Kings and Priests Secondly when they be made namely hath made speaking in the time past noting that true beleeuers are Kings and Priests Thirdly the maner how we are not created such neither borne to be such but he hath made vs such Fourthly to whom to God euen the father First our dignitie and the excellencie of all true beleeuers and members of Christ hath two heads first Kings secondly Priests They are called kings not in regard of an earthly kingdome for the condition of most beleeuers on earth is base but in regard of a spirituall kingdome and in respect of the kingdome of heauen for the Lord he giues them this title and interest to be Kings to haue right to the kingdome of heauen in Christ. So our Sauiour Christ speakes to his Disciples Feare not litle flock it is your Fathers pleasure to giue you the kingdome The members of Christ are said to haue interest and title to the kingdome of heauen in these respects first because by Christ they be Lords and conquerors of all these enemies sin Satan the world death hell and our owne flesh Secondly because in and by Christ they are partakers of the kingdome of heauen they haue interest into it and right to the kingdome of happinesse for they receiue of Christ grace for grace glory for glory felicitie and happinesse for glory happinesse and felicitie Thirdly because they be made Lords of all creatures except good Angels and the Church 1. Cor. 3. 21. God is all in all to them all things are theirs they Gods and we haue interest to all his creatures in heauen and earth by Christ. Ob. But if Christ be King and al his mēbers how do they differ Answ. In two points first Christ he is the sonne of God by nature therefore a King by nature and so his inheritance belongs to him by nature but the members of Christ are the sonnes of God by adoption in his Son so that our right to that kingdome is not by nature but by adoption Secondly Christ he is King ouer all creatures whatsoeuer ouer the Angels and the Church and he is absolute King ouer all and hath his regiment in the hearts and consciences of men and can by his word bind them but his members they be not vniuersall kings for they haue not superioritie aboue good Angels and the Church neither are they absolute kings as he is neither by themselues but by Christ Iesus and as they participate with Christ in his kingdome The second part of our dignitie stands in this that we be Priests in that we be consecrated and set apart by Christ to the worship and seruice of God here in this life to serue him in spirit and truth and in the life to come eternally to serue and praise him Christ he is Priest so are we but yet there is difference First Christ he is an externall and reall Priest of the new Testament which offers vp a true reall and externall sacrifice to God the Father for vs we are not reall and externall Priests but spirituall offering vp spirituall sacrifice And Christ hath this priuiledge to offer vp a reall corporall and substantial sacrifice in the new testament we do not so When any member of Christ giues an almes he offers a sacrifice to God not a corporall sacrifice but spirituall euery way Againe note this that our Sauiour Christ he is a perfect Priest and offers vp a perfect sacrifice but we being imperfect do offer vp an imperfect sacrifice tainted and blemished with sinne but accepted as perfect for the worthinesse of Christs sacrifice Secondly we be Kings and Prists in this life for as in the entrance into an earthly kingdome there be degrees as first to giue one title to it secondly to giue him possession of it which is more then to giue one title onely so Gods children they haue the right giuen them of the kingdome of heauen in this life and as in the giuing of possession of a kingdome there be two degrees first the beginning of the possession secondly the full enioying and perfect possessiō so we haue the beginning of the possession of the kingdome of heauen in this life which stands in righteousnesse ioy and peace and they which haue these haue the kingdome of God begun in them The second part and degree is after this life which is the full fruition and possession of the kingdome of heauen but in all the true members of Christ it is begunne here and accomplished there And as we be kings in this world so we must be Priestes too in offering spirituall sacrifice to God and dedicating and consecrating our selues to his seruice Hath made vs. True beleeuers be Kings and Priests not by nature neither borne such nor by creation or birth or bloud are they such or by any other priuiledge they haue frō mā How then As earthly Kings and Priests were made in the old Testament so are spirituall Kings and Priests in the new the King was elected and ordained by a solemne calling so the Priest by a solemne election so are the Kings and Priests which be spirituall by a diuine calling In which calling note two things First Christ giueth his members right to his owne kingdome to be Kings and Priests yet not so that they can execute the regiment sustained by Christ and do the office of a King and Priest as it is done by Christ but because they belong to them in part and they haue the benefite of them both redounding to them wholly And this right they haue is brought to passe in the couenant of grace For the Lord in it promiseth that he for his part will giue to the true beleeuers in Christ Iesus his Sonne with all his benefits as he giues them this to be kings and priests For euery thing which belōgs to Christ as he is head of the Church belongs to his seruants as members and he imparts it to them in some sort Secondly in the appointing of kings
this last day when he shall see his Iudge with his eyes then it wil stirre it wil torment him it will attach accuse and condemne him it will lay to his charge his sinnes his contempt of Christ and his word his vnbeleefe in the time of grace it will be as a thousand witnesses to condemne him This should cause all men to labour to get a good conscience washed and purged in the blood of Christ which will not lay to our charge any one sinne but assure vs we be in the fauour of God which wil not make vs feare but looke vp to our redeemer and to reioyce in him We must take heed when our conscience lieth asleepe and accuseth not no not at death for it will then deceiue vs but search and examine our hearts and consciences and seeke to haue them washed and bathed in the blood of Christ. Lastly he confirmeth this doctrine of the second comming of Christ by a double note of asseueratiō Euē so Amen One of these is taken frō the Ebrewes Amen the second from the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen as we auouch a thing first by a simple and bare affirmation or negation secondly by an earnest asseueration thirdly by an oath Now in that S. Iohn vseth these two kinds of assuring in this weightie matter of Christs second coming we see our dutie we must not vse the like at any time or thing but onely in matters of weight and moment so S. Iohn here he shall come and that certainly vndoubtedly it shal be so Then the practise of thē is wicked which vse these words in matters of no weight at euery word and much more which bind euery word with an oath which is far more Yea though our Sauior oftē vseth these words of asseueration yet onely in matters of weight and moment and when the hearers were to be certified of the truth of a thing which was of importance 2 He would by this shew that the coming of Christ is certaine and most vndoubted and to make vs out of all doubt he addeth these two words of asseueratiō Euē so Amē most certainly it will come then we should often thinke of this matter for in our nature there is a corruption which perswadeth vs that the coming of Christ is not yet that we shall not be summoned either by generall or particular iudgement therefore as the wicked seruant we deferre the comming of Christ. To take away this corruption he saith he cometh yea certainely vndoubtedly he cometh and that out of hand Thirdly to shew a speciall note and marke of Gods child for he doth not onely asseuere but withall desireth and longeth for the coming of Christ Lord let it be so Amen let it euen be so They long for and desire Christ his coming to iudgment but the wicked could wish with all their hearts that it might neuer be The godly they know that when Christ shall come then they shall haue that crowne of immortalitie and glorie which he hath prepared for all which desire his coming But the wicked and they which are not reconciled to God in Christ nor assured of their owne saluation they cannot for their life once wish and desire the coming of Christ. So that by this one note we may iudge of our owne estates whether we belong to Christ or not for if we desire and long for his second comming to iudgement if we wish he would come quickly then it is a certain token and signe we be reconciled to God in Christ that we belong to him But if as yet we feele not this longing and hungring desire in vs then we must suspect our selues and labour to feele it euery day for it is the desire of the Saints and of all the true children of God After that S. Iohn had described Christ at large here in this eighth verse he bringeth him in speaking of himselfe by a figure I am Alpha and Omega saith the Lord. The end and scope of this eighth verse is to confirme the former description of Christ. The reason is thus framed He which is the beginning and the end of all he is sufficient to be a King Priest and Prophet and is both able and willing to bestow all blessings on his Church This first part of the argument is omitted the second part is contained in this eighth verse But I am the beginning and the end c. I am sufficient c. In this eighth verse are three points concerning Christ first he is the beginning and the end I am alpha and omega secondly he is was and is to come thirdly he is almightie omnipotent 1 The first point is that Christ is the beginning and the end which he expresseth by a comparison taken from the Greeke alphabet or the A. B. C. of the Grecians for as in their Greeke alphabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the first letter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last so I saith Christ am the beginning of all things and the end of all as those letters in the Greeke alphabet so am I in all things the first and last Out of this that Christ borroweth this comparison from the Greeke alphabet the Papists gather that the word may be read and deliuered to the people in an vnknowne toung because Christ here vseth an vnknowne toung to those whom he gaue this vision But though the vnlearned and vnlettered English man knoweth not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is yet the Church to whō this booke was written being the Grecians knew what they meant generally Againe though the spirit of God vseth a strange word in one place we may not follow that in the whole word of God in the whole seruice and worship of God as the Papists do Christ is said to be the beginning and the end first because he is the very first of all things there was nothing before he was he had a being when all other creatures were not but begunne to be then was he the same that he is now he had his being and subsisting before all creatures and for this saith S. Iohn chap. 1. verse 1. In the beginning was the word that is the Son of God he had his being and subsisting when all other creatures wanted it and began to be This proueth the eternitie of Christ because he had his being before any creature was created he was a substance and essence begotten of the Father before all worlds not created as other creatures are or made of any other Secondly he is called the beginning because he giueth a beginning to all creatures for all things which were created were created by him and had their being from him So that he is the true beginning of all things Coloss. 1. 16. All things are from him he is the beginning of all and all are for him he is the end of all Seeing Christ giues a being to all things then we when
giuen of God For in Iohn his bodie and all his senses were benummed he neither heard saw nor felt but they were asleepe and therefore the vision must needes be from God Secondly that they might take the deeper impression in his and their mind for when the mind is freed from fellowship with the bodie not hindered by any fantasies of the senses they being all asleepe and quiet then the mind hath best oportunitie to attend and marke to know and vnderstand and also to imprint deeper in memorie things reuealed Here we see the great care of God who would not haue his children to receiue these visions by senses imperfectly but that they might throughly vnderstand know beleeue and carie thē away in faithfull memorie he deliuered them in extasies and trances the mind then being no whit hindred with fellowship of the bodie but freed from the same The like care had he of his Prophets that they might certainely know constantly beleeue and faithfully remember those visions he would not haue their minds troubled with the fellowship of the bodie or of the senses inward or outward And there is good reason of this for they which must teach a thing to other to make them know and vnderstand to beleeue and remember the same it is reason they should vnderstand and hold it themselues and keepe it well in memorie This seeing the Lord did to make them to vnderstand more throughly to beleeue more constantly and to carie away more faithfully this teacheth Ministers that they must haue also the through vnderstanding and knowledge of the word beleeue it constantly and remember it carefully Now we must not looke for and expect trances as they had but we must come to this by continuall studie in the word which is the ordinarie meanes to come to that knowledge it is the meanes by which all men Preachers students and hearers do know Then we should seeke to be cunning in the text of Scripture to vnderstand the proper sense of it to be good text men to vnderstand beleeue and remember it Then this is a fault of those which in studying of diuinity wil rather reade auncient writings of men nay the base writings of of wicked and hereticall Friers then of the holy word of God In that he receiued this vision will of God in a trance and had it so made fully known vnto him we see that though he was indued with singular gifts yet the Lord addeth more knowledge to his former so that we see that saying iustified To him which hath shall be giuen S. Iohn being so carefull to do his dutie of an Apostle the Lord reuealeth his will to him in most full maner Euen so all that haue care to know the will and word of God though their knowledge be small at the first yet the Lord will help them adde dayly to their knowledge and increase it So we see why many heare the word but increase not but waxe worse or stand at a stay the reason is because they labour not to haue their knowledge increased for if they did then to him which hath he should haue more added Nay contrarily when we be negligent to heare and to know the wil and word of God we haue a spirit indeed but not Gods but the spirit of slumber of blindnes and ignorance so that we see and see not heare and vnderstand not Esay 29. 10. On the Lords day In these words is the fourth circumstance namely the time when this vision was graunted to S. Iohn This day which here is called the Lords day among the Iewes was the first day of the weeke called by vs Sunday It is called the Lords day for two causes first because on this day Christ rose from death to life for Christ was buried the euen of the Iewes Sabbath which is our friday and he rested in the graue their whole Sabbath which is our saturday and rose the first day of the weeke early in the morning which is our Sunday and for this cause first it is called the Lords day 2 It is called the Lords day because this first day to the beleeuing Iewes was to them in stead of their Sabbath in which day they worshipped God solemnely it was the day appointed to his seruice among them and for this cause especially it is called the Lords day To vnderstand how it is called the Lords day we must know three points first who changed this day from the Iewes Sabbath secondly for what cause thirdly whether the Church haue now in the new Testament power to change the Sabbath day to any other day then this seuenth day The changer and appointer of this Sabbath of the new testament was Christ himselfe though it be commonly thought that the Church in the new testament and Christian Emperors changed it My reasons are these 1. That which the Apostles deliuered and inioyned the Church that they receiued from Christ either by voice or instinct for they deliuered nothing of their owne head but they deliuered this inioyned this Sabath to the Church although they receiued it from Christ. That they inioyned this day of rest and Sabbath to the Church it appeareth 1. Cor. 16. 1. For Paul ordained that the collection for the poore should be on the first day of the weeke he ordained it and left it not to the choise of the Church but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore as appeareth in the histories of the Church was the Sabbath day when the people were assembled then they vsed to make their collection for before that collection there went the word preached and the sacrament of the Lords supper and this was the custom of the Church many yeares after Christ first to haue the word preached and the sacraments administred then to gather for the poore and for this cause the Lords supper is called a sacrifice or a masse not as the Papists vse it but because in it we offer not to the Lord but to the poore which was sent them and so gaue the name to that sacrament to be called the masse By which it appeareth that they appointed by Apostolicall authoritie the first day of the weeke to be the Sabbath of the new Testament which here is called the Lords day A second reason is this The Apostles kept this day for the Sabbath of the new testament Act. 20. 7. and it cannot be proued that they obserued any other day for the Sabbath but onely in one case when they liued among the Iewes when they kept their old Sabbath A third reason is Iohn 20. 19. 26. That same day which Christ rose from death being the first day of the weeke he appeared to his Disciples to instruct them and the eight day after he appeared again the first day of the weeke instructing them in matters belonging to the kingdome of heauen Now it is more then likely Christ would celebrate and
keepe that day for a Sabbath wherein he rose and the eight day after appeared to instruct his Disciples Now the Sabbath of the Iewes was changed for two causes first to maintaine the liberty of the Church of the new Testament whereof this was a great part that they were freed from the ceremonies of the Iewes for here when this day was changed the Church was no more tied to the Iewes Sabbath day neither had any such regard after of dayes and times Secondly that there might be a more fit time for the remembrance of the worke of redemption for as God in the old Testament appointed the seuenth day to be a day of rest to remember the first creation so there should be a day to celebrate this worke which is a wonderfull creation in which we are made new men so that there is now a new heauen and new earth as Isay speaketh chap. 66. Nay this is a more glorious work then that seeing in that creation Adam was the head in this Christ Iesus he is the head In that Adam was the chiefe in this Christ. In that Heuah was giuen to Adam in this we to Christ his Church to him In that Adam had an earthly paradise in this redemption we haue a spirituall kingdome In that Gods mercy onely in this both his mercy and iustice in punishing of Chirst and giuing vs forgiuenes appeared In that God shewed his wisdome goodnes but in part but herein this he shewed it fully In that he made man of nothing but now he made him of worse then nothing better then euer he was Therfore seeing this day of our redemption is farre passing that and the Lord appointed a day for the remembrance thereof much more should there be one for the remembrance of this now there is no day fitter then that day wherein Christ Iesus rose from death to life to remember his resurrection But may the Church now in the new Testament change the Sabbath to any other day as to tuesday wednesday c. Answ. It cannot I thinke because times and seasons belong to God he alone can dispose of thē Act. 1. 6. the church hath not knowledge of times and seasons much lesse of the ordering and disposing of them for that which the Father keepeth in his owne bosome the Church cannot know but the Father alone so keepeth times and seasons therfore the church cannot know them And as the church of the Iewes had not power to change their Sabbath no more hath the Church in the new Testament to change their Sabbaths Ob. But the Iewes had authoritie to appoint feasts therfore they could appoint Sabbath dayes Hest. 9. 17. they for their deliuerance appoint a day of rest of reioycing So 1. Maccab. 4. 8. They appointed indeed solemne dayes for reioycing and solemne feasts for speciall deliuerance but they appointed not any day for a sabath rest for the whole seruice of God Some hold that the Church hath power to alter it nay to make any day the Sabbath or if it could be conueniently two dayes in a weeke but they haue no warrant out of the word If this day the Lords day be a day to remember the death resurrection and merits of Christ we see three sorts of men here reproued first them which make this day a day of pleasure pastime and delight For most young men and seruants imploy this day wholy on their own delights and pleasures making it a day of carnall reioycing spending it in eating drinking carding dicing riot and excesse so that they turne this Lords day set apart to his worship into a day to offer sacrifice to the diuel The second sort is of them which liue more ciuilly then the former yet they thinke they may do their owne businesse and take iorneys on this day and that vpon this false ground that a man may aswell and with as honest and good an heart serue God in his owne businesse at home as they which go to Church But by this they make the Lords day appointed to his seruice their owne day to do their owne worke and not his The third sort is of those which keepe the Sabbath onely at morning and euening Prayer but as for the rest of the day they may spend it how they will on their owne pleasures and pastimes or their owne businesse and of this sort are many in the world who come to the Church but onely so far as the law of the Land inioynes them and these men part stakes with God they giue him one part and that the lesser and bestow the other on their owne businesse or pleasure whereas it is the Lords day not in part but in whole and so they breake the fourth commaundement Then on the contrary our dutie is to keep this day a Sabbath to the Lord as we are commaunded in the fourth commandement 1. we must rest from all our sinnes secondly from all the workes of our callings and imploy it wholly on the seruice of God sanctifying this day of rest to the worship of God from the morning to the euening Now there is a double sanctifying of the Sabbath first publicke in the congregation when we come to the Church to pray and giue thankes and there to heare the word and receiue the sacraments secondly priuate when men in their owne priuate houses at home sanctifie it in meditating reading and thinking of the word in praying priuatly and giuing thankes for benefits we must not imploy that day in our owne businesse If the Officer should take our seruant from our works set him about the common good we would be grieued And if we take the day appointed to Gods seruice and bestow it on our owne affaires shall not the Lord be offended And the cause why we heare the word publikely and neuer profit is because we sanctifie the sabbath onely publikely and not priuatly so that vnlesse we meditate reade the word pray and sanctifie the sabbath at home we may heare and reade the word publikely but without all increase of grace faith knowledge and repentance but if we performe neither it is not possible to get any grace seeing this day is set apart for that end Now to proceed The reason why the Lord he gaue Iohn these visions rather on this day then another is because though Iohn was absent in body from the Church yet he was present in spirit in praying for it at this time for being absent he would shew his presence in such duties as he could performe in that solitary place as fasting prayer c. Now when he was thus occupied the Lord reuealeth his will to him concerning the estate of the Church to the end of the world Seeing Iohn being in the Isle of Pathmos a desert place yet he kept the Sabboth in all such duties as he could performe hence we see that they which are absent from the Church as in prison sicke of some great disease or
on the sea yet they must keepe the Sabbath they must pray fast and call on the name of God c. In that he receiued the vision then when he was exercised in praying and fasting here is a comfort for the children of God that when men draw neare to God he draweth neare to them Iam. 4. Iohn a worthie Apostle being in banishment he draweth neare to God in fasting and prayer and the Lord he draweth nigh to him and reuealeth his will to him so if we draw neare to God by faith repentance by prayer and inuocation of his name then he will draw neare to vs. But if we draw our selues backe from him he draweth backe from vs. This then should moue vs aboue all things to seeke to draw as neare him as can be then he will come and shew his goodnesse to vs. And the cause why we are so litle acquainted with his goodnesse is because we will not be acquainted with him Now in the second place followeth after the fourth circumstance the parts of the vision which be two first an entrance into the vision secondly the representation of Christ as he is King and Priest to his Church which is the substance and chiefe thing in this vision The entrance is in these words And I heard a great voice behind me till the end of the eleuenth verse The vision or the representation of Christ from the twelfth to the end of the third Chapter The beginning and entrance into the vision is a preparation whereby the holy Ghost maketh S. Iohn more fit to receiue and marke things to be reuealed which may be heard and seene The meanes to prepare Iohn is a voice And I heard a voice The like to this we haue commonly in the old Testament where the Lord reuealing his will doth send a voyce before to prepare his seruants to receiue his will So when he would giue the couenant to Adam Gen. 3. he prepareth him to receiue and letteth him heare a voyce in the garden which made him affraid and to hide himselfe after the Lord speaketh to him face to face and giueth the couenant to him So when the Lord wold giue the law to Moses in the mount first he sent a voice in a mightie thunder lightning and sound of a trumpet after he declared the law to him 1. Sam. 3. When the Lord would speake to Samuel he sendeth a voice to him three times and after he speaketh to him plainely and calleth him by his name So commonly in the old Testament when the Lord will declare his will to his Prophets he prepareth them by a voice So to Cornelius Act. 10. c. Seeing the Lord dealeth thus with this most famous Apostle when he receiued his will by extraordinarie reuelation being first prepared then much more we which are sinfull men which haue not the thousandth part of those graces he had of knowledge faith and obedience but are so farre short in ordinarie gifts we must much more be prepared that our vnderstanding and memorie may be made fit to heare know and remember Gods will and word declared to vs. And the cause why we increase not in faith repentance and knowledge after long hearing the word is because we come vnprepared without looking that our vnderstanding memorie by all good means may be prepared to receiue the word The voice is described by the place Behind me Not before him but behind him to stirre vp attention in him for men most marke those things which come as of a sudden behind them so this coming suddenly behind him drew him to more earnest attention A great voyce Thirdly it is like the sound of a trumpet not onely a great voice but full of power and maiestie as the sound of a trumpet Now he vttereth these to stirre vp more attention in him for if he should heare an ordinarie voice or a small voice it would not perhaps haue stirred him but being a great powerfull sudden and a strange voice it could not but make him very attentiue Seeing he vseth all these meanes of attention in Iohn a worthie Apostle then much more must we vse all good meanes to stirre vp attention in vs seeing we in all gifts are a thousand times inferiour to the least Apostle seeing we be dull and heauie and our senses not so sharpe as they shold be we must stirre vp our selues seeke to be attentiue to that which which is spoken and as Lydia did we must employ all our diligence to make vs attētiue And the cause why the word is preached without fruite is because we heare it without attention and haue no affection to it Now that we may do this we must beware of two enemies of attention the first are by-thoughts when a man bringeth his bodie but his mind goeth about his farmes or worldly riches about a iourney or bargaine or some worldly affaires These by-thoughts are thornes in our hearts which choake the good seed of the word that it cannot prosper and grow for men which are troubled with them cannot see how one point dependeth and hangeth on another but their memorie and vnderstanding is hindered The second enemie is dulnesse and heauinesse of bodie and soule which is shewed in this that we come heauie and sleepie to heare the word and spend that time which we should employ in hearing in heauinesse and sleeping But if we will haue the word fruitfull to vs we must shake off this drowsinesse be affected with ioy and gladnesse and heare the word with greedinesse If a man should come heauie and sleepie into the presence of the King especially he being to tell him of great matters or the giuing of him some great benefit he would take it for disloyaltie and contempt of his Maiestie The cause why the word hath no better effect in vs but that after long preaching and teaching we be as blind and ignorant as euer we were is because we come not prepared contrarily if we come prepared the Lord increaseth our faith knowledge obedience c. Saying I am Alpha and Omega Before he described the voice which he heard as a meanes of this preparation by the place Secondly the qualitie A great voice like the sound of a trumpet In these words he proceedeth further to describe this voice in this eleuenth verse setteth downe the substance and matter of this voice which he heard which standeth in two things The first a testimonie in these words I am Alpha and Omega c. The second a commandement to write all these words c. 1 The testimonie in substance is in the eighth verse before In which words of Christ is as before a comparison namely as Alpha and Omega are the first and the last letters in the Greeke Alphabet so I Christ the Sonne of God am the first and last of all things because before me there was nothing neither after me shall there be any thing in being and
turning to him we may haue fellowship with God For vnlesse S. Iohn had turned to see the vision and him which spake he had not seene it so vnlesse we turne to God speaking in the ministery of his word and that in time whilst he speaketh to vs we can haue no fellowship with him though we heare the word neuer so much Now followeth the second part of the vision which is the representation of Christ his maiesty and magnificence as he is a Prophet King and Priest of his Church and it is set out by a large description of Christ from this twelfth verse to the end of the third chapter In which description S. Iohn sheweth what he receiued touching Christ partly by hearing partly by seeing And herein he describeth Christ first by his place In the midst of the seuen candlestickes secondly by his forme and figure Like to the sonne of man First he describeth Christ by the place I saw seuen golden candlestickes and in the middest one like c. These seuen candlesticks here seene of Iohn in a vision are the seuen Churches in Asia Now as the Church of God is compared to a candlesticke as Christ expoundeth it in the twentith verse so the particular Churches are here called candlestickes for their resemblance which they haue with candlestickes for as their property is to beare and hold forth the candle and lamp euen so the Churches of God beare vp and hold forth and publish the light of the Gospell to the whole world partly by preaching and maintaining it partly by professing the faith ◠Seeing euery Church is a candlesticke and not a candle to beare vp and hold forth the lamp and light of the word because they haue no light of themselues but onely can beare vp and hold foorth the light and are but the instruments of the light the true light being Christ himselfe then they cannot giue light to mens consciences and hearts but all that they can do is to beare the candle and hold out the light by instructing and preaching the word and by their profession of religion In that they are compared to candlestickes we learne that all the true members of Christ are candles burning and shining lights placed in the shafts of this candlesticke For though the Ministers must especially be blazing lampes to the people as Iohn Baptist was Ioh. 5. 35. yet also are all true members of Christ these blazing candles to hold foorth this light and shew foorth the doctrine of light to the world Phil. 2. 15. 16. Euery man in his calling must be a shining candle and a burning lamp Now that he may be such a one he must first haue knowledge of the will and word of God himselfe then as a blazing candle send foorth the same to others by teaching and instructing by godly life and conuersation We all professe we be members of Christ and members of the true Church then we must carie and hold foorth these burning lights hauing light in our selues to send it out to others by teaching them in our calling and liuing godly and giuing good example and so shine to the world To induce vs to this to carie our selues as burning lampes first it is the commandement of God Phil. 2. 15. Euery man in his calling must be a blazing light in the middle of a peruerse nation we must carie our selues free from all sinne send out our light to all men For a second reason marke the fruite and the effect which followeth this carying of our selues as shining lights When a man is indued with knowledge of Gods will and word and sends out this light by instructing others and in a godly example he winneth many men to the kingdome of heauen A man if he haue one to hold him out a candle in winter that he may see his way to go whither he would he taketh this as a great benefit how much more is this to light the way to a blind man euen to the kingdome of heauen But on the cōtrarie when men be dimme and darke candles and liue not in the Church as blazing lights but in sinne ignorance and loosenesse of life hence great hurt and daunger cometh to men with whom they liue For when a man knoweth the will of God and yet liueth in sin he giueth a false direction and so many follow him euen to the pit of hell and by his bad example he draweth men as much as in him lyeth to eternall destruction In hauen townes if a man remoue the night marke and the candle set to direct the ships he doth as much as in him lyeth to sinke all the ships for they hauing wrong direction runne on rockes and sands because they go to the light which is not in the right place and so they misse the channell and light on rockes and perish So men in this world they saile as on the sea to heauen now if we by our wicked life remoue the marke and giue wrong direction they must needes misse the right way and so come to a false hauen not heauen but hell And so then seeing either by our godly life we draw men to heauen or by our bad life we carie them to hell it is our dutie to labour by life and doctrine to giue good direction The third reason to moue vs to be burning lights is the iudgement of God for he which liueth in the Church and yet shineth not in teaching others by his good example he incurreth the iudgement of God In the temple the lights and candles belonged to the Priest who dressed and trimmed them for that purpose he had snuffers and such instruments now in the Church euery man is a candle standing in the church as in a sticke Christ Iesus he is the trimmer and dresser of them he standeth in the midst of them he hath his snuffers in his hands he trimmeth them and dresseth these candles Now if after three or foure times dressing and snuffing of this candle still it burneth dim and will not shine out he will either remoue it out of the sticke or else he will take and tread it vnder his feet So those which in the Church do not send out a shining light the Lord he dresseth and snuffeth them but if they still burne dimmely cast not a cleare light in instructing others and leauing good example the Lord will cast them out of their places put them vnder his foot and cleane extinguish them In regard of this daunger euery man in his shaft and place the Minister in his the vnlettered man in his must teach others giue good example else the issue will be this the Lord will come in iudgement and stampe it out and extinguish that light Nay very reason requireth this at our hands seeing we be all lights of this candlesticke of the Church that we should send out light In winter time we hang out lights that by them men might be directed to helpe them in
their iourney and shall we be so carefull to helpe men in temporall light and not much more carefull to helpe them in light toward the kingdome of God Let then all ignorant and loose liuers as there be many among vs let them now begin to shine for they stand in the place of good lights they be in the candlesticke they must cease from ignorance and loosenesse of life and beginne to burne and cast light as good candles both by doctrine and good example If a man should bring a candle in a sticke to vs and we shold go about to light it twice or thrice and it would not take light we would in anger cast it downe so Christ if he vse meanes to light these ignorant and loose-liuing persons many times if they refuse to be lighted he in his displeasure will cast them downe out of the candlesticke and not suffer them to take the place of a good candle but rather tread and stampe them vnder foote In the Church of God there be many ignorant persons many which continue in their ignorance rebellion and so continue in sin but a small number of good blazing lamps Many hold the place of good lights but are darke dimme and giue no light let these feare Gods iudgements Would any be true candles burning and blazing lights let them first get knowledge in the word and will of God furnish and replenish their hearts with knowledge and after practise the same faithfully in obedience in leading a godly life shining to other in holy example exhorting and instructing them that so shining foorth clearely and chearefully Christ standing in the middest of the lights may like and allow of them For vnlesse we shine thus in this candlesticke to wit the Church of God where we haue our places we shall neuer haue light nor ioy in the kingdome of heauen but if we do we shall then shine as the Sunne cleare and faire for euermore Golden candlestickes That is made of gold so called for two causes The Church of God is compared to a candlesticke of gold first because as gold is most excellent of all mettals so the Church of God is the most excellent of all societies and companies of men All companies and societies of men in the familie towne citie kingdome commonweales they be all the ordinance of God and excellent in their kinds but the Church of God is aboue all these it is most excellent no societie cometh neare it first because in the Church there is saluation to be had and obtained but in none of these societies of men it is to be had as they be societies of men but as they be Churches or true members of the Church 2 It is a most excellent societie because this is the end of all other societies they be all ordained to maintaine this as the chiefe and this euen the Church of God is the end of them all 3 The Church it beautifieth and adorneth all other societies because herein is their honour and preferment in that they be either Churches or members of the true Church Seeing the Church is the chiefe and most excellent societie in this world we must aboue all things haue speciall care to become members of this societie Men haue care and labour to become members of those townes which be in corporations and haue freedomes aboue other then much more should we labour to be members of that societie which is most excellent to be true members of the Church of God Seeing this is the chiefe societie and all referred to maintaine the Church of God it must be our speciall care to maintaine that Church euery man in his calling as the King Prince and Magistrates the Ministers in their callings yea euery man in his particular calling must seeke to preserue this societie Seeing this societie adorneth the other giueth them their beautie we should labour to bring all societies to this Men in families must seeke to make their familie a Church or a member of the true Church they which rule a towne to make it a true member of the Church and to make it an ecclesiasticall societie so Kings to make their kingdome a Church member ber of the Catholike Church because al other societies without the Church are but as places without light and without the candlesticke to hold vp and without this light they be in darknesse and the shadow of death It is compared to a golden stick because it is most precious to God none so deare none so neare to God as this societie of the Church Christ therfore to expresse how deare it is saith it is a seale to his hand and a signe on his right arme Can. 8. 6. Zachary cals the Church the apple of Gods eye shewing it is most deare in Gods sight as precious as the apple of the eye which is most tender to vs. Psal. 45. it is compared to the Queene in a vesture of gold nay no societie is so precious and deare to Christ as this seeing he hath shed his owne heart blood euen the blood of God to redeeme his Church In the middest of the seuen golden candlestickes Christ is in the midst of them that is he is present with his Church continually in all times he hath continuall care of it to gather his Church and being gathered to preserue it and defend it from all her enemies Seeing Christ is in the midst of his Church present to gather and defend it then the supremacy of the Church of Rome whereby they will haue one head of all the Churches on earth is needlesse for Christ is present gathering and defending his Church at all times then there needeth no generall Vicar In the presence of a king they of a commission cease though they were assigned before and if any should be so impudent as to take on him the office of a king in his presence all men would condemne him so though Christ had giuen this office to the Pope yet seeing he is present at all times in his Church to gather and defend it the generall gouernement of the Pope is needlesse and it is extreame arrogancy to take on him the office of Christ in his presence Seeing Christ is in the middest of his Church we must do as Enoch Gen. 5. 22. walke with or before Christ when we take any thing in hand do any thing in word or deed we must do all in Christs presence We must do all we do that we may haue approbation of Christ for he is in the midst of his Church to looke to it to defend it he seeth what we do therefore do all that he may like of it and approue it That we may do so we must haue direction for that we do out of his word and if we be able to walke before Christ we shall be able to do many duties to him and be vnblameable in this wicked world The second argument whereby Christ is described is his
Pharaohs Butler who promised Ioseph to remember him being promoted to honour out of prison but after being exalted in Pharaohs house forgot him Gen. 40. But Christ he is still now as readie as euer he was in earth to helpe vs and to do all the workes of a Mediator for vs. Then we must imitate Christ and haue our loines girded vp Luk. 12. we must be prepared and made readie to do all our duties to call vpon the name of God to giue him thankes to renew our faith and repentance daily yea euery day make our selues readie to die or to liue and to be alwaies readie to do all the workes concerning our saluation and at all times to carie our selues so as we be readie to enter into heauen at any time But we neuer thinke of this we are readie to no good thing we neuer thinke of death till it knocke at the doore Oh let vs labor to become good followers of Christ hauing our loynes girded vp readie prepared to all good workes About the paps not the belly but breast Some thinke and not vnfitly to shew that his thoughts and affections which came from the heart they be most perfect ranged in not subiect to any sinne but guided by the spirit which with full measure dwelleth in him bodily And his head as white as wooll Now S. Iohn describeth Christ by the parts of his bodie first his head is as white as wooll or snow which is to shew the eternitie of Christ for though as he was man he had a beginning yet as he is God he is eternall he is the auncient of dayes Dan. 9. and when all things began he was before Seeing our Sauiour Christ vseth this hoarinesse and whitenes of the old gray head to set out his eternitie and euer-being he would shew the excellencie and honor of aged men of the old gray headed man which other younger want and for this he compareth the old gray head to almond trees which are alwaies white Eccles. 12. 5. and Prou. 16. 31. it is compared to a siluer crowne not made by man but made and placed by the hand of God on the aged mans head This excellencie of the hoarie head is in this that he beareth in his person the image of Gods eternitie before all younger men he standeth in the roome of God to shew Gods eternitie to men namely in this old and white head of his Now seeing the aged man hath this excellencie aboue young men he must be reuerenced young men must rise to him Leuit. 19. and we must in their hoarie head learne the image of Gods eternitie They which be such which in regard of their age haue this excellencie aboue others they must excell others in knowledge and experience in wisdome and holinesse 1. Ioh. 2. 13. I write to you fathers which know the father which hath bene from the beginning shewing he taketh it for granted that aged men which be fathers should haue knowledge in the will of God Secondly they must exceed others in holinesse of life God is holy they beare his image therefore they must seeing they beare his image aboue others go before yong men in holinesse And therefore Salomon Prou. 16. 31. compareth old age to a siluer crowne ioyned with righteousnesse which when they be ioyned together old age indeed is a glorious ornament Then men must take heed that old age be no disgrace vnto them nor dishonour but an ornament and commendation But alas miserable is our dayes when young men excell old in knowledge and wisdome in godlinesse of life and conuersatiō and other gifts of the Spirit but it should not be so but as the aged must go before them in preferment and excellencie so they should go before them in wisdome knowledge experience and godlinesse And if in these which weare the siluer crowne on their heads there be found sinnes abounding and loosenesse of life it is much more dishonor in them then the younger though in neither commendable And it is not enough for old men to say their memorie conceipt and knowledge faile them for this sheweth they haue liued a bad and loose life and mis-spent their younger age but they must labour that with their siluer crowne on their head they may haue a siluer life in heart and hand And his eyes were as a flame of fire S. Iohn goeth on to describe Christ in vision by the parts of his bodie now in handling these parts though no man can set downe certainly what the holy Ghost intendeth in euery point yet we must consider what is most probable in the word of God And his eyes c. He addeth these to signifie two things first to shew that our Mediator is of a most piercing sharpe and quicke sight so that he beholdeth all things in earth euen the secrets of our hearts for he hath fierie and piercing eyes and as fire entreth and pierceth all mettals so Christ by his fierie eye pierceth into the substance and secrets of the hearts Now it is necessarie that the head of the Church should be so sharpe of sight that he might behold the whole Church see all the enterprises of the diuell and the estate of all his children Seeing Christ is of so piercing and fierie a sight that he seeth the very secrets and thoughts of our hearts we must haue care not onely of our words and actions but of ordering our thoughts and affections for Christ pierceth into our hearts and seeth them therefore we must looke they be in order that he may approue them It is true thoughts and inward affections with men beare no action because men know not the heart and affections but it is not so with God he seeth the least inclination and purpose of our hearts and he keepeth court of iudgement not onely for words and actions but for thoughts and affections Therefore men must take heed they be well ordered and so of Christ approued that for thē they be not condemned Christ he seeth our hearts and our very inclinations then we must in matters of religion be indeed that we seeme to be for though we can bleare mens eyes with outward profession and they can go no further yet the Lord he hath fierie and piercing eyes and seeth our hearts and how we be but hypocrites if we be not indeed that we seeme outwardly to be Yet men must stay and suspend their rash iudgement and not for the professing of religion iudge men to be hypocrites for God alone searcheth their hearts Secondly he is thus described to shew he is full of anger and iudgement and readie to take vengeance of his enemies that is of them which will not giue themselues and turne to him by repentance in obeying his will and word For though Christ be a Redeemer and Sauiour yet he is also a iudge in indignation will execute his iudgement on his enemies euen vpon all that refuse to haue him to rule ouer
seeke to get one foot out of the graue of sinne and securitie And he had Here S. Iohn describeth him by his parts and the properties of euery part In his right hand seuen starres that is seuen Angels seuen Ministers of the seuen churches of Asia The Ministers are compared to starres first because as starres send out light to men on earth so the Ministers ought to giue light to men euen spirituall light by doctrine taught by them and by conuersatiō of life among them Secondly they be compared to stars because as the stars haue their continuall abode in heauen neuer descend downe so the Ministers of the word especially should haue their conuersation in heauen It is the dutie of all but more specially of the Ministers in regard of their callings first by seeking their owne saluation secondly by seeking the saluation of others by which two they must haue their conuersation in heauē though they haue their bodies in earth thirdly because they shall be honoured of God in heauen as the starres for Dan. 12. they which do their dutie they shall shine like starres in the firmament They be in Christs right hand that is all regiment and gouernement in matters of the Church belongs to Christ he alone hath the whole disposition and ordering of the ministery seeing he alone is head of the Church and the Ministers they be in his right hand he rules and raignes in his church he careth for it and looketh to it Seeing these starres be in Christs right hand this shewes that the choosing furnishing of the ministers of the word belongs to Christ Eph. 4. he giueth them their gifts and places then we ought in this last age to pray the Lord to send out laborers into his haruest that so his children might be gathered and an end made of these miserable dayes He holds these seuen starres in his right hand Whereby we see he giueth them defence and protection so long as they be faithful in their callings He carieth them in his right hand though they haue sundry discouragements yet seeing Christ he ordereth their ministery and disposeth of it if they be faithfull nothing should hinder their course nothing should cut them off from their duty neither the want of obediēce in them to whom they preach and labour not seeing that fruit they should nor the iniuries of the enemies of their profession nor any thing else Seeing they be in his right hand this sheweth the excellency of this calling of the ministery Idle men esteeme it most base accept of it as of a meane calling and so discourage many but in the sight of God it is an high and holy calling he carieth them in his right hand defends them and protects them Now what greater glory can there be then that they should be so honored to be borne and caried in the right hand of the King of heauen and earth though wicked men dishonour them esteeme so basely of thē This should stir those who haue good gifts to get this high and holy calling thus to be honoured of Christ. They must be vnblameable for seeing Christ carieth them in his right hand he will hold nothing but that which is holy and pure as he is but if it be defiled sinfull and wicked he will take it out of his right hand put it vnder his brazen foote and grind it to peeces and the more he had honoured them the more will he dishonour them By the same reason the hearers are bound to profit else they must drinke of the same cup for if the ministers be punished for not preaching then they for not hearing And out of his mouth c. In these words he describes him by the two last parts of his body his mouth and his face And in his mouth was a two edged sword c. By this two edged sword is meant the doctrine of the law and the Gospel vttered and propounded by the Prophets and Apostles and this two edged sword is described Heb. 4. 12. It is mightie in operation c. The doctrine of the law and the Gospell is compared to a two edged sword because as a sword with a double edge enters not onely into the flesh but to the bones yea euen to the marrow so the word preached it enters into the heart deepely to the diuiding of the spirits yea it enters to the very bottome of the heart it searcheth euery nooke and corner which is most secret The word hath a double operation one in the wicked another in the godly In the wicked this sharpe two edged sword of the word it wounds them at the heart with a deadly wound and so by the same wound brings them to eternall death Esa. 11. 4. He shall with his breath that is the sword of his word slay the wicked This is that sword that hath and will kill Antichrist Ob. But how cometh it that the word of God should wound or kill any how should it slay a wicked and vnrepentant sinner Answ. We must know there be three degrees of spirituall death The first is the separation of bodie and soule when the bodie is laid in the graue the soule conueyed to the place of torments The second is when a sinner in this life by the word is wounded and smitten and so receiueth in his heart a deadly wound The third degree is at the end of this life at the last iudgement whē soule and bodie shall go into hell fire for euen a sinner receiueth his deadly wound in this life which is the first steppe to hell and eternall death in the life to come In the inflicting and giuing of this wound there be three actions of Christ required which he worketh in the hearts of the wicked by the doctrine of the law and the Gospell The first is to reueale to them their sinnes all their pride rebellion hypocrisie the damnable corruptions of their hearts and all their sinnes against the first and second Table 1. Cor. 14. 24. 25. If in the Church all prophecie there come in one which beleeueth not he is rebuked of all because they iudge him an hypocrite and so the secrets and corruptions of his heart are laid open and discouered by the word preached The second action of Christ is this he after reuealeth to them the wrath and curse of God against sinne his indignation against the breakers of the law and for this cause the law is called the killing law because it sheweth iudgement without mercie for the transgressions of the law Thirdly Christ by the word preached sharpeneth the sting of conscience maketh it awake and terrifieth a man when he heareth or remembreth the word and the curse denounced against sinners So Felix when Paul preached to him of iustice and temperancie he fainted and trembled the word was a two edged sword of the spirit to wound his conscience with terrour and feare So Dan. 5. Beltashar seeing but an hand writing he
quaketh for feare the word of God came into his mind and made his conscience accuse him and his knees smote together for feare So then by this we see how Christ killeth the wicked by reuealing their sinnes shewing the wrath and anger of God against sinne and sinners which repent not and the curse of the law and also by sharpning the sting of conscience to wound them and strike them at the heart and so they by this haue the first wound of eternall death Though the Lord may in mercie recouer them of this wound yet of themselues they be in the estate of death and vnlesse they repent they are in the first step to eternall death For those horrors and feares which come into a mans heart in regard of Gods wrath and iudgements seuered from grace are no grace but the first wound to eternall death vnlesse the Lord giue grace Seeing Christ carieth the two edged sword of the Spirit in his mouth whereby he woundeth his enemies with a deadly wound at the heart then when we see any which cometh to heare the word and after rebelleth stormeth and rageth against the same being wounded in conscience therewith we must not be displeased with it but pitie his case seeing he is wounded at the heart with a deadly wound and he in this case is in the first steppe to eternall death vnlesse the Lord recouer him of this wound In those Churches and places where the word hath bene long preached and the people remaine in blindnesse and ignorance and vnreformed we must in these take pitie on them seeing this is a heauie iudgement of God on them for these are wounded with a deadly wound by the sword of the spirit because the word hath bene long and often preached to them without profit and the word it neuer returneth emptie but either saueth or destroyeth woundeth or healeth them So that though men may liue ciuilly before men making a faire shew yet if they be vnreformed and liue in ignorance these are but dead men in the sight of God the word hath giuen them the first deadly wound therefore we must pitie their estate If we come into the field see an hundred men lye wounded and gushing out bloud some in the head some in the sides and some in the feet we cannot but be exceedingly moued so in the church of God many are vnreformed in obedience and repentance and though we cannot see their bloudie wounds with bodily eyes yet we may see them lye wallowing in the bloud of ignorance and securitie of impenitencie and wickednesse therefore we must pitie their estate for they be dead men indeed seeing they be not reuiued by the word in reformation of life and obedience for the word either quickeneth or killeth Seeing the word without grace killeth we must not content our selues with it but seeke to feele the worke of the Spirit peace of conscience and reformation of life by the word Let vs then by a liuely faith labour to apply Christ by the word to lay hold on him and his righteousnesse so that we can say we liue not but Christ in vs. But this word hath another action in the elect children of God which though it be manifold yet all tend to further and procure their saluation The first work of it in these is to wound deepely and to kill the corruptioâ— of mans nature in his heart with a deadly wound that it neuer recouer againe Yet though it wound a man it killeth not the person as in the wicked but onely the corruption of his heart and quickeneth the person to Christ killeth him in regard of rebellion and vnbeleefe We are sacrifices to be offered to God therefore we must be killed not in our bodies and soules but in our corruptions affections and rebellions That we may be killed the two edged sword of the Spirit is required which giueth our corruption the deadly wound and cutteth vp the root Since the second action after our conuersion change is this the word of God must cut and pare the remnants of our corruption by lessening and weakening of it daily Ioh. 15. As the husbandman cutteth loppeth and pareth off all branches that beare no fruite so the word of God cutteth and pareth away the remnants of corruptions in our hearts that so our hearts may bring foorth more fruite Thirdly the word of God serueth to keepe his people and children in awe and subiection and therefore Christ holdeth the scepter of the word in his mouth that though the wicked will not be kept in awe yet his elect may tremble and feare at the lifting vp of the same Amongst men if many be fighting let the Magistrate but hold vp the sword of Iustice euery man yeeldeth and putteth his sword into his sheath and shall not we much more cease from sinne and feare when Christ the King of heauen and earth holdeth out the scepter of his word And if any refuse to be subiect and to obey the Magistrate he is counted a rebell if men refuse to obey the scepter of Christ shall they not be so accounted So then by these actions we see the power of the word it killeth corruptions in our hearts pareth it and the remnants of it and it keepeth men in awe and subiection Yet it differeth in the wicked and in the godly in the wicked it maketh them feare and woundeth them to death destroying both soule and bodie in the godly it woundeth them indeed not in their persons but in the corruptions of their hearts It maketh vs fit to encounter with the diuell and to vanquish him in all his temptations if it be vsed with knowledge Seeing the word of God serueth to kill our corruptions we when we heare the word must receiue and beleeue the same not onely when it is deliuered in generall but applyed in particular though it touch vs and wound our hearts we must suffer it and reioyce in it for that is the first steppe to health to haue our corruptions ripped vp and touched When the sword of the spirit entreth to our hearts it will ransacke euery nooke and secret corner then we must reioyce in this blessing of God suffer it gladly seeing it is the onely meanes to come to life If one be sicke of a Fistula he will suffer the Chirurgeon to rippe and launce him to search euery part of the wound and shall not we suffer the Phisition of the word to display to lay open to ransacke and search the corruption of our hearts seeing that is the onely way to recouer health For we cannot liue to God till we die to our selues and to our sinnes we cannot pâ—ssibly die to our sinnes till our corruptions be destroyed and all our sinnes killed and wounded to death In his mouth Other Kings carie their scepter in their hands but he in his mouth to shew that no doctrine must be receiued of vs vnlesse it proceed from his mouth for he receiued his
Fathers will deliuereth it to his Church to his Prophets and Apostles and they to vs. And his face shone c. For as the Sunne is to the world so is Christ to his Church Now as the Sun performeth two duties to men so doth Christ the first is to giue light and driue away darkenesse to take away the night and bring the day so Christ he is the Sunne of righteousnesse Malach. 3. He giueth the light of knowledge to his seruants he sendeth the light of the word which can dispel darknes and enlighten his people in the knowledge of his will and word Then are we bound to labour aboue al things for knowledge of his will and word First when the day dawneth we set open our doores and windowes to receiue the light and comfort of the same now Christ is in the midst of his Church he sendeth light he shineth clearely being the Sonne of righteousnes then we must open the doores of our hearts and the windows of our soules and consciences to receiue his light and comfort into vs. Seeing Christ giueth light by his word we must in all our life be guided and directed by that light We are pilgrimes going through a vale of misery and darknes Christ is the light he shineth as a blazing torch we must then do all our duties by direction of this light we must in all our wayes haue our eyes fixed in this word which is the sonne of light and direction The action of the Sunne is to warme and comfort dead and cold bodies and to reuiue them as we see in the spring time it reuiues those creatures which before were as dead with cold so Christ giueth not onely light but life he giueth spiritual comfort to bodies frozen for cold he comforts them reuiues them by his spirituall heate and for this is called the Sunne of righteousnesse comforting our cold and frozen hearts in sinne and iniquitie Then we must labour aboue all things to be partakers of this spirituall life and comfort which cometh by the spirituall heate of Christ. As men will in winter go into the Sunne to feele the heate of the beames so must we come out of our sinnes get into the sun-shine of Christ that his beames may streame vpon vs plenteously to haue life conueyed to our benummed and dead consciences We will seeke to haue honour riches preferments and pleasures of this life but Psa. 44. we should desire the Sunne of righteousnesse to shine on vs with the beames of mercy to haue him quicken our dead hearts with the heate of his holy spirit That we may haue this spiritual life we must die our selues ere we cā liue to the Lord we must first be killed ere we be made aliue If we wold liue to God we must suffer the two edged sword to pierce to the heart to cut vp and cut off all our corruptions to suffer it to enter into vs to ransack our rebellious harts and to be thrust to the hilts that so it may diuide betweene the spirit the flesh pare off al the rottē flesh of corruptiō in vs for when we are killed to our selues discouraged in regard of our own sins we are most fit to be made aliue to God A body which is almost dead for cold is the most capable of heate and when we are thus cast downe in regard of our sins then we must labor to haue the comfortable beames of Christ to shine in our hearts to warme and to quicken vs and his fauourable countenance to shine on vs which if we haue though we haue neither honour riches nor preferment yet we haue enough and if we want that heate all things else are nothing The third worke or action of the sun is to discouer all things In the night nothing appeareth all haue one forme but when the Sunne cometh with his light all things appeare and a man may in the beames see the very motes so Christ the chiefe sunne seeth all things and he will discouer all nothing so secret which is hid from him nothing so close which his eye seeth not he knoweth and he can and will discouer all mens actions yea their secret thoughts Seeing Christ knoweth all our thoughts so as he can make thē manifest and open note that though we may liue so as men cannot iudge of our hypocrisie yet Christ seeth our dealings as the sunne is manifest to our eye so our actions are cleare to his eye This should make vs take heed to all our waies and workes that we do or thinke nothing but as in his presence for we cannot blind his eyes but he seeth it euen as clearely as we see the light of the sunne If men of occupations would consider this that all their actions are cleare to Christ they would not commit so much crueltie and iniustice there would not be so many sins practised of vs dayly as there are And when I saw him I fel at his feet as dead In these seuenteenth eighteenth verses Iohn proceeds to describe our sauior Christ as God gaue him a vision by other arguments that is by his actions The first action is contained in these seuenteenth and 18. verses which is a confirmation of S. Iohn being greatly afraid and this confirmation is the whole matter and substance of these two verses In this note two things first the occasion secondly the meanes The occasion mouing Christ to confirme S. Iohn in the second part of the seuenteenth verse the meanes in the end of the seuenteenth verse in the eighteenth The occasion was an exceeding feare of death which made Iohn as dead as appeareth by Christs comforting of him In this feare note 3 things first the cause secondly the effect of it thirdly the kind of feare The cause in these words And when I saw him c. which was the appearance of Christ to Iohn in his maiestie and glory which made Iohn exceedingly feare S. Iohn seeing the maiestie and glory of Christ he is exceedingly afraid and astonished as a dead mā We all by nature since the fall of Adam are fearefull sinners Before he fell he walked talked with God face to face but after his fall he fled and hid himselfe he could not brooke his presence because he had sinned and since his fall mans frailtie and weaknes is such that he cannot abide the presence and maiestie of God but as Manoah Iudg. 13. 22. seeing an Angell of God said We shall surely die because we haue seene God shewing that the presence of God of his maiestie is terrible to sinfull man euen so it is with all men Now seeing we haue lost our first estate we must labor continually to haue the image of Satan abolished in vs and the image of God daily renewed we must become new creatures seeke aboue all things to haue our former fellowship with God which we lost in Adam for in this fellowship with God
stands all true happinesse and ioy eternall Seeing it feared Iohn that he was as dead we see that the feeling of the presence of God of his maiestie and glory it is a singular meanes to humble man to cast him downe and make him know he is nothing in himselfe So soone as Iohn perceiued and saw the presence of Christ he was as dead fell at his feete So Abraham the more he perceiued the glory of God the more he humbled himselfe confessing he was dust and ashes And Peter Luke 5. 8 9 10. seeing but a glimmering of Christs maiestie and might he bids him depart frō him he was a sinner So Esa. 6. 2. the Angels couer thēselues with their wings with three they couered their face and with 3. their feet as fearing and not able to behold his maiesty as cōfessing they be nothing but sin in thēselues We see the great goodnes of God in the ministery of his word for though he might speake to vs by his own self and so that we could not abide to heare his voice but should be as dead men yet he in mercy speaketh to vs by sinfull men like to our selues and familarly then we must know and learne to acknowledge his mercy and be thankfull for it Seeing it astonished S. Iohn we see that euen holy and righteous men cannot abide the presence of Christ his maiestie and glory much lesse can the works of righteous men stand before his iust iudgement or answer to his iustice for the person must be first accepted before the worke can be accepted now if a righteous man cannot abide the presence of Christ no more can his worke Then damnable is the doctrine of the Church of Rome who will haue men to stand at Gods bar and bring their workes as part of their iustification but our workes be but in part holy no more then we be our selues but in part iust Now followeth the effect of this feare in S. Iohns body He fel at his feete as dead It was not a small but a great feare which astonished his senses made him as a dead man Phisitions say that the mind followeth the constitution and temperature of the body but we may here as truly say the body followeth the temperature and constitution of the mind for the mind can worke that on the body which other diseases can worke it can cast men into a swound make the body cold and many other things which diseases work in the body So Ahab being grieued and fearing he could not get Naboths vineyard was sick and almost dead So then affections of loue and feare and hatred c. can change kill the body therfore the body followeth the tēperature and constitution of the mind Againe we see diseases are not alwayes to be cured by art and phisicke but often when phisicke cannot helpe the body is cured by ordering and composing the affections of the heart seeing these can order and dispose the body and change it as their nature is Thē in the next place followeth the kind of feare I fel at his feet as dead c. shewing it was a godly religious reuerence in the heart of Iohn for this kind of prostrating the body is a signe of godly reuerence and religious feare We must learne by this example to cast downe our selues in the presence of Christ as Iohn did and to lie prostrate at his feet Ob. But some may say Christ is not present we cannot now fall at his feet seeing he is in heauen Answ. Though Christ be now in heauen yet he hath his footstoole on earth and his feet may be said to be here on earth For the mercie seate that was a signe of Gods presence though that be taken away God hath yet his footstoole on earth Psal. 99. 5. For wheresoeuer the Church of God is assembled to pray vnto him there is Christ truly present and there is his footstoole and there should we cast downe our selues our soules and bodies to Christ he being there present Now though S. Iohns feare be a godly feare yet it is stained with sin for it is ioyned with immoderate feare of death Then we see that the most holy affections of righteous men they haue their imperfections they be stained with sinne because they be sanctified but in part and in part be corrupt And there is no man which hath true filiall feare but he hath withall a seruile feare of hell and damnation The meanes follow whereby Christ confirmeth Iohn Then he laid his right hand In this note two things first when he vseth this meanes secondly the meanes it selfe The time when Then that is after Christ by his presence had smitten him cast him downe and laid him as dead then he vseth meanes of confirmation and comfort And this is Gods practise first to humble a man and cast him downe breake him and bruise him to powder then he hauing made him plyable and fit to receiue grace after confirmeth and comforteth him in the matter of saluation secondly a man must be wounded then haue oyle powred in and he must be a lost sheepe after Christ will bring him home againe And this is the cause why so few profit by the word preached and by the Sacraments because they be not first humbled and cast downe and made fit to receiue Christ comfortably offering himselfe in the Gospell Now follow the meanes themselues which are two the first a signe Then he laid his right hand c. secondly his word saying Feare not c. There is not one of them vsed a part neither the signe nor the word alone but he vseth both meanes more to confirme and comfort S. Iohn So the Lord dealt with Moses Exod. 3. 12. he first giueth him the word I will be with thee to comfort thee and not onely that but the signe he must offer sacrifice to God as a signe So to Ahaz though a wicked king he giueth him his word to comfort and confirme him and vers 11. he biddeth him aske a signe of him So Christ preached the Gospell there is his word and confirmeth the same by miracles Now he giueth vs promises of eternall life and not onely that but addeth signes and seales to confirme them namely his Sacraments By this we see that Christ hath exceeding care of his children and of his Church Seeing he vseth al meanes to confirme them and to comfort them he giueth them not onely his word which might be sufficient but for our weaknesse he addeth signes to confirme vs condescending thus to our capacitie to take from vs all doubtings and to giue vs assurance euen out of the maner of vsing the meanes as here first he vseth the signe 2. the word then he putteth his hand on Iohn to assure him of his protection and after biddeth him not to feare By this order we see that the very assurance of Gods presence and protection is a present remedie against all feare
mind and in that very maner he would if he were present and if they deliuer any thing els or in any other maner they shal be suspected of vnfaithfulnes Now if Christ were on earth wold he deliuer his word partly in English partly in Latin or vse the authoritie of the fathers Philosophy or of Poets And surely though mē cal this the learned way of preaching yet it is not that Christ commaunded Nay if this were admitted it would bring in Barbarisme and expell the Gospell out of this land and bring in that misery which was among the Schoole-men when all things were brought to needlesse disputations The third thing is the phrase Christ vseth The seuen starres are the seuen Angels c. Not that they signifie the seuen Angels or the candlestickes signifie the seuen Churches but are so Hence we see that the exposition in the sacrament This is my body and blood is warranted and not to be vnderstood literally as the Papists hold For as it is absurd to hold that these were seuen Angels indeed because they are called so so to hold the bread is really transformed indeed into Christs body but being a signe as it is common in Scripture is put for the thing signified this bread is that is represents my body c. CHAP. II. VERSE I. Vnto the Angell of the Church of Ephesus c. IN this second and third Chapters is set downe the fourth action of Christ whereby Iohn describeth him which is that Christ in these two Chapters giueth him 7. particular commandements to write seuen Epistles to the seuen Churches of Asia The first of these seuen particular commandements is in this first verse Vnto the Angell of the Church c. and after the commandement followeth the Epistle it selfe These things c. to the eighth verse Vnto the Angell This word is two waies vsed first it signifieth the Minister or Pastor of the particular Church of Ephesus and so it is taken commonly and of the most Secondly it may signifie a companie of Ministers or gouernours of the particular Church of Ephesus as Paule biddeth thē take heed to the flocke of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseers shewing there were many Ministers of the particular Church of Ephesus Aud so this word Angell may signifie the whole cōpanie of Ministers of that Church as we see in Scripture the naming of one man signifieth a whole multitude God biddeth Moses send my sonne c. by which particular he noteth the whole bodie of the Israelites So thogh Antichrist be not one particular man but the whole successiō of Popes yet Paul calleth him that Antichrist and that child of perdition so it skilleth not whether we take it for one man or the whole multitude of gouernors In this particular commandement are two points first the intent of Christ was to write to the whole bodie of the Church of Ephesus yet he directeth his letter not to them all but to the Angell and Minister That he intended to write to the whole Church it appeareth in the former Chapter where he is commanded to write to the Churches and in the end of this where he saith He which hath eares let him heare what the Spirit writeth to the Churches Now in that he directeth his Epistle to the Angell and Minister he intimateth to him his dutie first that he must especially labour to teach the particular contents of this Epistle to the Church of Ephesus secondly that he should not onely teach but be a patterne and example to them of the things contained in this Epistle Secondly he writeth to the Angell of the church himselfe because he especially doth great good or harme to the Church If the minister be good there cometh much good if he be euill there cometh much euill as all examples shew Now Christ writeth for this cause to him that he might be diligent and so the cause of good not of euill The second point is that Christ among all the seuen Churches writeth to the Church of Ephesus first which is not because it had authoritie aboue the rest but because it was in riches and estimation aboue the rest and was the mother citie for they were all candlestickes and all golden candlestickes but because it excelled all other cities in riches and estimation for that he directeth his Epistle first to this Church By which he sheweth that those Churches townes and people which excell either in riches and estimation and other temporall gifts they must also excell in the graces of God And so all men in particular as they excell in riches and estimation they must excel others in godlinesse and religion So then each town must as it excelleth other in that it hath a greater name greater riches or other temporall blessings go before other which want them If they excell other in these and be inferiour in godlinesse and religion it is a shame for them before God and man too The Epistle hath three parts as all ordinarie Epistles haue first a preface secondly a proposition thirdly a conclusion The preface in the first verse Now the preface or entrance is taken out of the former chapter The end and intent of it is to draw the Church of Ephesus to reuerence the admonition of Christ so that Christ propoundeth not that first but makes an entrance to prepare them to receiue the same with reuerence and regard his admonition The third reason which he vseth to do this is thus framed If I be he which holdeth the seuen stars in my right hand that is he which by my mightie power guide blesse protect and defend thee and thy Ministers and if I walke in the midst of the seuen candlestickes that is am alwaies present in the midst of thy Church to guide blesse and protect you then ye should receiue and reuerence mine admonition but the first is true ergo my admonition must be reuerenced and obeyed both of the Ministers and of the people In this preface two things are to be learned first seeing Christ repeateth that againe which he taught in the former Chapter he sheweth this is a most notable point to be learned and practised of all men which is that Christ he is present in his Church being present by his speciall prouidence doth blesse guide and protect it both in Ministers and people This must we labour to learne and to be certainely perswaded of euen of the speciall presence and prouidence of Christ in his Church in the speciall workes of the same And without this we cannot haue sound religion this standeth not in a swimming knowledge in the braine but in a sure perswasion of the same in the heart The second thing is that this perswasion of the speciall presence and prouidence of Christ in his Church is the meanes to draw vs to all duties of our calling seeing Christ maketh this his reason to moue them to obey his admonition So if we think
and perswade our selues that Christ is present in the midst of his Church and withall guideth blesseth and protecteth the same we cannot but be moued to walke as Enoch and Abraham did with God euen as in his presence In this second verse is the second part of the Epistle which is the proposition which containeth the very matter and substance of the Epistle This proposition hath two parts first a commendation of this Church especially of the Ministers in the second and third verses secondly a rebuke or reprehension in the fourth verse First the commendation is in generall I know thy workes Secondly in particular for particular duties in the words following I know thy workes Some expound it of workes of mercie and liberalitie but that cannot stand But when he saith I know thy workes that is the dealings and practises of the people and Ministers in their callings and affaires I know them they are open and not hid from me and not onely know them but with approbation allow them as in cōparing this with the fourth verse where there is an opposition Though I know thy workes that is allow them yet I find fault in some things with thee Whereas Christ he knoweth that is approueth their works wayes dealing conuersation and liuing this may be a remedie against all secret and hidden sinnes The adulterer theefe and murtherer wait for the night when they thinke none see them then they may as they thinke practise any sinne so the tradesman he thinking no man seeth him changeth and counterfeiteth his wares and blearing mans eye thinketh all is well And the cause why there is such fraud deceipt guile and iniustice among men is because men thinke they can do it so as none shall see them they say God regardeth and seeth not our dealing Psal. 94. 7. But if men would consider that though they can bleare the eye of man yet they cannot hide it from God seeing they be alwaies in his sight this would make men make conscience of many secret corruptions and sins in their hearts Whereas this knowledge is ioyned with approbation and so Christ approueth of their workes some may aske How can God approue of that which doth not satisfie his law as the best workes of the most holy men of God being stained with sin do not Answ. The Gospell reuealeth to vs more then the lawe being the second part of the word Now the Gospell telleth vs that if a man will and vnfainedly do his indeuour to please God to obey his will if a man do this in truth the Lord accepteth the will for the deed So Christ here he approueth of their workes proceeding from a pure will and earnest indeuour as perfect taking the will for the deed But seeing Christ approueth their workes the Papists may argue hence thus If God approue thus of men then they haue no sinne if they haue none then a man may fulfill the law in this life and so be iustified by works Ans. Christ approueth not their or our workes simply but in part as they be his workes proceeding from his spirit in our hearts but as they proceed from our corrupt will and be fruites of our flesh he doth not Againe Christ approues them with pardon as they be pardoned and if they were not so approued he could not approue them at all Christ sayth I know your workes that is as proceeding from my spirit and as pardoned hauing the guilt taken from them Now I come to her commendation particularly which is especially of the Angel or minister in whom the first thing commended is this namely labour which is an excellent vertue especially in the Ministers painfulnesse diligence and labour in guiding and gouerning the church ouer which they are set and this vertue is worthy of commendation as 1. Tim. 5. 17. he which ruleth well is worthy of double honour And Paul matched and preferred himselfe before all other Apostles in this that he laboured more then they all Seeing our Sauiour Christ commends this labour of the ministery we see it is a worke of paines and diligence if it be well done and not of ease and idlenesse as men commonly esteeme of it else Christ would neuer commend it aboue all other works in the ministery Seeing Christ commends the Ministers in being painful and diligent in teaching and gouerning the people must be diligent in learning and obeying them But men thinke all is wel if they come and heare the word though they take no paines to know and vnderstand it they will not take paines to increase in the knowledge of Religion And the want of this paines and diligence in the people is the cause why the word is heard without profit Men bestow all paines care and diligence in worldly things and yet take no paines in the principall namely that which belongs to their soules health but if they would be commended of Christ then they must vse diligence take paines in hearing learning and obeying the word of God The Minister must labour to teach and to gouerne the people ergo they must labor to obey and keepe a good conscience and to practise religion And as Paul laboured to keepe a good conscience so must all men learne to know and vnderstand the word and then to obey and practise the same Secondly Christ he commends their patience in bearing the crosse which vsually followes the Gospell and this is worthy commendation seeing it is more then many of the Prophets performed Ierem. 20. was exceeding impatient Ionah being schooled in the whales belly yet after that all things falling not out to his mind he was most impatient But this Angel laboured and withall ioyed in the crosse and persecution As he did so must Ministers labour to publish the Gospell and because the crosse accompanies the Gospell they must be armed against persecution with patience they must endure all crosses as Luke 8. 15. the good ground brings forth frutie with patience The practise of Religion and patience must go together Now Christ ioyneth these two labouring in his calling and patience together seuereth them not first because before the fal man could do all his dutie without trouble with ease and ioy but since the fall we being corrupted can do nothing but it is a trouble to vs and God set this marke on our sinnes that all our duties should be troublesome and our callings should haue crosses and calamities ioyned with them Secondly because as the Ministers labor to increase in the people knowledge and to do their duties so the diuell labours to hinder them and to stay them therefore they must not onely labour but be diligent to striue with patiēce So Paul 1. Thess. 2. he wold haue come to thē but Satan hindred him Now as Christ ioyneth these two in the ministery so in all callings these must go together both in particular callings of the church and of the common wealth First we
must know the duties of our callings secondly we must labour in patience to practise them with diligence and withal we must know that in the doing of our dutie there is also ioyned affliction therefore we must be armed with patience to vndergo all crosses and afflictions in our callings we must though afflictions come obey the commaundement of God inioyning vs trauell and labour in our callings and rely on his promise that he will blesse vs in our callings if we labour diligently and be patient in afflictions We must not thinke we may leaue our particular callings because of troubles and afflictions but we must faithfully continue in them and with patience endure afflictions and then Christ shall conmmend vs which is better then all the things in the world his commendation is better then any man can giue If he commend vs then we are happie though all men speake ill of vs. But if we neglect and contemne our callings and will not go on because of afflictions but leaue them for want of patience then instead of commending he will discommend and disgrace vs and then what will it help vs though all men speake well of vs And thou canst not beare c. Now followeth the third particular worke or vertue for which Christ commends the church of Ephesus And how thou canst not beare them which be wicked Here he commends her seueritie against wicked men that is such as liued offensiuely in life or doctrine maintained any manifest heresie or errour The church of Ephesus could not beare such but esteemed of them as a burthen which she could not beare but sought to be disburthened of Hence we see that it is necessary for wicked men to be seuered from the church and she must be purged of them So in all ages it was practised the Church sought to be disburdened of wicked men as when Cain had slaine his brother Genes 4. the Lord cast him out frō his face that is that place where Adam his family assembled to worship God So saith Ieremy the wicked must be taken away Ier. 15. If thou wilt turne and separate the wicked the vile then thou shalt be as the Lords mouth 1. Cor. 5. where the incestuous person must be giuen vnto Satan All these places proue that wicked men which be offensiue in life or doctrine must be separate from the church she must be purged of them It is necessary the church should be purged of these wicked men first because they defile the worship of God and infect it by their wickednesse whereas they which worship him must be holy as he is holy Secondly least the church be defiled infected by their wicked doctrine and life for they be as sowre leauen which wil soone infect the whole masse of dough By this we see a manifest and common fault in our churches wherein wicked men are not only suffered to liue but to receiue the sacraments and heare the word preached as though they were good yea though many of thē want knowledge be cōtemners of the word sacraments many be tainted with drunkennesse and vices which accompany that 〈◊〉 But such as want knowledge or be wicked men in life or doctrine ought not to be suffered to preach to the people and receiue the sacraments therfore we must seek al good meanes to disburthen the church of them Secondly seeing they sought to be disburthened of them we see Christ hath giuen his church iudicial power to disburthen her self of wicked mē to excommunicate and cast them out of the church from receiuing the sacraments she could not beare them but sought to be disburthened which she would not vnlesse Christ had giuen her power to do it Obiect But some hold that wicked men must not be cast out of the church but must be suffered to liue in the church and proue it by Marke 13. 30. the tares must be alone till the end Answer But here in the parable of the tares Christ speaketh not of the church to be purged by Magistrates but of the vniuersall purging in the last day and that not by men but by the Angels 2. Obiect Luke 14. 13. Christ bids them compell all in the high wayes now if all must be compelled then none must be exempted and cast out of the church Answ. Christ speaketh not of compelling them to the sacraments but onely to the preaching of the word they must come and heare that yet this proues not that men wicked and offensiue may not be suspended barred and excommunicated in regard of the sacraments and seales of saluation which must be giuen to them onely which haue faith and repentance Quest. Seeing wicked men must be seuered from the church hence a question ariseth how farre forth a man may conuerse with them and keepe company with them which are offensiue in life and doctrine Answ. Euill men must be considered first as they be members of a commonwealth towne or citie secondly as they be members of a particular church by tolleration Now as they be members of a commonwealth citie or towne we may conuerse with them in outward things and ciuill affaires as buying selling c. we may make outward ciuill peace with them though they be wicked as Paul biddeth vs haue peace with all men as farre as it may stand with the honor of God and good of the Church and societie wherin we liue In this ciuill societie we may performe outward ciuill dutie of loue and ciuill courtesie Tit. 3. 2. 2 As a wicked man is a member of a particular Church we may liue in it with him for we may not because of him leaue that Church but still liue and abide in it So Christ though the Iewes and their Doctors were wicked men in life and doctrine hypocrites yet he liued still among them but so as we seeing their wicked life allow not of it but be grieued with it as the Sodomites grieued the righteous heart of Lot Nay although they be admitted to the supper of the Lord by the fault of the Minister yet we must and may continue among them in the Church So did Christ he liued among the Iewes communicated among them in eating of the Passeouer and receiued the Sacraments among them though they were corrupt in life and doctrine And the reason is because if thy conscience be good it cannot be defiled by another mans ill conscience Yet though we may do these things with them yet two things are vnlawfull first we must haue no priuate or familiar companie with them 1. Cor. 5. the tenth and eleuenth verses Secondly no speciall familiaritie We must not barre them of generall duties but of speciall familiaritie onely For by that meanes a man doth not onely countenance their persons but alloweth of their sinnes This then condemneth them which are of that nature that they can fit and frame themselues to all companies to the humours and disposition of any companie but if there be
any openly wicked in life or doctrine we must not keepe any priuate companie with him shew him no speciall familiaritie but withdraw our selues from such as burdens to vs. And hast examined them This sharpe dealing of the Church of Ephesus hath 2 parts the first is examination the second cōdemnation of the false Apostles The first part is the discouerie of these false Apostles The second the opposing of her selfe against them being discouered The discouerie of the false Apostles teacheth two points first that God hath giuen to his Church and to the Ministers and members of it speciall grace and wisedome an excellent gift of discerning 1. Cor. 2. 15. 1. Cor. 11. Spirituall men endued with the Spirit of God can discerne of the Lords bodie and bloud betweene bread and wine in the Sacrament and common bread and wine 2. Cor. 13. Proue your selues shewing that the Church and the members thereof haue power and the gift of wisedome to try whether they haue faith or not 1. Ioh. 5. Trie the spirits And here she hath power to discerne of false Apostles and by this gift the Church of God differeth from all other societies of men no societie saue the Church of God hath this gift to iudge betweene good and bad truth and error true Apostles and false Apostles Secondly we gather hence that the Church of God can iudge whether a Church be a true Church or not Some men it pleaseth to call this to question nay to deny that there is any Church in England but call it the synagogue of Satan and say there is no ministerie in it no word no Sacraments Now seeing the Church of God can iudge of vs in England and the churches in Germanie in Scotland other Euangelicall and reformed Churches iudge the Church of England a true Church it is so though they deny it For we must rather stand to the iudgement of one or many particular true churches then of any one priuate or of many men Yea seeing the church of God can iudge of false Apostles it hath also power to iudge of Scriptures to iudge which books be canonicall which are not And that which the church of Rome saith is false that the Church indeed can iudge but as it hath authoritie from their Church This Church of Ephesus had this power long before Rome was in such name nay it was in this time of Iohn of farre greater name then Rome and more famous and excellent The second point in what things this discouerie of false Apostles consisteth in what this iudiciall action standeth which God hath giuen to the Church It standeth in two things first examination of false doctrine and false teachers Secondly condemnation of thē after examination For the first he saith And hast examined for the second and found them lyers To come to this examination the Church of Ephesus had a gift of examination and did examine false Apostles and their doctrine But how may a particular Church examine a false Apostle and his doctrine To do this the man or Church which would do it must first prepare themselues and make them fit to examine and in this preparation must haue an humble heart and lowly spirit for God reuealeth not his will to proud men such as haue high minds in their conceit And in this humbling of himselfe he must cleane renounce his owne wit and reason and in regard of himselfe become a foole in his owne reason if he will be wise in the word of God After this preparation he must make prayers to God in his spirit that the Lord would reueale the thing to him and that he would open his eyes by the meanes vsed to iudge of truth falshood Luk. 11. Iam. 1. 5. In the next place he must labour throughly to know and well to conceiue of their false doctrines he must seek to vnderstand them their grounds the differences betweene them and the truth For it is a fowle fault to propound a mans error and not in that meaning he propounded it or gaue it They must further proue and trie whether the doctrine be of God or men To do this he must come to the word of God which must be iudge in the matter not a dumme letter as the Papists hold but the true iudge in all matters and most sufficient Esa. 8. 19. 20. Ioh. 5. Search the Scriptures Only the Lord must be iudge in his owne matters he must giue sentence and no Angell Saint or man Now this he doth in the written word therefore they must search whether such doctrines be contained in the Scriptures or can by necessarie consequence be collected out of them They must after all this looke to their liues for it is not possible that a false Apostle should lead a good life We must looke on his faith and repentance and the fruites of them for though he may bleare the eyes of the world yet if his life be well sifted it will appeare by his faith and repentance he is but an hypocrite and therefore Mat. 7. Christ biddeth vs trie them by their fruites A bad tree cannot bring good fruite but if a man trie and tast them though they appeare beautifull to the eye yet we shall find them to be but hypocriticall and this is a iudgement of God vpon such that they shal be descryed by this one marke by their liues and conuersations If they teach false doctrine they haue liues answerable they cannot but liue accordingly There was neuer any which was a famous hereticke in the Church but his life was stained with monstrous sinnes as the historie of the Church declareth The second part of the discouerie is condemnation or sentence against them for after she had examined them finding them not that they seemed to be she pronounced them to be false Apostles and lyers Note she calleth them lyers vseth sharp speeches and yet sinneth not seeing Christ commendeth her so Ministers to shew their hatred against vice may vse sharpe speeches not to raile or taunt but only to shew our hatred and misliking of sinne So Iohn Baptist calleth them a generation of vipers Christ called Herod a Foxe Paul the Galatians fooles In that she calleth them lyers it sheweth three things first that they spake falsely and deliuered that which was vntrue secondly that they sinned of knowledge thirdly that they did it of malice to hurt and deceiue the Church for these three be the properties of a liar Againe here we see that which Paul Act. 20. foretold by the spirit of Prophecie to be fulfilled that among the Ephesians should arise lyars on them which professed the Gospell with them Againe if men in the daies of the Apostles they being yet aliue durst so take on thē Apostolical authoritie to cal thēselues Apostles and were none no maruell if the Pope of Rome durst sixe hundred yeares after them take this vpon him and say he is Peters successor to take on him Apostolicall power
to allow of those bookes for canonical which are not and to make them as pure Scripture which are onely Apocrypha And thou hast suffered In the former words were the first part namely of her seueritie for which Christ commended the church of Ephesus now followeth the second part which is after their discouery to oppose her self against false apostles how it will appeare in the particulars First of the words Thou hast suffered or as well thou hast borne as a burthen for the word signifieth to be pressed down vnder a great burden These burdens were troubles which these false apostles caused after they were discouered first open iniuries and persecutions secondly the spreading of damnable and hereticall doctrines The Ecclesiasticall histories report that these false apostles were such as Cerinthus Ebeon Marcion and such like Now in these words we note it is the will of God that euen the best church shall be troubled by false Apostles teaching hereticall doctrine and persecuting the church of God and so become great burdens to the church and that the Lord suffers for weightie causes first these false apostles must be that the beleeuers and true imbracers of the Gospel might be stirred vp more to embrace and loue the same as Iude exhorts the true beleeuers To fight for their common faith and the more religion is oppressed the more we should labour to maintaine it Secondly that professors might be proued and tried whether they be true and sound or not 1. Cor. 11. 19. There must be heresies c. Thirdly that God may exercise his indgements on the wicked and hypocrites for they be giuen vp to beleeue lies to receiue their false doctrine 2. Thess. 2. 11. Seeing the Lord suffereth his best churches to be troubled with false Apostles and that for most weightie causes we must not be offended because we see dissensions and scismes in the church which proceed not by reason of the Gospell but from wicked erronious and hereticall men for the Lord will haue such to liue in his church to make his owne seruants to loue him more to trie who be sound professors and to bring iudgement on the wicked these should not make vs discouraged but more to loue and embrace the Gospell Now after the dealing of these false apostles is set downe the dealing of the church of Ephesus against them in all things opposing her selfe against them Thou hast suffered and hast patience That is thou hast borne a burden by manifold troubles and persecutions and hast patience to beare them Obiect But how can troubles persecutions and patience stand together for troubles are against mens nature and makes them fret and be impatient against God man Ans. These stand together not by nature but by grace Rom. 5. 4. Tribulation brings patience And they stand thus together to him which truly beleeueth in Christ God giueth the spirit of meeknes sheds his loue in his heart so in the midst of trouble giues him a speciall tast of his mercie And thus in the time of trouble they which be most troubled are withal most patient so trouble and patience may be together And hast patience Here is the first way by which the church of Ephesus opposed her self against false apostles and their dealings which were double first iniuries and persecutions secondly false doctrines heretical and damnable teaching Now by patience she opposed her selfe to both these So the onely way to oppose our selues against persecutors such as iniury or wrong vs is patience whereby we stop their mouthes and if it be possible ouercome and winne them to Christ. This should be our meanes to oppose our selues against wicked men as well in life and maners as in iudgement and doctrine not to returne iniury for iniurie and wrong for wrong but to haue patience not that we should beare their sinnes but their wrongs And for my names sake hast laboured Here is the second meanes how she opposed her selfe against their spreading of damnable and hereticall doctrine which is the second way how they were a burden to her Hast laboured that is taken much paines for my name that is my glory and the Gospell of Christ for maintaining my glory and true Religon thou hast taken as great paines as they did to broach heresies and so thou hast opposed thy selfe against them Here then is our second way to oppose our selues against damnable heresies of wicked men we must labour to haue the true word of God to maintaine the glory of God and true Religion Is this so Then euery man shall labour for the name and Religion of Christ both minister and people for this labour is double partly of the minister partly of the people Concerning ministers the ministers first labour must be by studying and reading the word to furnish himselfe with sufficient knowledge in the foundation and substance of the Gospel of Christ. And for this cause S. Iohn Reuelation 11. must eate the booke that is by study meditation haue it in his hart and mind to digest it wel Psal. 2. 7. the Priests lips must preserue knowledge and the people must seeke it at his mouth Secondly he must deliuer the whole counsell of God concerning the matter of saluation to the people and the whole doctrine of the Gospell contained in the bookes of the Prophets and Apostles So did Paul Act. 20. He kept nothing backe but deliuered the whole counsell of God Thirdly he must be able to discouer and labour to discerne false teachers to the people not onely to know them but make the church to know them Tit. 1. he must conuince false teachers and then discerne and discouer them which he shall do by two things first by conuincing and discrying their erronious doctrine secondly by reprouing their wicked life So Christ noteth the erronious doctrine of the Scribes and Pharises in their misinterpreting the law secondly their hypocriticall life So Paul in all his Epistles noteth wicked mens errours and then their bad life Fourthly he must labour that the doctrine deliuered out of the Gospell may edifie and take fruite in mens hearts which is the end of all preaching and teaching 1. Cor. 14. Fifthly he must labour to be a patterne and president in his owne person of that doctrine which he teacheth that so they may haue his example to follow which is an excellent meanes to make them obey the word and the neglect of it is the cause why many contemne the word Sixthly he must make petition to God that his particular church may hold receiue obey that doctrine he deliuereth So Paul in all his Epistles praies for them that they may receiue his doctrine Now as the minister so the people also must labour for the name of Christ euery true member of the church must labour to know vnderstand that doctrine which is deliuered out of the word Christ bids vs beleeue the Gospel and repent therfore we must first know
it and then we must beleeue it Then we must do as Mary did we must leaue other lesse matters and sit at Christs feete to heare his gracious words Luke 11. further we must labor to haue the same knowledge conueyed to others for if we beleeue truly we cannot containe our selues but we must needs teach others He which drinketh of the well of life out of his belly shall flow full streames of running water Ioh. 7. he cannot hold it in but will conuey it to others That this may be done first the head of the family he must teach and instruct his family for God hath bound him in conscience to spread abroad that knowledge he hath to conuey it to his family and though he be not able yet God requireth he should be able to instruct them that so a particular and litle church may be in his family Againe euery man must labour to win his enemy and those which are ignorant to beleeue the word The Scribes and Pharises compasse sea and land to make one Proselite and the wicked labour to winne men to do as they do much more should we Yea and euery man must labour to edifie those which be fellow-members with him of the same church in faith hope loue repentance and such like as Iude saith they must labor to saue some Lastly to maintaine the Religion of Christ against all his enemies to answer them and to stop their mouthes 1. Pet. 3. 15. Seeing the maintaining of the name and religion of Christ is so excellent a thing we must aboue all things labour for it to spread it abroad ouer the whole earth to defend it against all false teachers So did the church of Ephesus being persecuted and iniured by false Apostles and this is a most blessed labor to to defend Christ and his Religion and with it the honour of God In the end of the verse he setteth downe the maner how she defended it namely that she did not faint but was constant perseuered to the end So we haue had the Gospell long time preached we haue defended it with hazard of life goods we must not now leaue off but still continue and this exhortation is necessary seeing the Lord after so long peace purposeth to try vs by persecution or false teachers Then let vs purpose to be constant to the end and not as some who can change as religion changeth be of any religion To maintaine religion is commended but the principall thing for which the church of Ephesus is commended is perseuerance Neuerthelesse c. In the fourth verse Christ setteth downe a direct and seuere reproofe of this Church I haue something against thee Here Christ dealeth as a iudge calling the Church to an accompt laying actions to her charge which actiō is this Thou hast lost thy first loue that is the Church and people of Ephesus the Angel and the people haue lost that loue to God religion and man which they had when they were first called not that they left it wholly but because both people and Minister suffered their first loue to decay that now it was not so feruent and plentifull as before Ob. Christ commendeth her zeale against false Apostles Answ. It is true she had now zeale and loue but in respect of that she had first it was no zeale nay it was cold and frozen therfore he saith thou hast lost thy first loue If God had something against this Church then now he may iustly haue against all particular Churches in the world especially against vs in this land seeing we be in her estate A great part neuer had loue of Christ and many haue fallen from their first loue That some haue fallen it is plaine many in Queene Maries time were content to liue in persecution for the Gospell but after when quietnes came they became plaine worldlings as the historie of the Church records And in these dayes of peace and plentie of the Gospell such as twentie or seuen and twentie yeares agone were zealous professors now become cold and frozen professors Many I graunt are free from this sinne yet are they worse then these for they neuer had the loue of Christ and religion but are louers of themselues of this world honour riches and pleasure Now then if Christ had something against these Churches for losing their loue much more may he haue against vs who neuer had true loue of him That men now adayes be louers of themselues of this world and not of Christ it appeareth seeing most congregations and Churches after this long time of hearing the Gospell preached being daily taught yet are not bettered in opinion iudgement life and obedience but still remaine ignorant which argueth no loue of God nor of religion For it is not possible that he which loueth God and loueth religion indeed should continue from yeare to yeare in ignorance neuer profit in practise of religion in bettering his knowledge obedience And in that men liue in their particular callings without al loue to God and religion it argueth they loue not God for if they loued God they must needes loue their neighbours these going together But men practise their callings with the loue of themselues of honour riches and pleasure no loue to God no loue to religion This should moue vs to stirre vp our hearts to labor to get true loue of God of religion and of our neighbour that Christ haue no action against vs. For if a King or a mightie man shold haue an action against vs especially being iust and good it would make one quake and tremble but we haue euen the King of heauen and earth to deale with he hath an action against vs then it is best to looke about vs. This Paule vrged to Timothy that he would go beyond himselfe abound in feare loue and repentance Phil. 3. 13. he laboured to that which was before forgetting that which was behind that so he might come to perfection He looked first on his wants and then by thē tooke occasion to grow and increase in all spirituall graces We are in a way we must walke to heauen there is no standing if we purpose to come to the marke we must be as young children who first are children litle in knowledge and strength after are stronger and lastly become tall men so must we daily grow till we become tall men in Christ perfect and tall men in knowledge of religion And they which after long preaching be ignorant or make no increase in religion they be in a dangerous estate and cannot possibly come to the kingdome of heauen Hast fallen from thy first loue Hence the Papists as also other Churches gather that a man may fall away wholly and finally then this question must be cōsidered whether a man may wholy fall from grace That we may answer to this we must know grace is taken two wayes first for that fauour of God whereby it
man from euill actions and affections to renued affections and renued actions By this we see that the common description of repentance is not good in that they say it standeth in contrition which is sorrow and remorce for sinne which is no part of repentance but may be a cause of repentance godly sorrow indeed causeth repentance but is nothing of the nature of it 2. Cor. 7. 9. 10. Or else That is if you will not practise that remedie to wit renew your former loue and repentance I will come against thee or as the words be in the originall I will come to thee shortly The Lord cometh to a people two waies in mercie or iudgement in mercie he cometh when he testifieth his presence to them by shewing mercie as when Christ in spirit came to the old world and preached to them as Peter saith an hundred and twentie yeares Secondly he cometh in iudgement when he testifieth his presence in iudgement So in the second Commaundement I will visite the sinnes of the fathers that is I will come and inquire of the fathers sinnes whether they be in their children and will punish them So here if the Church of Ephesus repent not he will come to her to testifie his presence in iudgement not mercie Out of this first generall threatning we may learne this one thing when any people or Church liue in any one sinne or decay in loue to God his word and religion he then prepareth himselfe to come to them in iudgement Amos 4. 12. he will punish them because they returned not to the Lord but lay in their sinnes therefore he biddeth them prepare themselues to meete him This we must apply to our selues our Church and people for the sinnes of the Church of Ephesus be our sinnes we haue decayed in our first loue since we heard the word first we for the most part want loue to God and to man and besides these sinnes we lye in many fearefull sinnes Atheisme now abounds in iudgement and in practise contempt of the worship of God neglect and contempt of true religion crueltie oppression and want of mercie yet for all this what man is it that prepareth to meete the Lord So that he may iustly say we do decay in loue that it is most true of vs that the Lord hath bene long coming to vs for these sinnes in iudgement in plagues and punishments and so is he coming at this day it hangeth ouer our heads and if we continue still in sinne he will surely come Thus then seeing the Lord hath bene long coming to vs he would haue vs to repent if we will not no doubt he will come and that shortly and remoue his Gospell he will come in iudgements and punishments to destroy vs. The second threatning is more particular I will remoue thy candlesticke Here he sheweth in what particular iudgement he wil come to thē namely to remoue her candlesticke In the former Chapter he compareth the Church to a candlesticke then when he saith he will remoue the candlesticke he meaneth his word and Gospell take the ministerie of the word from her and so make her become of a Church no Church and hauing remoued the Gospell will in stead of it send ignorance and blindnesse If thou repent not that is if thou continue stil in thy sin In this second threatning note three things first concerning the minister secondly the Church and people thirdly euery priuat man First concerning the minister if he decay in loue to God his word and religion if he continue and lie in his sinnes or any one sinne that is a meanes to depriue him of his office and calling and of his gifts for this is especially directed to the Angell Ier. 15. end The Prophet failing in his dutie partly by feare partly by want of patience then the Lord he becomes a Prophet to Ieremy tels him that vnlesse he returne to the Lord and repent the Lord would make him no Prophet so that in him he speakes to all Ministers that if they would haue their callings and gifts to remaine they must not liue in any one sin decay in loue to God or religion for then their callings and gifts shall be taken from them As repentance is necessary for all men so especially for Ministers they must especially renew it seeing that is the onely meanes to continue their callings and gifts The second thing is concerning a church or people if any church or people decay in loue to God or his word or lie in any one sin they then procure the Lord to remoue his candlesticke to take from them his word the Gospel and true religion Ose. 9. 7. The Prophet is a foole the man of spirits is mad a heauy iudgement whereof comes this He saith for the sins of the people the Prophet is ignorant and becometh mad If this be so then we haue all cause to feare that our sinnes haue deserued the Gospell should be taken from vs for in most men there is great decay in loue seeing religion is hated and contemned of most men Therfore we must needs feare and the Lord for this must needs remoue his word take his Gospell away if we meet him not with repentance for he in iustice giues men to beleeue lies when as they will not receiue his truth and Gospell being so long among them Our dutie then is to seeke to preuent this iudgement by hearty and true repentance The third point concernes euery priuate man euery priuat Christian now a daies decayeth in loue to God and man lieth in some one sinne or other c. Now these are the meanes to depriue him of the light of the Gospell and his particular gifts For as a mans loue decayeth his knowledge decayeth and so the Gospell and the loue to it wax cold In a clock if the watch stand all the wheeles stand if it go softly or swiftly the rest of the wheeles go accordingly so if our loue be increased our knowledge is so if our loue decay our knowledge our vnderstanding in religion decayeth And this is the cause of so litle knowledge especially in auncient folke because they loose their loue Heb. 4. 12. First we are deceiued by sin secondly our heart is hardened thirdly we call into question religion 4. we set our selues against religion and so fal from it so that decay in grace is the first cause of apostacy Then if we would increase in knowledge and religion we must seeke to be cleansed from sinne not liue and die in any one sinne neither decay in loue knowledge or affection to religion Some gather hence that a man may fall finally and wholly for if a whole church may much more one man but the reason is not good for there is great difference between one man and a whole church for a church stands of a mixt company good and bad sheepe and goates corne and chaffe wheat and tares Now in the Church the wicked may
fall and become false professors as inded these were and yet the true beleeuers remaine stil. Now hence it followeth not that a priuate man truly conuerted may fall Now followeth the condition of both the threatnings Except you amend that is I come in iudgement to you and take away the Gospell vnlesse you repent Now we must marke that all threatnings in the old testament are with condition So in Ionah Yet fortie dayes and Niniue shall perish that is vnlesse they repent and so are the threatnings in the new Testament with the same condition The wil of God or his good pleasure is one alone no more what distinction soeuer men vse Now his will is partly secret partly reuealed his secret will is of those things which he hath not reuealed in his word or by any work and experience to man reuealed is of those things he hath reuealed in his word or else taught men by experience or euent Now the reuealed will is with condition alway but the secret will is not but by it he willeth all things good things absolutely and permitteth euill And to make this will subiect to condition were to bind God to his creature but his reuealed will is with condition as here in this place Obiect Why doth God giue his reuealed will with condition Answ. Because he reuealeth in mercie so much to man as is necessary to saluation and no more and therefore he reuealeth it in that maner as may be most fit for his saluation Now when he propounds his will with condition that is best for it keepes men more in awe and seemes better for their saluation then if it were with without condition Now marke Christ he repeates this condition in the beginning and end of this verse that he will come to them and he wil punish them vnlesse they repent and amend The reason is to shew that when men lie in sinne or decay to God and religion then it is most necessary to repent and it is so necessarie that there is no other way to stay God from remouing the Gospell then repentance Is this true then it stands vs in hand euerie man in his owne person and in his familie and in the Church publikely to meet him with repentance and so we must thinke of it in that Christ doubles the condition But this thou hast that thou hatest the workes of the Nicolaitanes In these words is a second reason to proue that in the second verse for which Christ commended her that she could not abide them which were euill first because she examined them which receiue false teachers secondly she hated their workes To come to the words Nicolaitanes were a sect of heretickes who held opinion first that fornication and adulterie were no sinnes secondly that a man might keep companie with idolaters in sacrificing in the temple and according to these two opinions they practised fornication adulterie and idolatrie These were so called of one Nicolas chosen of the Apostles to be a Deacon Act. 6. who for a while professed the Gospell but after fell away and became head and chiefe of this sect of heretickes But this note sheweth that these words haue reference to the words of rebuke before as if he should say though this decay of loue be thy fault yet I commend thee for this one vertue c. Here note our dutie we must not which is a common sinne be so readie to blase our brethrēs faults to speake of them paint them out in their colours as we are but we should as well commend their vertues and not obscure them for Christ though he found fault yet finding this vertue commends her so should we Thou hatest Here note this point that it is not sufficient for a man to haue good gifts and graces for he may haue them and be no member of Christ but be in danger to be cut off from Christ. So was Iehu he had great zeale So Iudas had many good gifts no doubt being an Apostle yet fell from Christ. So the Ephesians had an hatred of the sins of the Nicolaitans yet were in danger to be cut off from Christ. Then we must labour for that which is the maine point of all which if we haue we cannot fal which is true heartie and vnfained repentance daily and renewed repentance for daily and new sinnes Thou hatest the workes Here see our dutie we must labour to know the sinnes and heresies of our times and when we know them we must hate them for which Christ commends them and and will commend vs if we do the like The workes of the Nicolaitanes not their persons So then we must moderate our hatred it must be for the sinnes of men we must hate their sinnes not their persons whether they be friends or foes Obiect But Dauid he hated mens persons he prayed for the destruction of his enemies both soule and body Answ. He did it being an extraordinary Prophet and it was no doubt reuealed to him that his enemies were obstinate and would not repent and so prophecieth by speciall and extraordinary instinct for euery imprecation in the scripture is as a prophecie But we which want that extraordinary instinct must keep vs within this compasse that we hate onely their sinnes and not their persons The workes of the Nicolaitanes in whom note the ioyning of two sinnes together adultery and idolatrie for adultery is the punishment of idolatry and idolatrie is the punishment of adultrie the one being carnal fornication the other spiritual and the punishment of adulterie and so in all hereticall churches the Lord he sends these together in iudgement to punish spirituall adultery with temporall fornication If a church become idolatrous then he giues them ouer to commit fornication and vncleannesse So among the Israelites and in the Romish church falling to idolatrie they abound also with adulterie and fornication Thou hatest their workes Here we may learne one lesson for we see many men seeing such diuersitie of opinion in matters of religion they will be of no church they will be of no religion But seeing in the best Churches planted and guided by the Apostles euen in their dayes there were such heresies as these Nicolaitans held no maruell if there be schismes and heresies in our dayes yet these should not make vs leaue the church but seeke to be of the true religion and stand faster to it Which I also hate Christ hauing now commended her would haue her to go on and to encourage her therin he setteth his example for them to follow thou hatest their workes that is well done do so still for so do I. And here we see Christ requireth that we should be of the same mind iudgement will and affection that he is of and there is good cause why we should seeing he is the head we the members we are bone of his bone flesh of his flesh Now then we must see that there be a conformity betweene the head and the
members we must hate that he hateth loue that he loueth so shew that we be true Christians and members of Christ. Ob. Christ he hateth wicked men why then suffereth he them to liue destroyeth theÌ„ not or take them out of his Church Answ. He suffereth them for iust cause for he can bring good out of euill light out of darknesse he can turne that which is most wicked in it selfe to his glorie and the benefite of his Church and children and the destruction of his enemies Then no maruel though he suffer them which he hateth Let him which hath an eare heare what the Spirit saith c. In this verse Christ inferreth this conclusion vpon the former words It containeth in it two parts the first a coÌ„mandement the second a promise A coÌ„mandement Let him that hath ears c. A promise in the end of the verse For to him will I giue of the tree c. and this conclusion serueth to stirre vp the Church of Ephesus to consider of the former things Christ taught her In the commandement is three things the first who be coÌ„maunded He which hath an eare secondly what is commanded namely to heare thirdly the thing which must be heard What the Spirit saith The parties commaunded to heare are described they which haue an eare that is which can heare Mat. 13. Christ expoundeth it he which hath an eare to heare that is an hearing eare he must heare and giue attention to the word By this we see there be two kinds of hearers one is a deafe hearer not hauing an hearing eare as those which bring outwaâ—d and bodily eares to the word but not the eares of the hart for their hearts are not affected with the word they cannot obey that they heare Secondly there is an hearing hearer who not onely heareth with the outward eare of the bodie but he hath his heart pierced and touched hath new eares made by Gods spirit this is he which bringeth both the eares his head and heart to the word who is affected with it applyeth it to his owne heart and beleeueth the word heard Such an eare had Dauid the Lord God bored his eare and made him new ears euen ears of heart Mine ears hast thou opened And when the Lord spake to him hauing new eares he answereth the Lord Lo I come his heart heard the Lord. Such eares had Isaiah Send me Such had Lydia her eares were opened and she became attentiue to Paules words the Lord gaue her new eares Seeing Christ maketh this distinction of hearers on earth then grace is not vniuersall sauing grace is not giuen to euery particular man that he if he will may heare and haue saluation for there must be some deafe hearers as well as hearing hearers Then all cannot heare nor haue eternall life seeing all cannot come to faith and repentance by hearing Nay though God admit all into the Church yet he giueth not grace to euery one to heare so that he becometh a profitable hearer to beleeue and repent by hearing Mat. 13. It is giuen to you to know not to others noting that some onely haue the spirit of God to heare to know his will and become obedient to the same Seeing the commandement is giuen to hearing hearers we must labour to become such to become good hearers not to bring onely the eares of the bodie to the word but the eares of the heart not onely eares of our bodie which we haue by creatioÌ„ but the eares of our soules which we haue by regeneration and neuer thinke our selues well till we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hearing of the heart to beleeue and obey that we heare can affect the same and be changed and turned by it Iosiah heard the law and that not with bodily eares but with his heart so that he turned to the Lord accordingly Dauid Psalm 26. God biddeth him seeke him he hauing his eares bored anew maketh answer Lord I will seeke thy face Take heed then of deafe eares when we heare the word daily not profiting by it are not changed in life for this deafe eare is a fearefull iudgement of God that men hearing should not heare nor obey and be bettered by that they heare And yet this is our common hearing for the most part we come bring our bodily eare to the word but our hearts hearken not they obey not that we heare but we remaine as blind and ignorant and as full of sinne as euer and that after long hearing Which sheweth we are indeed deafe hearers The second point is the dutie commanded namely to heare Hearing in the word of God is not onely listening with the bodily eares but to be attentiue to the word and with attention to adde faith repentance conuersion and obedience to it for we if we be good hearers then we must heare so as we be changed from the corruption of the old man and learne to beleeue in Christ. Eph. 4. 21. and as much as we practise and obey so much we learne for we heare no further then we obey Then seeing we must so heare the word we must suffer our selues to be chaunged and altered labour to obey the word and to be changed by it And except we thus heare the word is not to vs the sauor of life but of death and as the good hearing is the readie means to saluation so the deafe hearing is to destructioÌ„ The third point which is commaunded by God namely that which the Spirit speaketh The thing which we must heare with attention faith obedience is repentance for our wants and sinnes for of that Christ spake afore Then this is a most necessarie thing for men to consider their owne wants and sinnes and the iudgement of God for them for else Christ would not haue added these words for the conclusion of the Epistle who hauing shewed theÌ„ their wants and the remedie and the iudgment of God for 〈◊〉 sinnes he addeth this caueat which sheweth the necessitie of these things Then it standeth vs vpon to consider our own personal wants our sinnes and the wrath of God against them for the omitting of this dutie is the bringing of Gods iudgement vpon vs and the practise of it is the preuenting and turning away of Gods iudgements And as priuate men of their personall sinnes so must countries cities in generall remeÌ„ber their wants sins and do their first workes In the end of the verse are two reasons to moue them to heare the first because the things spoken are spoken by the Spirit that is the holy Ghost the third person in Trinitie the second because he speaketh not to one or two but to all the Churches in one Ob. But how can the Spirit speake these words seeing Christ speaketh them Ans. Both may stand for all outward actions of the persons in Trinitie are common to them all and seeing this to teach the Church is an outward action it belongeth to
c. The common people be of the Pharisies and Iusticiaries mind that they need no repentance seeing they liue ciuilly not tainted with horrible and grosse sins but we must repent for other sins as want of knowledge loue obedience c otherwise we cannot truly repent Now if we must repent of al sins much more of notorious sins as of Atheisme which now abounds and spreads abroade of pride in apparell contempt of the Gospell which increaseth in all places for want of mercie for crueltie and for those sinnes which can sooner remoue the candlesticke from vs. Now the remedie is to do their first workes to returne to their first loue to God his word and to man This is in the last place seeing this repentance neuer perisheth or decayeth but must be euer renewed So then he would haue vs also to remember what good thoughts affections actions we haue had to get them againe and neuer loose them after We must remember to do our first workes which the Lord graunted to vs at our first calling them we must labour to do againe Or else I will come against thee shortly Whenas our Sauiour Christ had rebuked the church of Ephesus for decay in loue and set downe the remedy first to remember whence she was fallen secondly to repent thirdly to do her first works in these words he layeth downe a reason to moue her to vse the remedie especially to repent if she will not then he will come against her shortly This containeth three parts first a generall threatning or cōminatiō or els I wil come to thee secondly a particular threatning and will remoue thy candlesticke thirdly a condition of the two threatnings except you repent Because he speaketh to all Churches this shewes our dutie in reading or hearing the word that we apply all that is spoken of one man or to one Church to our selues when we see any vertues commended we must imitate them or vices discommended we must search our selues whether we be cleane of them The promise To him which ouercommeth c. hath two parts first to whom it is made namely to him which ouercommeth secondly what is promised I will giue him of the tree of life namely eternall happinesse The partie to whom is he which preuaileth against all his spirituall enemies the diuell the world hell death and his owne flesh That we may ouercome these three things are necessary first a man must be borne anew become a new creature in Christ. 1. Iohn 5. for when a man is borne anew he is free from sinne and ouercommeth all his enemies Secondly he must haue true faith by vertue whereof he must deny himselfe and wholy rely on Christ 1. Iohn 5. We ouercome the world by our faith for he which truly beleeueth in Christ he is partaker of Christ of his victory ouer death hell sinne and the diuell and hath his naturall corruption abolished and weakned Thirdly that we stand against all our enemies with faith and good conscience to the end And he which hath these three he is able to resist al these his enemies To them which ouercome Ergo it is false that the promise of the Gospell belongs to all men without exception that God offereth life and saluation to all vnlesse they will reiect it for saluation is promised onely vnto them which are borne anew which haue faith in Christ denying themselues and they which stand out against all their enemies by faith and good conscience to the end of their dayes Is this so is the promise made onely to conquerers we must then labour to be conquerers to ouercome all our spirituall enemies but to liue in sinne to be the seruants of Satan that is slauerie and hell it selfe and for a man to say in truth of heart that he hath ouercome all these his enemies this is freedome and happinesse And though a man be neuer so great among men yet if he be the vassal of sinne an Satan he is out of the fauour of God and most miserable Secondly the thing promised is life eternall which is set out by two circumstances first by the cause of it I will giue secondly what to eate of the tree of life In which words is an opposition betweene Adam and Christ for Adam by his sinne depriued himselfe of the tree of life but Christ hath set open the tree of life that we may haue free accesse to it Adam he lost an earthly paradise Christ hath prepared an heauenly paradise The tree of life stood in the midst of the garden whereof Adam did eate It was called the tree of life first because it was a sacrament that is a signe and pledge to him of eternall life if he had continued in his estate Secondly because this tree had a vertue in it from God to preserue Adam for euer from death and old age and to make him continually to liue if he stood This tree of life was a true figure of Christ the Redeemer and Sauiour for as that tree had vertue in it from God to preserue Adams life so that he should haue liued for euer and be kept from old age so Christ Iesus the Mediator and Redeemer he liueth not onely as he is God but as he is man and not for himselfe alone but to conuey quickening vertue to all which beleeue in him and are partakers of his merits by a true faith To eate of the tree To eate signifieth sometime to beleeue as Ioh. 6. 50. but it cannot be so here seeing we cannot in heauen beleeue in Christ but to eate of that tree is to haue immediate fellowship and communion in heauen with Christ for euer For Christ shall be to vs a tree of eternall life for euer yea all in all to euery one of vs. In this first point of the promise note two things the first wherein consisteth eternall life namely in immediat fellowship cōmunion with Christ in heauen for euer and this is our true felicitie to eate of the tree of life to partake with Christ in heauen who shall be to his all in all that is all happinesse that heart can wish Therefore it standeth not in outward meanes as meate drinke apparell sleepe respiration recreation c. but in the eating of the tree of life that is in the immediate fellowship with Christ Iesus for euer Secondly the place of this tree is the midst of paradise where Christ putteth a difference between the tree of life in the earthly paradise and this in the heauenly paradise He saith in paradise that is in the third or highest heauē a place of ioy and pleasure where the Lord especially sheweth his glorie and where he prouideth happinesse for his children There are indeed three heauens one where we liue and breath and where the clouds be the second where the starres be the third is the place where the Lord sheweth his presence and where he will haue his children be Of this Paul speaketh when he was rapt
vp to the third heauen 2. Cor. 12. It is called Paradise because it is a place of pleasure for so the word signifieth Of God that is most excellent and most infinite For so Gen. 30. 8. Rahell wrestled with Leah with wrestlings of God that is excellent or great wrestlings So in the Psalmes to shew how huge and high the hilles were Dauid calleth them the hilles of God the mountaines of God that is excellent or huge mountaines So here he calleth it the paradise of God to shew it is a place most excellent full of pleasure and ioy This place is set out at large Reu. 22. Then seeing this is so excellent a place we should labour aboue all things to come thither to weane our minds from earthly paradise which is but a prison and lift our heads vp to heauen set our hearts and minds on things aboue Phil. 3. Vers. 8. And to the Angell of the Church of Smyrna write From this eighth verse to the twelfth is the second Epistle or letter to another Church of Asia namely to the Church of Smyrna And before this second Epistle is a second particular commandement to Iohn for the writing of it in these words And to the Angell of the Church of Smyrna write which particular commaundement is prefixed before the Epistle to assure them and euery Church that S. Iohn had sufficient calling to write the same and that he did it not of himselfe And so should all they which come to speake or write the word of God haue a sufficient calling that so the Church may receiue their doctrine and without doubt beleeue the same as the true word of God So the Ministers of the Gospell must haue their calling for if the Apostles of Christ which were of more excellent gifts had it then such which be but ordinarie men This commandement and the meaning of it is in the first verse of this Chapter After the particular commandement is the Epistle it selfe standing of three parts first a Preface secondly a Proposition thirdly a Conclusion The preface or entrance is in the eighth verse and containeth a preparation to the matter of the Epistle to be deliuered In the preface he sheweth in whose name it is to be deliuered namely in Christs He which is and was which is the first and last This he doth for two causes first to stirre the Church of Smyrna to a religious care and receiuing of the same as the pure word of God secondly because no commaundement concerning religion and Gods seruice is to be propounded in the name of any creature but onely in the name of God and Christ. Now this Epistle being concerning religion and Gods worship he propoundeth it in Christ his name alone And Christ in this preface is described by two notable arguments first that he is first and last secondly that he was dead but is aliue but these words are expounded in the first Chapter where he saith he is first and last that is he is euerlasting God which hath neither beginning nor end afore all creatures after all He was dead but now liueth that is being God tooke vpon him our nature became subiect to death and rose to giue euerlasting life to vs. In which words note two points of doctrine first that Christ is a person consisting of two natures namely his Godhead and manhood for as he is said to be first and last he must be God and as he was dead but now is aliue he is man and as the bodie and soule make one man so the Godhead and manhood of Christ concurre to make one Christ. The second point of doctrine is a comfort or the foundation of all ioy and comfort to the Church of God first that he is God ergo he is able secondly he is man ergo he is willing to helpe to deliuer his Church from all miseries or else ease them for he is first and last ergo true God ergo able to helpe Secondly he was dead but liueth therefore willing seeing he came to take our nature vpon him to be subiect to death and to rise againe to giue to vs eternall life So then this is the scope and end of these words to comfort the Church in miserie and hence is the very fountaine of all comfort in this life If the Lord lay any crosse on thee as persecution tribulation miserie or calamitie then consider these two things Christ is God able to helpe he is man willing to deliuer thee And this may be a proppe to stay and hold vs vp that we sinke not in persecutions or crosses I know thy works After the Preface followeth the Epistle it selfe containing the matter and contents to be deliuered to the Church of Smyrna in the ninth and tenth verses The Epistle hath two parts first a commendation of the Church secondly counsell for her concerning time to come The commendation is in the ninth verse I know thy workes In these words as there is a commendation of her there is also a comfort for he doth not onely commend her but comfort her being in miserie I know thy workes We heard these words before expounded I know that is I see thy workes wayes dealing the course and tenour of thy life I know and approue of the same it liketh and pleaseth me well In that Christ saith he knoweth her workes here is a notable propertie of Christ that he seeth all Churches he beholdeth all mens actions he seeth their words workes affections and actions As he spake to the Church of Ephesus before so now to the Church of Smyrna to shew them that he is alwaies present in the midst of the Church he seeth and beholdeth all her dealings And this consideration is most necessarie and the ground of all grace and religion when a man is perswaded that Christ seeth his heart heareth euery word beholdeth all his actions and marketh all his words Dauid 139. Psalme The Lord beholdeth all my secrets there is not a word in my toung but he knoweth it So should we perswade our selues and this would make vs make conscience of all our words our thoughts our actions of all we do or say nay where this is wanting there is no true grace no faith no conscience for if a man were perswaded that Christ seeth his workes beholds and markes them he durst not for his life sinne as he doth And thy tribulation Here he ioynes workes and tribulation together where we may gather that tribulation must needs go with workes and with the grace of God where grace is there must be tribulations where God giueth grace he addeth tribulation first to humble them secondly to trie them thirdly to preuent other sinnes which they should else commit I know thy tribulation This then is added to comfort the Church as if he should say It is true thou art in tribulation but it comes not by chance but from God my father I know it I see and behold it and haue care of
election Rom. 9. and so might fall from the Church of God to be a synagogue of Satan for hauing only the generall election they might renounce the word and sacraments but the particular election is immutable Now let vs see when they became thus the synagogue of Satan it was not at that time when they put Christ to death for though many of thē did it of knowledge yet very many of ignorance And after that Christ was ascended Peter preaching to them tels them that the promise belonged to them and to their children It was not then at this time but when the Apostles had laboured by many arguments to proue that Christ was the Messiah and they would not beleeue still remaining in their wickednesse then they became of the church of God a synagoue of Satan for when they wold not heare Paul but threatned and reiected him then he left them and preached to the Gentiles and then the Iewes became of a Church no Church for the holding of an heresie makes a church to become no Church but when a Church holds errour in principall points of religion and is openly conuicted by publicke authoritie and iudgement and stil remaines so then it ceaseth to be a Church and not before though it be reproued by a priuate man for that is not sufficient So the Church of the Galatians holding iustification by workes yet ceased not to be a Church till it was conuicted publikely by authoritie Apostolicall And by this we see what we may iudge of the Papists Libertines Familie of loue c. which being conuicted by publique iudgement of the Church of God are no true Churches for they hold such heresies as be condemned in the word and haue bin conuicted long agone of them I come to the cause why they fell namely their vnbeleefe Rom. 11. Ob. But they hold the Scriptures and defend Moses and the law Answ. Though they hold the letter yet they corrupt the sense and where any thing is spoken of Christ they seeke to ouerthrow it and so taking away the subiect and matter of the Scripture which is Christ they ouerthrow all for he which worshippeth God not in but out of Christ he worshippeth not God but an Idoll So the Papists hold the Scriptures in word but in deed denie them seeing they take away Christ in spoiling him of his merit and intercession for take away his offices and then you shall haue an halfe Christ. This their example should be euer in our eyes seeing these Iewes Gods own chosen people whō he chose out of the whole world to serue him they fell for want of faith and became the synagogue of Satan to worship the diuell then we must take heed we be not proud because we haue the word and Sacraments and seeme to be the people of God but suspect our selues take heed we maintaine faith in a good conscience and shew it in repentance and obedience lest we be cut off as they were Feare none of those things which thou must suffer In this tenth verse is another part of the proposition But seeing Christ comforteth the Church of Smyrna and giueth her counsell and rebuketh her not as the Church of Ephesus hence some gather that a man may fulfill the whole law and liue without sinne but they be deceiued for Christ abstaineth here to rebuke the church not because there was no iust cause of reprehension in her but because he saw that the Church did truly beleeue and repent and decayed not in loue as the church of Ephesus had done Secondly he doth it because God accepteth of the will and indeuour of them which beleeue and repent as of the deed he taketh their labor and indeuour to obey him as perfect obedience at their hands And for these two causes Christ he commendeth and comforteth her giueth her counsell and rebuketh her not not that she wanted iust cause of rebuke Seeing that this Church was so accepted of Christ that he would not rebuke her but commendeth and counselleth her we see it is good and necessarie for Gods Church to be in affliction sometime for this church of Smyrna was in affliction and so was kept from many sinnes which otherwise she would haue fallen into So for all other churches and children of God it is necessarie to be in affliction sometimes But feare not Here is Christs counsell which hath three parts first a precept Feare not c. secondly a Prophecie Behold thirdly a precept againe Be thou faithfull The first precept is Feare not This commaundement may seeme to be contrarie to other places of Scripture as when he biddeth vs worke out our saluation with feare trembling where Paul biddeth vs not be high minded but feare Answ. There be three kinds of feare the first naturall the second of grace the third of vnbeleefe The first which is in all men by nature is a declining or auoiding of death seeing al things by nature seek to preserue thēselues and this naturall feare was in Christ who feared death as it was the separation of the soule and bodie though it was no sinne in him but an infirmitie Secondly feare is from grace Mal. 1. saith the Lord If I be your Father where is my feare Which is a reuerence to God in regard of his mercie and iudgment and this is no sinne but a vertue The third is from vnbeleefe when men for feare of persecution or other hurt forsake God and his religion more fearing the persons of men then the maiestie of God Now Christ speaketh not of the two first but of the last only namely a distrustful feare when for feare of persecution or affliction we forsake God and religion that feare which draweth men from God to death and damnation if they repent not Feare not Here Christ sheweth the sinne of euery man by nature namely to feare man more then God to be more affraid of the face and countenance of men then of the power and might of the euerliuing God which is not onely in sinners but in the regenerate in some part who do not consider of God as he is indeed a mightie Iudge taking vengeance on sinners In this Christ sheweth the means to arme our selues against all such feare of perils persecution or daunger namely Christian fortitude and courage which is a gift of God proceeding from true faith whereby we are made able to lay aside all feare of daunger and to vndergo all persecutions afflictions and dangers for the maintaining of faith and a good conscience This Christ often prescribeth and armeth his children with this christian fortitude as the Prophets and Apostles in the old and new Testament and now euery child of God and euery Church And it were to be wished that Ministers now in our daies could say to all Gods children Feare not but alas now they must change their voice and crie with the Prophet Howle and lament in sack cloth and ashes for your destruction is at hand And
surely there is cause why if one looke and view the bodie of our people as Osea saith there is no knowledge of God in the land euery man seeketh to follow his owne waies none cleaueth to the Lord seeketh to know and obey him Besides they are altogether carnall fleshly dead and drowned with the cares of this life none affecting things belonging to eternall life but all mens hearts are possessed with pleasures profits and preferments of this world Nay all men in generall lye in a dead sleep there is no sense or feeling in them a spirituall slumber hath wrapped all mens hearts in securitie and ignorance neuer thinking or considering of the iudgement to come neuer dreaming of the euill day though God preach daily by his iudgement to them Againe the contempt of the word and Gospell the prophanation of the Sabbath want of mercie and loue the cruelty which aboundeth in all men oppression whoredomes fornications these be the sinnes of the people now in our daies rife in euery place these are common sinnes calling for vengeance which will come vndoubtedly vnlesse we repent so that Christ cannot speake to vs as to this Church but in a contrarie voice But though this be the common estate of most men yet Christ he hath a remnant who lament and mourne for the sins of the land who are grieued with the abhominations of the world and these need not feare but they must take to them Christian fortitude courage lay aside al feare of danger of al that man can do and boldly vndergo all crosses and afflictions euen to death to maintaine faith and a good conscience to the end That they may do this let them first consider that they which feare distrustfully must haue a miserable portion in the lake that burneth with fire and brimstone Reu. 21. 8. therefore for feare of this reward let vs go on fearing nothing 2 They must consider Gods presence he is by them readie to protect and defend them his Angels pitch their tents about them Psalm 34. 12. 2. King 6. Elishahs seruant seeing in Dothan an huge armie which beset him and his maister he saith Be not affraid for they which be with vs be more then these against vs. He was fully perswaded of Gods presence and protection and that Gods Angels would defend and guard him so should al men in danger they must beleeue and perswade themselues God is present he hath his Angels pitching their tents to defend and protect his children 3 Gods children must consider in perill that it is an honorable thing to suffer for Christs sake and it is a happie thing to suffer for the Gospell of Christ. Paul he accounted it his chiefe honour nay he reioyced in nothing so much as in his sufferings for Christs sake Then if suffering the crosse for Christs sake be such an honourable thing we must lay aside all feare and by Gods grace arme our selues with Christian fortitude and courage to vndergo all crosses afflictions whatsoeuer But those which are not touched with the present day of miserie nor haue not this perfect fortitude they must lament and howle lest the euill day take them vnprouided The next part of Christs counsell is a prediction or prophecie of the afflictions which this Church must suffer But before he propoundeth the afflictions he setteth a word of attention Behold By which he teacheth them and in them vs that it is our dutie often to thinke and consider of the time of affliction before hand to meditate of Gods iudgements and corrections before they come lest we perish in them For Christ Luk. 19. he came to Ierusalem and wept ouer it and foretold the iudgements to come and the cause was because she knew not the day of her visitation because she would not think of her iudgement and affliction to come therefore Christ forotels and shewes her final destruction Let vs take heed lest it fall out with vs as it did with them It shall come to passe By this Christ shewes he is true God For he which can foretell all future things in particular though they be contingent he is God for that is proper to God but Christ foretels their particular affliction to come ergo he is God Ob. But the Phisitian can foretell the death of his patient the Astronomer the eclipse of the Moone to come Answ. They do so but by meanes the Phisitian foretels by the causes and signes he seeth in the partie by which death is in â—ort present so the Astronomer by the naturall course of the heauens can foretel an eclipse by the courses and signes of it in which the eclipse is present but without these signes and causes they cannot simply but Christ without any signe or cause simply foretels this affliction in particular to come to the Church of Smyrna Christ describes the affliction first by the cause namely the diuel secondly the persons some of you thirdly the kind imprisonment fourthly the end to trie you fifthly the time ten dayes For the first the cause it is the diuel Ob. But how can he afflict them seeing he is a spirit and dealeth not with the bodies of men Ans. He is indeed a spirit and ruleth in the aire he is the god of this world he ruleth in the hearts of wicked men he ruleth guideth and gouerneth in them directs their thoughts wils affections so as he stirres them vp moues and caries them to persecute the children of God to cast them in prison Now in that the diuell is the author of persecution we see of what spirit those be which persecute the Church namely men inspired by the diuel moued and ruled by him notorious wicked wretches which haue Satan for their king and ruler For this cause Paul saith he was the chiefe of sinners seeing he was caried by him to persecute the church of God Let then all men take heed of this for he which persecutes the Church for religion in word or action he in that action is the vassall of Satan led and ruled by the diuell and the diuell in that action vseth him as his instrument Satan is the chiefe and principall agent he is his slaue to do his will and is as a souldier vnder his band Againe learne we to take pitie on all such persons seeing they be possessed by the diuell led and moued by him yea euen to pray for our persecutors Furthermore the weapons we must haue to defend our selues in persecution are not temporall but spirituall seeing our enemy is a spirit we must vse inuocation and praier fasting and humbling our selues by which we shew our faith repentance and obedience to God By this weapon of prayer Elias is called the chariot and horsemen of Israel this is a most excellent weapon And if the Lord should send a forreine enemy among vs then is indeed the souldier to be vsed but our principall weapon must be prayer that must be our chariot and horsemen the
diuell feareth not the sword or gun but this spirituall weapon will ouerthrow him I proceed to the second point their affliction is described by the persons some of you not all but some of them thirdly by the kind of affliction imprisonment he shall not kill or destroy you but imprison you and some of you not all of you Fourthly the end to trie you that your hope faith patience and other graces may be made knowne to your selues and other In all these we note that Gods prouidence is the first and generall cause aboue all causes ouerruling ordering and disposing them In this prouidence he vseth two instruments good as good Angels and regenerate men and he workes in and by these in all things and in these there is a good order no disorder The second kind of instruments be bad as wicked Angels diuels and wicked men which though they be wicked in themselues yet God can vse them well and in these is nothing but disorder and the Lord he worketh by them but not in them and permits their disorder and sinnes to shew by them his iustice and power These wicked instruments in themselues the Lord vseth well and to good ends for his prouidence is aboue them it restraines them keepes in their malice bridles them that they cannot shew their malice to the ful but be bridled and kept short being ouermastred by his prouidence So here the diuel he afflicts them yet not all but some of them and he destroyeth not but onely imprisoneth them and not alwayes but for a short time The second action of Gods prouidence vsing wicked instruments is that the Lord turneth all to the good of his children The diuell in afflicting them purposeth their destruction but the Lord turneth it to their good to proue them and trie the vertues and graces of their hearts as their faith hope loue patience c. so that the Lord doth not onely restraine their malice but turneth all things to the good of his people Now we should often thinke of this prouidence of God and for euer blesse his name for the same seeing he ouerrules the wicked instruments he restraines their malice he vseth them for the good of his children and considering of this it shold make vs to renounce our selues to commit our selues to his protection make his prouidence our sure defence and safegard in all our temptations And seeing the end of their affliction is to trie them we must al first labour to haue the power of godlinesse not onely in outward shew and formall profession but to feele the power of it truly in our hearts for the Lord wil trie vs as gold in the fire the Lord will cast vs into the fire of affliction to proue vs whether we be pure gold whether we haue pure faith vnfained repentance and a good conscience or not these wil abide the fire and not burne when formal shew of godlinesse will 2. Seeing afflictions are to trie vs we must reioyce and thinke tribulation a great blessing I am 1. Thinke it exceeding ioy to fall into temptations for by affliction our graces are made manifest to our selues and to the world The fifth circumstance is the time for ten daies Some vnderstand by this a long time as Gen. 31. 41 Laban changed Iacobs wages ten times that is many times but it is not so here for Christ speakes that to comfort them now what comfort were this to be long in affliction Others thinke that by ten daies ten yeares is meant and that because it is often in scripture so vsed seeing there is a weeke of yeares as well as of daies but that cannot be proued that they were in persecution so long and no longer Then I take it by ten daies is meant a very short time a litle space of time and this is most sutable to all the circumstances of the text and the purpose of Christ which was to comfort the Church as if he had said Thinke not thy affliction to be long for it is but for ten daies a short time In which words note two things first that the afflictions of Gods Church are for a certaine time a time decreed and set downe by God that cannot be shortned or made longer So the Lord told Abraham that the Israelites should be in captiuitie and affliction 430. yeares and so it came to passe for they were in affliction especially in the land of Egypt 430. yeares but so soone as that time was expired the same night were they deliuered So Daniel for the space of threescore and ten yeares captiuity prayed not to the Lord for deliuerance for he knew the time was certaine and could not be changed and therefore was patient but when that time drew to an end then he prayed for deliuerance and the Lord heard his prayer This should teach vs in affliction to be patient and to seeke to arme our selues with patience seeing the time of our affliction is certain and cannot be made shorter or longer we cannot be deliuered till the whole time be expired Secondly note that the afflictions of Gods Church and children be but for ten dayes a very short space of time in respect of eternall life and this is a notable comfort to any in the crosse and persecution seeing the Lord wil put an end to it it shal be but for ten dayes a short time as Paul teacheth 2. Cor. 4. 17. But yet there is more to be noted in these words euery word containing an argument of comfort for the Church for first the author of afflictions is the diuell he causeth them now feare not him for he is Gods enemy therfore thou being his enemy hast God for thy friend and then what can he do to thee to hurt thee for they which haue him their enemy their cause is good Secondly he shall not afflict all the whole Church but some of you a few of them the Lord restraines his malice he cannot do his wil. Thirdly he cannot kill or destroy them but onely afflict their bodies Fourthly he shall not do that to their destruction as he would but the Lord turnes it to try them for their good So this affliction it shall not last alwaies but for ten daies a very short time why then should you feare Let not feare ouercome your hearts be not discouraged but take Christs fortitude and courage lay aside all feare and vndergo manfully al danger to keepe faith and a good conscience to the end The third part of Christs counsell is another precept which containeth a most blessed and heauenly counsell be thou faithfull The children of God ought to be faithfull in regard of God and that fidelitie they owe to him first by promise made to him in baptisme for in that Sacrament God promiseth to his child Christ with all his benefits and the child of God promiseth and maketh this stipulation to God that he will renounce himselfe and in death and life rely onely on Christ. Now
when a man keepeth this promise made in baptisme and performeth this condition to God and stipulation then he is faithfull to God when he breaketh it then he is vnfaithfull 1. Pet. 3. 21. Secondly the Lord he giueth his seruants many graces as faith hope loue repentance c. these he committeth to man to see how he will vse or abuse them 1. Tim. 6. 20. we must labour to keepe them to vse them well and this if we do to Gods glorie and to our owne good then we be faithfull to God else not as if a man commit a thing to be kept by another if he loose it or keepe it not well he is not faithfull to him Be faithfull As if he had said Thou hast made a promise in baptisme to keepe faith and a good conscience and thou hast had many graces promising to vse them well to keepe them in life and death be faithfull in persecutions afflictions keepe faith and a good conscience and then thou artfaithfull Against this dutie three sorts of men offend first they which though they haue made a couenant in baptisme to serue the Lord to keep faith and a good conscience yet liue in ignorance and securitie neuer seeking to know the Lord to vnderstand his will or to obey him yet these will brag of their good meanings though they haue no care at all to please God no care to keepe their couenant made with God and their stipulation in baptisme to him Secondly they which for a good while haue had faith and a good conscience and haue come to serue the Lord yet after long time fall away being entangled with the world with the profits and sinnes thereof and so leaue all and come to breake faith and a good conscience both these are vnfaithfull seruants and their reward if the Lord dealt in iustice with them is destruction and yet all men in a maner be of these two sorts they either liue in ignorance or fall away after a long time The third sort are they which professe a long time liue in faith and good conscience and be earnest professors yet in time of triall and persecution they will leaue all profession of religion to saue themselues Then seeing all these offend we must labour to know God to obey him to keepe his graces bestowed on vs to the end to liue and die in his seruice and to lose our life rather then any one grace which God bestoweth vpon vs. And I wil giue thee the crown of life Here is a reasoÌ„ to moue theÌ„ to go on in persecutioÌ„ to be faithful to the end HeÌ„ce the Papists gather that a man may merit heauen seeing there is promised a crowne of life Ans. It is called a crowne of life by resemblance for as men in a race first run and after they obtaine the crowne at the end of their race so men must first in this world liue godly run and finish their course after that they haue their crowne in heauen I answer againe this reward is not of the worke but the promise is made to the workers not to the martyredome but to the martyr which hath by suffering death shewed his faith in Christ it is not made to the passion or suffering but to the person suffering not for his suffering but to him as he is in Christ declared to be so by his suffering death So then that promise is not made to the work but to the worker and not for his work but for the worthinesse of Christ in whom he is a true member of the Church The vse then is that if we keepe this promise in Baptisme made before God his Angels and the Church we shall haue the reward of all which is the crowne of life in the kingdome of heauen promised to such as be faithfull to the end Let him which hath an eare heare In these words are the coÌ„clusion or last part of the Epistle Now in these three verses for the most part is a rehearsall of those things which Christ deliuered before in this and in the former Chapter Now seeing Christ the head and Doctor of his Church is most perfect in his doctrines both for matter and maner of deliuering the same seeing he repeateth againe and againe the same things and seeing Peter put them often in mind of their common saluation hence we note that Ministers may often repeate the same doctrine not onely the same matter but in the same maner and words So did Christ the head Doctor of the Church so may we or any preacher preach the same sermon againe in maner and matter not for to ease our selues but for the good and benefite of the Church as Christ seuen times repeateth the same doctrine to the good of the Church and common benefite of all The hearers then if they find the Preacher shall deliuer the same doctrine againe or often they must not find fault for then they might as well find fault with Christ himselfe who not once or twise but often repeated the same words In this eleuenth verse is a conclusion of the Epâ—stle to the Church of Smyrna and it hath two parts first a commaundement secondly a promise In the commandement first what is coÌ„manded secondly to whoÌ„ The duty commanded is to heare There are two kinds of hearing good and bad Here he requireth good hearing with faith and obedience not naked and bare outward hearing Then we see the true knowledge of the Gospell standeth in hearing with faith and obedience for we know no more then we beleeue and obey if we beleeue and obey nothing we heare and know nothing with sound hearing to saluation The second thing is to whom the commaundement is giuen to them which haue eares to heare for some are deafe some be liuely and hearing hearers They are deafe which heare onely with outward and bodily eares not affected in hart nor chaunged in life by the word they are good hearing hearers which are touched and affected by the word changed and renued in life by the same hauing not onely outward eares of the head but inward bored by Gods spirit in the heart Hence we learne two things first that election is not generall and vniuersall of euery particular man for there is was and shall be euer some deafe hearers Secondly we learne our duty that we must not onely heare the word and lend our outward eares but withall ioyne faith obedience and conuersion in life so heare that we be changed in life and turned to God else our hearing is fruitlesse nay to damnation The third thing is what they must heare What the Spirit saith namely that which is before in the former words deliuered by Christ. The principall things be these first that the Lord seeth and regardeth the tribulations and afflictions of his Church secondly that Gods Church and people being to suffer the crosse and afflictions must forethinke of it and consider of it before
it come withall must arme themselues with Christian courage and fortitude not to feare too much Thirdly they must be faithfull to God in regard of their promise and couenant in baptisme in keeping faith and good conscience and in defence of true religion euen to death So that they must heare these three the first concerning Gods prouidence seeing and regarding his church the second concerning Christian fortitude courage in afflictions the third our faithfulnes constancy in defence of faith a good conscience maintaining of true religion to the end These three are the things they should heare and consider and so we must consider and learne the same To excite them and vs to these three things to heare and know the three duties he giueth two reasons first because the Spirit speaketh the second is the persons to whom he spake not to one but all Churches directly to them of Smyrna and in them to all churches to all of vs no man is excepted but must heare him The second part of the conclusion is a promise He which euercometh shal not be hurt That we may ouercom two things are required first to renounce and go out of our selues secondly to cast all our hope trust and affiance in Christ which when we do then we haue sauing faith and this ouercometh all our enemies The second thing is to keep faith and a good conscience to defend true religion to the end of our dayes against all enemies And shall not be hurt of the second death that is eternall death for the first death is when the bodie and soule are separated in this life the second when both bodie and soule are separated from God for euer In which separation Reu. 21. consisteth the destruction of a man euen the suffering of the fire of the eternall lake It is then as if he said though he shall suffer the first death yet he shall not be hurt of the second he shall escape that fire and lake for euer This is a most comfortable and happie promise to escape the lake of hell Here note first to whom this promise is made to them which ouercome to them which renounce themselues put their trust and affiance onely in Christ and labour to keep faith a good conscience to the end Then if we would ouercome it is not enough to know to teach or heare of religion but true profession is ioyned with fighting against all the enemies of the same with christian courage let none of them raigne ouer vs but fight till we ouercome and get victorie ouer them all then we ouercome indeed and then to vs is made this promise Alas it is nothing to know or approue religion and yet to liue in sinne and to let the diuell the world and ourflesh raigne ouer vs. Then we must neuer content our selues with bare profession but labour to say in our hearts that we are conquerers of hell death c. by grace of Christ in vs and then we haue a blessed promise of freedome from the second death and of eternall happinesse we shall not feare the fire of hell the burning lake Furthermore in these words is answered a question which many a mans heart maketh but few in the truth of heart can answer How may I escape the burning lake how can I flie and auoid the second death Ans. Thou must in this life turne truly to God from all thy euill waies renounce thy selfe beleeue and put thine assurance in Christ and withall endeuour to keep faith and a good conscience to the end and then thou shalt escape the second death the fiery lake of hel shal not hurt thee though thou shalt tast of the first yet thou shalt not see the second death Would any haue his soule escape this burning lake haue his silly soule free from the torments of hell let him turne to God renounce himselfe put his trust and confidence in Christ neuer turne to his former sinnes and withall take heed to maintaine and keepe faith a good conscience and maintaine pure and true religion to the end and then he shall be free from the burning lake Further we see by these words that of the two deaths the second is the worse and most properly death for the first is but a preparation to the second the second is the cruell death and destruction of body and soule This is yet the madnes of men that they feare the pangs of the first and not of the second neuer thinke of the burning lake like children which feare shadowes and neuer feare fire or water but suffer themselues to be drowned or burned And to the Angell which is at Pergamus In these words is the third particular commaundement of Christ to Iohn for the penning and publishing of this third Epistle to the Church of Pergamus By the Angell of this Church is meant either the Minister and Pastor or company of the Ministers gouernors of the same So often in the word one is put for a multitude This particular commaundement is giuen to Iohn by Christ to assure him of his calling to pen this booke and Epistle secondly to assure the Church of the authoritie of the booke seeing it is deliuered by Christ himselfe The Epistle hath three parts first a preface secondly a proposition thirdly a conclusion The Preface in these words Thus saith he with hath that sharp c. the proposition in the thirteenth verse the conclusion in the seuenteenth verse Thus saith he Here he sheweth in whose name he wrote this Epistle to wit Christs who is described that he is not onely a Prophet and Priest but a King in gouerning and guiding his Church for he hath a sword in his hand which is described first that it hath to edges Secondly it is sharpe meaning by it the word of God so as not onely the doctrine of the law but the promises of the Gospell are of the like power Hebr. 4. 12. Christ is thus set out to comfort the Church of Pergamus for by this Christ signifies three things first that he by power of the word killeth sinne wounds it at the heart he killeth and slayeth the corruption of our nature so deadly that it cannot recouer againe secondly that he wil strengthen and maintaine the church and the members of the same by this sword against al their enemies for he will not onely hurt the enemies but defend his by his sword Obiect How doth he wound them by the word Answ. The word must be knowne and beleeued of vs. Now when we know and beleeue the law and the threates thereof and the points and promises of the Gospell then if afflictions come faith by which we beleeue them maketh vs that we are comforted and armeth vs against all afflictions and persecutions so that nothing can hurt vs but if we beleeue it not then the word is to vs as a sword in a sheath not drawn out nor vsed to defend or driue backe our enemies but
being beleeued it is powerfull no might of man or any Prince is comparable Thirdly Christ destroyeth and killeth all our enemies all the aduersaries of the Church this is the principal end of this sword for Christ speaketh these words to comfort his Church in persecutions and for this he is said to haue a sharpe two edged sword for he killeth and slayeth the enemies of his Church partly in this life but deadly in the life to come In this life the word serueth to conuince them of hypocrisie vnbeleefe heresies superstition for Christ he abolished them with the breath of his mouth that is this sword 2. Thess. 2. Secondly when they be touched by the preaching of this word with desperations for when the law and Gospell is preached to them it wounds them to the heart by reuealing all their cursed dealings their vnbeleefe and hypocrisie and sets the conscience on the racke and stirres it vp which is fit of it selfe to accuse them when it hath reuealed their sinnes then it smites them with feare and horror and makes their conscience more fit to accuse terrifie them and then though they run on in sin yet they haue a deadly wound of desperation and this increaseth in this life and slayeth in the next for it cleane cuts them off when Christ shall say Go yee cursed this smiteth them starke dead casting them into eternall destruction for euer We must labour to haue the word of God worke powerfully in vs. to take place in our hearts by faith not onely to shew our sins Gods wrath against the same but withal to wound them slay and kill them and at the first to wound deadly for onely to haue our sins detected and our consciences terrified this is the way to desperation and the first wound to death but we must go further haue our corrupt hearts ript vp wounded crucified haue them reformed and this is the way to wound our soules and the end why Christ hath the two edged sword The second part is the proposition containing two parts first a commendation secondly a rebuke The commendation in the thirteenth verse I know thy workes In these words he commends this Church first in generall secondly in particular generally in these words I know thy workes that is thy waies and doings thy counsels affaires and withall I approue them as Psal. 1. 6. The Lord knoweth the righteous that is he approues them I know thy works Christ he begins with these words in this and euery of these Epistles to teach vs one especiall thing that the feare of God is the chiefe thing to be learned the beginning of all religion and for this cause he beginneth thus I know thy workes three or foure times I know shewing by this that wheresoeuer we be we are in the presence of Christ he sees all our works he heareth and knoweth all we do we cannot go out of his presence and to settle this deepely in our hearts that he is present alwaies seeing and beholding vs he repeates this seuen times in the beginning of euery Epistle Then this should teach vs both Minister and people to labour to haue this perswasion in our hearts that Christ is present seeth and beholdeth all we do when we take any thing in hand he stands at our elbowes looketh on vs whether we do well or ill then we must labour to haue this perswasion in our hearts that we can say now I do this or that my Sauiour Iesus Christ my Lord and redeemer he beholds me lookes on me seeth all my dealings therefore I will behaue my selfe well And the Preacher may spend himselfe in speaking and to no purpose till God giue grace to teach the people this one point which is the beginning and ground of all religion and feare of God for men may haue knowledge and speake much of the words of religion yet they cannot be true Christians till they haue learned this one point to be so perswaded as they can say in their heart Christ seeth and beholds me and till we can do that we shall make conscience of no sinne 2 The particular first commendation And where thou dwellest though thou dwel in a place where the diuel hath set his throne a place most incommodious and vnfit yet thou obseruest and keepest my name and religion thus he commendeth her for her constancie in religion Throne That is any place where superstition idolatrie and wickednesse is practised without controlment and frō whence wickednesse is conueyed to other places for the diuell is the god of this world 2. Cor. 4. 4. and he hath his kingdome throne and seate placed where he can practise sinne and wickednesse where iniquitie is maintained the Gospell despised and from whence he conueyeth his diuellish wickednesse to other places Such a place was Pergamus a citie wherein sinne did abound without controlment religion despised and from whence wickednesse was conueyed to many other cities townes and places Here we may note the diuels pollicie who hath his kingdome here on earth like to God here he placeth his thrones as a Prince and maketh choice to haue the fittest place where he may rule and raigne and practise wickednesse without controlment frō whence he may conuey it to other places he hath euer had hath now will haue his thrones He had in old time the high places the groues and such places where the people committed idolatrie Among the Gentiles there were Oracles to erect his thrones for in them he gaue answers and so conueyed his wickednesse to many In later dayes he had euery church and chappell his throne when Images Saints Roodes and such like were erected to which all men from all parts of the land came to worship In schooles of learning he had his thrones when nothing was taught but superstition and errors And now in our times he hath his thrones and officers to attend on the same as wisemen and these are a speciall meanes to erect his throne for vnto these come men from farre and neare so that he conueyeth his iniquitie to many seeing many seeke to them and so do him homage So dicing and brothell houses seeing in them iniquitie is practised in them is his throne In families where they liue in ignorance in sinne and wickednesse in blaspheming and drunkennesse or any one sinne there is his throne and so many thrones as families where they liue by any vniust dealing Then it is necessarie seeing the diuell hath his throne the Lord should haue his opposite to this as when men haue thrones of iustice both ciuill and ecclesiasticall ciuill to represse all iniustice and wickednesse to punish vice to reward vertue and ecclesiasticall to punish and reprehend those sinnes which ciuill iustice cannot The diuell cunningly and pollitickly chooseth Pergamus not a base towne or village but a huge citie whence many kings proceeded where there was a famous and great king and where was much people So he
chose Babylon a citie of confusion and abhomination So he hath chosen Rome which is become of a famous Church the throne of Satan So Ierusalem the citie of God the temple of God first began to be a denne of theeues and then the citie fell to wickednesse so the diuell getteth Gods temple and the holy citie to be his throne And in our time he getteth the great cities shire townes for his throne for in thē is greater ignorance and the Gospell more contemned then in small villages in which after litle preaching it is willingly embraced Now the cause of this is because the diuell laboureth especially to haue his throne where he may do the most harme and conuey his doctrine to moe places and liue without controlment If this or any other shire towne or any great citie liue in sin in ignorance and contemne the Gospell take heed for they shall become in time a denne of theeues and a synagogue of Satan he will haue his throne there Now then it is our dutie to labor against him to haue his throne plucked downe to haue him defaced and cast out haue our bodies and soules subiect to Christ renounce our selues relye wholly on Christ forsake our owne waies neuer lend our eares to Satan let him haue no footing in vs neuer suffer him to come to haue his throne begunne but still labour to haue it razed and turned vpside downe and withall suffer Christ to rule suffer him alone to possesse our hearts that so the kingdome of Satan being ouerthrowne the kingdome of Iesus Christ may be increased daily in vs. Wheras the Church of God is gathered out of that place where the diuell hath his kingdome erected we note that the Church of God is a companie of men deriued and taken out of the Synagogue of Satan the kingdome of the diuell though it be a chosen people yet it is picked out of the kingdome of the diuell where he ruleth Col. 1. 12. 13. for all men are by nature the vassals of Satan and subiects in his kingdome Then no man must stand of his gentilitie and of his nobility and bloud but all our true ioy must be in this that we are the members of the true Church of God for what will it auaile a man to haue a golden chaine on his necke and haue his will and affections vnder the slauerie of the diuell or to be the sonne of a Prince and yet to be out of the true Church and to be in the companie of the wicked a slaue and vassall of the diuell But our ioy must be in this that we are members of the Church of God and haue right to the kingdome of heauen Sundrie men thinke a man may be saued by any religion and most of the common people thinke that good meaning will saue them but a man may professe any religion and haue good meaning and yet not know one step to the kingdome of heauen but remaine the vassall and slaue of Satan For a man may haue outward ciuill iustice and ciuill pollicie and meane well yet be the seruant of the diuell We see the children of God gaine a priuiledge aboue all other for in affliction and persecution though they be cast into dangers yet they may assure themselues seeing they be members of Gods church they be freed from the kingdome of the diuell and so from that place of darknesse Seeing the preaching of the word gained a Church in the middle of the kingdome of the diuell we see the word hath a diuine power for there is no creature which hath greater power in earth then the diuell except good Angels yet the preaching of the word draweth one out of the kingdom of the diuel and gathereth a Church in the midst of his kingdome Seeing in Pergamus where the throne of the diuell was Gods children were we see that God will haue his seruants to dwell in the middle of the wicked and mingled with the vassals of the diuell yet so as he doth this for good causes first that their faith obedience and repentance might be exercised secondly that so they might be kept frō many grieuous sins into which else they would fall So when the Lord brought the Israelites into the land of Canaan he would not cast all their enemies out at once but they must be mingled and dwell with the Canaanites for if they should destroy them at once the wild beasts might haue destroyed the land so the Church must be mingled with euill men that the godly may be exercised and that they might be kept from more grieuous sinnes Secondly he will haue his children to dwell with wicked vngodly men that their godly life might shine as lights among them Philip. 2. 17. and so to winne them to the Gospell for a godly life is most effectuall to win men to Christ. Thirdly that the Lord might shew speciall tokens of his loue and fauour to them that when he bringeth his iudgements on the wicked yet he defendeth them Ezech. 9. 4. He marked them which mourned that they might escape the iudgement which was brought on Ierusalem Then if any man dwell among such as contemne and hate religion and the doctrine of the Gospell let them be cōtented seeing it is Gods will they should dwell with the wicked and the Lord will haue his Church on earth proued and exercised by them We see it is lawfull for men to dwell with and by such wicked men but they must not communicate with them in their sinnes but abstaine from their wickednesse as Lot in Sodome and Noah dwelt with the wicked men of the old world and the church of Pergamus in the place where the diuels kingdom was erected For 1. Cor. 7. there is a question whether a seruant hauing a maister which is an infidell may forsake him or not the answer is made he must dwell with him but so that therby he deny not the principall grounds of religion but keepe a good conscience towards God in all things And hence we may see how to answer that old obiection of the Papists Where was our Church fourscore yeares agone before Luther preached when the doctrine of Antichrist was in all Europe By the like I aske Where was the Church of Pergamus when the kingdome of the diuell was there The holy Ghost telleth vs that in the same time when the diuell had erected his throne mightily in that place yet there was the church of God So when the man of sinne had spread his doctrine of wickednesse in all Europe yet there was a Church amongst vs in this and other lands as appeares in that euer there was some which both openly and priuately oppugned his doctrine by word and writing in all ages which shews that though sin ruled in this church many hundred yeares yet the Lord had professors though not so visible as now it is when men may professe openly in euery place without feare And
kept my name Though thou dwellest in a place where the diuel hath erected his throne yet thou maintainest my name and holdest it fast so that neither fraud nor force of enemies can take it from thee My name that is my doctrine of the Gospell Rom. 9. Thou doest constantly hold and maintaine it and my religion thou beleeuest the doctrine of saluation which my seruants haue deliuered to thee So that in these words Christ commends the church of Pergamus for constancie in maintaining the doctrine of saluation We see it is not enough for vs to hold beleeue and maintaine religion but we must do it constantly so the word signifiâ—s we must hold the same fast against all aduersaries not easily turned with any blast of mens doctrine but so to hold religion that no enemy by force or fraud draw it from vs. When Math. 13. the man found the pearle he sold all to buy the field And if a man amongst vs should find in our field by his cunning and skil a golden mine he would not tel it to any but go and sel all he had buy the grouÌ„d that so he might inrich himself So we if we know the doctrine of saluation we must labor to make it ours to haue it made sure to vs to sell all we haue to loose life it selfe rather then to forgo that precious pearle 1. Tim. 3. 9. Faith is compared to a precious iewell which must be laid vp in the treasury of a good conscience which cannot be broken into but must be strong in which store-house and treasury we must haue true religion and faith locked that nothing get it from vs but loose all we haue euen our life before we part with it for if that be sure all is well but if faith and religion be lost all is gone saluation is lost thy soule is perished Now for her further commendation Christ sets out her constancie by two arguments first that she held religion without deniall secondly that she held it in the time of bloudy persecution 1. The Church of Pergamus neuer denied Religion or reuolted from faith in Christ she did not as many men who hold beleeue and maintaine religion yet in time of triall they will reuolt In this we must imitate her else we know not whether the Lord will giue vs grace to repent if he should not we perish Esaw sold his birth-right for a small thing a few red pottage but after he sought it with repentance and teares could not get it We must then hold religion and not in time of affliction and persecution reuolt and deny it lest the Lord giue vs no grace to repent which we know not whether he will or not And hast not denied my faith that is mine owne doctrine of the Gospell and true Religion Religion is called Christs first because Christ with the Father and holy Ghost is author of it all Religion which is good being from aboue secondly because he reuealed it from the bosome of his Father thirdly because Christ is the matter of al religion Christ is the whole subiect of religion in the old and new Testament the end of the law and the scope of the Gospell The second argument whereby Christ sets out her constancie is that she held religion in the time of bloudy persecution when she was thus persecuted she was constant When Antiphas was put to death Who this Antiphas was it is not certainly knowne by any history yet it is thought he was Pastor and Minister of the Church of Pergamus who opposed himself and oppugned the doctrine and idolatry of the heathen in that citie In these words are two points first he commends this martyr Antiphas when he saith That my seruant my faithfull seruant Antiphas he extols him to the Church of Pergamus By this we see that it is lawfull to honour and commend Martyrs which dy for Christs cause and that in two things first in giuing them their due deserued honour and commendation as Christ did to Antiphas secondly by careful imitation of their constancie and vertues and conuersation of life for this cause Christ commends this good Martyr that the people of Pergamus might imitate him in his constancie not to honour him as the Papists do with diuine honour and inuocation Againe he saith That my faithfull Martyr not commending him for his death that he died but for the cause for not the death but the cause makes a Martyr for a man may die for heresie and erronious opinion and yet he is no Martyr But Antiphas he was a true Martyr ergo Christ saith that my seruant nay that my faithfull seruant Antiphas In the end of this verse he setteth downe the authors of this death of Antiphas Some among you some of Pergamus were the cause of his Martyrdome they were such in whom the diuell ruled and raigned and this he repeates to shew that they which haue contemned Christs religion though they pretend good things yet they be the slaues of the diuell he rules and raignes in them they be his holds and castels Obiect But why did the diuell dwell in the citie of Pergamus more then in any other Answ. Because many in this citie were Gentiles they hated and conteÌ„ned the Gospel so became the holds of the diuel we must then take heed we neuer conteÌ„ne the fame For in a family where they liue in ignorance in iniustice fraud and wickednes there the diuell ruleth he hath his throne that is a stable for him to dwell in Then masters of families and parents which gouern families must see they loue and embrace religion and teach it to their family else their houses be but the stables of Satan his place to dwell in Ob. But whether might not Antiphas being Minister and Pastor of that Church haue fled Answ. Persecution is double either directed against the person of the Minister principally or to the whole Church equally if it be against his person he may flie safely if he get oportunitie to preserue his life and haue libertie of the Church to flie but if it respect the whole Church then vnlesse he haue libertie graunted by them he must stay and take part with them in their persecution Now of this sort was Antiphas persecution seeing he was so called of God to suffer But I haue a few things against thee He commended her before but here he rebukes her and this reproofe is first generally propounded then in more particular in generall he tels them that they wanted zeale Thou bearest with them which c. But I haue These words he spake to the church of Ephesus before and here repeates them againe teaching the true members of the Church to enter into their owne hearts to search what is in them that Christ may haue against them to cal themselues to a strait reckoning to consider all the things they haue done from their beginning to their end and al their life narrowly to examine themselues
to lay their sinnes before their eyes without flattering or fauouring themselues not after their owne mind to iudge of them but to examine them by the rule of Gods word and in all their life looke what things there be for which Christ wil come against them For want of this many men being in the church perish neuer consider their former life how they haue liued and for what sins Christ wil come against them If we would escape death by Christs heauy and strait sentence and come to life we must thus call our selues to a reckoning and simply lay all our sinnes in word thought and deed before our eyes to thinke what we haue deserued and to condemne our selues then we shall preuent that iudgement of Christ he shall not need to enter into sentence with vs if we haue put all our sinnes in a booke and reckoned already for them The practise of this duty is the foundation of all religion and the beginning of all grace in the heart but the want of this is the ruine of mens soules and the ready way to destroy them And if this be wanting the Minister may speake and preach to little purpose Because thou hast borne with them that is entertained them which are wicked Here the fault is in more particular namely want of zeale they suffered men which maintained damnable doctrine and heretical opinions to be among them and dwell among them such as held the doctrine of Balaam so we see though they held religion yet they did it coldly not shewing their feruent zeale against such as maintained damnable doctrine By this we see the Church may vse zeale in excommunicating and cutting off those which maintaine damnable and hereticall doctrine they may after due admonition excommunicate them and cut them off as pernitious members 1. Tim. 2. Alexander and Hymineus were excommunicated the church may follow Paules example to cut off such as hold heresies in the fundamentall points of religion And seeing Christ was offended for this their forbearing of those wicked men we see we must not entertaine such as hold such errors and damnable doctrine but haue indignation against them hate their opinions and detest them The Church must be couragious to defend truth in religion to stand against wicked heretikes to excommunicate and thrust them out of the Church if they remaine obstinate Vers. 14. Thou hast That is thou entertainest certaine wicked men and euil persons which maintaine and teach Balaams doctrine the doctrine of the false Prophet And as Christ reproued them here so he might as well say to vs in this Church that he hath something against vs for want of zeale and seueritie against sinne and sinners for though our Church doth not hold and maintaine but repell the false doctrine of the Church of Rome of the Anabaptists and the Familie of loue yet Christ may truly say he hath something against vs for want of zeale against sinners and wicked men For in our Church they abound there is abundance of Atheists and wicked men in the midst of vs which are partakers of the word Sacraments al outward priuiledges of the Church and these Atheists though not in word yet in life deny God and religion they know not God cannot distinguish betweene true religion and the heresies and damnable doctrine of the Papists they thinke not reuerently of the word of God nor of his Ministers and Ambassadours Amongst vs there be abundance of Epicures who giue themselues to all licentiousnesse to eate drinke and sport themselues these loue not the word but being vnder the law of the land they will heare sometimes once a yeare receiue the Sacrament and this is all There are also vnmercifull and cruell men oppressors men which in their priuate callings vse all iniustice deceipt fraud wrong oppression with vsurie and such horrible sinnes these are suffered in the Church and these be the wise men of the world we count them as politicke and great men Now the suffering of these men amongst vs sheweth that in our Church is great want of zeale feruencie and seueritie for which Christ will come against vs as to the Church of Pergamus The reason followeth and the confirmation of his rebuke which is to moue the Church of Pergamus to detest the doctrine of Balaam the false Prophet and it is taken from the effects of Balaam that he gaue wicked counsell to Balaak to cast a blocke in the way of the children of Israel to make them eate of things offered to idols and commit fornication It standeth in a comparison or similitude As the false Prophet Balaam cast a stumbling blocke before the Israelites to moue them to eate of things offered to Idols and commit fornication so there are some among the Church of Pergamus which labour to moue men to the same sinnes The first part of the similitude is in the first part of this verse as Balaam taught false doctrine and gaue ill counsell to Balaak c. In which we must consider three things first what his false counsell was and what an offence is secondly the casting of offence before the Israelites thirdly the meanes how An offence properly is any thing word or deed which is cast in a mans way to make him stumble or fall or go out of his way as a stone or peece of wood or such like thing this is a scandall or stumbling blocke properly Here it is taken by comparison for any thing which hindereth a man in the way to saluation which hindereth or stoppeth him maketh him fall or go out of the way Offence is double either giuen or taken Offence giuen is any word or deed whereby a man is procured to sinne offence taken is when a man taketh occasion to sin or to be offended by that which is done well of another So when Christ did well and preached the true doctrine of saluation the Pharises were offended at his doctrine he did well they tooke occasion to be offended at his well doing Now one giueth an offence when he maketh one offended and causeth him as much as he can to sinne So Peter telleth Christ that the things he spake of should not come to him Christ biddeth him come behind him Satan where Peter gaue an offence to Christ though Christ did not sinne for Christ tooke not the occasion which Peter yet offered As for the giuing of offence it is to cause a man to sin or fall away from God by any thing The meanes are things either simply euill or indifferent By things in themselues euill as those which are directly against the word of God Those things euill in themselues be either ill perswasions or ill examples for by these offences are often giuen for euill perswasions and examples draw the better sort often to sin and are very dangerous meanes to make men offend Againe offences be giuen by things indifferent not euill in themselues but when men vse them vnseasonably and vnfitly out of time
but the want of this makes men bold to sin and to run on by sinne into hell And as none must giue offence so we must take heed we take no offence or be allured to sin by mens wicked either counsel or examples nay we must cast off all things which may any way hinder vs in the way to heauen if our right eye or hand offend or any thing which is most deare and neare vs we must cut it off if we do so then Gods blessing is with vs. The Israelites in the borders of the Moabites so long as they serued the Lord all curses could not hurt them but turned to their good but after they tooke offence by the Moabitish women to be inticed by them then they came to eat with them at their idol-feasts and commit fornication and then the wrath of the Lord was vpon them The like may be said of vs. Seeing they vsed these meanes when they could not preuaile by cursing to send their fairest women to inuite them to their banquets to incite them to commit fornication we see that temptations drawn frō the right hand from profit and pleasure are most dangerous and preuaile most with men to bring them to sinne and to fall from God As a man that cannot win a citie by force yet by gold by promises of profit or pleasure getteth the gate open so when the diuell cannot preuaile with bitter sharp temptations then he vseth those of the right hand and ouerthroweth many We must then take heed especially of these For this cause Iob sacrificed daily for his children when they had bene feasting lest they should then haue sinned Vers. 15. Euen so thou hast those which maintaine the doctrine of the Nicolaitanes In these words is the second part of the comparison in which two things first what the Nicolaitanes were secondly how Christ was affected toward them First what they were in the Church of Pergamus is manifest in these words Euen so which is a word of resemblance and relation that may thus be described They were a sect of men in the Church of Pergamus which maintained two damnable opinions according to the doctrine of Balaam first that it was lawful to eate meate offered to idols euen in the idoll temples secondly that fornication was no sin as we haue shewed before It may seeme strange that in the dayes of the Apostles so soone after Christ there should be any such which held these damnable opinions yet we see there were such notorious heretickes Now that we fauour not their opinions we must know the grounds of their errors For the first error that a man might eate meat offered to idols euen in the very temples of idols for is they might vrge Christian libertie thus Those things which be indifferent may be lawfully vsed but to eate meate offered to idols is a thing indifferent ergo Ans. If these meats be cōsidered in themselues they be indifferent and may lawfully be vsed nay after they be offered to idols if they be sold in the market and bought they may be eaten priuately so that we wound not any weake Christian. But as they be prepared to be offered to idols vsed in idol-temples for the honour of them we may not vse them as prepared for the idol vsed and offered in the temple and had in honour of them Now the Nicolaitans vsed them so therefore vnlawfully Secondly they might and did alleage being professors of Christ outwardly other places of scripture as that Paul saith An idoll is nothing ergo it is no sinne to eate that which is offered to them Ans. An idol is nothing by nature subsisting or being nothing which hath any sparke of the Godhead in it but yet in mans braine it is something seeing in mens minds and imaginations they repute it as a God Thirdly they might alleage Naamans exāple 2. King 5. 18. who went into the temple of Rimmon and kneeled downe there Ans. He kneeled not to the idol but to the King who was there leaned on his hand so that he bowed downe not with any diuine worship to the idol but with ciuil worship to the Kings Maiestie and Naaman was in the temple not to worship the idoll but to make protestation that he would serue the God of Israel and for that end caried as much earth as two mules could beare to offer sacrifice to the Lord. And if the Nicolaitans had bene so in the idol temples to protest that they would worship the true God then they had not sinned So if any come into a place and be present where Masse is said with protestation to serue the Lord he then allowes not of the same but rather condemnes them for it For the second opinion of these Nicolaitanes that fornication was no sinne they seemed so to proue it out of Genes 19. 18. when the men of Sodom came to Lots house he offereth them his daughters now he would not haue done it say they if it had bin a sin Ans. Lot seemes to be faulty and not to be excused in that though he thought to escape the greater sin by the lesser but we must not do euil that good may come thereof Againe they might vrge that Hos. 1. the Lord commanded Hosea to take a wife and children of fornication Ans. 1. Some say it was onely in vision not in deed 2. Some answer that he did it in speech onely as he was a Prophet because he prophesied to the people that he was as one that had such a wife and children which both are safe answers and allowed Other more likely say it was a thing not in vision and word only but in deed and truth done And surely seeing the Prophets name the womans name her fathers name are set downe it seemeth to be a thing done indeed Neither doth a thing in speech so much affect the people as a deed and fact done And the best and most auncient interpreters which were nearest the time of Christ interpret it a thing done indeed But you may say this was against good maners contrary to Gods law that the Prophet should take such a wife Ans. No seeing God is aboue his law and can dispense with it as when he bids Abraham kil his sonne and he had not sinned if he had slaine him so here Hosea he did not sinne hauing a particular and speciall commaundement for the same Neither did he this to commit fornication but to make of an harlot an honest woman and he is bidden to take the children of fornination not that he should beget any in fornication but take her children which she had borne in fornication Againe Act. 15. The Apostle speaking of two things indifferent ioyneth fornication to them Ans. First he doth so because the Gentiles thought that it was no sinne but indifferent and they are there conioyned though fornication be not a thing indifferent because the Gentiles offended the Iewes by these three ioyntly together Now followeth
shortly After the remedy followes a two-fold reason to inforce and set an edge on the former doctrine first concerning the Church of Pergamus secondly concerning the Nicolaitanes holding and practising of these two sinnes The first cause and reason If not I will come c. that is if thou do not repent for these sinnes want of zeale and other thy particular sinnes I will come to thee shortly to punish and plague thee for the Lord as I haue said he cometh either in mercy or in iudgement Now if they repent not Christ saith he will come to them not to help them but to execute iudgement on them to punish them So Esay 30. 27. Christ saith not I will but I come to thee expressing the time to come by the time present to certifie them that if they repent not he will most surely come as certainly as if he did now come to them In this threatning we see a generall rule to be learned of all that if any Church or people will not repent then the Lord will come to them in iudgement to punish them as by sundry examples we may see the Lord hath done In our Church and people though some do repent yet for the common body of the people they do not but they liue in sinne and ignorance hauing no care to know Gods will and if they know it yet no care to obey the same but they for the most part continue in their sinnes Seeing their case is such who could not out of Gods word in good conscience foretell and prophesie by this generall rule that God will come against them shortly to take vengeance on them and to plague them Though we may flatter our selues and think all is well yet we must assure our selues he cannot but come vnlesse we repent This should then moue vs all to repent to humble our selues condemne our selues for our sins craue pardon purpose newnesse of life desire the Lord that he would in Christ be reconciled to each of vs and promise and performe euer after new obedience If we doe repent daily for new and particular sinnes then we shall stay the Lord preuent his coming to punish vs but if we go on in sinne assure our selues the Lord is true of his promise he will come in iudgement against vs. The second reason is directed to the Nicolaitans With whom he wil fight that is be at enmitie with them and declare the same in waging battell with them seeing they hold these two grosse and damnable â—â—inions With the sword of my mouth That is the preaching and publilishing of the word the ministery and dispensation of the law and the Gospell among men In which words he still alludeth to the doing of Balaam as in the doctrine so in the end and scope for when Balaam cursed the children of Israel the Angell stood against him to stay and hinder him that he should not go he seeing the Angel fel downe and worshipped the Angel that is the son of God Christ Iesus but after seeing he would not be restrained but went to curse the people he perished by the sword Numb 31. Euen so Christ dealeth with the Nicolaitanes as he did with Balaam seeing they went on still in wickednes he fighteth with them to reclaime them from their wicked wayes he withstands them with the sword of his mouth but if they will needs go on then he fights not to reclaime them but to slay them as he did Balaam But I will fight against thee not kill thee for Christ he intended not at the first to slay them but to withstand them and if it might be to reclaime them but after if they would not be hindered and stayed to destroy them as he did Balaam Seeing Christ comes against the wicked and impenitent not to kill them but to withstand and hinder them at the first we see his wonderfull patience toward sinners and wicked men So Gen. 6. the Lord striued and wrestled with the old world one hundred and twentie yeares that they might repent by the preaching of Noah and Genes 16. he bare with the Amorites till their sinnes were come to the full and he bare with the Aegyptians many hundred yeares nay the Iewes after they had killed Christ were not straight way consumed but the Lord suffered them fiftie yeares So the Lord suffereth sinners the blasphemer adulterer and cruell man to liue cometh often to them by his word not to kill them at first but to winne and reclaime them And so euery one of vs feeleth his mercie in that he might destroy and cast vs into hell so soone as we be borne yet he suffereth vs to liue some twentie thirtie or fortie yeares that we might haue a time and space to repent and turne to Christ. Then it is our dutie to take this occasion to take this time of Gods patience not to let it slip but haste to reâ—â—ntance ere the time of patience be ended The old world had one hundred and twentie yeares of patience but neglecting it they perished the time of mercie being ended Seeing they wold not heare Noah therefore they be now in prison that is in hell Againe in that Christ saith he will come thus against the Nicolaitanes we see that they which repent not haue God for their enemie to fight against them and for this cause sinne is called rebellion against God Now this is a most fearefull thing to haue God mans enemie let vs then repent that we may haue God a friend to vs as he was to Abraham and as Christ was to his disciples I will come to thee and fight against thee Here Christ sheweth he is the true Pastor and Doctor of the Church he can deuide the word aright giue promises to them to whom they belong and threatnings to whom they belong for iudgements and promises must not be propounded to all equally but there must be regard had of time place and persons For iudgements some be temporall which must be threatned to the penitent some eternal and those to the impenitent So promises are to be made not hand ouer head but with respect condition limitation and restraint To propound either promises or threatnings otherwise is not to deuide the word aright With the sword of my mouth that is the ministerie of the word not to kill them but to resist and withstand them which repent not and this is the chiefe end and scope of the preaching of the word to winne men from their sinnes and wicked wayes and if they will not repent then to drowne them in perdition and to slay them In this Church of England and in this congregation we haue had the Gospell this 36 yeares published and preached to vs the Lord hath rebuked vs for our sinnes and yet we still abide in them without repentance the Lord still cometh against vs with the sword of his mouth stil checkes vs for our sinnes and controlleth the wicked idolater Atheist fornicator
cruel man he stands to fight against such face to face stands with his naked sword in the ministery of the word to reclaime them from their sins if they wil not to wound them to the heart and to kil them Now we hearing our sins reprooued we should feare and tremble fall downe as Balaam did and seeing the Lord in the word preached stands with his sword in his hand ready to slay vs if we wil not be stayed we should be afraid If we heare of an enemy to come against vs how will euery one quake for feare shall we feare the shaking sword of a mortal man and not the bloudy sword of the euerliuing God Shall we resist him and go on though he fight against vs Alas it is not wisedome to striue with God for then he will hacke vs to peeces but we must heare him and submit our selues to his good will pleasure and if we wil not the same sword of God shall be an instrument to pierce our hearts to death Then when we heare the Minister speaking to vs we must know that the Lord speaketh to vs fights against our sins and not contemne him Againe we see the word of God is called the sword of Christs mouth not only because he once deliuered it but because it dayly proceeds frō him in the preaching of the same by the Ministers Then we see this is an excellent thing that the Ministers of Christ lawfully called they be that mouth of Christ from which his sword proceeds So Paul calleth them the Ambassadours of Christ to deliuer his word 2. Cor. 5. 19. Then they which be in the schooles of the Prophets and they also which be in the way to the same must learne to thinke reuerently and highly of it not contemne it and thinke it a base calling for to be a Lawyer or Phisition hath not this priuiledge to be called the mouth of Christ as the Ministers haue Againe seeing they be the mouth of Christ Ministers must speake the word of Christ as they are perswaded in conscience Christ would speake the same if he were present Euen as Ambassadors who deliuer their masters will in that maner and those words which they thinke he would himselfe which if we did then we should not haue that humane kind of preaching partly in Greeke Latin English mingled with testimonies and sentences of men for Christ would neuer preach so neither did his Apostles or Prophets vse it Furthermore seeing the Minister lawfully called is the mouth of Christ we must take heed that we seeing a mortall man sinfull like to vs deliuer the word that we contemne it not for his sake but receiue the word as it is indeed the power of God though it come from a mortall man So Paul commends the Thessalonians who receiued his doctrine as the word of the euer liuing God Besides seeing Christ carieth his Scepter in his mouth not in his hand we see his kingdom is not of this world not carnall but spirituall he gouerneth and ruleth his Church and people by the sword of his mouth the eternall word of God published and preached by sinfull man like to vs. This sheweth the abuse of that sword which the Pope the Vicar of Christ chalengeth for he will haue both swords ciuil and Ecclesiasticalls surely he is not the Vicar and in the roome of Christ for Christ was content onely with the spirituall sword Now followeth the conclusion of the Epistle containing two parts the first a commandement Let him which hath an eare heare the second a promise To him which ouercometh will I giue to eate of the Manna c. Of the first I haue spoken before The end and scope of this commaundement is to stir vp the Church to attention to marke the things propounded The first speciall point what is commaunded to be heard is the word of God which must not be heard with a bare and simple hearing but with knowledge faith beleefe and obedience in practise Seeing he commaunds this hearing to all men we see it is the ordinance of God all men in the Church should frequent sermons where this word of God is propounded and taught by plaine and simple men that they may better learne their dutie At a good time men wil come to the Church though they come not halfe a yeare after but the ordinance of Christ is that men should daily at all lawfull occasions frequent sermons and come to the congregation and if we be his sheepe we will heare his voice Ioh. 10. desire to heare his word taught by his mouth Mat. 16. the word of God is called the key of the kingdome of heauen now as necessarie it is to haue the key to open heauen as to haue his soule brought thither Paule calleth the doctrine of the Gospell the word of reconciliation because the same by Gods grace reconcileth vs to him who being his enemies are made by it to be in his fauour Then we must come to heare it daily not at Christmas or such times alone for this is to magnifie those dayes aboue the Lords day But men corrupt froward say for themselues Tush if God or Christ or his Apostles wold preach to vs we wold come but when men speake to vs being sinfull and like our selues we will not Ans. It is the will and ordinance of God that his word should be published and preached to man by man like himselfe for since Adams fall man could not abide to heare the Maiestie of God the Israelites seeing but a glimmering of Gods glorie could not abide it but said Speake to vs by Moses Exod. 19. And he will haue his word preached by sinfull man to trie mans obedience and humilitie how he will receiue and obey the word of God deliuered by man Againe he doth it to make loue betweene man and man when one man speaketh the word of God to another Then are they presumptuous persons who dare oppose themselues against Gods most holy ordinance and will Againe others say they haue the Bible containing the Sermons of Christ the Apostles and Prophets and who can make better Sermons then they now seeing they haue these at hand they need not come to the Church But let these consider that as it is the ordinance and will of God to haue the Bible so will he haue it expounded by man in the Church that mē might vnderstand it and so make vse of it in their liues As for some others they will not come to the Church but hauing a iourney as they say they can serue God on their horse backe or in the way as well and with as good a heart as the best in the Church but let these heare the word of God by the wisest man Salomon Pro. 28. 16. He which turneth his eare from the law that is from hearing the word of God his prayers are abhominable And if he turne frō God God will turne from him and if men be wearie
of his word God will be wearie of their seruice of all their prayers and other seruice where or whatsoeuer Lastly many thinke they haue knowledge enough no man can teach them that they know not alreadie But the preaching of the word serueth not onely to beget knowledge but to increase the same and also to beget in man obedience to his knowledge so that these though they seeme to be the wisest are most foolish no man no not the greatest learned but he hath knowledge in part and it may be increased and say he get not more knowledge yet he may by the word deliuered by a plaine and simple man be brought to obedience of that he knoweth Another principall dutie cōmanded in the conclusion is reading the word both in publike and priuate that so we may be prepared to heare and obey the same So Christ Luk. 10. 26. What readest thou he taketh it for graunted that the young man could reade the lawe Esay 5. 13. for want of Gods word and knowledge the people of God went into captiuitie And yet we see among vs many families which come to church heare the word nay receiue the Sacraments not knowing the thing assured in them neither hauing a Bible to reade nor procuring others if they cannot yet many haue a Bible lying on their cupbord but vse it not The tables cards and dice they be well vsed and worne but the booke of God lyeth couered with dust Many will haue the booke of Satutes that they may know their dutie but none careth to haue the Statutes of God to teach them to range their vnbridled affections within the compasse of the same And to him which ouercommeth Here is the second part of the conclusion namely the promise which is the same in substance with those annexed with the two former Epistles In this promise note two points first to whom it is made secondly what is promised First the persons to whom promise is made namely they which ouercome To ouercome as before is to beleeue to put all our trust and confidence in Christ alone and to get victorie against all our spirituall enemies That we may ouercome so we must do two things first we must denie our selues and all that is in vs put our whole confidence in Christ alone secondly we must maintaine true religion and a good conscience in all things to our last end and this is indeed to ouercome all our spirituall enemies Now seeing God maketh this promise to them which ouercome we must labour to come to this estate that so we may be partakers of the promise The second point is the thing promised He will giue him to eate of the hidden Manna c. The thing promised is a threefold gift of God first to eate of that Manna secondly he shall haue a white stone thirdly a new name written in the same white stone Which three signifie our election vocation iustification sanctificatiō glorification and to be the children of God To come to the first to eate of the hidden Manna Manna signifieth properly that food which God gaue the children of Israell from heauen to feed them in the wildernesse Psalm 98. For the excellencie of it it is called the wheat of heauen and the foode of strong men or of Angels in forme it was like Coreander seed white and sweet as Moses saith by which the Lord fed them in the wildernesse fortie yeares from heauen to teach them man liueth not by bread onely but by the word of God And this is thought of many to be the same white Manna sold in shops but I stand not on that and it is to be doubted But this Manna signifieth another food 1. Cor. 10. it is the spirituall foode which our fathers did eate namely the food of our souls that is Christ the true Manna and bread of life which came from heauen Iohn 6. sheweth that Christ is that food and spirituall meate of our soules feeding vs to eternall life Ob. But how can Christ the Sonne of God become our meat and food Ans. By these conclusions first Christ is food not in respect of his doctrine or his miracles or in regard of his death passion or obedience alone but in regard of himselfe as he is Christ God and man And here he is called the Lord of life first in regard of himselfe then in regard of his benefites The second conclusion he is our food not as he lay in the cratch or as he is now in heauen but as he died was buried rose suffered the paines of hell dead Christ crucified Christ he is our food of life for frō his death cometh our life The third conclusion Christ is food not in regard of his Godhead or Deitie but in regard of his manhood I say of his manhood not simply in it selfe but as it is in the Godhead subsisting by the Deitie as he is God and man so is his bodie and bloud our food yet Christ is not a bodily and sensible food to be receiued with our hand mouth and into our stomacke but he is a spirituall food to be receiued onely by the hand of faith into the stomacke of our soules whereby they be fed to eternall life And thus we eate him when we beleeue and assure our selues that he was dead buried and crucified for vs in particular Seeing Christ crucified is the bread of life and the spirituall Manna whereon our soules must feed we must long and hunger after Christ spiritually as truly and sensibly as we do after meate and drinke We see when a man is famished he will eate his owne flesh teare and pull it off his armes to satisfie hunger Now shall we thus pull our owne flesh and shall we not spend all we haue to haue this food of our soules In the hunger of the stomacke be two things first there is a paine in the nether part and bottome of the stomacke and from this there cometh a strong and hungrie appetite which lasteth till the belly and appetite be filled and satisfied So we should feele a paine in our hearts rising from the feare of Gods wrath for our sinnes and offences and withall we must feele an hungring and longing appetite to haue this paine taken away to haue this appetite satisfied which is onely by that food of the bodie and bloud of Christ. Secondly there is besides that paine an appetite and longing after meate and an earnest desire to be satisfied now as the stomacke longeth after meate so should the stomacke of our soules feeling a paine long and haue an earnest appetite to be filled and satisfied in some sort neuer quiet till we haue got the bodie and bloud of Christ which is the true food of our soules to satisfie our hungrie appetite But our case for the most part is miserable we haue a dead flesh growne ouer our hearts they be not touched with any paine of our wants and miseries But we must
he which receiues it for no man can know or discerne it then men must not thinke strange though be be not called by this new name The world knoweth vs not 1. Iohn 3. 1. Now in that he which hath this new name knowes it and seeth that he is the child of God and fellow-heire with Christ that he is called iustified sanctified and that none knowes it but he which hath receiued it This cōfutes the Papists who say they know it but not certainly but in hope and by coniecture and probabilitie But we see he knowes it certainly infallibly without doubt for he knowes it better then any other other men know it by coniecture but he knoweth it certainly No man knowes this new name so certainly infallibly and frō within as he which receiues the same for no man can determine of the faith adoption or calling of any but himself for that is proper to God to search the heart This must stay our censure and iudgement to iudge men to be hypocrites to condemne either the better or bad sort of men for we know not a mans heart his faith is but knowne to God and himselfe Obiect How farre may we iudge of anothers state of saluation Answ. We iudge of another mans estate either certainly or not certainly as when one iudgeth and sets downe certainly and resolutely that such men are elected to saluation without all doubt but this is proper to God no man can know the spirit of man but God and the man himself and so farre as it pleaseth him to reueale the same to some of his children as to Dauid he reuealed the damnation and reiection of some for which cause he prayeth for their destruction Now besides this there is the iudgement of charitie when we iudge of another as charitie moueth vs now charitie maketh a man iudge the best This charitie hath two parts first it is not to despaire secondly it is to iudge of a mans saluation vndoubtedly to be perswaded of it certainly We must not despaire though we see men liue in sin And we must iudge certainly of mens saluation and without doubt that they be called effectually in that they testifie their faith by their obedience not that we can set down certainly but we must in charitie iudge so of them And this is charitie in the highest degree when we iudge that such a one is the child of God by the fruites of his faith Here again they of the Church of Rome are deceiued making the Church to haue this note and property to be visible but not visibilitie but election adoption and faith are the principall markes of the Church Now these cannot be seene onely the fruites of them may And to the Angell Here beginneth the fourth particular Epistle The end scope of these words is to certifie the church of Thyatyra that Iohn had a speciall commandement and calling from God first to write this Epistle secondly to certifie all Churches to the end of the world that he had a commandement and calling from God to write not onely this Epistle but this whole booke and for that cause this is seuen times repeated To the Angell c. The Epistle beginneth here These things write c. and continueth almost to the end of this Chapter in it note three parts first a Preface secondly a Proposition thirdly a Conclusion The preface or entrance in the eighteenth verse all which were in the former Chapter verses 5. 14. 15. These things saith In the preface note first in whose name it is written namely in the name of Christ. The cause why his name is in the Preface is set downe before Christ is described by three arguments first he is the Son of God secondly his eyes are like a flame of fire thirdly his feet like fine brasse Christ is here said to be the Son of God In the former Chapter he was called the sonne of man here the Sonne of God By God he meaneth not the Godhead as it is absolutely or common to all the three persons but by it is meant the Father who when he is conferred with any person in the Trinitie is called God not that he is more God then the Sonne and holy Ghost or that they be not equall but for order in that he is the first person frō him the Godhead is cōmunicated to the Sonne and holy Ghost How Christ is called the Sonne of God we may know by these two rules first Christ is the Sonne of the Father not in respect of his Godhead or as he is God but in respect of his person and in respect of his person he is begotten of the Father before all worlds For the Godhead of Christ the Sonne is not begotten or begetteth not nor proceedeth but he hath one and the same Godhead with the Father therefore it no more begetteth or is begotten or proceeding then his The second rule Christ is the Sonne of the Father not by creation as the Angels and Adam nor by grace as true beleeuers in Christ but by nature in that he is begotten of the substance of the Father before all worlds Because the Father cōmunicated to him from himself his whole Godhead and nature and by this communication of the Godhead to his Son wholly he is said to beget the Sonne and he is said to be begotten of the Father The end why Christ is called the Sonne of God is namely to stirre vp in this Church of Thyatira care and diligence reuerence and attention in marking and obeying the things of this Epistle seeing that he which teacheth them is the Sonne of God teaching vs in their example when we heare the word read or preached we must haue attention diligent care and feare seeing it is the Sonne of God which speaketh to vs. When Pilate was condemning Christ and heard he was the Sonne of God he was affraid Shall an heathen man which knew not God feare to heare of Christ the Son of God and shall not we tremble to heare him speake to vs himselfe At the voice of Christ the mountaines melted and the rockes claue asunder and shall not our stonie and rockie hearts tremble to heare him speake to vs out of his word His eyes were like a flame of fire We must not take these words literally but as in the former Chapter for Christ is set out as he appeared in vision to Iohn By his fierie eye is meant first that in him is infinite wisedome he seeth all things he knoweth by his fierie and piercing eye all things present past and to come Secondly it signifieth his vigilancie and watchfulnesse ouer his Church and euery particular member of the same for these two ends first to preserue and protect his own children secondly to take reuenge and punishment on his enemies Thirdly by his fierie eye is signified his anger against sinnes and sinners Christ is said to haue fierie eyes to teach vs that he can discerne secret and hidden
sinnes for in this Chapter we find that certaine men in this Church were giuen to fornication and idolatrie close and hidden sinnes Now here he is said to haue fierie eyes to shew them he seeth these secret sinnes he knoweth their hearts much more their sinfull workes and will punish them Then by this we haue a good remedie against all secret sins The nature of man is for shame and feare of punishment to abstaine from outward crimes but being out of the companie of men he will breake the commandement of the first and second Table without any care or conscience and this euery mans conscience can best testifie that though he can abstaine from outward sinnes for shame and punishment yet he will cōmit secret sinnes But these men should remember that though they be out of the presence of men yet they stand in the presence of Christ he seeth them his fierie eye pierceth to their inward thoughts and affections and though they may bleare the eyes of men yet they cannot bleare this fierie eye of Christ. If euery man would remember this the fornicator blasphemer or any sinner it would be a good meanes to bridle and stay thē from committing sinnes both open and hidden And his feet like fine brasse He is said to haue brazen feet to shew his strength and power by which he ouercame and bruised the head of the serpent on the crosse and fully vanquished hell death and sinne by his death and also doth subdue sinne and Satan and put them vnder not onely his brazen foot but vnder the feet of his seruants and members The end why he is said to haue feet of brasse here in this Epistle is to terrifie certaine wicked persons in this Church as fornicators and idolaters nay the whole Church of Thyatira which by these wicked men were in daunger to be drawne that way This then may be a remedie for all loose liuers namely to consider of Christs brazen feet to thinke that Christ our Sauiour is in the midst of the Church walketh there and that he hath a foote of brasse to trample and tread all his enemies to powder and to destroy them The want of this is the cause why men lie in sinne and heape sinne vpon sinne without care or conscience or any feare The second part of the Epistle is the Proposition wherein is propounded the substance and matter of the Epistle It hath two parts first a praise secondly a dispraise or rebuke The commendation in the 19. verse the dispraise in the 20. verse First she is commended generally I know thy workes secondly particularly for many duties and vertues I know thy workes that is I see and allow thy workes and wayes The end why he alleadgeth and repeateth these words is to stirre vp the hearts of his seruants to consider of his presence For Christ before hath fierie eyes and here he saith I know thy workes to make this consideration to sinke more deepely and imprint it more throughly In the second part he commendeth her for many duties and vertues first loue secondly seruice thirdly patience fourthly faith and increase of godlinesse First she is commended for loue that is loue to man not to God for for that she is cōmended after in the duties to God But by loue and seruice is meant duties to man performed by man to man To know this loue better note three points first what it is secondly the property of true loue to man thirdly how it must be practised toward men Loue to man is a gift of Gods spirit whereby a man is well affected to his neighbour for Gods sake First loue is the gift of the Spirit Gal. 5. 25. Secondly it is a gift whereby a man is well affected to his neighbour that is to reioyce at his good to defend to seeke and wish his good yea to be grieued with his hurt and miserie and withall to haue bowels of compassion to helpe him in his hurt and miserie Thirdly it must be to our neighbour not by dwelling or habitation but to them which be our brethren in nature haue the same flesh with vs beare the same image of God Then all men as they be men are our neighbours though they dwell at the worlds end whether beleeuer or infidell friend or foe to these we must be wel affected Fourthly it must be for Gods sake for God must first absolutely and principally be loued and man for him so that our loue to man is a fruit of our loue to God springing and descending from it As for the propertie of our loue to man it must be feruent and that in two things first if need require euery man is bound in the compasse of his calling to lay downe his life for his brother and for his neighbour 1. Ioh. 3. 16. Secondly it must be feruent towards our enemies in the world there is much hatred malice and iniuries Now we must loue those persons from whō these come and loue must be feruent that these like water do not quench it And for the practise of our loue to man the rule is that we loue him as our selues as we loue and wish well to our selues heartily so must we loue and wish well to him This is the law of nature to do to another as we would haue him to do to vs yea this is the law of God do to all men as you would haue them do to you Is a man to sell the diuell offereth him gaine if he wil lie Now consider by thine owne law wouldest thou haue another to deceiue thee by lying no surely then deceiue not thy neighor by false weights wares or otherwise By these three things we see for what this Church was commended This loue were to be wished in vs but alas it waxeth cold euery man is a louer of himselfe seeketh his owne good no man his brothers euery man spends his labor wit and his calling to help himself no man to do good to others to help the common good or the good of the Church but to the hurt or hindering of others for men think they may make the best of their owne sell as deare as they can but we should employ all our callings if we had true loue not onely to our owne good but the good of others euen the common good of the towne country or church When men come to the Church to heare the word to pray to receiue the sacrament then they seeme to shew great loue of God but look into their callings there is no loue of their brethren which sheweth they haue no true but an outward loue of God seeing they loue not their neighbour liue by iniustice seeking to fley him and draw out his very bloud by cruell dealing by griping pilling and polling now there cannot be true loue of God where this loue of our neighbour is wanting 1. Iohn 3. 21. The second vertue for which this church is cōmended is seruice In this place
must not proceed from faith alone but from faith and loue ioyntly together for faith worketh by loue and though a man do neuer so good things if not in loue it is nothing 1. Cor. 13. Thirdly a speciall seruice is required to God and man for all our workes must be done in seruice to man for the end of our callings be to do seruice to man and withal in doing seruice to man to please and serue God Paul commaunds seruants to please their masters in the Lord as seruing him so of all men it is vnderstood that they in doing the workes of their calling must do them in seruice to men and withall to serue God Col. 3. 21. This ouerthroweth the Papists fasting praying pilgrimage hard attire and whipping themselues to pray to Saints and offer to them for these come not from faith and loue neither are they done in seruice to men to do them good in soule or body for these neither benefit themselues nor other Last of all patience is requisite that a man may haue constancy and perseuerance for no man can do a good worke as he ought but many will mocke and iest at him he shall haue many crosses by wicked men euen by Gods prouidence now that he might be constant patience is necessarie that so as the good ground he may bring foorth fruit but in patience To apply this euery man in doing any thing in his particular calling must labour to shew these foure vertues his faith to God loue to man his seruice to God and man and haue patience to vndergo all troubles which come by doing his dutie For if a man do the worke of his particular calling be it neuer so base yet it is as good a worke to God in it kind as to preach the word and to giue almes The fifth vertue is that her workes were mo at last then at first The Church of Ephesus was discommended for her decay in loue but here Christ commendeth this Church for increase in godlinesse and vertue It were to be wished that our Church might be commended for this vertue but alas it cannot for the bodie of our people are in number increased but litle in practise and obedience Heb. 5. They indeed in regard of the time might be teachers hauing so long heard the word but yet they need to be taught euen the principles of religion for though they heare daily yet is there no knowledge no increase of zeale or of repentance no going on in grace 2. Tim. 3. they are euer learning yet neuer come to knowledge This is a common fault in all estates men heare much learne litle and practise lesse nay we haue a worse fault for many among vs hauing heard good things go backward loose them become worse or else stand at a stay And this is our shame that many places which heare the wordlesse go before vs in knowledge faith obedience and repentance Then if we would auoide Gods wrath and discommendation let vs now increase It is not enough for old men to say they cannot though their memorie faile yet they must labour to haue good and zealous affections Young men must employ their strength and wit and memorie in this to increase in grace not to quench any grace but to stirre thē vp for to him which hath is giuen but frō him which hath not is taken away that he had Then all must labor to go on in grace that the teacher may haue comfort and the hearers be freed from shame and discommendation Notwithstanding I haue something against thee Here Christ after his high commendation rebuketh the Church of Thyatira first the whole Church secondly a certaine woman in the Church The rebuke concerning the whole Church is in the twentieth verse in which is first the reproofe it selfe secondly the reason of it Neuerthelesse That is though I haue hitherto commended thee yet thou hast something which I like not but greatly dislike Of this I haue spoken before Secondly the reason of the reproofe Because thou sufferest the woman Iesabell to teach that is because they suffered a certain woman namely Iesabel in the assemblies to teach and seduce the people First obserue in these words the great power and authority which this Church had giuen her of God for besides the power of preaching the word and administration of the Sacraments she had power to appoint who should preach who shold not and further authoritie to restraine wicked men and women by her seuere gouernment The like power was in the Church of Ephesus so of al Churches in preaching of the word administration of the Sacraments to appoint who shold preach and who not and also to restraine wicked men that they commit not what wickednesse they will in the congregation And this authoritie hath the Lord giuen to all Churches nay without this no Church can continue or stand And it is not sufficient to haue rule in the congregation but seuere gouernment wherby wicked men may be kept in order and because this Church vsed not this power therefore she is discommended Now in euery Church where the word is preached and Sacraments administred there they haue the same power yet we see how sin abounds fornication adulterie blasphemie vsurie drunkennesse and all for want of this gouernment which should represse such sinnes This Church sinned first in suffering a woman to teach secondly to seduce the people of God This word teach signifieth to teach publikely in the assemblies Then they sinned in suffering a woman Iesabel to teach publikely in the open assemblies of men For 1. Tim. 3. 8. I permit not a woman to teach 1. Cor. 14. 34. they must keepe silence But it may obiected first that Deborah and Huldah were Prophetesses Ans. They were extraordinarie and we may not make an ordinarie rule vpon extraordinarie actions Secondly 1. Cor. 11. If a woman pray or prophecie Ans. First there were such in the infancie of the Church and were extraordinarie Secondly they did sinne and as a fault it is rebuked in the fourteenth Chapter where he commaundeth women to be silent Thirdly women are said to pray because they giue assent to the Minister praying saying Amen and to prophecie by singing Psalmes and reading Scripture for so much the word Prophecie signifieth being taken largely So 1. Chron. 25. Asaph is said to prophecie when he sung with instruments of musicke in the congregation Seeing Christ rebuketh them for suffering a woman to teach in the congregation we see it is not warrantable that she should administer the Sacrament of Baptisme no not in the time of necessitie for the word and Sacraments go together Now Christ will not haue a woman to preach the word therefore not to administer the Sacraments And though women be forbidden to teach in the congregation yet they must teach at home Salomon he learned many lessons of his mother who taught him at home Prou. 31. So 2. Tim. 1. 5. Timothy was
her time to repent and commaundement to repent for other ends first that then he may with the time giue grace also to repent that so she and we may see what we should do and withall see our owne want that we are not able to do as we are commaunded and so to make vs inexcusable And she repented not Here Iesabels sinne is set downe namely impenitency and going on in her sins of fornication and idolatry concerning which sins note two things first where impenitency is forbidden secondly how great a sin it is First where it is forbidden Ans. There are two parts of the word the law and the Gospell and these two be seuered and distinct neither can be mingled one with the other Now the law cōmands things which we in that nature of man in which Adam was could haue fulfilled but the Gospell commaunds things aboue nature The law cannot command repentance seeing it reuealeth not repentance but the Gospell commaunds it and so by an Euangelicall commaundement this sin is forbidden As for the second part how great this sinne is know we that when men liue and go on in their sins it is a great sin seeing by it men heape vp sinne and wrath to themselues Some say it is a sin against the holy Ghost but it is vntrue for that is a blasphemy so is not impenitency that is in this life but impenitency properly is at death Hence the Papists gather againe that a man hath free will seeing he gaue her time to repent but she would not Ans. She had free will to sinne as all men haue and so to be impenitent but it followes not that she had free wil to do good to repent without Gods speciall grace That which Christ said of Iesabel may be said of our Church and most men among vs he giueth vs long time to repent ten twenty or thirty yeares not one of a hundred repents we care not to heare the word and receiue the sacraments we will not turne to God truly but lie in sin in ignorance in contempt of the word in prophanation of the Sabbath couetousnesse adultery idlenesse drinking and eating so that our liues tell plainly not one of a thousand turnes to God truly Now Christ hauing reproued the Church and Iesabel from the 22. to the 28. verse he giueth speciall counsell to them both The end of his counsell is to direct them how to auoide the iudgement of God both in this and the life to come The counsell of Christ hath two parts the first concerneth the woman Iesabel and her company the second the Church of Thyatira The counsell concerning her is in the 22. and 23. verses the summe of it is to repent thou Iesabel and thy company and disciples repent of your sins This is not expressed but in stead therof is the reason vers 22. 23. The reason is this If thou wilt not repent I will punish thee with sundry iudgements but thou wouldst not be punished with sundry iudgements therefore repent Behold I will This is the reason in which note two parts first a threatning secondly an exception except they repent of their workes Before the threatning Christ sets this note of attention This should teach her vs to cōsider seriously of iudgements against sin and sinners in the written word of God Iosias when the law was read his heart melted which was at the threatnings of the law 2. King 24. So when Peter preached the Iewes were pricked in heart because he told them of the fearefull iudgement due to them for killing the Lord of life Act. 2. 37. So should we with Iosias be humbled at the serious consideration of Gods threatnings against sin and be moued to repent And the cause why sin is so rife is because men thinke not earnestly or else regard not Gods iudgements against sin and sinners The threatning hath three parts according to three estates The first concerning Iesabel I will cast her into a bed We may gather the meaning of these words by those 2. Sam. 13. 5. of Ionadab to Amnon Ly down on thy bed and faine thy self sick So here I I will cast her into a bed that is strike her with some great sicknes the place namely the bed put for the sicknes which is in the man lying on the bed Iesabel tooke pleasure in the bed by fornication who abusing the bed the Lord to punish her in the bed accordingly gaue her sicknes in the same bed which she abused Here is Gods dealing with sinners he punisheth them in those things they haue abused Iesabel abused the bed to fornicatiō the Lord punished her in the bed with some great disease and sicknes Diues abused his tongue and tast in Gods creatures he is punished in them Luke 16. he asked a drop of water to coole his tongue Gamesters take pleasure in abusing time and spend it in carding and dicing their punishment it brings many iudgements on them they come to ruine and misery Ahab to get the vineyard sheds bloud the Lord sheds his Iesabels and his childrens and they which liue by the bloud of the poore draw it out of them are punished with the like for bloud will haue bloud and the Lord will punish men in those sins wherein they tooke most pleasure Then this should admonish vs to take heed we abuse no creature of God for the Lord he will turne the same to our punishment I will cast her That is strike her with some grieuous sicknes Here we see the author of sicknes it is not by chance but comes from the hand of God if men could learne this they would make better vse of sicknesse if men could say the Lord hath cast me on my bed visited my body with sicknes he hath done it for some of my sins to humble me and make me repent then they would find in their recouery a blessing and liue a new life Esay 38. Hezekiah when he lay on his death bed knew it came from the Lord therfore hearing Esay say he must die he turned him to the wall and wept as for other things so especially for his sins and craued pardon for them So Iacob lying on his bed leaned on his staffe sate vp and prayed for pardon of his sins and to testifie his faith and hope to God So should we in our sicknesse shew our faith and hope and pray for pardon of sinnes committed against him The second part of the threatning which concernes her disciples and followers which receiued her doctrine and committed fornication with her and their punishment is to be cast into great affliction We see it is a great sin to commit fornication and not a trick or slip of youth as we call it seeing Christ assignes a great punishment to it Againe we see some causes why townes cities and countries be afflicted with much famine sword and pestilence namely because there be fornicators and maintainers of errors and superstition for God
sends these iudgements as for other sins so for fornication Sodom was destroyed for this sin And euen in our time we haue plagues famin sword many sicknesses and that for this sin among the rest 1. Cor. 11. many were dead for this sin lest they shold come defiled to the Lords table Now followes the exception Except they repent Here we see all Gods iudgements and threatnings be with exception in the matter of saluation And seeing Christ ads this exception vnlesse they repent we see men of yeares condemned in the Church not so much for sin as liuing in sin without repentance Indeed the least sin makes a man subiect to condemnation but lying in sin that brings actual condemnation the wrath of God vpon vs so that if man commit sinne and lie in it he casts his soule away To commit sinne is not that which killeth vs but to lye in sinne for if a man sinne and after repent he shall haue mercie at Gods hands Secondly it is propounded in the midst of the threates for they go before this exception and come after Where we see God mingleth his mercie with iudgement he sheweth not all iudgement nor all mercie but tempereth them together Now in that the Lord will bring iudgement on them vnlesse they repent we see that repentance preuenteth temporall iudgement We haue had long peace and haue abused it to commit sinne now we must looke for Gods iudgements and we see the Spaniard as a weapon of God now the Lord may iustly bring him on vs. The best way to preuent this and al Gods iudgements is for high and low and all estates to repent and so the Lord will turne him away Of thy workes namely fornication idolatrie So we if we wil repent we must cease from our particular sins as the drunkard from his drunkennesse and to liue soberly c. For to say I am sorie and in generall to repent as many men do is but to make shew of repentance but men must leaue each sinne and do the contrarie vertue In the three and twentieth verse is the third part of this threatening I will kill her child with death that is such as be of her familie and her children in fornication not them which follow her doctrine but properly for they are reproued before I will kill It had bene sufficient to say so but he addeth I will kill with death for the certaintie largenesse and fulnesse of it not sparing them But the mother sinned shall the child be punished for her sake Ans. In temporall and bodily punishments it may be so not in eternall punishments Among men if the father be a traitor the Son is punished and beareth the shame then shall it not be equitie with God to punish the sonne for the fathers sinne in bodily punishment And though there were no reason to vs yet we should thinke it good with God But there is reason sufficient why the Lord should destroy cities and commonwealths and families which be linked together by the bond of societie and be members of the same familie Now if one member sinne the other may be punished as in the bodie if the stomacke be sicke the head feeleth it so when the father sinneth the sonne may be punished when the husband the wife when the Maister the seruant when the subiect the magistrate because of the mutuall relation and nigh bond of societie betweene members of the same familie citie or kingdome Is this so then parents had need to take heed how they sinne for they sinning may bring iudgments and death on their familie or their children Then are they cruell parents which liue in sinne not caring for their children but by their sinnes bring Gods iudgements on them and on their families Let then euery man in the societie where he liueth be carefull he sinne not for then he may bring Gods iudgement on the place especially if he be a speciall member as Ahab on himselfe and his children and Dauid on the whole people Then all such as will not looke to themselues but liue in sinne should be banished out of all societies vnlesse they will repent and be new men seeing they do what they can to bring Gods iudgements on that place where they liue Vers. 24. That all Churches may know that I am he which searcheth the heart and reines Christ hauing propounded his threatning here he goeth about to make it take place in them in Iesabell and her company by remouing of two carnall conceipts whereby they might thinke to illude and auoid Christs threatnings For first they might haue said Our practises and sinnes be secret not knowne to men therefore though God threaten we shall escape the iudgements of God but we are without the reach of them they cannot take hold of vs. But Christ in the first words cutteth off this first conception Thogh you may perswade your selues you shall escape iudgement seeing your sinnes be secret yet I search the heart and I will discouer them to all Churches they shall know that I search the heart that is I see and know the most hidden and secret thoughts and affections of the heart That all Churches Christ will discouer their sins not to all the world but to all Churches and this he speaketh to the end to terrifie Iesabel and her companie For as it is a great honour to be approued and esteemed of all Churches so it is a great disgrace and dishonor to be euill thought of by the Churches of God Mat. 18. That which is bound in earth by the church of God is bound in heauen by God himselfe so by proportion those which be euill thought of in Gods church and in disgrace of it they be in disgrace with God in heauen Seeing Christ speaketh this to terrifie Iesabel and her companie we must labour in all things to be approued and esteemed of the Church though we must approue our selues as much as we can to all yet especially to the Church of God and auoide all things which may bring any disgrace or dishonour to the Church for as it is a great honor to be well esteemed of the Church so it is a great dishonor to be il esteemed Ro. 16. 1. Cor. 1. the last verse Paule saith All the Churches salute you not that all Churches send commendations by word of mouth but to confirme and comfort them he saith all true Churches planted by him did approue of them Act. 16. Paul approued of Timothy and receiued him to him because he was commended and had the approbation of the Churches and brethren at Lyconium and Lystra So must we haue the approbation of Gods Church which is the approbation of God himselfe But what would Christ haue all Churches to know namely that I search the heart c. In which words by heart and reines is meant the same thing namely by reines is meant the thoughts and affections of men and by heart is meant so much as it
Secondly in regard of his manhood because the holy Ghost hath powred foorth into his manhood the perfection of all graces and gifts whatsoeuer as he is annointed with the oyle of gladnesse aboue his fellowes And this perfection standeth in two things first in number secondly in degree or measure First in number thus Among Gods seruants some haue these graces some those none haue all but Christ hath all the graces which all men and Angels haue more too Secondly in degree for the graces of Christ are more in measure then all the graces of all the Saints and seruants of God whatsoeuer he hath the fountaine of all grace and therefore he is said to haue the Spirit without measure And for that cause also Christ is said to haue the seuen spirits This is spoken by occasion of the Church and people of Sardis which was a dead people and therefore Christ was able to quicken them and to put life and spirit into them That no man can haue fellowship with the Father or the holy Ghost but by Christ it is manifest by other places No man can come to the Father but by me so there must be a participation with Christ before there can be any with the holy Ghost This serueth for our instruction because among the Papists there be many great learned men which haue excellent gifts of nature wit memorie and vnderstanding and though they haue withall a reformed and ciuill life yet they want faith and regeneration How cometh this to passe that such worthy men hauing the common gifts of the spirit want the speciall The cause is this their Christ is a false Christ yea an idol Christ they professe the want of sauing faith and all is because they want Christ. Therefore no maruell though you see the greatest learned there mocke and scoffe at this speciall grace of the assurance of our election Againe many among vs looke to be saued by Christ and yet you shall see no grace neither of knowledge nor faith feare nor care to keepe Gods commandements or a good conscience no sparke of grace and yet looke to be saued by Christ. How can these stand together Though they say they haue Christ they deceiue themselues for they haue not the graces of the Spirit and they haue no grace because they are not in Christ and by that they may know they are not in Christ because they haue no grace To conclude then we must all be admonished to labour that we may be vnited to Christ our head truly to haue fellowship with him that in him we may haue fellowship with the Father and the holy Ghost No grace of God to life eternall will be bestowed vpon vs till we haue Christ himselfe Therefore first labour to be in Christ and to be truly ioyned and vnited to him by the bond of faith that by this meanes we may haue all graces distilling and flowing into our hearts by Christ. Now the second royaltieis he hath seuē starres that is the Ministers and Pastors of the seuen Churches Christ is said here to haue them because he is the soueraigne Lord ouer them he is an absolute Lord ouer all For he setteth them apart and giueth them whatsoeuer gifts they haue he appointeth them their offices duties and callings so as he hath rule ouer them he appointeth ordaineth maketh and preserueth them As he hath in him the fulnesse of spirit so is he a Lord ouer his Ministers he hath power to saue if they obey or to destroy if they rebell Ob. The Church maketh Ministers Ans. The right of making Ministers and ordaining them is Christs royaltie and belongeth to him the Church doth but testifie and declare who they be that Christ maketh Ministers and approueth them therefore he saith here the seuen starres be his Now the end of these words is to strike the heart of the Minister which is secure and negligent to make him know himselfe and his place that he may begin to haue sound conscience of his dutie And this point is an excellent motiue to make them looke to their dutie their gifts are not their owne nay they themselues are not their owne but Christs and he is their Lord. This very consideration cannot but be effectuall to stirre vp all pastors to regard their duties for seeing they are Christs they must not do their owne will We must renounce our selues in all things and therefore bethinke our selues our soules and our bodies are not our owne but Christs Let this consideration draw vs on to do thinke and speake nothing but that which Christ would if he will haue you liue be content because he is the Lord of your life if to dye be content because you are his and not your owne So much for the Preface Now followeth the second part of the Epistle containing two parts first a reproofe secondly a promise The reproofe in the first verse I know thy works in which is contained a reproof and withall a remedie in the next words I know Here note the vice and withall the reproofe the vice is hypocrisie for she pretended religion in outward shew but wanted it indeed Thou hast a name that is the Churches about thee iudge thee to liue that is to be borne anew beleeue in Christ to haue his spirit to guide thee but thou art dead in sinnes and wantest newnesse of life and regeneration The like we may say of many great Churches by name the Romish Church which though it seeme to liue yet in regard of spirituall life it is dead It pretendeth to be the true Church of Christ but in truth it is dead in sinne Yet some say it is not dead but diseased full of sores and sicknesses and though the throat be cut yet it breatheth and panteth but the truth is it is starke dead and cold it hath no spirituall life at all But some alleage the contrarie saying it hath the Sacraments in it and where there is a Sacrament there is a Church but they haue Baptisme therefore a Church Ans. Baptisme is not alwaies a note of a true Church for the Samaritanes had circumcision which was before Baptisme yet they were no people nor church of God Os. 1. 9. That there may be baptisme yet no church it appeareth because there may be baptisme without the preaching of the word As the Papists haue baptisme without the true preaching of the word so they haue the outward Baptisme but deny the inward Baptisme which is iustification by Christ and sanctification by his Spirit Againe I answer it is a Sacrament not to that church of the Papists but to the hiddē church in popery for the Lord euer hath his church among them he keepeth among them euen 7. thousand which neuer worshipped their idols Now then that Sacrament is reserued in that church not for the Papists but for Gods children among them By this we see Gods owne prouidence to call them by those meanes and for their sakes
he reserueth the word and Sacraments among them But they say Antichrist sitteth in the middest of Gods temple but Antichrist as we say is in the Romish church therefore that is the temple of God Ans. The true Church of God is among them but it is hidden Now he sitteth in the midst of them not as a member but as an vsurper theefe and deceiuer for the Church of God is in their Church as wheate among chaffe and gold in drosse And the like may be said though not in regard of doctrine yet in regard of life of al our greatest townes in England for the body of them they seeme to liue if we looke on their outward seruice of God and shew yet indeed they be dead which appeareth by the common sinnes now in prosperitie as pride inward and outward fulnesse of bread carelesnesse in religion though we haue now the word plentifully preached yet we seeming to liue are stark dead Yet the Lord hath his church amongst vs but the body of our people though they haue the word preached yet they will not be reformed But as a father which cannot reforme his sonne by words must vse the rod so the Lord when as the preaching of the word will not serue he must needs take the rod in his hand to make vs obey his will to reform our liues to trie which be his own childrē which not Christ before called these seuen churches his true church yet here we see this church hath corruptions in it so that a church may haue corruption in opinion and doctrine and yet if it erre not in fundamentall points it may be the true church of God and we must not condemne a church for corruptions in it Thou hast a name Other churches iudged of this church by the rule of charity seeing them to make shew of religion and to professe the Gospell they iudged it to be a true church So must we so long as we see men liue outwardly in the feare of God professe religion iudge of thē in charitie til we see some euident signe and commit secret iudgement to God We see all infants are not the children of God yet we admit all iudge wel of them in charitie coming of beleeuing parents and Paul calleth all the churches he wrote vnto elect by the rule of charitie condemning none till God made them manifest But thou art dead The churches about iudged her to liue but Christs iudgement is thou art dead then we must regard especially the iudgement of Christ and not care so much to be approued of the church though that be good as to be approued of Christ which cannot erre for though the church approue and commend vs if Christ approoue vs not our estate is miserable Verse 2. Be awake and strengthen the things ready to die After the reproofe followeth first the remedy secondly the reason In the remedy note two duties first to be watchfull secondly to confirme the graces of God decayed in them In that first he commaunds them to be watchfull we see it is an excellent dutie and then is a man watchfull when he hath great circumspection and heedinesse in respect of the saluation of his soule This dutie concerneth two things namely sin and death for we are commanded in the word to watch against these two Against sin in two things first for a man to bethinke himselfe of all the sins he may fall into to do this he must consider first his nature secondly his calling First his nature that there is in it the seed of all sinne ergo he may fall into all sin secondly a man shall find that he is more inclined to one sinne then to another and against that he must labour most Secondly for his calling we must know that euery calling hath his sinnes since the fall of man Now a man must consider which be the especial sins of his calling and when a man seeth them he shall know by these two into what sins he may fall and against them he must watch Another thing is to keepe the heart that it be not tainted with any sinne Pro. 4. 24. aboue all watch and ward keepe thy heart that is vse all good meanes to keepe thy heart cleane from all sinne The second part of watchfulnesse is in death against the coming of Christ at iudgement vnto vs or in particular by death in which note two things first to bethinke our selues of Christs coming to iudgement or to come to vs in particular and in this regard we must make account that euery day is the day wherein Christ will come either in generall or particular iudgement The second dutie is to prepare our selues against Christs comming to make vs ready to die euery houre as if Christ would come euen this day so to morrow and euery day That we may do this we must vse sobrietie and temperancie in all the things of this life moderately to vse them not to be drowned with the pleasures profits of this life for we thē forget the time of death And as Christ prescribeth the remedie to Sardis so to vs we are not better then they we take great care to prepare for the dangers of this life If a towne were in danger to be sacked or a house to be robbed we would set watch and ward to guard thē how much more shold we watch for the saluation of our soules and not hazard them at death for want of watchfulnesse The second reason to moue vs to watch is the want of watchfulnesse and securitie which is the fore-runner of destruction 1. Thes. 5. 3. When men cry peace then cometh destruction Luk. 12. When the rich man thought all was safe then came destruction and his soule was taken from him When the old world thought nothing then came the floud and swept them away This should admonish vs to take heed to prepare our selues and watch both against sinne and death vnlesse we will cast away our soules And strengthen Here is the second dutie which is the reforming of the decayed graces As if he should say thou hast had many graces whereof diuerse are lost and many are sore decayed therefore labour to recouer and strengthen them Where Christ teacheth vs that if we haue any gift of God we must labour to preserue it and not onely that but to increase and grow on and strengthen it we must not stand in one estate but increase in good workes that we may become perfect men in Christ by growing in grace as in dayes for our gifts are not our owne but Gods we are his stewards he looketh to haue his owne with aduantage else we are vnprofitable seruants Then we must stirre vp the gifts of God in vs and to do so we must often and daily reade the Scriptures daily heare them and meditate on thē vse the Sacraments often vse often prayer and inuocation and striue daily against our owne corruptions and withall stirre vp our hearts to good
root from whence is conueyed to vs all righteousnesse Seeing Christ is holy both in himselfe and in vs yea the root of all holinesse we must note this maine principle of all true religion which is to be set and ingraffed into Christ as a branch into a tree and being once in him to become new creatures to labour to feele the power of Christ killing in vs the old man our naturall corruptions and also renewing in vs the new man and the image of God in righteousnesse and true holinesse to feele the power and vertue of Christ as sensibly in vs as we feele the corruption of nature and shew this vertue we receiue of Christ euen as a branch sheweth the sappe it receiueth from the roote by the leaues and fruite 2 Seeing Christ was thus holy he propoundeth to vs a patterne to follow teaching vs to be holy as he was holy to make conscience of al sinne to be conformable to him to marke what he did and to imitate it 1. Ioh. 3. 4. We must purge our selues of sinne and be pure as he is pure for he which is not holy as he is holy shall haue no benefit or fellowship by his death and passion Thirdly we see that title giuen to the Bishop of Rome is blasphemous to call him Holinesse as it is common in all their speeches to him Now he in that taketh to him the title of Christ which is a part of Christs honour communicable to none else nay he taketh more on him then Christ here doth for Christ is called but holy he is called holinesse it selfe The second title of Christ is truth Christ is called true in three respects first because without errour and ignorance he knoweth al things as they be in themselues so do not creatures but by vertue from him Secondly because what he willeth and decreeth he willeth and decreeth seriously without fraud deceipt or any contradiction as appeareth in the whole Scripture wherein is nothing contrarie to it selfe but all without chaunge and alteration Thirdly because he maketh good all his promises in his word he accomplisheth and performeth them all he is the performance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and Amen Seeing Christ is true nay truth it self we see a difference betweene Christ and all false spirits for they be spirits of errors the diuell is a lyer from the beginning he is the father of lyes nay his nature is to lie he can do nothing else but Christ is true nay truth it selfe euery way true in his knowledge in his will and in his promises he is true Seeing Christ is absolutely true we must beleeue in him and beleeue his promises in his word without doubting for seeing Christ is true nay truth it selfe what need we call his promises into question And this shold be the very prop of our faith that he which promiseth is true therfore wil perform his promise So in persecutiō in trouble and affliction trust in Christ he hath promised to helpe he will not faile because he is most true of his promise Seeing he is so true he propoundeth himselfe to be followed of vs. Christ he knoweth things truly he willeth and decreeth things seriously so should we promise and performe and make good our lawfull promises Psal. 55. The Lord hateth the deceiptfull person Reu. 20. without that is in hell be all deceiptfull and lying persons Psal. 15. It is a note of a member of the Church and of Christ to be true and faithfull and to speake truth from his heart for the diuell is the author of lies 3 Christ is described by his kingly office which hath the keyes of Dauid First let vs see what is meant by the key of Dauid Esay 22. 22. speaking of Eliakim saith I will put the key of Dauid vpon his shoulder for Ezra had bene Hezechiahs Steward an ancient steward in many kingdomes but in his dayes he began to be negligent in his dutie therfore he decreed to cast him out and to place Eliakim in his stead 2. King 18. 18. and therefore saith he will put the key of Dauid that is the gouernement of the kingdome of Iudah on his shoulder for by Dauids house is meant the kingdome of Dauid and the giuing of the key is the placing and inuesting him into his office and giuing him the authoritie of the kingdome of Dauid Christ here hath the key of Dauid great and large authoritie of the Churches as a chiefe Gouernor in a kingdome It will be said Dauids key was temporall Christs kingdome spirituall Ans. First Christ had Dauids key properly for when Christ was borne the scepter was departed from Iudah to the Romaine Emperour so that Christ then was the next to it and had true right to the crowne and kingdome Luk. 3. And Christ challenging his right saith Mat. 17. 26. That the Kings sonnes be free and therefore he need not to pay tribute 2 Christ had Dauids key typically and figuratiuely for Dauids tēporall kingdome was a figure of Christs spirituall kingdome so Dauid was a figure and type of Christ therefore he is often called Christ and Ezec. 3. Christ is called Dauid Now he is said to haue Dauids kingdome and not Neroes or any other because their kingdomes were kingdomes of darknesse and miserie and cursed kingdomes but Dauids kingdome was a kingdome of light a blessed kingdome hauing those men which were acceptable to God and therefore was a type of the kingdome of Christ. Then where Christ is said to haue Dauids key it is not so to be vnderstood that he had the same with Dauid but that which is signified by Dauids key Christ Mat. 2. is called a Nazarite not that he vsed their rites and customes for he dranke wine they did not but because he was that signified by a Nazarite namely by Sampson Iud. 13. For as he slue more by his death then by his life so Christ he saued more by death then by his life yet Christ was a Nazarite that is seuered from all sin and pollution And so Christ had Dauids key that is the spirituall key signified by his temporall key which key signifieth authoritie power and gouernment of the church of God Which openeth and none shutteth In these words Christ hath relation to an house where when one openeth the doore he openeth the house and so Christ he openeth and he shutteth which sheweth his absolute and soueraigne authoritie he hath the key of Dauid and he hath it absolutely no creature is aboue him but he can shut or open at his pleasure Now this key is the power of Christ. In his hand which is a supreme soueraignetie ouer the church by which he can saue or destroy Now this soueraigne power of Christ hath three parts first to prescribe secondly to iudge thirdly to saue and destory First to prescribe he hath an absolute power without constraint of any creature to commaund what he will haue done or not so he
c. Here we must remember that Ministers are either certaine or vncertaine of mens repentance being certaine they must remit sinnes certainely and simply but being vncertaine they must do it with condition and so they must simply or with condition remit and retaine sinnes Then in the publike handling of the word men must pronounce with conditiō seeing they be vncertaine who are penitent who not Their auditors are a mixt companie some beleeue and some do not beleeue Lydiaes heart is opened Simon Magus is hardened The second power of the keyes is spirituall iurisdiction it is called spirituall to distinguish it from mens and ciuill iurisdiction of the Magistrate It is set downe and confirmed by Christ Mat. 18. 16 17 18. and after the promise is added vers 19. 20. This spirituall iurisdiction is a power wherby the Church pronounceth sentence vpon an obstinate sinner and putteth the same sentence in execution It hath two parts Excommunication and absolution Excommunication is an action of the church in the name of Christ excluding an obstinate offender frō the outward priuiledges of the church and the kingdome of heauen That so much is in true excommunication we see 1. Cor. 5. the incestuous person must be excluded from the church and be thrust out into the kingdome and regiment of Satan and his body some way afflicted Math. 18. 17. if the offender will not repent being excommunicate he must be as a prophane man euen one which hath no title to the kingdome of heauen But some may say Christ onely can thrust them out of the kingdome of heauen It is true indeed so he doth properly yet the church pronounceth who be receiued and who refused as that an obstinate sinner is shut out of the church and withall shut from the kingdome of heauen she can debarre him of the outward priuiledges of the church 1. Cor. 6. the drunkard which liueth in drunkennesse shall not come to heauen vpon which ground the church shuts him out by her sentence euē out of the kingdom of God Christ. Ob. If this be so thē the true child of God may be shut out seeing he may fall to such sins Ans. He may in part and for a time not wholly and for euer because he may be ouertaken often but yet as a free citizen is known to be a free-man though he be in prison for a time and so hath no vse of his freedome so the child of God though in part for a time he be shut out hauing no vse of the kingdome of heauen yet wholly and for euer he is not but so soone as he begins to repent he shal be receiued againe Excommunication being so weightie a matter it must be vsed with great aduice and due preparation as we would when we cut off a leg or an arme not rashly for then we sin against the third commaundement seeing it is one of Gods speciall ordinances which we abuse whē it is executed for each smal offence This excōmunication hath one especial degree as 1. Cor. 16. 22. he which loueth not Christ let him be anathema that is accursed and wholly shut from the kingdome of heauen And this is onely pronounced vpon one which sinneth against the holy Ghost and then the church vpon sufficient ground may pronounce it But it is very hard to discerne this sin being more in the heart then any where else for it is a set malice against the person of Christ and that vpon knowledge Now contrary to excommunication is absolution when an offender vpon his sufficient repentance is approoued to be a member of the church and of Christ first Christ must receiue him then the church vpon his repentance pronounceth and declareth him to be receiued Further to know the power of the keyes we must know foure abuses crept in the vse of the power of them the first abuse was in former ages in that they gaue them onely to Peters person barred al other Pastors from them wheras they belong to al Pastors in their places as well as Peter Ob. Mat. 16. 19. Christ saith I will giue to thee Peter Ans. But before he spake to all the Disciples and Peter he being more bold and indued with aptnes answered in steed of all not that the rest did not answer but to auoid confusion he spake for them all ergo Christ speakes to him in stead of them al. Secondly Iohn 20. 23. he giues it to them al not to Peter alone And Ministers haue that power conueyed from the Apostles by vertue of Christs promise Mat. 28. he will be with them not onely in their persons but in them which followed to the end of the world to them I say which should preach and baptise as they did The second abuse is that the church of Rome hath turned the power of the keyes into the supremacie of the church for they make it a supremacie ouer al Princes and churches whereby they put vp and pul downe Kings and make lawes to bind all mens consciences For it is a seruice and no supremacy The third abuse is that they will haue onely the Clergie and not the Prince to deale in matters of religion but we reade the contrary in Gods word Iosias 2. Chron. 35. 32. he intends to banish idolatrie and to set vp the true worship of God and therefore causeth the people of Beniamin and Iudah to stand to his couenant his subiects to obey his intent and this is commended in him But they say that Princes haue not the chiefest power to gouerne because Pastors haue the power of the keyes Answ. Spirituall power is giuen to the Pastors to rule the church spiritually yet Princes haue power to rule the church ciuilly to cause their subiects to embrace true religion and to forsake idolatrie but then say some they should be vnder the Pastors Answ. If we consider the Pastors person and goods they be vnder the Princes but as they beare the key of Christ and his word the King must honour them for they stand in the stead of Christ but to make the Pastor aboue the Prince is a ready way to get all into his hand and a great abuse in the church of God The fourth abuse is that the Romish church hath turned the power of the keys into the hands of their Priests in the sacramēt of penance for euery Popish priest sits as iudge and euery man cometh to him kneeleth to him confesseth all his sinnes he can remember against euery commandement he inioyneth him to bewaile them and after some signes of repentance he forgiueth the fault and that properly as God doth yet after pardon he must vndergo some temporall punishment for he forgiueth the fault only not the punishment In which abuse note these errors First there is confession of all sinnes which hath no warrant in the word secondly he giuing absolution properly as God doth robbeth Christ of his honor for euē the Pharises confessed that God alone forgiueth sinnes
properly Thirdly they absolue from the fault but not the punishment and this is to enrich themselues and to get whole countries yea all mens lands and liuings into their owne hands Fourthly they will haue them make satisfaction to God which is impossible and withall maketh Christs satisfaction imperfect Now by these foure abuses it appeareth that Christ vnto thē is no true Christ but though the Pope giue the keyes of Peter the crosse keyes in his Armes yet he hath not the true vse of them nay seeing he maketh new doores as beside that of heauen and hel those of Purgatorie and Lymbus Patrum he must make new keyes to open them flat contrarie to the keyes of Christ. In that Christ is said both to open and shut we learne that he openeth not to all men and euery person but shutteth heauen gates against some for Adam falling from Gods fauour by his sinne shut out himselfe and his posteritie both out of the heauenly and earthly Paradise so that our sinnes be now as a partition wall and a cloud to separate God and vs. And for this euen for our sinnes Christ shutteth some out of heauen Then by this we see our miserable case for by our sinnes we be all shut out of heauen and vnder the power of Satan Our sinnes haue bene as so many bars to shut vp heauen gates which is no small matter yet the diuell bewitcheth vs and maketh vs thinke sinne is no sinne great sinnes be small small none whereas the least sinne is sufficient to shut vs out of heauen for euer Againe seeing sinne shutteth vs out of heauen we must repent for euery sinne for we cannot come thither if we liue in any one sinne euery sinne is a barre and locke to shut vs from Gods kingdome and we must labour to haue these bolts taken of which is only by the passion of Christ for that alone can take them away Thirdly we see that Christ opened heauen to some as to Nathanael in the ministery of the word and he hath now opened heauen doores by his death and traced the way by his blood Now the doore being open we must labour to enter in yea thrust and croud to get in That we may come thither we must become members first of his church on earth else we cannot come to heauen That we may do this first we must come to the doore namely the church before we come to the house namely heauen Now the church is the doore and in it is the key to open heauen gates namely the word of God That thou maist come into the church first humble thy selfe for all thy sinnes secondly trust in Christ for the free pardon of all thy sins and purpose in thy heart to liue a new life and constantly in all things to please God to the end and then thou art in the church and hast the key to open heauen gates But if thou come not to open this doore in this life where the key is thou canst neuer enter into the kingdome of heauen in the life to come Verse 8. I know thy workes From this eighth verse to the eleuenth is contained the matter of the Epistle containing three heads first praise secondly promise thirdly commandement The praise is in the eigth verse the promise is two-fold in the ninth and tenth verses the commaundement in the eleuenth 1. The praise is propounded summarily I know thy workes Then the reason why he praiseth her where the former words be expounded I know thy workes This hath bin expounded in euery Epistle I know and approue thy course and conuersation of life These words are repeated in euery Epistle to stir vp euery church and member of the same to the feare of God for Christ by these words would haue vs be perswaded that God is present with vs seeth all we do is an eye-witnesse of all our actions Then we should do all our actions as in his presence as before his Maiestie and where this consideration is not in some measure there is no feare of God nor true religion The reason of this commendatiō is added Behold c. here note two points first a signe of his approbation I haue giuen thee an open doore c. secondly what be the workes he approoued Thou hast a litle strength Behold c. These words may be vnderstood either of the Angell of Philadelpha alone or of the whole church both Pastor and people If of the Angell this is the sense Behold I haue giuen thee that is behold and consider I haue giuen and vouchsafed thee libertie and oportunity to preach my Gospel and by preaching to win and conuert sinners to me So 1. Cor. 16. 9. there Paul vseth the same words signifying by the doore of vtterance libertie and oportunitie to preach the Gospell of Christ. For thou hast a litle strength That is though thou be endued but with a small measure of gifts yet thou hast maintained the doctrine of saluation and not denied my Gospel in persecution Now Christ saying thus to this Minister that he had giuen him libertie to preach shewes it is a great priuiledge to preach the Gospell and to win soules to Christ for so much the word Behold and the words themselues import That it is so it appeareth in that the most worthy Prophets haue not had this graunted as Esay Ezechiel c. they hardened the people and they say they spēt their strength in vain did no good For this ministers are called the instruments of saluation Dan. 12. they shall shine for the winning of soules as stars in heauen Then they which haue this priuiledge should esteeme of it highly aboue any thing in the world for it is a most excellent dignitie aboue all earthly preferments for which we ought especially to magnifie Gods mercie For thou hast a litle strength Though thou hast but small measure of grace and gifts yet thou hast maintained my word Here we see that Ministers though indued with small gifts may do much good to the Church as this Angell of Philadelphia did and we haue seene by experience when as in Queene Maries time in this place learning abounded yet not one of them would stand out for the Gospell yet one not farre off hauing but small gifts in comparison of their schoole-learning stood out and sealed the profession of it with his bloud And so now men of smaller gifts further the Church and Gospell more then they which haue farre greater knowledge in the arts and tongs for such as haue greater gifts be commonly flacke so that they which be behind them in gifts an hundred degrees do more good in the Church then they by a thousand degrees Yet for all this men must be brought vp in learning and labor to know Arts and Toungs though we see it cometh to passe that men which want such schoole-learning they haue zeale and do more good then they which excell in them that so men of greater
gifts might be humbled in the consideration of this point Naamans seruant perswadeth him when Elisha the Prophet cannot 2. King 5. 12. Behold These words may also be vnderstood of the whole Church I haue giuen thee a doore that is a speciall priuiledge to enter into the kingdome of heauen and title to it I approue thy workes and this is a signe of it that I haue giuen thee entrance into the same Now this is a priuiledge not belonging to all men but onely to the Church of God Which confuteth vniuersall redemption If this then be a priuiledge of the Church to enter into the kingdome of heauen and to haue such liberty we must labour to vse it striuing to enter into that place We haue this priuiledge to see heauen open by faith we must not then be so slacke to enter into it but alas we make no account of it we are wholy possessed with the profits and pleasures of this life and our sinnes are such a loade to vs that we cannot enter in Oh let vs cast off such burthens that so we may more easily enter Which no mā shall shut That is no power after I haue opened heauen shall be able to shut it Here after the libertie he sheweth the continuance of it namely for euer How then is it true that Christ died for all men effectually if all men are not saued because they will not So Christ should for his part open heauen and they should shut it by their wils But Christ saith no power either of the diuell or man can shut it he hauing once opened the same For thou hast a litle strength Thou art indued with a litle and small measure of grace of faith hope regeneration yet according to that measure thou hast defended my word and not denied me in persecution By this we see that a man indued with a small measure of Gods spirit may do works acceptable to God and by the same come to life euerlasting if his grace be true grace Math. 17. if their faith be but as a graine of mustard seed it shall be able to remoue mountaines Now that which is true of miraculous faith that is true of iustifying faith if it be true though neuer so litle yet it shall be able to do workes pleasing to God and by the same we may come to saluation for God regardeth not so much the measure of grace as the maner that it be true not fained In this is a speciall comfort for those which labour to keepe faith and a good conscience Such are often troubled with the consideration of their owne weaknesse and wants but they must know that if they haue true faith though it be but in small measure the Lord accepteth of them if they labour to please God in all things for the Lord accepteth a man not for that he should haue but for that he bestoweth on him be it much or litle This may incourage those which be not so forward in religion which haue not made such proceeding as they should for many seeing the Lord to require so much they cast all off and neuer labour to come to know religion and to keepe faith and a good conscience But these shold remember that the Lord accepteth of small gifts if they be true he accepteth a man according to the measure of grace he bestoweth on him be it more or lesse Then we must not be discouraged for our wants imperfections and ignorances for if we labour to haue true faith the Lord regardeth not the measure of grace but that it be true grace Yet we must take heed we abuse not this mercie of God and take occasion to sinne and to become negligent and carelesse in the duties of religion but still labour to come to such measure as the Lord will most approue of Because c. Here Christ sheweth for what workes he commendeth this Church first she kept his word secondly she denyed not his name but maintained it in persecution against all his enemies And these two containe euen all the duties of a true Christian and the whole practise of all religion And these must be an example for vs we must labour to keepe his word and in all things to do his will Secondly we must in time of persecution defend his name and maintaine his word against all his enemies To keepe his word A few wordes but a great dutie for it signifieth that she in all things in euery commaundement of the law and Gospell had care to obey his word and will And happie were we indeed if Christ could say so of vs that we obeyed his word all the commandements of the law by obeying and the Gospel by faith and repentance c. But it cannot for though in shew we professe we do yet in life we shew we faile in most points of both Vers. 9. 10. In these verses are two promises concerning the conuersion of certaine Iewes Behold c. Here is the first promise concerning the the confirmation of the Church of Philadelphia Now it is likely in this citie there was a synagogue of the Iewes which bare men in hand that they were the true worshippers of God yet denied Christ the Sauiour and so persecuted this Church Now Christ here promiseth he will make this synagogue repent and become true members of Christ to professe Christ and worship him In this promise note three points first who is the author of their conuersion namely God for so it is said I will make them or I will bring them to that estate to worship me Secondly who be conuerted namely the synagogue of the Iewes Thirdly the fruites of their repentance they shall worship before thy feet First the author of their conuersion is Christ himselfe for so he saith I will make them to repent These are significant words which giue all to God in their conuersion of some and of all sinners God is the sole author man hath no stroke in his owne conuersion man indeed willeth it and is conuerted willingly yet not by nature doth he will it but by grace This confutes the Papists who hold that nature and grace may concurre in the conuersion of a sinner for a man say they being stirred vp by grace can will and do that which is good As a man being sicke he hath the facultie of walking yet being faint he cannot vnlesse he leane on anothers shoulder so a man hath a power to will that which is good but it must be stirred vp first by grace But Ephes. 2. man by nature is not onely sicke but starke dead in sin and cannot moue one foote no more then a dead man Obiect But say they then man should be but a blocke if he doth nothing in his conuersion Answ. Though he do nothing in the matter of conuersion yet he hath sense and vnderstanding which he can vse in naturall and ciuill causes though he cannot vse them in spirituall actions and so he is not
like a stocke I wil giue thē and make thē come therfore a man being effectually called he cannot either come or not come at his pleasure as though God did for his part offer man grace and will him to come yet he may refuse it and not come but if God call man cannot but come else Christ would not haue said I will giue him and make him come But they say Matth. 23. Christ saith to Ierusalem How oft would I c. but you would not Answ. He spake that not as he was God but as he was a Prophet or the Minister of circumcision to the Iewes Againe say they Act. 27. they resisted the holy Ghost Ans. That is the doctrine of the Apostles and Prophets which was indicted by the holy Ghost not the spirit of God himselfe for no inferior power can resist a superior To come to the next Who be conuerted Namely a certaine synagogue of the Iewes at Philadelphia which said they were worshippers of Christ yet indeed were the synagogue of Satan and bond-slaues of the diuell Here we see not onely small but great and old sinners may repent and be saued Christ he died for all kinds of sinners great rebellious and obstinate if they can repent they may be conuerted and come to Christ. 2. Thess. 2. 26. they must waite for the repentance of those which were taken in the diuels snares so as he would wish them no surer Rom. 1. some were giuen ouer to a reprobate sense yet it is likely that some of them repented Then we see great grieuous and notorious sins may be forgiuen yet we must not abuse the grace of God to liue in sinne but gather comfort hence that though we be great sinners yet if we can repent there is mercie with the Lord no sin can hinder vs from Christ. We reade that Christ healed three sorts of dead men some when they went to the graue some buried and some which lay foure dayes and stanke as Lazarus did So Christ healeth all kind of persons he calleth men of all sorts euen them which lie stinking in sinnes and are almost rotten in them Then take the benefite of Christs exceeding mercie when he calleth thee to repent come and cast away thy sinne though thou be a vassal of Satan a man rotten in sin yet Christ hath mercy infinit he can heale and help thee and he came to call not those which think they be righteous but such as are penitent sinners to take them out of the Lions paw and to saue the lost sheepe of Israel Then abuse not this exceeding mercie but blesse his Maiestie for it and vse it as a meanes to repent to bring thee to newnesse of life to breake off thy sin and to make thee a liuely member in Iesus Christ. I will make them come and worship Now followeth the third point in the conuersion of a sinner namely the good fruites of their repentance and conuersion I will make them worship These words are expounded 1. Cor. 14. 25. where the children of God prophecying there cometh in an vnlearned man he falleth downe and worshippeth so here he will cause these wicked Iewes to come and fall downe and worship and adore the true God in the congregation of Gods church and people In these words note two fruites of conuersion the first concernes God the second the church of God and the members of the same For the first to worship God it is a true fruite of a conuerted sinner which no man can truly performe as he ought till he be conuerted to wit to worship and adore God in the companie of his saints people The natural man knoweth that there is a God that this God must be worshipped but to worship him as he ought it is a worke that none but he which is truly conuerted can performe Another may performe outward worship heare the word receiue the sacraments but true worship which is in the heart and spirit for God is a spirit that he cannot performe Now for the worship of God three properties are to be noted in these words first They shall come and worship not worship simply but come signifying that the true worship of God must be voluntary willing and cheerefull not of constraint or compulsion but as though there were no law or iudgment for them if they did not Psa. 110. they came freely not by compulsion Then we see how most men come short for men are not touched with loue of the word neuer or seldome come to heare it onely come to morning or euening Prayer because if they do not the law wil compell them These are no true worshippers of God for he cannot abide any worshippers but willing and voluntary And worship That is reuerence God with bowing the body or knee and this is the second property we must expresse our reuerence in conuenient and seemely bowing of the body or the knee Then we see this is not a thing indifferent but necessary to vse meete and conuenient gesture of the bodie in the seruice of God to bow downe and prostrate our selues our soule and bodie Esay 6. the Angels in the presence of God couer their feete with three wings and their face with other three testifying their reuerence and adoration in the worship of God So must Gods people worship him in soule and bodie c. But we come short in this dutie for whereas we should vse seemely and conuenient gesture of the bodie to shew our reuerence and humilitie we see many lie snorting and leaning on their elbowes others vnreuerently with their heads couered which ought to be bare for God is a God of soule and bodie therefore we must reuerence him with both Before thy feet This is the third propertie namely in the congregation of Gods people they shall prostrate themselues at their feet in hearing the word or prayer they must be humbled the pride of their hearts beaten downe be smitten with feare of Gods Maiestie and of their owne sinnes Act. 16. 29. The Iaylor ouer night put Paule into prison but in the morning finding all the prison doores open and thinking all the prisoners to be gone he would haue killed himself Now being thus astonished and affraid Paule preacheth the Gospell to him which before he contemned but now being smitten with feare of the Maiestie of God he heareth Paule willingly with trembling and cometh kneeling and crowching to him saying What shall I do c. And vntill a man be smitten downe with feare of Gods glorious Maiestie with sense of his iudgements for his sinnes and so come to humble himselfe he cannot be a true beleeuer of Gods will and word The cause why there be so few true professors and that all serue God with formall worship is because they were neuer cast downe they were neuer smitten with feare of Gods Maiestie neuer confounded for their owne sinnes for till these be in vs in some sort we cannot worship God we cannot
bow and crowch and humble our selues before him And this is the cause why most of the people euery where content themselues with outward and formal worship with mumbling ouer their Creed Pater noster and the tenne Commandements they were neuer smitten downe with feare of Gods iudgements and their owne sinnes their natural pride was neuer beaten downe with their owne vnworthinesse Then if we would be true worshippers of God let vs come willingly let vs worship God in soule and bodie and let vs come with humbled hearts with mortified minds and affections and so we shall worship him aright The second fruite of the conuersion concerneth man Before thy feete meaning the church of Philadelphia namely that they being conuerted to the church of God should reuerence it and the members thereof They shall cast themselues downe in the congregation as men not worthie to be mēbers of the church but as a footstoole for them to trample and tread on by reason of the great sinnes which these conuerted Iewes had before committed This their exceeding reuerence shewes it selfe in the roote of the same which is a base conceit and vile opinion of themselues and so should euery true conuert study to confesse namely that he is the greatest sinner of all Gods children and thinke so basely of himselfe that he can be content to be not a member but the footstoole of the congregation and this must we follow if we be truly cōuerted we must haue a base opiniō of our selues think we are the most vile of all Gods people giue place to all men in regard of our sins Paul Tim. 2. calleth himselfe the chiefe of all sinners and we must do the like for the proud Pharisaicall heart is farre from repentance but the lowly and humble heart is accepted of God And shalt know that I loue thee Here is a reason of the former words for why did these persecuted Iewes become true worshippers of God and beleeue in him and reuerence his church The reason is because I wil make them perswaded that I loue them and this is the ground of all true reuerence All superiours haue reuerence due to them by Gods ordinance as the father master Magistrate c. Now that they may haue true reuerence of their inferiours they must first labour to be beloued of the Lord and then they procure to themselues true reuerence for the loue of God to vs is the ground of this Then those which excel in birth or riches they must not looke to be reuerenced for them but for that they be loued of God And whence cometh it that men in authoritie as the father master Magistrate Prince c. want their due honor and reuerence but because they seeke not the ground of it namely to be in the fauour of God Because thou hast kept the words of my patience Here is the second promise of Christ namely preseruation of this church in time of most bloudie persecution This Epistle and booke was written by Iohn after Christs ascension in the daies of Diocletian Now after him came Traian who raysed a most bloudy persecution against the church in al countries putting to death many of Gods children Now of this persecution Christ foretels this church and withall makes this promise that he will preserue them out of the Emperors hand and addeth a reason They were constant to obey his Gospell In the promise consider first the occasion Because thou hast kept secondly the thing promised Deliuerance thirdly a prediction or prophecie of that which should come on this Church The occasion Because thou hast kept the word of my patience Some vnderstand by word of patience the cōmandement of patience which she shold obey but that is too narrow but it signifieth the doctrine of saluatiō taught in Christ. And this doctrine of saluation is called the word of patience first because the doctrine of the Gospell teacheth vs patience secondly because it is an instrument of patience to worke it in vs for when a man beleeueth his saluation in Christ then he is patient in all things Thirdly and especially because the Gospell cannot be obeyed constantly to the end without patience For a time one may obey but it is impossible to obey and be constant to the end without patience The good ground bringeth foorth fruit but in patience Luk. 8. This Church receiued the doctrine of the Gospell and constantly beleeued it for which is promised deliuerance in persecution Then we see that the grace of God well vsed is rewarded with plentie and increase of grace so that they which haue but small measure of grace yet if they be faithfull the Lord will reward it with greater increase This should make vs take pains to increase and vse our talent of faith patience repentance and obedience to the glorie of God and good of men and the Lord will double and triple the same otherwise he will take that talent from vs. The doctrine of the Gospell being a doctrine of patience how necessarie is it for vs to learne the same seeing the calamities and afflictions belonging to any calling are very many We must get our bread in the sweat of our browes and no man is free from sicknesse sorrow and death Now if we would indure these afflictions we must haue this grace of patience and constantly beleeue the doctrine of saluation by Christ which will make vs patient in any crosse whatsoeuer Againe we professe the Gospell of Christ now this is a doctrine not of disorder but of all order and moderation teaching vs to moderate and hold in our affections and will whereas if we want it we are caried away at their pleasure My patience Christ calleth it his because he is the author of it and worketh it in vs. And this is added to beate downe the pride of this Church For when Christ commended them for obedience they might begin to be too proud Therefore he hauing commended her lest she shold be so he telleth her it is not her owne but his gift he putteth it into her heart And this may beate downe the pride of our hearts when we consider that we haue nothing of our selues but all good things in vs come from Christ he bestoweth them on vs he giueth all nothing we haue of our selues What hast thou that thou hast not receiued why then should we be proud of it I will deliuer thee That is from the great and bloudie persecution of Traian which lasted fourteene yeares wherein many of Gods children were put to death Hence note that God hath set downe the very times and houres in which he will trie the faith of his children Deut. 8. the Lord led Israel through the wildernesse fortie yeares to trie them Chap. 13. 3. he sendeth false Prophets to trie his seruants whether they will cleaue to him or not So the Lord hath set times to trie his for their sins and to see what grace is in their hearts So he
outwardly in bodie but in the seruice of God ioyne heart and hand be indeed as good professors as we beare the world in hand we are the Lord will remoue our crowne and giue it to a nation which will bring foorth better increase and seeke to maintaine it better Vers. 12. Him that ouercometh will I make a pillar in the temple of my God Here is set downe the promise which containeth two things first to whom the promise is made to him that ouercometh secondly the thing promised in the words following For the first he giueth to vnderstand that whosoeuer will haue his seruice pleasing vnto God must dispose himselfe to fight a good fight and to wage battell against all his enemies A man cannot be a good Christian except he be a good souldier when he beginneth to turne to God then he hath innumerable enemies both within himselfe and without to make him take another course and turne from God now if he be not a good souldier these enemies will ouercome him For the second the thing promised is eternall life in these words I will make him a pillar in the temple of my God Christ here alludeth to men in this world who haue bene wont to build pillars vpon hils and mountaines that the posteritie to come might remember them when they were dead and rotten 1. Sa. 18. 18. Absolom in his life had reared him vp a pillar which is in the kings dale for he said I haue no sonne to keepe my name in remembrance This then is the sense It is the custome of men to set vp pillars for the remembrance of their bodies but I will make the man himselfe that ouercometh a pillar In the temple That is in the Church triumphant figured by the temple at Ierusalem as if he should say Others set vp pillars in fields and mountaines but I will make him a pillar in the temple of my God I will make him a pillar That is I will not onely make him a part but a worthie part in the temple My God This is set downe to shew that God is Christs God as he is Mediator otherwise as he is God the second person he is equall to the Father And he shall go no more out First he shall abide a pillar for euer he shall not need renewing as the pillars of men do This pillar shall haue three names first the name of God whereby he doth signifie that he is the seruant of God Secondly the name of the citie of my God By citie is not meant the triumphant Church but the place thereof namely the high heauens The meaning of it is I will make it manifest that he is a citizē of the place of glorie This citie is described in the words following by a resemblance it is called new Ierusalem because that was a citie that resembled Paradise where Adam was New Ierusalem But how can it be called new Ierusalem seeing it was before the earthly Ierusalem Answ. It is called new not in regard of the being but in regard of reuelation for it was before the beginning of the world Which came downe out of heauen from my God It is not said it shall come downe but it is come downe This clause is added to answer to an obiection which he that ouercometh might make thus Heauen is farre off how can heauen come downe from heauen Ans. It cometh downe to vs by the preaching of the Gospell for by it we begin to be citizens thereof Eph. 2. The third name is my new name By the name of Christ we are to vnderstand glorie and power Ob. But Christ had glorie and power from all eternitie Ans. True he had so but this is to be meant as he is God incarnate Now the ends and reasons which made him describe the estate of life euerlasting are these first to comfort them which keep faith and a good conscience he doth describe the reward thereof being an excellent meanes to incourage men to go forward in the faith Learne we then in all our afflictions to keepe this faith and good conscience to the end by beholding the estate of life euerlasting and the reward thereof Moses desired to suffer afflictions because he had respect to the recompence of the reward The second reason of this description is to bring men to view the excellencie of life euerlasting Many men are drawne from religion because they take such pleasure in earthly matters which they would not if they thought eternall life so great a matter The third reason is to teach men to practise Paules rule in the 1. to Tim. 6. 12. to lay hold on eternall life Men with both hands lay hold on the world both of honour and riches none layeth sure hold of life euerlasting though it be neuer so sweet pleasant blessed and glorious The fourth reason is to make the people of God not to feare the cruellest death that can be seeing bodily death is a doore to glory Thus much generally of the twelfth verse now it followeth that I speake particularly I will make him a pillar That which the seruants of God shall be in the Church triumphant that they must beginne to be in the Church militant If therefore thou wouldest be a pillar in heauen thou must begin to be one on earth by vpholding and maintaining the Gospell Againe in that he saith I will make him a pillar in Ierusalem that is the Church triumphant they must learne to amend their erronious opinion who thinke euery Church as holy as Ierusalem and is to haue the same reuerence And I will write vpon him That is he shall haue God for his God Here he giueth vs to vnderstand that we can haue no fellowship with God but by Christ God will neuer saue nor blesse vs out of Christ his Sonne If therefore thou wilt giue thankes to God thou must do it through Christ if thou wilt receiue any temporall blessing of God it must be in and by not out of Christ. I will make him a citizen of the kingdome of heauen Here we must learne to carrie our selues in this world as citizens of heauen and not of this world otherwise we can neuer looke for heauen Phil. 3. 20. I will make heauen come downe Here we may see the mercie of God to man heauen was shut vp by our sinnes but God hath opened it by the bloud of Christ that we might enter therein Therefore if we will haue the new name we must become new creatures for neither circumcision nor vncircumcision auaileth any thing but a new creature if we content our selues with the old man we shall neuer come to heauen Vers. 13. Let him that hath an eare heare what the spirit saith to the Churches This is the last part of the Epistle written to the Church of Philadelphia Now whereas Christ againe and againe repeateth the same words the Ministers of the Gospell haue a warrant if they preach the same Sermon to the people
yea though they preach it oftentimes But they must looke that they do it not for ease but for the good of the Church And therefore the hearers hearing the Minister repeate the same doctrine ought not curiously to reprehend him for then they may as well reprehend Christ himselfe as before I haue shewed Here then is a dutie commaunded namely to heare this hearing is the good learning that bringeth true faith saluation and sincere obedience with it But to whom is this commandement giuen To hearing hearers and to such as do not onely receiue the word of God with their outward eares but with the eare that is in the heart Hence we learne first that God doth not giue to all men grace to heare his word to their saluation Secondly that we must so heare that thereby we may be conuerted and changed But what is to be said namely what the spirit teacheth to the Churches That we might heare attentiuely he vseth a double reason one drawne from the speaker another from the auditors to wit the Churches But I haue spoken of these before And to the Angell of the Church of the Laodiceans write c. As before all the other Epistles so before this last Epistle there is a commandement giuen to Iohn to write it And the Epistle hath three parts as the former had first a Preface secondly the matter thirdly a conclusion First of the Preface wherin Christ is described in whose name it was penned by two arguments First by his name and title Amen a faithfull witnesse Secondly by his priuiledge and propertie the beginning of the cratures Amen is an Aduerb of affirmation or asseueration signifying truly verily certainly The reason why he is so called is rendred in the words that follow which are a commentary and full exposition of this The faithfull witnesse c. So that to this end he is called Amen to shew that he is a true and faithfull witnesse See chap. 1. 5. there I expound it And here I will repeate the heads onely of that exposition He is called a witnesse betweene God the father and vs because he doth not onely reueale the fathers will to vs but sealed it with his blood and giueth vs many testimonies inward and outward but of all testimonies that of the Scripture is most certaine And for these three respects he is thus termed first because he doth reueale it and seale it and ratifie it by inward and outward testimonies secondly because he wold accomplish his fathers wil. 2. Cor. 1. 20. All the promises of God are in him yea and Amen that is most certaine and therefore he is a witnesse yea a faithfull witnesse Thirdly he is called a true witnesse because he speaketh the truth that which he reuealeth from his father is the will of his father who is truth it selfe he saith as the thing is without error or falshood nay his will is the rule of all truth This is the meaning of the first argument Now the vse and the end why here Christ is so called if we do but reade the Epistle and marke the contents we may guesse probably at the end which is that he might shew himselfe an example to the Angell of that Church who was slacke and negligent in his ministery therfore Christ instructs him how to cary himself without respect of persons teaching the word of God truly and faithfully See chap. 1. 5. And not only to the Angel but to all the Church yea to all Christians he propounds himselfe an example of two worthy vertues faith and truth he would haue all to be true and faithfull in their life and conuersation euen as he is This faith is a vertue whereby a mans word becometh as sure as an obligation as we vse to speake whereby we make good all our words othes and promises Truth is that whereby a man without lying deceit or fraud speaketh the truth from his heart that I say which is necessary to be knowne for his owne and others good and for the glory of God Set we this example before our eyes and as Christ is a true and faithfull witnesse so let vs be carefull to shew our selues true in all our words and speeches and to be faithfull in all our promises These be excellent graces in Christ and fruites of the spirit in Christians therefore let vs be knowne by these to be like Christ. The second end of this title is to induce this Church to apply it selfe to the word of God effectually for it was faultie in this point therfore that he might bring them to this he saith that he is a faithfull witnesse How should they do this Thus consider in the word the law and the Gospell the commaundements promises and threatnings and apply them particularly euery man to himselfe the commandements to know sinne the threatnings to humble vs and that we may be touched in conscience and made fit to receiue Gods grace see an example of it Luke 15. in the prodigall son I haue sinned and am not worthy c. So Daniel and Ezra humbled themselues No man can truly be humbled till he make this particular application of the word which he readeth and heareth Now the Gospell also must be thus applied we are bound to beleeue the promises of life eternal not onely that they are true but to apply them to our selues The Gospell requireth a further thing which is the foundation of the church for proofe see Phil. 3. 7 8 9 10 11. The summe is this he esteemes all things losse in regard of Christ and desires the righteousnes which is by faith in Christ and to know the vertue of Christs resurrection Now marke the fifteenth verse let so many as be perfect be thus minded teaching euery one of vs our dutie to apply Christ to our owne person Thus are we bound in conscience to apply the Gospell to our selues and whosoeuer doth not so he makes God a lier as much as in him lieth 1. Iohn 5. And this is the principall end and reason why Christ calleth himselfe so that men might not onely beleeue the word in general but apply it in particular to themselues The not doing of this is the cause of negligence in religon of so many luke-warme Christians and professors Therefore let vs all learne this dutie It is not enough to know the word no nor to be able to teach it but aboue al things to lay it to the conscience to apply it that we may be truly humbled and turne to God therefore iustifying faith is that which applieth in particular Now the second title of Christ is the beginning of all creatures Col. 1. 16. By him all things were created in heauen and earth therefore in regard of creation he is so called Yet I doubt not but there is a further cause why he is so called here namely because he is the beginning of the new creatures as Ephes. 1. 10. where it is said we are Gods workmanship created
in Christ to good workes Marke there euery Christian is a workmanship of God To this purpose Esay 53. 10. saith whē Christ shal giue him selfe a free will offering he shall see his seed How Thus All that are borne a new they are the seed of Christ he is the beginning and roote and so much the very scope of this Epistle declareth Now he is such a beginning two waies first as he is the author of regeneration for whosoeuer is borne a new Christ is the cause and author of his conuersion Therefore Esay 9. 6. he is called the father of eternitie because he doth regenerate men to life by his spirit and Esay 8. 18. he saith Loe here I am and the children that thou hast giuen me Secondly as he is the matter thereof Ephes. 5. the Church is flesh and bone of Christ where the Apostle alludeth to the creation of our first parents for Adam was a figure of a man regenerate and as Eue had her beginning from Adams side so the Church and euery Christian haue their being and beginning from Christ from his blood springs the Church of God and all Christians as they are new creatures and regenerate not as they are men and women Now the end why he is so called is to meete with a vice in that and other Churches Men haue more care and desire to seeme to be Christians then to be Christians indeed men set more by a shew then truth shadow then substance Therfore he shewes that their principall care must be to be true Christians indeed not to seeme so only This church was not regenerate in that church and therefore Christ tels them of it that he is the beginning of new creatures And the same is our fault our care is not so much for the power of godlines as for the shew of it therefore I beseech you haue care of this to heare the word and to receiue the sacraments are good things in their kind but they are not sufficient to saluation except thou become a true member of Christ thou hast no good by them 2 He saith this to meete with another vice that is spiritual pride He shewes that there is no excellencie in outward things all earthly excellēcies are nothing without this wherby a man is a new creature therefore we must not stand vpon our pantofles for our birth or gentry but whosoeuer wil reioyce must reioyce in this that he hath Christ for the author of his regeneration Further this teacheth vs an excellent lesson that Christ loueth and preserueth his church for as it was in the first Adam so it is in the second Adam The woman had not her beginning apart from man but of and from him that he might loue her the better and haue care of her preseruation So this is to teach vs that Christ hath a care of vs and that we must honor him Nay which is more Adam was but the matter onely and not the author of Heuah but Christ is both to the church to shew his loue to be endlesse The root neuer hurts the branches nay it strengtheneth it selfe to defend cherish and maintaine the branches it hath no affection inclination or disposition to hurt but to helpe Thus much of these words to note the bond betweene Christ and his church yea his loue and our dutie Hence I gather that the Papists erre in teaching that a man hath the vse of his owne will in his regeneration and that he can dispose himselfe in his iustification for a creature cannot worke nor help to create himself but euery regenerate person is a creature of God and the conuersion of a sinner is here made the creation of a man the creature in his owne creation is able to do nothing If there were no more such sayings in the Bible this one were sufficient to confute that opinion And thus much of the preface Now the matter of the Epistle or contents and substance Verse 15. I know thy workes c. that thou art neither hote nor hote c. The Proposition hath two parts First a dispraise or reproofe Secondly counsell The dispraise is for two faults the first lukewarmnesse the second pride and vanitie of mind Then first I will make the words plaine secondly declare the vse of them I know that is all thy waies and workes be manifest to me and I vtterly dislike them And to lay open their fault the more he borroweth a comparison from water whereof there be these three sorts hote cold and warme Cold and hote water may be receiued into the stomack with lesse hurt and annoyance but the water that is lukewarme troubleth the stomacke and ceasseth not till it be cast vp againe Now with these three kinds of water he compareth three sorts of men By cold men vnderstand the enemies of religion as Iewes and Gentiles Turkes and Saracens Gadarens and Galileans By hote vnderstand men zealous in religion by lukewarm indifferent So the meaning is thou art neither an open enemy of religion nor yet truly religious or a true friend I would c. Christ here maketh a wish but he doth not simply wish that they were enemies of religion but in respect of their estate he wisheth they were either of those rather then as they were Otherwise this absurditie would follow that Christ should wish them to be of a people no people of God By lukewarmenesse he vnderstandeth a people professing the word of God and yet not greatly regarding and reuerencing it This people is a lukewarme people as if he should say a mixture of both neither hote nor cold wanting the heate of grace and the fire of Gods spirit whereby their hearts should be heated and inflamed Vers. 16. Because thou art neither c. The meaning is this Euen as a man that hath receiued such water will cast it vp and cannot keepe it in so Christ being grieued with their sinnes will cast them off from hauing any fellowship with him and make them to be no Church This is the true and right meaning of the words Now in them these things are contained First Christ setteth downe their fault and aggrauateth it Secondly he compareth three kinds of men together The hote man hath the best place and the cold man the second and the lukewarme man the last and lowest So you see the enemie of religion and of Gods grace is better then he that professeth religion and liueth not thereafter As if he should say the ordinarie Gospeller which contenteth himselfe to heare the word and to receiue the Sacraments is not so good before God as the Turke and Iew. The threatning followeth I will spue them out of my mouth Now hauing found the meaning we must examine our selues whether we may not be charged with the same fault and it will be found that we are guiltie of this and euen plaine Laodiceans Which that you may see I will shew diuerse kinds of such lukewarme Gospellers and Christians 1
of their pride that it was not small but great therefore the word is doubled to shew the strength of their conceipt and the greatnesse of their pride Now what is the cause why they were not onely puft vp but giuen to such an high degree of pride Answ. Knowledge was the cause for no doubt but the Angell of that Church had great knowledge and was a learned man and the people were well instructed Now knowledge puffeth vp it maketh mens hearts to swell with pride therfore it is true that where much knowledge is there is much pride if men want the grace of humiliation and griefe for sinne And haue need of nothing Here is a further marke and token of their pride when a man thinkes thus that he needs no help for his saluation if he stands in no need of Christs blood for the saluation of his soule this is a notable signe of abundant pride in the heart This serueth further to conuince our congregration of this pride for if we be neuer so litle sicke straight we seeke to the Phisitians but though our soules be neuer so sicke none seeke to the Ministers sicknesses we feele but not sins therefore the Phisitian is in request but the Minister is not thought of till the pangs of death be felt This shewes that we abound in spirituall pride therfore marke this you must labour to feele what need you haue of Christ for til you do so there is no grace in the heart If you would haue grace learne this that you want the bloud of Christ and till you feele this neuer thinke your case good but wretched and damnable It is a daungerous case for a man to say he wanteth nothing And knowest not Here he setteth downe the cause of their pride that is ignorance as if he should say Thou knowest not thine owne naturall estate as thou wert borne of Adam thy state out of Christ. Thus we see that ignorance is the cause of pride and pride of lukewarmenesse By this he sheweth what they are ignorant of Hence it may be gathered that pride was not the first sinne nor the roote of all other sinnes as the Papists and some other thinke Indeed it is a great sinne and a mother sinne yet it hath a more inward cause that is ignorance Whereof euen of a mans owne estate before God so much Christ here signifieth The cause why any thinke wel of themselues and swell in pride is the ignorance of their owne estate and because they are ignorant of that therefore they are puft vp with pride By this we must all be admonished to haue care to learne to know our owne estate in which we are by nature without Christ. Euery person that will come to saluation must be throughly acquainted with his owne estate and know his owne sinnes and the curse due to them and therefore it is that the Prophets so often call vpon the people to search and fanne themselues that they might be acquainted with their owne estate Till you know this you shall be but proud peacocks neuer haue grace although you haue otherwise very great gifts of knowledge and grace to conceiue a prayer be able to teach yet you shall neuer haue any grace to turne and repent truly till the ignorance of your state be remoued and then cometh grace true obedience and humiliation and other graces needfull for Gods seruice therefore labour for it If there be any blemish in your face you will see it O then labour to see the spots of your soules Now in that Christ doth thus strike at the roote of their pride and bewray their ignorance he sheweth the state of euery man by nature so that here cometh to be handled the naturall estate and miserie of man The miserie of this Church is propounded two waies first generally secondly particularly Generally in two words wretched and miserable Wretched that is one subiect to misery griefe and calamities so much is signified by the first word That we may know what this miserie is I will enter into a description of mans wretchednesse Where two things must be considered first the roote and fountaine of it namely originall sinne which hath two branches first that very particular offence and trespasse whereby Adam sinned which is not onely the sinne of his person but of mans nature and of euery one that cometh of Adam Christ excepted Secondly from that sinne as a part of it and yet withall as a punishment of it followeth the corruption of mans heart and defacing of Gods image whereby the heart hath got a pronenesse and disposition or inclination to all sinne In these two stand mans miserie for from these do spring al our miseries both in and after this life So much for the first part what mans miserie is Againe we must conceiue it vnder the forme of a punishment All miserie of what kind soeuer is a punishment laid vpon man for that first sinne Now the punishment of sinne must be considered diuerse waies according to the diuerse times of mans being either in this world or departed hence All punishment is either in this life or in the end of it or after and so is miserie in this life in the end of it or after it Againe some miseries concerne the whole man and they are two principally First a subiection to Gods wrath whereby a man is in daunger thereof euery day made a child of wrath This is a miserie of all miseries and so much the more grieuous as a man cannot without some grace see it Secondly bondage to the diuell the Scripture speaketh of it oftentimes You may conceiue it thus The man regenerate saith I sin but I would not sinne the naturall man saith I sinne and I will sinne it is my nature to sinne and my pleasure and in sinne will I liue And these are the two miseries concerning the whole man Now there be miseries which concerne not the whole man but the bodie or soule goods or calling in this life Miseries concerning the soule are these First in the mind and vnderstanding there is blindnesse and ignorance of Gods will Secondly in diuerse persons madnesse and foolishnesse All these are miseries curses and punishments inflicted on mans soule for sin And further that nothing can be learned without paines and difficultie Further in the mind there is a conscience and there is accusation secret feares and terrors and so many accusations so many miseries In the will there is rebellion and in the affections peruersenesse which is not onely a sinne but a plague and punishment And as the soule so the bodie is subiect to his miseries to many paines aches and diseases Yea the diseases of mans bodie are so many that all Physicke bookes cannot record them Besides diseases there is mortalitie that is a subiection to death so as all the art and skill in the world cannot preuent it In our goods the want of necessaries is a miserie and by
is called that Counseller He is both King of and Counsellor to his Church And surely this title of right belōgeth to him for first by his office he aduiseth men how they shall escape eternall death and be saued secondly he teacheth how a man may please God in all his actions thirdly how he may flie sinne These three he doth daily in his church and children and that not by extraordinarie but euen by ordinarie meanes as by his word and spirit and therefore may well be called our Counseller neither can any either Angell or man thus counsell vs but onely Christ. Now in that Christ is such a person by office and profession therefore we must acknowledge him to be our Counsellor yea the Counseller of the Catholike Church and euery part therof Therefore we learne to do him all the honour we can Counsellors of the common law are feed reuerenced and honoured for their counsell though it be but for worldly matters and it oftentimes faileth Much more is Christ to be honoured whose counsell concerneth the things of God and cannot faile but shall stand Nay as his counsell is infinitely more excellent then the counsell of any other creature so much more is he to be honoured Further in all dangers and temptations one must resort to Christ for counsell for to this end is he a Counseller He told them they were miserable and therefore gaue them counsell declaring that he is at hand in all our miseries and distresse And therefore we must resort to Christ for his counsell and rest vpon it and order our selues according to it The good king Iehosaphat when the Moabites and Ammonites banded together was in great distresse but what did he We said he know not Lord what to do but our eyes are toward thee That is we looke to thee for counsel and direction we must rest rely vpon thee for wholesome counsel good direction So should all men do in distresse and daunger as we are now by reason of our sinnes and the professed malice of our enemies for by all likelihood these dayes are the time of our chastisement and correction therefore we must say as he said Therefore in all distresse whether it be sicknesse or pang of death forsake all ill counsell go not to wizards and Astrologians for helpe but humble your selues and pray for his counsell So much for the first part that is the maner of prescribing this remedie Now of the remedie it selfe As the miserie had three parts and those great miseries all so Christ propoundeth his remedie in such sort that it is answerable to the three branches of the miserie first gold that thou mayest be rich secondly rayment thirdly eye salue By gold according to the analogie of the Scripture we are to vnderstand the graces of Gods spirit as true faith repentance feare and loue of God man All these are called gold as the triall of our faith is said to be more precious then gold We may likewise vnderstand al other gifts of the spirit yea all Christs merits Christ himself the fountaine of all Purged by the fire That is precious and fine gold of speciall account that is purged from all drosse by the art of man This sheweth what is the propertie of his gifts and graces they are as precious as fine pure gold as 1. Pet. 1. 5. This is worth the marking that the gifts of Gods spirit are of great price and value and that before Gold Psal. 119. 72. Math. 13. 4. This teacheth all how to beautifie themselues in soule and bodie The blind and false opinion of the world is that strange attire and forreine fashions beautifie and adorne the bodie and it is commonly thought that Iewels and precious stones adorne vs and indeed it is true in some persons such as be great personages but strange fashions and outlandish attire disgraceth the bodie The right way to beautifie the bodie indeed and to make it truly glorious and to adorne the soule also i◠to get these graces for these are as precious as fine gold Our bodies shold be the temples of the holy Ghost the houses of a worthie guest therefore we should the rather labour for the best ornaments And if you will adorne your selues as you ought you must do it with the graces of Gods spirit and abhorre these fond and absurd fashions which no wise man can like of That thou maist be rich c. These graces haue a further effect and serue not onely to adorne and beautifie but also to make men rich Here then see the common folly nay madnesse of men which spend all their time wit and strength to enrich their bodies and leaue their soules vnfurnished What a madnesse is this that so many should neglect true riches and studie for nothing more then that which is nothing lesse then riches euen counterfeit riches By this text it is more then manifest that such are more then mad and that this folly is very great Therefore seeing true riches be the graces of Gods spirit seeke for these So much for the first part of the remedie White garments That is Christ himselfe and his righteousnesse imputed As Gal. 3. 27. euen as a garment is put on the bodie so is Christ and his righteousnesse and the fruite thereof that is sanctification all this is meant by garments here Now the end is to couer the nakednesse of the soule which is deformed and defiled with sinne Eye salue That is the spirit of illumination knowledge wrought in the mind by the spirit of God For as eye-salue doth cleare the eye sight and sharpen the same where it was by some occasion hindred so doth Christ by illumination make a man know and vnderstand God in Christ and discerne betweene good and euill of things temporall and eternall Thus you haue the meaning of these words Now by the exposition you may see that by all these we can vnderstand nothing but Christ himselfe and his merits One and the same thing is signified by three words to shew that there is in Christ the fulnesse of grace and that he hath remedies for all our wants The Laodiceans were poore in spirituall goods and Christ was their riches naked and he their garment blind and he their eye-salue So that looke how many sinnes there be in men so many contrarie remedies there be in Christ. What wants soeuer be in vs he hath a supply of them all The Papists make him an insufficient Sauiour in that they patch our merits to his and so they disgrace Christ but we are to count Christ a most perfect and absolute Mediator and Redeemer in himselfe without vs. To buy The meanes how these worthie gifts of God are gotten Christ saith by buying and bargaining he saith not receiue but buy This is an allusion to the state of that citie which was rich and consisted most of Merchants which liued by buying and trafficke therefore he speaketh to them in their
owne kind as if he should say You are a people exercised in buying and selling and are delighted with nothing more therefore come I haue wares for you of sundrie sorts gold garments and eye-salue buy of me Then the word buy must not be vnderstood properly for so we can buy nothing of Christ but all is giuen vs. This is said onely by way of resemblance and I will shew wherin it standeth The principal things in bargaining are these first a man that is to buy seeth his want desireth to haue it supplied secondly he cometh to the place where it may be had calleth for it looketh on it and liketh it thirdly he maketh the price and value of it he cheapeneth it fourthly he giueth money for it or moneys worth and so buyeth it fiftly if it be a great summe he giueth earnest in hand So by a certaine proportion and resemblance there is a kind of bargaining between vs and Christ. For a man must feele himselfe to stand in need of Christ and of his merits and so see his owne want and miserie For because men see want of bread meate drinke and cloth in their houses therefore they go to buy of the baker brewer butcher and draper c. Well then looke how sensibly a man feeleth the want of these things so euidently should we feele our want of Christ and his merits And as the feeling of our want is the beginning and occasion of our going to buy so it should be in this our merchandise Againe we should hunger and long after Christ. As a buyer taketh liking of and longing for that he wanteth and is thereby stirred vp to buy so besides the sense of our want we should hunger and thirst after Christ. Besides we must prize Christ at so high a rate that we count all things else as drosse and doung as Paule counted most excellent things no better we must value him aboue ten thousand worlds Lastly we must make an exchange How seeing we can giue him nothing but his owne therefore he saith Come buy without money Simon Magus would haue bought him for money and was deceiued Yet there must be an exchange we must giue him all our sinnes and receiue his righteousnesse See here a most blessed exchange for our shame and confusion we haue Christs righteousnesse and his merits How Thus when we begin to humble our selues and pray for remission and reconciliation then this change is made Though we can giue him no earnest yet he giueth vs earnest What is that It is some portion of Gods spirit some small measure of his grace that is our earnest that we shall haue the kingdome of heauen And thus heauen is bought and sold betweene Christ and vs. When the heart mourneth for sin and praieth for pardon and purposeth to sin no more this is the worke of Gods spirit in vs and the earnest of our eternall saluation in heauen Be our graces neuer so few or small it is a sufficient earnest as a penie is for a bargaine of a hundred pound Seeing all these things concurre to the receiuing of Christ therefore he calleth it bargaining So this point is plaine how this spirituall bargaine is made and why it pleaseth Christ to terme it so Now we see that we are commaunded this dutie but how stands the case with vs Surely though many come to Church few make that bargaine which is mentioned we are like passengers by sea which see many goodly buildings fruitfull lands soiles and sumptuous cities but they make no purchase of them so we come and heare the word but where is the partie that makes this bargaine with Christ Come to particulars I appeale to all your consciences who almost feeleth or seeth his owne want and miserie Men can soone see the want of necessaries in their houses but this they cannot see And as for the desire of Christ and longing for him there is none When you are drie or hungrie you can say you are drie and hungrie but who saith I thirst for Christ If we looke to our estimation of Christ we are plaine Gadarens and of Esawes mind we set more by a messe of red pottage and esteeme the basest things aboue Christ and his merits nay we are loth to part with our sins and to take his righteousnesse we will rather keep them stil then change for the better Who taketh Christs righteousnesse and declareth it by fruites We can be content to loade Christ with our sins but we wil not be loden with his righteousnes Is this a good change No it is not Euery man can say he must rise betimes which shall go beyond him in base and earthly bargaines but who hath regard of this excellent and heauenly bargaine Then to conclude I pray you al make this bargaine with Christ and do it presently let it be your first worke You are carefull to put your children to good trades and you do wel but be as carefull that they may make this bargaine and you shall do much better This is the cheapest and the best bargaine that euer was made it will make you and yours rich for euer as for other bargaines many cannot get them and many loose them when they haue gotten them this onely is durable Verse 19. As many as I loue c. We haue heard a sharp reproofe and as sharp a threatning by which because they might take occasion to doubt and despaire of Gods mercie and fauour in Christ Iesus therefore now he takes away all occasion in the 19. and 20. verses First thus If I vse to rebuke and chasten all that I loue then you need not doubt of my mercie albeit I rebuke and threaten you so This I take it is the proper occasion of these words Now see the meaning I loue Christ loueth the creatures two wayes first as a Creator secondly as a redeemer As he is a Creator he loueth them with a generall and common loue whether the creatures be reasonable or vnreasonable As Redeemer he loueth them with a speciall and peculiar loue not cōmon to all but to that part of mankind onely which is elected and chosen to saluation And of this last loue he speaketh here as if he should say As many as I loue communicating with them my righteousnes and life eternall I rebuke The word hath a larger extent and signification first to conuince one of a fault and then to checke or reproue the person and it cannot well be rendred in one English word And chastice that is with such a kind of correction which a father vseth to his child which is called nurture to breake a child of his fault and to teach him obedience and so it is vsed Prouer. 3. 12. whence this text is borrowed The meaning then briefly is this All those persons whom I loue I conuince of their particular faults and rebuke them and like a louing father I chastise them and nurture them to breake them of their vices
wil sup c. This is the promise it self namely a mutual fellowship with Christ this is the ground of al ioy comfort happines therfore it is here propounded as the principal thing and it hath two parts first I will sup with him secondly and he with me The true communion betweene Christ and his members stands in these two things Here is a double feast and these two containe the summe and substance of Salomons book called the Canticles for there Christ entertaineth feasteth the church and the church feasteth him For the first I will sup with him How Cant. 4. end Come my wel beloued and eate of the delicate things and pleasant fruites there you may see how euery Christian soule conuerted makes Christ a feast to wit with the fruites of true repentance Psal. 51. The broken and contrite heart that is a most worthie part of the feast and a sacrifice acceptable to God Secondly a beleeuing heart for without saith it is vnpossible to please God Heb. 11. and when we giue vp our bodies and soules a liuing sacrifice Rom 12. 1. bring broken beleeuing and obedient harts these are the dishes and delicates wherewith Christ is fed wherein he delights And he with me We must also be feasted by Christ for Christ comes not for this end to be entertained but to entertaine The feast which Christ makes is his own bodie and bloud in the administration of his Supper his bodie is true meate and his bloud is true drinke And the vessels in which it is serued out are the seales of the word and the guests are penitent sinners which haue broken hearts which hunger and thirst after Christ. Now from this feast ariseth righteousnesse peace of conscience and ioy in the holy Ghost Rom. 14. 17. All ioy that heart can thinke comes by this feast Now seeing Christ makes these promises as a principall token of his loue we must make some vse of them We must renounce all our carnal vanities and earthly delights and giue our selues no more to surfetting and drunkennesse and sumptuous banquetting Here is a better kind of feasting therefore turne your eyes from those lift vp your hearts and haue care to entertaine Christ feast him with the graces that God hath giuen you and labor againe to be feasted of him feed of his bodie and bloud to life eternall Labour to be acquainted with these that you may know by experience how Christ feasts you and you him You know one friend how to entertaine another euerie man according to his dignitie but you should haue more care of this spirituall and mutuall entertainment betweene Christ and you Againe see here a notable abuse of those that come to the Lords table for marke how these two go together Christ feasts vs and we must feast him so that there may be an enterchange of feasting but our communicants come to the Lords table and they will haue Christ feast then but they will not feast him whereas we should feast him daily by faith obedience and repentance and good duties of our callings but we like churlish vngratefull Nabals haue not one good dish to feast him withall This is our shame Or if we be good guests for a day yet after that is past we haue no care to entertaine Christ. Looke to it therefore and see that you feed Christ not by your owne natural power but by your gifts of grace To him that ouercometh c. This is the conclusion of the Epistle in which note two parts first a promise secondly a precept The promise To him that ouercometh that is he that holds out keeping faith and a good conscience against all the enemies of his saluation Shall sit that is haue fellowship with Christ in his glorie Christ doth not promise equall glorie and honor for that is not possible for anie creature because he is the head of his church but onely a participation as if he should say he shall be partaker of my glorie so farre as shall be meete and conuenient for him as appeareth by the words following But this wil some say is no great matter True the carnall heart of man may surmise so therefore he addes as I ouercame c. This is no small glorie for like as my father did aduance me when I had ouercome so will I aduance all my members when they haue ouercome their spirituall enemies Now as Christ is inferiour to the Father as he is Mediator and yet sits with him so the members of Christ may sit with him and yet be vnequall to him in glorie Verse 22. Let him that hath an eare This hath bene expounded often before The memoriall of the righteous is euerlasting but the name of the wicked shall rot Prou. 10. Laus Christo nescia finis ⧠An excellent Sermon plainely prouing that Rome is Babylon and that Babylon is fallen Preached long since by a famous Diuine and added as a Commentarie to the hardest part of the Reuelation REVEL 14. VERS 8. She is fallen she is fallen euen Babylon that great Citie for of the wine of the furie of her fornication she hath made all Nations to drinke THE holy Euangelist S. Luke in the fourth chapter of his Gospell recordeth that on a time when our Sauior came into the Synagogue at Nazareth to reade as his custome was there was deliuered to him a booke containing the Prophecie of the Prophet Esay Which after he had opened at the first he found the place where it was written in these words The spirit of the Lord is vpon me because he hath annoynted me that I should preach the Gospell to the poore He hath sent me that I should heale the broken in heart that I should preach deliuerance to the captiues and sight to the blind that I should set at libertie them that are bruised and to preach the acceptable yeare of the Lord. Then after he had closed the booke and deliuered it to the Minister he sate downe to preach and the eyes of all them that were in the congregation were bent vpon him Then he opened his mouth and spake vnto them these words This day is this Scripture fulfilled in your eares and they all gaue him testimonie that it was so In like maner may I say concerning this place of Scripture which I haue read vnto you In your eyes and eares is this Scripture this day fulfilled And I pray God you may all likewise beare witnesse with me that it is so The last time that I spake in this auditorie I intreated of the flourishing and prosperous estate of Ierusalem which is the Church of God set foorth in the 122. Psalme and therefore good order now requireth that I should speake of the decay and ouerthrow of the enemie of Ierusalem which is Babylon the See and Church of Antichrist and for that purpose principally haue I chosen this text of Scripture to speake of that by the one we might be enflamed with loue of the true Church
satisfaction but one for them that be penitent in this life or theirs that hath so many wayes to merit rewards and to satisfie for sinnes not only while men liue in the world but also for them that are already gone out of it And there is no wine so sweet to the tast of a carnall man as that which maketh him drunke with opinion of his owne righteousnesse as it is the nature of strong wine to make very cowards thinke themselues to be valiant champions and such is the cup of popish doctrine containing merits and satisfactions Againe when we consider that Antichrist should make men drunke with his erronious doctrine we maruell lesse how men could be so blinded and infatuate that they could not see and perceiue such grosse errors and manifest vntruths as are in Poperie For as they that are ouercome with the strength of wine haue lost the right vse both of their wit and of their senses euen so they that are drunke with the hereticall doctrine of Papistrie do grope in the cleare light of the Sunne and see not their owne deformitie though all the world beside crie out of them In like maner they that be ouercome with the vnhonest loue of harlots they haue their reason so imprisoned in corrupt affection and foolish fantasie that they are at libertie neither to see their owne folly nor to admit any wise and godly counsell So it fareth with those that the Babylonical Circe the Church of Rome hath allured by her inchauntments to commit spirituall fornination with her they cannot abide to heare the voice of them that call them out of that damnable estate so highly they please themselues in their owne misery as if they were in case of perfect felicitie This is the effect of their drunkennesse this is the effect of their fornication and this is the iust iudgement of God that they which haue shut vp their eares from hearing the truth should be deceiued with strong delusions that they might beleeue lies Furthermore by the names of these vices the Angell comprehendeth all other vices that follow drunkennesse and incontinencie For these crimes go not vnaccompanied for where either of them is commonly both will be and they haue either of them and both together their traine to waite vpon them and all these we see to haue ouerflowed in Rome the Westerne Babylon as she her selfe though she haue a brazen forehead and be past all shame cannot denie altogether And because of these so great and hainous inormities the iust sentence of God pronounced here by the Angell is come vpon her that she is now in her fall and decay as she was once in her ruffe and glorie But this especially is to be noted that the Angell here saith that she should deceiue all nations with the furie of her fornication For this is the great vniuersalitie that they make so great bragges of and would haue it to be a certaine note and marke of the Catholicke Church to be vniuersall Behold the Angell sayth here in plaine words that all nations should drinke of the wine of the furie of her fornication Where is then the vniuersall consent and vnitie of all nations in Religion that maketh a true Religion and yet vniuersalitie and vnitie be two great pillars of the Church of Rome And for my part I do not enuie her those markes which she challengeth of vniuersalitie and vnitie although we might stand in law with her for them but let her peaceably inioy them for they may helpe to proue her to be the false Church of Antichrist but they cannot make her to be the true Church of Christ. We see plainely that Babylon hath here vniuersalitie and vnitie for she maketh all nations to drinke of the furious wine of her fornication but the Church of Christ as he himselfe sayth is a small flocke and himselfe by Simeon is said to be a signe of contradiction a marke that is gaine-said of most men And here also is answered one great mightie obiection wherewith they thinke to choke vs That seeing the Church of Christ is the Spouse of Christ how could it be that Christ should forsake his Spouse and suffer her to continue in damnable errours so many hundred yeares Why Christ himselfe declareth that the deceipts and errours of false Prophets should be so great that if it were possible the very elect should be deceiued yea there should be such a miserable dispersion that scarce two true professors of his name should remaine together in one place and yet the holy band of vnitie should be in the head which is our Sauiour Christ for wheresoeuer the carcasse is thither the Eagles would be gathered And Saint Paule in manifest words declareth that the second comming of Christ should not be before there were a generall apostacie that is a departure from the true faith and Religion of Christ and that the sonne of perdition Antichrist were openly shewed And in this Reuelation how often is it said that Antichrist should deceiue all the world all nations people and tongues and that the Church of Christ should be driuen into the wildernesse out of the sight of the world and there remaine a space vntill she should be brought againe to light and open knowledge of all men As it is come to passe this day Gods name be therefore euerlastingly praised But because I haue occupied long time I will draw to an end for by that I haue said I trust it doth sufficiently appere that God according to his righteous iudgement hath determined vtterly to ouerthrow Babylon because she hath deceiued all nations with the wine of the furie of her fornication And now it resteth onely that I speake a word or two of the voice of the third Angell which is a consequent of this my text and serueth very aptly for the conclusion of my Sermon The third Angell followed crying with a loud voyce saying If any man shall worship the Beast or his image or receiue his marke en his forehead or in his hand or shall acknowledge any obedience or reuerence to him as willing to drinke of the cup of Babylons fornication the same shall drinke of the wine of the furie of Gods wrath which is powred foorth vnmingled into the great cuppe of Gods anger and they shall be tormented with fire and brimstone before the Lambe and his holy Angels and the smoke of their torments shall ascend for euermore and they shall haue no rest day nor night from extreame torments that worship the Beast or shew any reuerence vnto Antichrist The effect is in few words that horrible intollerable and eternall torments remaine for all them that now especially when Babylon is now discouered will haue any thing to doe with her damnable errours and pernicious doctrine for howsoeuer ignorance before her fall though it were inexcusable yet seemed to diminish the greatnesse of the crime now that her wickednesse is openly displayed no pretence can saue men from the