hearts As if he should say to Iesabell and her companie you may persuade your selues that because your sinnes are secret therefore my iudgements shall not befall you But know that I will discouer your secret sinnes and practises in such sort as all Churches shall know by experience in your persons that I do see and discerne the most hidden thoughts of mans heart First here obserue to whome Christ will discouer their sinnes not to all the world but to the Church of God All Churches shall know This Christ doth to terrifie Iesabell her companie For as it is an excellent honour to bee well esteemed of with the Churches of God so it is a most shamefull dishonour to bee in disgrace with the Churches of God For whatsoeuer is bound or loosed by the Churches on earth the same is bound or loosed in heauen And therefore by due proportion it followeth that they which are in disgrace with Godâ— Churches on earth are also in disgrace with God himselfe in heauen Hence wee are taught that howsoeuer we must so much as in vs lieth endeuour to approoue our selues to the whole world yet especially wee must labour to bee in good account with the Churches of God and the members thereof And on the contrarie we must continually auoide the doing of all such things as may iustly bring vs into disgrace with the Church of God Rom. 16.16 The Churches of Christ salute you And 1. Cor. 16.19 All the Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings vnto them But hereby hee would signifie that all Churches did approue of them which hee saith for their great comfort Paule receiued Timothie into the companie because the Churches gaue him a good report Act. 16.2.3 But what is the thing that all churches should know by experience in the persons of Iezabell and her company namely that Christ is he which doth indeed search the reynes and the hearts where by Reynes and hearts wee must vnderstand the same things namely the thoughts and affections of men for in that sence those words are often vsed in the old Testament Quest. How can reynes signifie the thoughts and affections seeing the thoughts are seated in the braine and the affections in the heart Answ. The reynes are put for the thoughts and affections not because they are seated therein but for that resemblance and analogie that is betweene them for as the reynes are seated in the most secret part of the bodie so the thoughts and affections are seated in the most secret place of the soule and the heart is pâ—rt for the thoughts and affections first because the affections are there seated secondly because the thoughts though they bee seated in the braine yet they haue their operation in the heart for ioyfull thoughts make a merry heart and fearefull thoughts an heauie heart Againe the word Search signifieth a most narrow search and such a one as goeth with finding thereby shewing that nothing is so secret in man but the Lord both can and doth see and discerne the same Hence wee learne first that Christ our Sauiour is not onely man but very God one person standing of two natures That Christ is man heretickes denie not but whether he be God or not there is the question Which yet is here euidently prooued for hee that hath in him the peculiar properties of God must needs be God But Christ hath in him the true properties of God he can search and discerne all the thoughts and all the affections of the hearts of all men which none can doe but God onely Ierem 17.9 10 The heart is deceitfull and wicked aboue all things who can know it I the Lord search the heâ—â—t and trie the reynes And therefore Christ is the true and very God Secondly hereby wee are taught to beware and take heed of hypocrisie in all things but especially in the matters of religion Hypocrisie is when a man seemes outwardly to be that which hee is not inwardly But wee must haue care to bee truly in heart that which we appeare to bee in life and profession wee must come as neere Christ in thought and affection as in our outward action for Christ knowes as well the whole estate of euerie mans reynes and heart as he doth their speeches and their deeds Thirdly hereby wee must learne to suspect our selues of our vnknowne sinnes as of our vnbeleefe and presumption not contenting our selues with an acknowledgement of our known sinnes for wee can neuer discerne the depth of our corrupt heart and yet God knoweth them This was Dauids practise after due examination of himselfe hee yet crieth Lord cleanse mee from my secret sinnes As if he should say I haue O Lord searched my heart but I cannot sufficiently know mine owne corruptions therefore doe thou O Lord helpe to cleanse mee from them If this were practised true religion would flourish for many iustifie themselues when as they know not what is in their hearts little considering what Christ sayth vnto the Pharisees You are they which iustifie your selues before men but Christ knoweth your hearts And I will giue to euery one of you according to your workes Here Christ proceedeth to remooue a second wicked conceit whereby they might seeme to illude Gods iudgements threatened For they might say Let the Lord send iudgments and plagues vpon vs yet wee shall escape them as Isay sayd of the wicked in his time That they made a league with death and hell and sayd the iudgements of God shall passe ouer them Isay. 28. verse 15. But to cut off this vaine conceit Christ threateneth a iust reward to euery one according to his workes As if hee should say You may sooth vp your selues and falsely thinke that you shall escape my iudgements but know it that I will reward euery one of you partly in this life and principally at the day of iudgement according to your workes bee they good or bad For these words must especially â—ee vnderstood of the day of iudgement as they are vsed 〈◊〉 2. â— and Reuel 2â— 12 Hence the Papists gather that men are saued not onely by faith in Christ but also by workes for thus they reason â—y that whereby wee must bee iudged must wee bee iustified and â—aâ—ed but by workes wee must bee iudged and therefore saued Answ The Proposition is false There is great difference betweene iustifying and iudging for iudging is onely the declaration of a man to bee iust but iustification is the making of a man iust And because the declaration of a man to bee iust is by workes therefore is iudgement by workes Againe it is not sayd I will giue to you for your works but according to your workes If he had sayd I will giue to euery one of you for your workes then it might haue seemed they had bin iustified by them But here Christ doth only make works an outward
is plaine in the Minister of this Church and might also bee shewed by manifold examples of such men in all ages but to come to our times In the dayes of Queene Marie when Religion was in banishing this our famous Schoole of the Prophets had many learned men in it yet not one of them stood out for the defence of the Gospell when as a poore secular Priest not three miles off who was far behind them in gifts of learning and knowledg yet hauing the truth reuealed vnto him did stand out for the maintenance of the same euen to the sealing of it with his blood And at this day many men of smaller gifts in the ministrie doe more further the Gospell by the encrease of the knowledge of Christ crucified and true obedience than those that are inriched with far greater gifts of knowledge both in tongues and arts so as though they be many hundred degrees short in regard of schoole-learning yet they go as farre before them in benefiting Gods Church If this be so will some say then it is needlesse for men to bee brought vp so much in the schooles of learning Ans. Not so for as much as may be Gods Ministers ought to haue knowledge of Schoole-learning both in Artes and tongues And yet for all this it oft commeth to passe by Gods prouidence that the greatest Clerks for learning are lesse profitable to the church thaÌ„ men of smaller gifts This God doth to humble the learned that they be not proud in themselues And to magnifie the worke of his spirite in the weaker instruments Further these words must also be vnderstood of the whole Church And then they beare this sence I haue set before thee an open dore That is I haue vouchsafed vnto thee a speciall priuiledge euen libertie to enter into the kingdome of heauen From whence we obserue That libertie to life euerlasting is a speciall priuâ—ledge belonging not to all men but onely to the Church of God and the true members of Christ. This point hath sundrie vses I. to confute this erronious opinion That Christ did effectually redeeme all and euerie man Which is â—â—at against Gods word and this text for those that are effectually redeemed haue libertie to enter into the kingdome of heauen but all men haue not that libertie for then it were no priuiledge of Gods Church alone to haue heauen opened vnto them II. Seeing this is a priuiledge which God vouchsafeth vnto his church to haue heauen gate opened vnto them Hereby we are taught to take the benefite of this libertie while the dore is open and in time to striue to enter therein For as Christ telleth Nathaniell the church of the new Testament shall by faith see heauen open We must not therefore neglect this oportunitie But it is our common shame that wee be slacke in seeking the kingdome of God and the righteousnes thereof suffering our selues so to bee clogged with heapes of sins and worldly lusts that we can neither walke in that straight way nor enter into that dore that leadeth vnto life for sinne is â—n heauie burden like a great packe that will not suffer a man to enter into so strait a dore We must therefore cast off all sinne that hee may so enter in and walke in the way of life And no man can shut it Here is the continuance of the former benefite against all aduersarie power whatsoeuer And this againe confuteth another opinion of the same kinde with the former to wit That Christ dyed for euerie man but yet some are not saued because they wil not they shut heauen dore against themselus But this opinion cannot stand for none can shut heauen dore against them to whome Christ hath set it open effectually neither sinne Satan nor the world no not man himselfe nor all their power together For herein is the will of man ruled by the will of God and looke whome God will haue to enter into heauen them doth hee encline to will their owne saluation and also make vnwilling euer to shut this dore against themselus For thou hast a little strength and hast kept my word c. That is Thou art indued with some measure of grace as of faith hope and righteousnesse and according to that measure thou hast maintained my word and not denyed my name Hence we learn that a man indued with a small measure of Gods grace may doe workes pleasing vnto God by the same grace come to life â—uerlasting Christ saith to his Disciples If your faith were as much as a grain of mustard seed by it should you bee able to remooue mountaines Now that which is here sayd of the faith of miracles may in like sort be said of all faith and so of iustifying faith if a man haue neuer so small a measure therof yet thereby hee shall doe workes acceptable to God for as Paul teacheth Gods children receiue not the tenths but the first fruits of the spirit that is a small measure of grace in this life which is onely a pledge of that which they shall fully receiue in the world to come for this cause is Rahab commended for her faith although it was but small and weake as wee shall see if wee read the whole Historie Ioshâ— 2 For God accepteth of man according to that hee hath receiued It is not so much the measure of grace that saueth a man as the truth of grace before God This serueth notably for the comfort of those that haue care to keepe faith and good conscience Such are most dismaied by reason of their wants corruptions but they must know that God approoueth of their grace though it bee but small if so be they haue care to increase in grace and doe striue to please God in all things according to the measure of grace receiued II. Hereby euerie one must be encoraged to embrace and obey true Religion Many bee dismayed herein by reason of the great measure of obedience which they thinke God requireth and therefore they leaue of all obedience But this ought not to bee so for God approoueth of a man in Christ according to that grace which hee hath be it more or lesse and not according to that which by the law he ought to haue And yet none of all this must make vs slacke and negligent in vsing those means which God hath vouchsafed vnto vs for the increase of grace that so wee may also increase in true obedience And hast kept my word and hast not denyed my name Here hee setteth downe two workes for the which he commendeth this church First their faithfull keeping of the word of Christ. Secondly the profession of his name in the time of persecutioÌ„ This behauior of this church must be a paterne and a looking glasse for vs to square our conuersation by For these works Thou hast kept my word and hast not denyed my name though the words be few yet they continue much in
of God in the good of others Hereto I aime in this second edition of this booke For my calling to this worke when mine accusers stand forth the executors of the dead shall answer for my discharge And for mine indeuour to doe good the small gaine of this reuised worke was truly returned to the right owners thereof If thou therefore returne glorie to God for good receiued to thy soule in this behalfe I haue my desire Here onely rests the doubt how this second edition should not be preiudiciall to his good estimation that published the former I answer well inough For I hope he intended the glorie of God in the good of his Church and the credit of the reuerend Author of this worke Now if any addition be brought hereunto his intent is furthered and wherein then can he be greeued If one man should helpe poore Orphanes to some lands or liuing he would not thinke himselfe wronged by another that should enlarge their iust claimes or settle their possession in a better tenure so I trust it fareth in this worke where thou shalt find vppon thy diligent view in some doubtfull things the Authors meaning truly cleared his method rectified many repetitions omitted and the matter specially towards the latter end somewhat enlarged If any thing be dissonant to the Authors iudgement in his liue-works which I hope thou shalt not perceiue rather charge the fault on me through ignorance or misunderstanding than entertaine in thy heart the least conceit of wauering leuitie in so godly learned and iudicious a Diuine who hath so well deserued of thy loue if thou loue the truth Thus crauing thy fauourable acceptance of my helping hand to do thee good I end with him That is the beginning and the end Let him that hath an eare heare what the spirit saith vnto the Churches Thine in him who is Lord of all T.P. ⧠A GENERALL ANALYSIS OF the Vision shewed to John The three first Chapters consist of a Preface containing the Title of the booke viz. Apocalypse or Reuelation described by seuen Arguments vers 1 2 3. Inscription of the vision wherein is Iohns Dedication To the seuen Churches Vers 4. Salutation including the Blessings wished for Grace Vers 4. Peace Vers 4. Authors of them viz. 1. The Father Vers 4. 2. The Holy ghost Vers 4. 3. The Son who Is described by His offices Propheticall Vers. 5. Priestly Vers. 5. Kingly Vers. 5. The execution of his offices in four works 1. Louing vs. Vers. 5. 2. VVashing away our sinnes Vers. 5. 3. Making vs kings priests Vers. 6. 4. comming to â—â—dgement Vers. 7. doth confirme the former description Vers. 8. A Vision containing Circumstances foure Person to whom John Vers. 9. Place where Isle Pathmâ—â— Vers. 9. Manner how In a Traunce Vers. 10. Time when On the Lords day Vers. 10. Parts The entrance into it containing The means of Iohns preparation viz. a voyce set out by The place whence it came Vers. 10. The greatnesse of it Vers. 10. The matter of it Vers. 11. Parts of his preparation Hearing noted in the meanes Vers. 10. Turning himselfe Vers. 12. Matter viz. a representation of Christ in maiestie set out by The place where John saw him Vers. 13. His forme or figure in His attire Vers. 13. The parts of his bodie Vers. 14.15 The properties thereof Vers. 16. His actions 1. A confirmation of John being sore afraid Vers. 17 18. 2. A commaundement to write Vers. 19. 3. The interpretation of the Vision Vers. 20. 4. Seuen seuerall commaundements to write seuen Epistles to the seuen Churches Chap. 2. 3. A GODLY AND LEARNED Exposition of the three first Chapters of the Reuelation REVEL 1.1 The Reuelation of Iesus Christ which God gaue vnto 〈…〉 his seruants things which must shortly be done which he sent and showed by his Angell vnto his seruant Iohn BEfore wee come to the words wher in is contained singuler mater fit for the time age this question must be handled Whether this booke of the Reuelation be canonical Scripture for some haue heretofore as also in our time called the authority of it in question But we are without all doubt to resolue our selues that it is canonical Scripture of equal authority with the rest of Gods book Our reasons be these first the doctrine contained in this booke is Apostolicall as any shall perceiue which seriously reads the same Secondly the stile of this booke is Apostolicall that is plaine simple and easie if we consider that the matter thereof is Propheticall Thirdly this booke hath bene approued and receiued for Canonicall by the common consent of Gods Church in all ages since the dayes of Iohn and was neuer refused of any whole Church but onely of some priuate men 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 the prophesie of the two beasts whereof one came out of the sea the other out of the earth Chap. 13. the one prefigured the Romane Empire the other the Hereticall Apostaticall Church of Rome both which in all things are come to passe in these latter ages answerable to the Prophesie The contrary reasons brought to improue the authoritie of this booke are of no moment 1. Reason Iohn nameth himselfe sundry times in this booke whereas in penning the Gospell he did not once mention his own name though he had iust occasion so to do therefore it was not penned by Iohn but by some other and published afterward in Iohns name Answ. The reason is not good for there is great difference betweene an historie and a Prophesie The Gospell of Iohn is an historie of Christ now there is no necessarie reason why one man penning the history of another should name himselfe But this booke of the Reuelation is a Prophesie in penning whereof it is more requisite the prophet should put to his owne name so did the former prophets Ieremy mentioneth his name in his booke at least an hundred times so doth Isay and Daniell almost in euerie chapter Then seeing they do it so often it is no maruell if S. Iohn repeat his name fiue sundrie times in this whole booke 2. They obiect that his stile in this booke is not the same with that he vsed in the penning of the Gospell Ans. The difference of the stile ariseth from the difference of the matter seeing there he writes an historie here he pens a Prophesie Againe he writes not his owne words but those which hee receiued from Christ by particular reuelation 3. They say this booke hath bene reiected in diuerse ages as not Canonicall Ans. It cannot be proued that it was euer refused of any whole Church but of some particular men Now the disallowing of any priuat man cannot make a whole booke to be reiected for then the Epistles to the Hebrewes of Iames and of Iohn should not be Canonicall which yet be receiued of all
the worke of our redemption for he died for oâ—r sinnes and rose againe for our iustification Rom. 4.25 III. point Whether may the church of the New testament chaunge this Saboath day to any other day of the week as to tewsday wednesday c. Ans. The church hath no such power for time is the Lords and the disposing thereof is in his hands Therefore Christ saith to his Disciples It is not for you to know the times and seasons which the father hath kept in his owne hands Act. 1.6 As if hee should say The father hath kept times and seasons in hiâ— owne power and therefore it is not for you to knowe them Now if that were a good reason as no doubt it was then is this also sound and good If God haue the disposing of times in his hands then it belongeth not to the church to dispose of them but God hath the disposing of all times in his hands ergo And it may be otherwise henâ—e gathered thus If that which is lesse belong not to the church then that which is more doth not But the knowledge of time and seasons which God hath in his power belongeth not to the church which is lesse than the disposing of times and seasons And therefore the church hath not power to dispose of them and so by consequent may not alter the Saboath day Obiect In the Old testament the Iewes appointed festiuall dayes as the feast of Dedication which Christ kept holy Ioh. 10.22 instituted by the Machabees in token of thankfulnesse for their deliuerance and for restoring of religion and the temple which Antiochus had pulled downe And also Mordichay instituted the feast Purim which was celebrated of the Iewes afterwards Now if they had power to make holidayes then they might alter the Saboath day and so may the church in the New testament Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God but were onely daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple deliuerance of Gods people And were onely celebrated as they serued to put the people in mind of these outward benefits So that whereas some hold that the church hath power to alter the Saboath day or to make two more Saboath dayes in a weeke if it were conuenient it hath no ground in Gods word For that authoritie which doth alter this day must not bee lesse than Apostolicall And thus wee see why this day was called the Lords day Now if the first day of the weeke bee the Lords day set apart for his honor in the memorie of so great redemption then here are three sorts of men reprooued First those that make the Lords day a day of vaine pleasure and delight This is the manner of all sorts of men but especially of the yonger sort and seruants who spend this day in carnall reioycing in riot gaming and wantonnesse neuer thinking of the worship of God which is then to bee performed But these sin greatly against the Lord for hereby they peruert the end of the Lords day It should be kept holy and glorious to the Lord but they turne it to the worship and seruice of the diuell The second sort here reprooued are those which liue more ciuilltie than the former but yet they thinke they may do what they will on the Lords day as to take their iourneys thereon and imploy themselues in their ordinarie affaires perswading themselues they may serue God with as good an heart when they are alone about their busines as they do who go to the church But these men sinne grieuously against the fourth commandement for hereby they make that their owne day which is the Lords A third sort here reprooued though not so bad as the former are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vnto men and therefore they will come duly to morning and euening prayer thinking that they are not bound besides to heare the word of God preached and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure Of this sort are our ignorant people and a great number euerie where But they sinne grieuously against God for the Saboath day is called the Lords day because it is wholly consecrated to his worship but they part stakes with the Lord and giue him but a part of his owne day and that the lesser taking the rest vnto themselues which thee mispend vpon their lusts Now as these vices must be abhorred so on the contrarie wee must with all conscience keepe the Lords Saboath holy according to thâ— fourth commandement And therefore we must thereon cease from all workes of sinne and from the workes of our callings and sanctifie this day wholly by applying it all to the honour and worship of God And here we must remember that there is a double sanctification of the Saboath publike and priuate Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge and to call on Gods name for further graces as also to giue him thankes for his mercies and to receiue his Sacramens Priuate when men in their priuat places imploy themselues in holy duties of prayer reading and meditation vpon Gods word works whereby God is honoured and their souls edified and both these must bee performed to the Lord euerie Saboath day of euery man For wee may not abridge God of that timâ— wherein glorie should be giuen to his name If the officers should take our seruants in the weeke day from our priuat businesse imploy them in publicke affaires wee would thinke much at it though it were for the common good And shall we not thinke that God will take himselfe dishonored of vs when we shall take either whole or part of his holiday and imploy it in our businesse A maine cause why many profit little by the publicke mininisterie is want of priuat sanctification of this day Therefore we must learne to sanctifie the Saboath of the Lord for else we shal neuer increase in faith knowledge or obedience as wee should for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning Obiect 2. Why did the Lord shew this vision vnto Iohn rather on this day then any other Answ. Though Iohn were absent from the church in regard of bodily presence yet hee was present in spirit withall the faithfull and therefore no doubt on this day hee gaue himselfe to prayer and other duties which he could performe for the glorie of God in that solitarie place Now it is the Lords manner when his seruants are thus humbled then to come and reueale himselfe vnto them in speciall manner So he did vnto Daniel Dan. 9. and to Cornelius Act. 10. and to Peter praying
For the first I know thy workes many doe expound this of workes of mercie and liberalitie but that wil not so well stand for he saith to euerie church I know thy workes and yet some of them are blamed for want of these good workes By works then is meant the wayes that is the practises and dealings of the whole church as well of ministers as people in all their affaires Also by knowledge here we must vnderstand a knowledge that goeth with application as may appeare by comparing this with the fourth verse whither it hath relation for thus they must go I know thy workes and approue of them and yet I haue somthing against thee So that his meaning is I know thy workes that is all thy wayes and dealings in thy life and conuersation are manifest vnto me and I do generally approue of them Here first in this testimonie of his knowledge Christ ministreth a remedie against secret sinnes and offences The theefe the murtherer and adulterer wait for the night wherein to attempt their shamefull practises The tradesman in secret falsifyeth his weights and mingleth his wares among most men fraud oppression and iniustice do abound and all because they thinke that if men see not all is well as Dauid saith the wicked man saith God shall not see he will not regard But if men could thinke and bee persuaded of this that Christ seeth and knoweth all their wayes it would cause them to make conscience not onely of grosse sinnes but euen of their hidden and secret offences Secondly whereas this knowledge is ioyned with approbation it may be demanded how this can stand with the iustice of God to approue of that which is not answerable to the tenour of his law as the best workes of the most righteous man are not beeing stained with some corruption Isay. 64 6. Answ. The Gospell which is another part of Gods wil reuealeth more vnto vs than euer the law could do namely that if a man bee in Christ to him there is no condemnation and that God will accept his true desire and endeuour to please him for the deed it selfe 2. Cor. 8.12 And thus according to the tenour of the Gospell Christ approueth of their workes in this place though they were not able to abide the â—igor of his law But a Papist will here reason thus If a righteous mans workes bee approued of God then they are no sinnes for God will not approue of any thing that is sinfull and if his workes be no sinnes then he may fulfill the law and so bee iustified by his workes Answ. That which Christ approueth simply hath no sinne in it but here he onely approueth of their workes in part namely so farre foorth as they came from the work of his spirit in them but as they proceed from the will of the worker which is in part corrupt they are not free from the staine of sinne and so he approueth them not Againe workes of grace are approued of Christ with the pardon of sinne for accepting of the person he remitteth the faults that be in his good workes and so onely approueth his own worke in him And so here we must conceiue of his approbation of their workes to wit as proceeding from his spirit and hauing the faults thereof remitted in his owne merit The speciall commendation of this church is for particular actions The first whereof is diligent labour which is an excellent worke especally in a minister of Gods word to be painefull in his particular calling for the faithfull instruction and godly regiment of his particular charge Hence Paule saith 1. Tim. 5.17 He that laboureth in the word and doctrine is principally worthy double honor And herein Paul matcheth yea preferreth himselfe before other Apostles That hee laboured more abundantly in the ministery of the Gospell than they all 1. Cor. 15.10 Hence we learne that the worke of the ministerie if it be done as it ought is a worke full of great paines and labour contrary to the common opinion of men who thinke that the life of the minister is full of ease and his calling a matter of nothing such as may be done with the turning of the hand but here the iudgement of Christ is other wayes who vseth not thus to approue a light or idle worke Secondly this commendation of diligence in the minister must admonish all christians that desire to be approoued of Christ to giue all diligence to learne and know the will of God that they may do the same And here a common fault is to be reproued many will heare but where is their labour to grow in knowledge in grace that is wanting which iâ— the cause of such fruitlesse hearing as is common in the world For earthly things men refuse no paines but Gods heauenly knowledge and graces are not regarded What a shame is this that men should bestow their strength and wit about base and transitorie things and yet neglect the main good which concernes their soules for euer Thirdly the ministers diligence in teaching must prouoke conscience of obedience in the hearers that is the end of his worke without this hee spends his strength in vaine and therefore with the Apostle they must indeuour in all things to keepe a good conscience before God and all men Act. 24.16 The second thing which Christ here commends is patienâ—e in bearing the crosse which doth vsually accompanie the Gospell of Christ. And this indeed is praise worthy in the angel of this church for herin he goeth before sundry worthy prophets Ieremie was maruellous impatient for the mockings of the people And though Ionas had beene schooled in the whales belly yet when all things went not according to his mind in the destruction of Niniuie he became exceeding discontent Herein must all the ministers of the Gospell become followers of the Angell of this church While they labour in the Gospell of God they must possesse their soules with patience and make knowne to all men their meeke and mild spirit Yea euerie christian in the profession of religion must learne to practise this duty Luk. 8.16 The good ground receiueth the seed and bringeth forth fruit but how with patience Neither can wee possibly attaine to eternall life vnlesse we arme our selues with patience to beare the crosse for whosoeuer will liue godly must suffer affliction 2. Tim. 3.12 Through many tribulations we must enter into heauen Act. 14.22 II. Againe here obserue how Christ ioyneth labour and patience together this he doth for two causes First to let vs see the fruit of sinne which God hath set on the labour of man Before the fall the labour of mans calling was practised without all trouble or paines but since mans fall the best callings haue their crosses and vexations which are the punishments of mans transgression Socondly to shew vs the malice of Sathan against the good progresse of the Gospell Paul saith to the Thessalonians
had his grace came by creation ours is by redemption and regeneration Adam had the first grace to bee able to obey but he wanted the second to be sure to perseuere because God would permit his fall to make a way both to manifest his iustice and mercie in our redemption by Christ. But the child of God after his conuersion wherein hee hath the first grace to repent and beleeue hath also an infallible promise That he shall receiue the second grace to abide in that faith And therefore Paule sayth I am persuaded that hee which hath begun this good worke in you will performe it vntill the day of the Lord Iesus Christ. And againe The Lord is faithfull who will stablish you and keepe you from euill Secondly Dauid say they by his two grieuous sinnes fell wholly from grace Answ He fell indeed grieuously but not wholly for after his fall hee contemned not Gods word he hated not God nor despaired of mercie which hee must haue done if he had fallen wholly And therefore he had remorse for his sinne so soone as the Prophet Nathan come vnto him But say they hee prayeth God to create a new heart in him therefore hee had then no grace For creation is a making of that which hath no being Answ. Dauid then speeketh not as he was before God but as hee was in his owne sence and feeling for by his sinnes Gods graces were sore decayed But say they hee repented not for the space of one whole yeare Now where there is no repentance there is no faith and consequently no grace nor pardon Answ. In repentance there be two things the gift of repentance and the act and practise thereof The gift of repentance was in the heart of Dauid when he yet lay in his sinnes but the act thereof lay hid and he wanted the renewing thereof all that time Againe Dauid had the pardon of his sinnes past though hee had not the pardon of those two sinnes till hee repented of them Neither was his repentance lost but decayed onely hee wanted not the power of it simply but the practise of it onely in that act Their third kind of arguments are drawne from equitie and reason I. Hee that is a member of an harlot and of the deuill ceaseth wholly to bee a member of Christ but a child of God truly beleeuing may become the member of an harlot and of Sathan as Dauid did Answ. There be three kinds of members dead decaied and liuing members a dead member is that which is onely in shew a member as a legge of wood or of brasse in a mans bodie A decayed member is a true member though weak as is a legge or arme that is taken with a palsie or sore wounded But a liuely member is that which doth moue and do all it functions perfectly So in the church there be some members dead and onely in shew others feeble and weake that by reason of some grieuous sinnes are not able to doe their duties And there bee liuely members which serue God with an vpright and perfect heart Now though a member of an harlot cannot be a liuely member of Christ because by his sinnes hee weakeneth and woundeth the graces of God for euery adulterer and fornicator doth as much as in him lieth cut himselfe off from Christ yet hee may bee a decayed member of Christ. And this may the rather stand because a man is made the member of Christ one way namely spiritually and the member of an harlot another way namely bodily II. Reason If a man cannot fall from grace then preaching prayer the sacraments and all means of perseuerance are needlesse Answ. Nothing lesse for they haue all their good and necessarie vse vnto them which haue grace euen to make them constant in grace For where the Scripture teacheth the certaintie of saluation it implieth the vse of the meanes of perseuerance Paul in his iourney to Rome was certaine they should come all safe to land by the promise of God yet when the marines would haue gone out of the ship Hee telleth the Captaine vnlesse these stay in we cannot be saued because they were the meanes to bring them to land So when Isay had told Ezekias from the Lord that he should liue fifteene yeares longer he was thereby assured of recouerie and yet hee vsed a bunch of figges as a meanes thereof as also food and rayment to preserue his life afterward III. Reason This doctrine of certaine perseuerance maintaineth men in securitie Answ. Securitie is twofold carnall and spirituall carnall when a man regardeth not at all the means of his saluation but giueth himselfe wholly to the profits and pleasures of this world Spirituall when a man relieth on God for his saluation by beleeuing his promises and this securitie it maintaineth but not the carnall securitie For it teacheth the vse of the meanes of perseuerance as prayer hearing and reading of the word and receiuing the Sacraments And thus I conclude this question That the true child of God who truly beleeueth when he sinneth doth neither wholly nor finally fall away neither can doe Lastly if this were true of this famous Church of Ephesus which was founded and preserued by the Apostles that shee suffered her first loue to decay then how can it bee otherwise with vs but that wee should suffer our first loue as well towards God as man to lessen and diminish and that this is so our consciences will tell vs if wee looke to that loue and zeale we had at our first calling and though wee haue not felt this decay yet we must know wee bee in danger of it continually And therefore we must take heed that we suffer not our good affections in religion to diminish Water that hath beene once hot will afterward be most cold and freese the hardest euen so when our hearts haue beene once heated with the fire of the Lords altar as true loue and other graces of the spirit if we suffer them to decay we shall become more frozen in iniquitie than any others The hawke while shee is quicke to take her prey is set vpon the hand of kings and nobles but if shee wax weake and die she is cast off to the dunghill Euen so while we are hote and cheerefull in loue towards God and his church wee are carried as it were on Gods owne hand but if wee faint and decay in loue we shall be cast lower than if wee had neuer beene so exalted This loue of God in vs is like a little flame of fire for the maintaining whereof wee must doe three things First take heed of all manner of sinne which quencheth loue and other graces of the spirit as water quencheth fire In the old Testament the priests kept fire burning vpon the altar day and night to be alwayes readie to sacrifice vnto the Lord and so must we keep the flame of loue other graces continually burning in our hearts
that thence we may offer vp acceptable sacrifices of praise and thanksgiuing vnto the Lord. Secondly we must stir vp the gifts of grace that are in vs as Paule sayth to Timothie 2. Tim. 1.6 vsing a comparison from the fire which burneth more bright and cleare when it is stirred vp Lastly wee must exercise our selues in the duties of pietie as faith repentance loue and such like so shall they not decay And thus much for the sinne of this church Verse 5. Remember therefore whence thou art fallen and repent and doe thy first workes or els I will come against thee shortly and will remooue thy candlesticke out of his place except thou amend Our Sauiour Christ the faithfull physition of our soules hauing sharpely rebuked this church doth here prescribe vnto them a soueraigne remedie against their sinne of decay in loue FroÌ„ whence we may learne that the law whereby sin is reproued is to be taught but yet with this qualification that withall the doctrine of the Gospell be ioyned thereunto that the sinnes which are ripped vp by the law may be cured by the Gospel This is Christs manner of preaching in this place whose practise is a most worthie platforme for all his ministers for we haue no warrant at this day to preach the law barely which onely maketh the wound without the Gospell which alone sheweth the remedie This remedie here prescribed is of speciall vse and worthie our consideration generally by it we haue direction to answer to two necessarie questions of practise which often fall out in the life of man First a man is effectually called to professe the gospell and yet after his conuersion either through the corruption of his nature or by the temptation of the diuell and the world falleth into sinne againe what must this man do for his recouerie Ans. He must remember whence he is fallen and repent of those his sinnes and do his first workes The second question is this A man that hath all his life long liued in ignorance and sin is now touched in conscience for his loose life how shall this man escape the wrath of God become reconciled vnto him Ans. He must first remember whence hee is fallen by Adams sinne and by his owne transgressions Secondly hee must repent of his sinnes Thirdly endeuor to do the first workes whereto he is bound by the law of creation so shal he escape the wrath of God and be receiued into his loue and fauour In particular this remedie hath three parts The first Remember whence thou art fallen The second And repent The third And do thy first workes The words following Or else I will come against thee c. Are a reason of this remedie to persuade them to do the duties prescribed For the first Remember whence thou art fallen The words beare this sence Examine thy selfe throughly see in thy selfe the decay of thy former loue and then ponder the same in thy heart seriously and throughly Here Christ inioyneth to this church two duties I. Examination whereby shee must descend into her owne heart and search out her owne wants especially the want of her loue to God to his word and to her brethren II. Consideration whereby she must often thinke of these her wants and lay the same to her heart vnfainedly This course which Christ taketh with this church teacheth vs first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate that so hee may search out his owne wants and deeply consider of the same For this very thing Ieremie blamed the people in his time that no man sayd with himselfe what haue I done And Christ layeth this sinne to the charge of the people of the old world that they were ignorant of their estate They knew nothing till the floud came and â—â—oke them all away And this is the common sin of this age no man almost doth examine himselfe consider in his hart his owne estate by reason of his sinnes and wants Nay men are growne to this that they count it a meanes to breed melancholie and therefore do â—lie the practise of this dutie and so nuzzell themselues in their fearefull securitie Secondly here wee learne that it is a speciall dutie for them that liue in Gods church to be throughly acquainted with their owne estate to examine and search out their owne sinnes and often to consider seriously of their particular wants Zephanie preaching the doctrine of repentance vnto the people beginneth thus Search ye search your selues oh nation not worthie to be beloued Where the word translated search signifieth such a search as a man would make for some small thing in a great heape of chaffe This is the Lords counsell Hag. 1.7 Consider your owne wayes in your hearts and it must be our practise if we would be saued This duty is the beginning and ground of true repentance and therefore Christ here giueth it the first place for no man can truly repent before hee bee acquainted with his owne infirmities and with his owne fearefull and damnable estate by reason of his sinnes And therefore Dauid saith I first considered my wayes and then I turned my feete into thy testimonies The cause why so few in the world doe truly repent is want of consideration from whence they are fallen and what bee their sinnes and the dreadful iudgements thereby deserued For till the mind doe truly conceiue her owne miserie the hart can neuer rightly hunger after mercie Sinne must bee our greatest woe before Christ become our chiefest ioy The second part of this remedie is Repentance iâ— selfe for after a man is well acquainted with his wants and hath throughly considered of his owne misery then he commeth to repent In the handling hereof fiue points are to be obserued I. What repentanceis II. How it is to be practised III. Who commandeth it IV. To whom it is commaunded V. For what they must repent For the first Repentance properly is in the mind as the word in this place doth import for it signifieth thus much After some follie or ouerslip to be better aduised Repentance then in the mind is a change from euil to good or a turning from sinne vnto God Act. 26.20 Repent and turne to God Which latter words expound the former plainly shew what repentance is And this change in the mind standeth in this resolution whereby a man by Gods grace purposeth to leaue all his former sinnes and to cleaue vnto God in holy obedience vnto all his commandements And when this resolution is in the mind therwithall followeth a turning of the whole man in will in affections and in all the actions of his life This appeareth by that description of the practise of repentance which Paul reduceth to seuen heads viz. Care clearing of themselues indignation feare great desire zeale and reuenge 2. Cor. 7.11 wherof some are renewed affections
III. Those that for a time shew forth many good things as care to get knowledge and to keepe faith and a good conscience but after suffer themselues to be intangled and drawne away with the profites and pleasures of the world or els to bee driuen backe by trials and persecutions And of these three sorts be most men generally whose case is fearefull and dangerous for they shall neuer haue the crowne of life if they continue thus vnfaithfull To induce men to fidelitie Christ addeth a most forcible reason promising thereunto The crowne of eternall life Hence the Papists conclude that Martyrs by suffering martyrdome doe merite the kingdome of heauen because it is called a crowne therefore say they it is a reward Whereto I answere two wayes I. The kingdome of heauen is called a crowne onely in resemblance because as with men after the race is run they receiue the garland euen so after men haue fought the good fight of faith and kept good conscience in this life then in the life to come they receiue the crowne of glorie For the keeping of faith good conscience is not the cause but the antecedent of eternall life Secondly the reward is promised not to the martyrdome but to the martyr and yet not for his sufferings but because hee is a member of Christ and by suffring death hath shewed his faith in Christ for whose merit alone hee is so rewarded And so must this and all other promises of like sort be vnderstood for the Papists do foulely erre when they apply the promises vnto the workes which are made vnto the workers By this promise wee all that haue made our vow to God in baptisme must learne to become faithfull in keeping the same vnto the end It is a shame for a man to be vnfaithfull vnto men much more with God And the more fearefull is this sinne because onely the faithfull shall inherite eternall life Secondly all such as haue made a shew of good things heretofore and now doe suffer the same to decay must call to mind from whence they are fallen and become faithfull keepers of the graces of God holding fast true religion and good conscience and walke constantly in obedience and then shall they haue the crowne of life though not for their deserts but only for the merits of Christ. Verse 11. Let him that hath an eare heare what the Spirit sayth vnto the Churches he that ouercommeth shall not bee hurt of the second death These words containe the last part of this Epistle namely the Conclusion Wherein obserue generally as also in the two next verses that Christ repeateth the same things which he spake before in this and the former chapters yea in the very same words This must bee considered because it is done by Christ who is the doctor of his church whose example both for matter and manner of teaching must bee our rule and precept The like did the Apostles It grieued not Paule to write the same things Phil. 3.1 And Peter sayth vnto the dispersed Church That he will often put them in mind of the same things before his departing wherein they had knowledge and were established Hereby all the Ministers of the gospell in their Ministerie haue warrant often to teach and repeat the same points of doctrine euen in the same words Yea Gods faithfull Minister may preach the same Sermon oftentimes if hee doe it not for ease to himselfe but for the benefit of the people And therefore if any hearer of Gods word shall at any time marke the Minister to deliuer the same things often he is not curiously to find fault with his Ministerie for by that reason they may find fault with Christ who seuen times repeateth the same things vnto these churches This Conclusion hath two parts a Commaundement and a Promise The words of this commaundement haue beene expounded in the seuenth verse with the doctrines and vses thereof yet here is to bee obserued what the spirit commendeth thus seriously to our hearing The things are three which were handled in the former verses First touching Gods prouidence that hee seeth and regardeth the tribulations of his church The second touching triall that Gods church and people ought before-hand to consider of the day of visitation and thereby arme themselues with courage against all afflictions that they suffer not themselues to bee ouermuch daunted with any feare The third touching faithfulnesse Gods people must consider what promises they haue made to God in baptisme namely to keepe faith true religion and good conscience vnto the end and these they must performe vnto death These things being so carefully commended vnto vs by Christ wee must labour to haue them engrauen in our hearts that we may practise them in our liues And to incite vs hereunto wee must marke the two reasons contained in the words First because the Spirit of Christ speaketh to vs. Secondly because they concerne all Churches though principally they were spoken to the church of Smyrna and therefore none may seeke excuse to exempt himselfe from learning and obeying these things The Promise Hee that ouercommeth shall not be hurt of the second death Of the meanes of ouercomming we haue spoken in the seuenth verse By second death is meant the condemnation of the soule and bodie for euer and euer For there be two kinds of death mentioned in Scripture The first is the separation of bodie and soule asunder at the end of this life The second is when soule and bodie both are sâ—â—ered for euer from Gods comfortable presence Reu. 21.8 This second death is expounded to bee an abode in the lake that burneth with fire and brimstone The meaning therefore of the promise is this that they which ouercome thogh they may suffer the first death yet they shall neuer suffer damnation their soule and bodie may be seuered one from the other for a time but neither soule nor bodie shall euer be seuered from God to goe into that lake that burneth with fire and brimstone Which is a most gracious and happy promise Here first marke to whome this promise is made namely To them that ouercome Where learne that it is not sufficient for a man to professe and approoue or to teach the doctrine of the gospell but withall he must ioyne a fight against himselfe against sinne the world the deuill and against all the enemies of his saluation and not suffer them to raigne ouer him but so fight as by Gods grace hee may ouercome and then shall the second death neuer hurt him It is nothing to professe if we still liue in sinne and therefore wee must not content our selues with knowledge but labour to feele in our hearts such power of grace as will make vs truly to say we are conquerours ouer our spirituall enemies This is that blessed state of all those vnto whom life euerlasting belongeth who shall neuer taste of the second death Secondly here is answered a great question which
charitie to bee persuaded that godly professors are the sons and daughters of God But the man himselfe that hath receiued this new name and new estate hee knowes it otherwise and therefore certainely and infallibly Secondly if no man know this name but hee that receiueth it then can none beside God and the conscience know from within the man his particular faith and adoption And hereby we are to bee admonished to beware of charging the euill and hard censure of hypocrisie vpon any that liue in the church in so doing we ouershoot our selues this iudgement belongs to God not to man saue onely to the man himselfe for wee cannot discerne the good within the man properly but by effects Quest. How farre forth may a man iudge of another mans election Answ. There be two degrees of iudgement iudgement of certentie and iudgement of charitie Iudgement of certentie is when a man can set downe certainely such a man shall be saued This is peremptorie iudgement belonging vnto God and to some men onely so farre forth as the Lord reuealeth it vnto them as he did the estate of some men to Dauid and to some Prophets Whereupon Dauid sometimes prayes for the finall destruction of his enemies but this is not giuen ordinarily no not to Gods ministers The iudgement of charity is that which bindâ— a man to iudge the best of another and herein bee two degrees First touching the vnregenerate charitie binds vs not to despaire of such as yet liue profanely but to hope that God will in good time call them And touching the regenerate who haue giueÌ„ good testimonies of their vocation charitie binds vs to be persuaded without doubt that they be the children of God And this we may doe without repugnance to this place for though wee cannot from within the man know his estate yet by the fruits we may which is the highest degree of iudgement that charitie can exercise Thirdly here wee see the church of Rome is deceiued who make Visibilitie the marke of Gods church for Gods church is a companie of men which beleeue the ground of the church is Gods election and adoption and mans faith which none other can see but the parties that haue them The signes thereof may be seene but properly the church cannot bee seene It comes to bee visible by the fruits of election and by the outward works of loue which proceed from faith We therefore hold farre better that wee beleeue there is a church and not that we see the church Lastly if others know not the name of Gods children then what maruell is it if the wicked miscall them 1. Iohn 3.2 The world knowes vs not Gods children therefore must not be daunted at the reproches of the wicked but pray with Christ Father forgiue them they know not what they doe Luk. 23.34 Verse 18. And vnto the Angell which is at Thyatira write These things sayth the sonne of God which hath his eyes like to a flame of fire and his feete like fine brasse Here followeth the fourth particular commaundement of Christ vnto Iohn as also the fourth particular Epistle The commaundement in these words To the Angell which is at Thyatira write of the substance of this commaundement I haue spoken before onely remember the end thereof which is to certifie this church of Thyatira that Iohn had a calling and commaundement from God to write this Epistle vnto them and further to certifie the whole Church of God to the end of the world of his calling to write this booke of the Reuelation The Epistle it selfe containeth three parts a Preface a Proposition and a Conclusion The Preface in these words These things sayth the sonne of God which hath his eyes like vnto a flame of fire and his feete like fine brasse all which things almost haue beene handled in the beginning of this chapter and in the former from whence they are borrowed In the Preface first is set downe in whose name the Epistle is written to wit in Christs name the causes thereof we haue shewed before Then Christ is described by three arguments First To be the sonne of God Secondly To haue eyes like a flame of fire Thirdly To haue feete like fine brasse For the first In the former chapter he was called The sonne of man but here he is called The sonne of God where by God wee must not absolutely vnderstand the godhead of the whole Trinitie but the person of the father who being opposed either to the sonne or to the holy ghost is vsually called God not that he is God more than the sonne or than the holy ghost but because he is the first in order and because hee is that person from whom the godhead is communicated to the sonne and to the holy ghost So that here Christ is called the sonne of the father which mysterie wee cannot fully vnderstand for the word hath not reuealed the same neither can wee find it elsewhere out of the word But yet for the better conceiuing thereof remember these two rules I. That Christ is the son of the father not in respect of his godhead but in respect of his person For the godhead of the sonne is the same with the godhead of the father The godhead of the father doth not beget neither is the godhead of the sonne begotten II. Rule Christ is the sonne of the father not by creation as the Angels and Adam were nor by adoption as euery beleeuer is but by nature in that hee is begotten of the substance of his father before all worlds for the father communicates from himselfe the whole godhead that is in himselfe vnto his sonne Christ is here called the sonne of God to stirre vp reuerence attention and care in this church in marking and obeying the things that follow in this particular Epistle And in their example Christ also teacheth vs that when we heare the word of God preached or read vnto vs wee should receiue it with fear and trembling and reuerence because he that speaketh vnto vs out of his word is the sonne of God When Pilate was about to condemne our Sauiour Christ he heard it said that Christ was the sonne of God And thereupon hee trembled and was the more afraid Ioh. 19. verse 8. shall a â—illie heathen man that knowes not Christ tremble towards him when hee heares his name and yet wee that professe our selues to beleeue in him bee nothing mooued with reuerence towards him when hee speakes vnto vs in his word At his presence the hils melt and at his voyce the rockes cleaue in sunder and therefore if our hearts shall not melt and cleaue asunder with a reuerent feare when he shall speake vnto vs wee are worser than these sencelesse creatures Secondly Christ is sayd To haue eyes like a flame of fire which we must not conceiue literally The words are borrowed from the former chapter vers 14. where Christ is described not as hee is in truth but
are vnfaithfull vnto God in regard of their vow in baptisme For as they account gaine godlinesse so gold is their god and they say to the wedge of gold Thou art my confidence Seeing then all these be vnfaithfull vnto God we must hereby be admonished to remember what wee haue promised in our baptisme And withall haue care to performe the same as wee tender the saluation of our soules For if we be vnfaithfull as Paule said of the yonger widdows damnation belongs vnto vs. The fourth vertue for which this church is commended is patience Of this I haue spoken before verse 2. Here onely note that it is ioyned with loue to men with fidelitie to God and with seruice both to God and men in the duties of loue Whereby Christ would signifie that no good thing can be done by any man without patience Loue is no loue without patience neither is faith any faith without patieÌ„ce for when a man loueth another for his loue hee shall sometime receiue hatred Now vnlesse hee haue patience to beare that hatred his loue will surcease And so if a man haue care to bee faithfull vnto God in the world he shall be sure to haue much contempt so that vnlesse he haue patience to beare the same his faithfulnesse will faile Patience bringeth forth experience and experience hope Rom. 5.4 Rom. 15.4 No comfort of the Scriptures nor hope without patience And therefore in the parable of the sower The good ground bringeth forth fruit with patience though a man haue neuer so good gifts yet without patience he cannot put them in practise This therefore we must ioyne with all the good graces wee haue as Peter counselleth vs 2. Peter 1.6 When a man is in temptation and apprehendeth the wrath of God which is the sorest thing that can be without patience he will dispaire Without patience a man will bee wearie of well-doing both in duties to God and man and to his owne soule Hence the Apostle saith yee haue need of patience Heb. 10.36 And thy workes Here Christ repeateth his generall coÌ„mendation of this church which we must not thinke to be done in vaine but herby he would let vs see how exceeding well hee did approue of their workes The cause why he liked them so well was their increase in well-doing whereof we shall intreat afterward Christ repeateth his approbation of their workes after foure worthy vertues to shew vnto vs what things are required in the doing of any worke that shall bee acceptable to God Namely these foure things faith loue seruice and patience Faith is necessarie because in well doing a man must testifie his fidelity to God which hee shall best doe if first hee learne out of the word whether God haue commanded that worke to be done or not that so hee may bee sure to do or not do that which God will haue him for it is not sufficient to haue a good intent in the doing of our workes as is coÌ„monly thought though falsly but our workes must be done in faith that is in a sure persuasioÌ„ out of Gods word that the things we do are approued of God for whatsoeuer is not of faith is sinne Secondly loue is necessarie in euery good worke we go about For faith worketh by loue Gal. 5.6 Hence the Apostle saith 1. Cor. 13.3 If a man should giue his body to bee burned and bestow all his goods in almes vpon the poore yet if he did not these in loue it would not please God Thirdly seruice to man is required in our good workes This must be carefully marked for the end of mans life is in his calling to serue man and by that to serue God Col. 3.24 Seruants must obey their maisters and in their persons doe seruice vnto Christ. And that which is there spoken of seruants must bee referred to the works of euery man in his calling they must be done for the good of men so as God may bee serued in them This ouerthrowes the foolish conceit of the Papistes which thinke that the most excellent workes of all are fasting pilgramage wearing of rough attire and whipping of their bodies For good workes must bee done in faith and loue to benefit men either in soule or bodie but these works of theirs are not done in faith neither do they profit the doers nor any others Fasting hath it place yet it is no good worke but a thing indifferent in it selfe Lastly patience is necessarie in euery good worke that men faint not in doing that which is good for they that do any good thing shall be sure of many crosses partly from men and partly from Sathan as also by Gods prouideÌ„ce Now when these befal a man in well doing without patieÌ„ce they wil stay his proceeding And therfore it is truly said That be good ground bringeth forth fruit with patieÌ„ce These being the vertues that make a worke acceptable to God we must labour in euery action of our lawfull calling whatsoeuer it bee to practise the same in faith loue seruice and patience We must not tie good workes to church matters onely as hearing the word and giuing almes but the practise of any worke of a mans lawfull calling be it neuer so base with these vertues is a good worke and approued of God in it kind as well as the best worke that is not for the worke it selfe but because therein doth appeare faith loue seruice and patience and because this church so performed their workes therefore doth God double his approbation The last vertue for which this church is commended is increase in godlinesse in these words And that they are moe at the last than at the first The church of Ephesus was before reprooued for decay and losse of the graces of God but this church did grow and increase in graces and therfore are her works more approued than the works of any other church It were to be wished that our congregations might bee commended for their increase in godlinesse in faith obedience and other good workes but that cannot iustly bee done for the number of our people is increased but their growth in grace doth not appeare Many liue in ignorance and though they heare much yet they profit little so as it may be sayd of them as the Author to the Hebrews saith Whereas concerning the time ye ought to be teachers you haue need againe that we teach you the first principles of the word of God And as Paul saith of certaine women They are alwayes learning and neuer come to the knowledge of the truth Others also though they know something yet they practise lesse than they which know nothing And which is worst of all many that heretofore haue â—ad good beginning in them by their bad conuersation and the greedie cares of this world haue lost the same againe and go backward in knowledge in obedience in faith and loue Rare it is to find those that are like to
signe or rule whereto hee will conforme and square the last iudgement Secondly whereas euery man must bee iudged that is saued or condemned according to his workes hence wee may gather that good workes are necessarie to saluation yet not as causes thereof either efficient or helping any way but onely as a way or meanes to come vnto saluation For faith is necessarie and good workes are the tokens and fruits of faith and so are necessarie Thirdly here we must bee admonished to bee carefull to abound in good workes not to win heauen by them but to get assurance of saluation in our selues And these good workes are the doing of the duties of pietie vnto God and of charitie vnto our brethren euen the duties of the Morall law or more plainely the doing of the generall duties of a Christian and the particular duties of a mans calling for if these bee done in obedience to God and to his glory proceeding from faith and loue vnto our brethren though the calling bee neuer so base they are good workes And on the contrarie this must admonish vs to make conscience of euery euill way for sinnes be the markes of condemnation and so many wicked workes as we commit so many markes and brands doe wee set vpon our selues of our iust and deserued condemnation vnlesse wee repent Lastly hence wee may gather that there bee degrees of ioy in heauen and of torments in hell For iudgements and rewards goe according to mens workes And therefore they that testifie their faith by great and many good workes shall haue great reward they that testifie their faith by lesser and fewer workes shall haue lesser reward and so for sinnes the more heynous they bee the deeper condemnation they doe procure Vers. 24. And to you I say the rest of them of Thyatira as many as haue not this learning neither haue knowne the deepenesse of Sathan as they speake I will put vpon you none other burden 25. But that which you haue already hold fast till I come Here Christ commeth to a second part of his counsell which concernes the Angell and the better part of this Church of Thyatira and first hee beginneth with the Preface of this counsell wherein wee may obserue two points First who speaketh Secondly to whom hee speaketh For the first hee that speaketh is Christ. I say hereby Christ challengeth vnto himselfe the absolute and all sufficient authoritie of the supreme Doctor of his Church in that hee speaketh in his owne name Whereby hee putteth a plaine difference betweene himselfe and all other his Ministers either Prophets Apostles or ordinarie teachers for they must not propound any thing vnto Gods people in their owne names but in the name of Christ. But Christ teacheth in his owne name being the fountaine of all diuine knowledge and vnderstanding that iâ— reuealed in the word of God And thus Christ himselfe speaketh in his owne name to strike the hearts of the Angell of this Church and the better part thereof with reuerence and to mooue them to receiue and obey the counsell following considering it comes immediately from Christ the Doctor of the Church II. point The parties to whom he speaketh To you that is the Angell and the better part of this Church for so Christ expounds it in the words following though first hee say in generall To you that is The rest of them of Thyatira When as Christ will behaue himselfe as the doctor and chiefe Angell of this Church note that he maketh a distinction of the persons in the Church and also deuideth his counsell giuing one doctrine and one iudgement to one part and a diuers doctrine and iudgement to another This giueth vs good direction for sundry actions for some may aske how must doctrine bee deliuered in a mixt congregation where some are Papists some Protestants some are hardened others despaire Answ. The persons must bee distinguished after the example of Christ and sutable doctrines deuided for them that euery one may haue his due Impenitent sinners must be terrified and threatenings deliuered against them with exception of them that repent Comforts must be propounded and applied to them that despaire with restraint from all impenitent persons that goe on in sinne If any demaund more particularly who these bee whom Christ calleth The rest of them of Thyatyra Christ answeres directly as the words import to as many as haue not this learning neither haue knowne the deepenesse of Sathan Where Christ giueth two notes whereby to discerne who bee the rest of them of Thyatira The first is the not receiuing or maintaining of the false doctrine of Iezabell whereof entreatie hath beene formerly made The second note is ignorance in the deepenesse of Sathan neither haue knowne the deepenesse of Sathan that is neither haue acknowledged nor approoued the doctrine of Iezabell which is the deepe and profound learning as themselues doe iudge In this obserue a most wicked practise of Iezabell and her followers they esteemed highly of their owne opinions calling them profound and deepe learning but for the doctrine of the Prophets and Apostles in the Old and New Testaments in it there was no such matter This in all ages hath beene the practise of wicked persons highly to esteeme their owne conceits and basely to neglect the word of God The teachers of the Iewes doe hold to this day That the Lord gaue to Moses a most plain and easie law which he deliuered to his people but the most secret and profound doctrine was vnwritten shewed to Moses by reuelation and by him deliuered to the Priests and Leuites which they keepe still in their Cabbala And of the like iudgement touching Scripture are the Popish Churches The Word written is but an inkie word a dead letter or a nose of waxe but the most perfect Scripture is vnwritten which is the consent of faith and of doctrine in the hearts of all Catholickes And by such great tearmes the Anabaptists Libertines and Arrians maintaine their doctrine and abuse Scripture calling the written Word milke for euery nouice but the consent of heart among themselues with reuelations that is the strong meates Yea this opinion hath crept in among vs in part men thinke basely of Scripture and preferre other mens writings before it For let a man preach plainely the bare word of God and deliuer doctrines and exhortations out of the same this is but plaine preaching But let another come and vtter his mind partly in Latine and partly in Greeke and other languages alleadging withall the testimonies of Fathers Counsels and other Writers that is the learned preaching And thus doe most men abase Scripture and exalt the writings of men aboue it But seeing this is the practise of Iezabell and wicked men let vs on the contrary learne to reuerence the written word and giue place thereto aboue all the testimonies and sayings of men whatsoeuer The deepenesse of Sathan As if he should say They count it deepe learning but
first a man must euery day bethinke him selfe of his ende and of the comming of Christ either in generall to all the world or particularly vnto him by death and in this consideration he must esteem and iudge of euery day as of the day of his death or the day of iudgement Secondly he must prepare himselfe against death against the day of iudgement euery day euē this present day as though hee should now die or meete Christ in iudgement and the next day do the like and so goe on continually to the day of his death And for our furtherance in this Christian watch we must be mindefull of temperance and sobrietie that we keepe mediocritie in the vse of the creatures of God and of the things of this life For when men plunge themselus either in the cares of this world or in earthly delights they quite forget both sinne and death and the day of Iudgement and thus wee see what Christ meaneth by watchfulnesse As Christ prescribeth this dutie vnto this Church so are we in the name of Christ to bee enioyned the same Christian watchfulnesse both against sinne and death and the day of Iudgement And to mooue vs hereto consider these reasons First wee are watchfull for the preseruation of the things of this life as if a towne be in danger of sacking or burning there is watch and ward kept continually and if a mans house bee in danger of robbing hee will sit vp night and day to saue his goods yea euery man is verie painfull and watchfull to heape vp to himselfe the things of this world Now what a shame is it that men should bee watchfull for temporall things and yet haue no care of their soule that must liue for euer Againe want of watchfulnesse is the forerunner of death and eternall destruction I. Thess. 5. vers 3. When men say peace and safetie then shall come vpon them sudden destruction When the rich man had enlarged his barnes vpon the encrease of his substance he promised to himselfe case and securitie saying Soule soule take thy rest c. but it was sayd vnto him Oh foole this night shal thy soule be taken from thee And the old world knew nothing till the flood came and destroyed them all Now if the want of watchfulnesse bee the forerunner of destruction how great a cause haue wee to watch The second dutie inioyned is to confirme the graces of God decaied in them Strengthen the thinges which remaine that are readie to die as if hee should say sundry be the graces which I haue bestowed on you but many are lost and gone and those which remain are about to perish vnlesse you confirme them therefore see nowe that you strengthen and repaire the same In this dutie Christ teacheth this church and vs an excellent lesson that whosoeuer hath receiued any gift of God must haue care to preserue it and to make the same gift strong in him by continuall increase If a man haue receiued knowledge faith and repentance or any other gift of grace he must not suffer the same to lye dead in him but stirre vp increase and confirme it dayly that hee may bee a perfect man in Christ. For the gifts which men haue are not their owne but Gods also who looketh to receiue his owne with aduantage And therefore men like good Stewards must so vse the gifts receiued that they may returne them to God with increase Thus Paul perswadeth Timothy stirre vp the gift of God that is in thee for else the receiuer is an vnfaithfull seruant and so shall be rewarded And for the better perfourmance of this dutie we must often read the word of God and meditate therein we must heare it often preached and with due reuerence and preparation receiue the sacrament And pray continually striuing earnestly against the corruptions that bee in vs and dayly stirring vp our heart to all good duties Thus did Dauid checke the corruption and deadnesse of his heart Why art thou so cast downe oh my soule and also stirre vp the same vnto all good duties saying I haue applyed my heart to fulfill thy statutes alway euen to the end Ps. 119.112 Hereby are reprooued the common sort of professors hearers of the word who stand at a stay and goe not forward in grace This is a great fault for as we haue receiued grace so we ought to stirre vp the same that we may confirme and increase it dayly Further Christ addeth Which are about to die where he answereth to a question that is mooued by sundry at this day namely whether graces that concerne saluation may be vtterly lost or not Christ answeareth by a distinction that some graces that pertaine to saluation may be lost quite and others may be decayed so as they are about to die For the graces of God that pertaine to saluation be of two sorts some be absolutely necessarie so as without them a man of yeares cannot be saued and such are faith and regeneration Others bee lesse necessary which sometime goe with faith but not alwaies such are A plentifull feeling of the fauour of God ioy in the holy Ghost and boldnesse in prayer these may be lost wholy for a time in the seruants of God Yea faith and regeneration themselues may decay greeuously and be readie to di◠as this text saith Secondly consider fayth and regeneration in themselus and they may be wholly lost for nothing in it selfe is vnchangeable but God The state of the elect Angels by nature is changeable for they stand by the power of God Thirdly these graces may perish and decay finally vnlesse thy bee confirmed Question Why then doe not the elect finally fall away after their calling Ans. Their standing cometh not from the constancie of grace or faith but from the promise of God made vnto them to their faith so Christ saith to Peter Thou art Peter and vpon this rocke that is vpon thy faith which thou hast professed will I build my temple and the gates of hell shall not preuaile against it that is though they may assault it and greeuously weaken it yet they shall neuer bee able finally to ouercome it Seing sundry graces of God may be lost and the most necessary graces greatly decay yea of themselues quite die wee that haue receiued from God any grace either of faith or repentance are hereby taught not to bee presumptuous or ouer confident in our selus but with feare and trembling worke out our saluation Phillip 2.13 The reason to enforce the former remedie is this For I haue not found thy workes perfect before God and therefore watch and confirme the decayed graces of God that be in thee In this reason Christ giueth thē vs to vnderstand that he maketh a search in his church of al the works that men doe in the same that he may accordingly reward them for not finding doth presuppose a search And so the
scripture speaketh of God vsually Before the old world was destroyed it is sayd The Lord saw that the wickednesse of man was great vppon the earth as if he had looked from heauen vpon the earth and beheld that it was corrupt speaking after the manner of men to signifie that search which he maketh into mens actions And so he is sayd to come down from heauen at the building of Babell Gen. 11. and before he destroyed Sodome and Gomorrha He came downe to see whether they had done according to that crie which was come vp to him and so before the Lord punished the wickednes of the Israelits He made a search into their waiâ—â— and the second Commaundement is this God will visite the sinnes of the father vpon the children that is he will make a search whether the sinnes of the fathers be among the children and if they be he will punish them Seing Christ makes this search into all mens actions we are taught in all things to haue care to conforme our selus to the will of Christ and to set our selues to the doing of all good duties according to his word If we knew a Magistrate would come to make search in our house wee would bee sure to set all thinges in order against he came shall we be thus circumspect to prepare for the comming of an earthly man shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God from whom nothing can be hid I haue not found thy works perfect Works are perfect two waies by the law or by the Gospell By the law wheÌ„ in our works wee doe all that the law requireth and thus are no mans workes perfect in this life By the Gospel our works are perfect when they proceed from a belieuing hart that hath a care to please God in all things these works are perfect not in theÌ„selus but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law but of the Gospell as if he had sayd I haue searched into your waies you doe many workes in shew but they proceed not from sincere faith nor from a heart that hath care to please God in all his commandements and a full purpose not to sinne against him you haue a shew of godlynesse but you want the power thereof Here obserue that Christ condemneth this church not because their works were not outwardlye conformable to the will of God but because they proceeded not from a beleeuing hart that had a full purpose to forsake all sinne and to please God in all things Wee therefore must take heede of all hypocrisie by the Example of this Church and labour to bee of Dauids minde and praye with him That our harts may be vpright in the Statutes of the Lord that wee may say with Hezekias Behold Lord how I haue walked before thee with an vpright minde for this is a notable token of grace and an infallible badge of him that is the child of God Before God Some may say Christ here distinguisheth himselfe from God and therefore hee is not God Answere By God in this place we must vnderstand not God simply but God the father For Christ here speaketh of himselfe not as he is God but as he is mediator God man in which respect euen as he is now glorified he is inferiour vnto his Father Where note that Christ being now glorified in heauen carrieth himselfe as mediator whence we gather that we may lawfully and without presumption pray vnto Christ without the meanes or intercession of Saints or Angels The church of Rome denie this and say because Christ is now in full glorie in heauen therefore wee must vse vnto him the mediation of Saints but Christ being now in heauen marks our workes in particular and therefore we may without presumption come vnto him by prayer Vers. 3. Remember therfore how thou hast receiued and heard and hold fast and repent If therefore thou wilt not watch I will come on thee as a thiefe and thou shalt not know what houre I will come vpon thee When Christ hath reprooued them for their sinne of hypocrisie and prescribed them a remedie with a reason thereof he doth as a good Phisitian pastor shew them the way how they may practise that remedie For they might say we are commanded to watch and to renew our decayed graces but how shall we doe this Christ answereth by doing three things I. by remeÌ„bring that which thou hast receiued by hearing II. by holding fast III. by repenting of thy sinnes For the first Remember therefore that is call to mind the doctrine of saluation which thou hast been taught by mine Apostles This remembrance is a most excellent means to mooue a man to subiection to Gods will to repent and to practise all good graces When Dauid saw the prosperitie of the wicked his fect had almosâ— steps but his remedie against that temptation was his goâ—â—g to Gods sanctuariâ— and there calling to mind the end of those men Againe I haue remembred thy name oh Lord in the night and haue kept thy law Peter denied his Master when he forgot his words but when hee was put in mind thereof by the looke of Christ and the crowing of a Cocke he then repented and wept bitterly Luk. 22.61.62 Sinnes committed by men of ignorance are many and grieuous and therfore all sins are called ignorances Heb. 9 7. but if men wold by faith keepe in mind the word of God it would bee a notable meanes to keepe them from sinning Here then we haue a soueraigne remedie against sinne namely wheresoeuer we are or whatsoeuer we doe we must call to minde the word of God and the promises of God and those will bee a lanterne vnto our steps and a light vnto our paths The Diuell laboureth aboue all things to bring vs to forget the word for then he knowes he can easily draw vs into any sin Quest. How shall we keepe in minde the word and promises of God Answ. That is a grace of God and for the attayning vnto it we must first labour to haue our hearts affected with the loue of Gods word and promises for a man can neuer keepe in mind that whereof he hath no liking Secondly we must labour to belieue the word of God For faith giues it rooting in our hearts Colos. 2.7 The cause why there is so little remembring of that which is taught is for that it is not mixed with faith in those that heare it Againe the thing to be remembred is How thou hast receiued and heard that is looke what Doctrine thou hast receiued by hearing and that remember Where we see Christ ioineth receiuing and hearing together Whence wee may gather that â—â—aching and receiuing of the word of God by hearing is the prescribed generall meanes whereby God reuealeth his will counsell and purpose touching the saluation
of God So that heere these fewe haue a promise to bee freed from all want and to liue with Christ in all glorie ioy and pleasure This benefite hath beene in effect further vrged in the former Chapter heere onely I will note one Doctrine namely That they which liue in the world amonge the wicked and doe not communicate with their sinnes shall not partake with them in their punishments for the bodie of this Church must haue Christ to come amongest them as a Theefe but the godly must walke with Christ in white in glorie Lot was freed from the destruction of the Sodomites because hee partaked not with them in their sinnes and amonge the Israelites Those that mourned for the sinnes of the people are marked in the fore-head that when Iudgements came vppon the wicked they might bee spared This point must bee remembred for by reason of longe peace and prosperitie among vs many sinnes abound as Ignorance Atheisme contempt of Religion and prophaning of the Lordes Sabbath with innumerable sinnes of the second table All which call for Iudgements from heauen and no doubt they will bee punished partly in this life and partly in the life to come vnlesse our people doe repent Those therefore that would not partake of the common Iudgements that are to come must nowe beware that they communicate not with the common sinnes that dâ—e abounde and see that they keepe faith and good conscience hauing their righteous and zealous hearts grieued for the abhominations among which they liue After the promise is adioyned the reason thereof For they are worthy Hence the Church of Roome doth conclude That a man by his workes may merite heauen because they bee worthie of reward A most blasphemous conclusion and a manifest abuse of the word of GOD. Gods children indeede are worthie life euerlasting but not by the merite of their works for then they should bee done according to the rigour of the Lawe but for the worthynesse of their person when as they stand righteous before GOD in Christ for when GOD will saue any man he giues Christ vnto that man truely and really so as hee may saye Christ is mine And with Christ GOD giues his spirite which worketh in his heart true sauing fayth whereby hee doth receiue Christ and so Christ and his righteousnesse belonges vnto that man reallye and by vertue thereof hee is worthie life euerlasting and this is the worthynesse which Christ meaneth in this place and not any worthynesse of their workes so that this doth helpe them nothing at all and yet it is the most probable place of Scripture to prooue and iustifie the Doctrine of mans merits Vers. 5. Hee that ouercommeth shall be cloathed in white array and I will not put out his name out of the Booke of life but I will confesse his name before my Father and before his Angels Vers. 6. Let him that hath an eare heare what the spirite sayth vnto the Churches Heere is the conclusion of this Epistle and it containeth two partes a promise and a commaundement The promise in the fift verse and the commaundement in the sixt In the promise note two thinges first the parties to whome it is made To him that ouercommeth whereof we haue spoken before Secondly the things promised to wit glorie and eternall happinesse which is expressed three wayes First thus hee shall bee cloathed in white array that is hee shall haue euerlasting life and happinesse so much is signified by white â—ayment as wee haue alreadie shewed Hence the Church of Rome conclude that a man may doe good workes respecting a reward Answere In some sort it is true for so it is recorded of Moses Hebr. 11.26 Hee had respect to the recompence of reward But yet the recompence of reward must not bee the principall end of our good works for cheefely wee must thereby intend to testifie our faith and our obedience vnto God and with that wee may haue respect to euerlasting life The second thing promised And I will not put out his name out of the booke of life For the vnderstanding of this two questions must bee scanned First what this booke of life is Secondly whether a man may bee blotted out of this Booke For the first this booke of life is nothing else but Gods predestination or eternall decree of Election whereby he hath chosen some men vnto saluation vpon his good pleasure And this is called a Booke because it is like vnto a Booke For as the Generall in a Campe hath the names of all his souldiours that fight vnder him in a Booke and as the Magistrate of a Towne hath the name of euerie free man and Denison inâ—owled so GOD in the booke of his Election hath the names of all that shal be saued For the second Question A man may bee written in the Booke of life two wayes either truely before God or in the iudgement of men onely Those whose names are truely before GOD written in this booke cannot be blotted out For Gods counsell touching the eternall state of euerie man is vnchangable This the goulden Chayne of Gods decree doth plainely shew For whome hee hath predestinate them he hath called and whome hee called them also hee iustified and whome hee iustified them hee also glorified Others there be that haue their names written in this Booke only in the iudgement of men and thus are all men written in the Booke of life that professe the Gospell of Christ in his Church for so charitie bindes vs to iudge of them And these may haue their names blotted out In this sence doth the Scripture often speake as when the Prophet wisheth That God would blot his enemies out of the Booke of life meaning Iudas principally his meaning is that it might bee made manifest his name was neuer written therein This then is the meaning of this promise that they who doe auoid the occasions of sin and haue care to keepe faith and good conscience vnto the end haue their names written in the booke of life and they shall neuer bee blotted out Hence I gather two things First that the number of the elect in respect of God is certaine for the names of those which are to bee saued bee as it were written in a booke and being once written in they remayne there for euer Some doe teach that all may bee saued if they will but this is a meere fancie of man for what should thâ—â—e need any booke of life if that were so Secondly hence I gather that this number can neither increase nor be diminished let men doe whaâ— they can If they had been of vs they would haue continued with vs. 1. Ioh. 2.19 All that thou hast giuen me haue I kept and none of them is lost Ioh. 17.12 Whereas a man may bee written in the booke of life to wit in the iudgement of men and yet bee blotted out hereby wee are to bee admonished to looke
bee an inducement vnto all those that are indued with gifts fit for this calling to affect the same Lastly euery minister of the gospell must hereby learne to bee faithfull in his calling and holy in his conversation for by vertue of his calling hee is placed in Christs right hand Now shall we thinke that Christ wil long bear in his right haÌ„d any that are vnfaithfull or prophane Nay he will take them out of his right hand and put them vnder his feete of brasse and there grind them to powder For as they are honoured aboue others by their place so shall their confusion be the greater vnlesse they be faithfull This wee may see in Nadab and Abihu Leuit. 10.1 and Hophâ—â—â— and Phineas 1. Sam. 3.13 And in the same respect ought all the people of God to be carefull to their wayes for by their calling of christianitie they be members of Christ. Now if they be not faithfull and answerable to their profession hee will surely deale with them as with vnfaithfull ministers put them vnder his feet of brasse confound them for euer They must therefore make conscience of all sin and become not hearers onely but doers of his will so shall Christ protect them in this life and saue them eternally And out of his mouth went a sharpe two edged sword This sword that came out of his mouth is nothing else but the doctrine of the Law and the Gospell vttered and propounded in the writings and ministerie of the Prophets and Apostles Heb. 4.12 The word of God is liuely mightie in operation and sharper than any two edged sword And it is thereto compared because as a sword with a double edge entreth sharply into the flesh and pierceth deeply into the bones euen to the very marrow So the doctrine of the Law and the Gospell entreth sharply and pierceth deepely into the very marrow of the heart of euery man to the diuiding of the thought and the spirit This two edged sword the word of God hath a twofold operation One vpon the wicked Another in the elect It woundeth the wicked at the very heart with a deadly wound and thereby brings them to eternall death Isay. 11.4 Christ shall slay the wicked with the breath of his lippes that is with his word which is this two edged sword Herewith shall he consume Antichrist 2. Thes. 2.8 visit Leuiathan and slay the dragon that is the greatest enemies of his church Isay. 27. vers 1. Here consider how the word of God should kill an impenitent sinner There be three degrees of spirituall death First in this life where an impenitent sinner receiueth his deadly wound The second at the end of this life when the bodie is laid in the graue but the soule goeth to the torments of the damned The third at the end of the world when bodie and soule together go to hell eternally Now a sinner receiueth in this life his deadly wound after this manner Christ in the giuing thereof hath a threefold worke in his heart by the ministerie of his word which is this two edged sword First hereby he reuealeth vnto him his sinnes as hypocrisie pride and rebellion of heart with all other his horrible and damnable transgressions against the first and second table 1. Cor. 14.24.25 When all Prophesie and there commeth in one vnlearned he is reproued of all the Prophets by the word iudge him and thereby lay open vnto him the secret sinnes of his heart with the sinnes of his life Secondly Christ hereby reueâ—leth vnto him his indignation and wrath which is the curse of the law due vnto him In which regard the law is called a killing letter shewing no mercy but onely thundreth out the fierce wrath of God vpon transgressors Thirdly hereby Christ awaketh his guiltie conscience sharpneth the sting thereof and terrifieth him at the hearing of his word Thus wicked Felix trembled when hee heard Paul preach of temperance righteousnesse and the â—udgement to come So when king Belshazzer saw the palme of the hand writing things against him vpon the â—all his countenance was changed his thoughts troubled him his ioynts were loosed and his knees stood one against another And al these are wrought in the wicked without apprehension of mercy or reformation of life It may please God to recouer one that â—s 〈◊〉 wounded but while he is 〈◊〉 this estate hee hath receiued a deadly wound and without vnfamed repentance is alreadie in thâ— first step towardâ— eternal death for these horrorâ— oâ— conscience seuered from the apprehension of Gods mercie in Christ are no grace but the flashes of hell fire and the beginning of eternall woe And thus we see how Christ by this sword woundeth his enemies Hence we are to learne sundry duties First how to earne our selues towards them that after they haue heard the word preached vnto them will rage and storme against it and the preachers therof because it touched them We must not despise or maligne them but rather be mooued with compassion towards them For this their behauiour is a token they are wounded with the sword of Christ at the verie heart and these their ragings are nothing but struglings before death eternall vnlesse the Lord in mercy recouer them of this deadly wound II. Hereby wee are let to see and know the lamentable state of the greatest number in those congregations where the word hath long bene preached for we shall find by lamentable experience that in those placeâ— few come to true knowledge repentance and obedience but most remaine ignorant and impenitent now this their condition is most fearefull A terrible iudgement of God is vpon them for when men haue long heard Gods word and are not thereby bettered for knowledge in mind and obedience of life they are thereby wounded vnto death This two edged sword hath alwayes his worke it either cureth vnto life by working repentance and other graces of saluation or woundeth vnto death them that receiue it not We must therefore lament the case of such persons as remainâ— ignorant and impenitent vnder the ministerie of the word for they are as yet dead men for ought wee know how soeuer they may make a faire shew by their â—â—ill honestie If any man should come into a field and there behold many thousands slaughtered and 〈◊〉 ouâ— bloâ—d some in the â—ead some in the side c. this sight would make his heart to bleed Wel this 〈…〉 God 's church though it be not seene with bodily eyes the most men are wounded with this sword of Gods word and lye 〈◊〉 wallowing in the bloâ—d of their soules 〈◊〉 they continue in ignorance in seâ—uritie and want of repentaâ—ce III. This mâ—st admonish vs all to labour earnestly to haue further things wrought in vs than a knowledge of our sinnes an apprehension of wrath oâ— horrour of conscience namely 〈◊〉 faith and repentance and sound reformation of life for without this wee haue nothing in vs
but the deadly wounds of Christs enemies And 〈◊〉 much for the worke of the Word vpon the wicked The second worke of this two edged sword is in Gods elect in them it hath sundry workes all which â—end to their subiection First it woundeth to the quicke the corruption of their nature This is one speciall cause why it is called a two edged sword because it entereth deeply into the heart of Gods children and giueth their corruption such a deadly blow as it shall neuer recouer againe It killeth not the person as it doth in the wicked but quicâ—ening the soule it woundeth his corruption Paule ministred the Gospell that the offering vp of the Gentiles might be acceptable Where reseÌ„bling Gods church to a sacrifice hee giueth vs to vnderstand that euery true Christian must be slaine though not in body and soule yet in regard of sinfull motions corrupt affections and rebellious actions by this two edged sword of the spirit And this is his conuersion whereby the roote of corruption is stocked vp Secondly after conuersion this two edged sword serueth to cut off and pare away the remnants of vnbeleefe doubting impietie anger and other sins that be in the elect Euery branch saith Christ that bringeth forth fruit in mee my father the husbandman gruneth to make it bring foâ—rth more fruit Thirdly it serueth to keepe Gods children in awe and subiection vnto him In this vision Christ standeth in his church holding vp the scepter of his kingdome which hee beareth in his mouth for this end that though his enemies will not bee brought in subiection vnto him yet his owne children might hereby be kept in awe of him He therefore that will not at the lifting vp of this two edged sword tremble and feare before Christ is but a rebellious subiect If there bee brawling in humane societies let the magistrate but shew himselfe with the sword of iustice and straightway euery one is quiet if any resist he is taken for a rebell Now shall this be effected in ciuile policie and not bee true in Christs spirituall gouernment vnlesse therefore wee will shew our selues rebels against Christ let vs cease from sinne and tremble before him seeing hee holdeth out vnto vs the scepter of his word Fourthly this sword serueth notably for our defence and victory in all temptations Ephes 6. â—â— This sword of the â—pirit the word of God is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan Matth. 4 And thus wee see how the word of God is a two edged sword in regard of the elect Hence we are taught that when wee haue the doctrine of the Law and of the Gospell preached vnto vs we must with all reuerence heare and receiue the same Men will heare it while it is taught generally but if it once touch their particular faults then they cannot brooke it But wee must suffer it to ransacke our hearts and be glad thereof for by this meanes our corruption is wounded and sinne slaine in vs our soules are conuerted vnto God and shall bee saued If any man were diseased with a fistula or any other dangerous sore he would willingly suffer the surgeon to search and pierce into the fame Shall wee doe this for our bodily health and shall wee not suffer the word of God to enter into our hearts to rip vp our sinnes that they being wounded and subdued wee may bee healed and so our soules liue for euer wee cannot liue vnto God till wee die vnto sinne and wee can neuer die vnto sinne till the same bee wounded in vs by this two edged sword Away therefore with all nicenesse in disliking the word when it crosseth our humour and if wee loue eternall life Let vs then embrace it most willingly Saint Iohn sayth fâ—â—ther of this two edged sword that it came out of Christs mouth Other kings carry their swords and scepters in their hands but Christ beareth his in his mouth to teach vs this speciall point That wee must receiue no doctrine from any man which hee hath not receiued from thâ— mouth of Christ. For first God reuealeth his will vnto his son Christ deliuereth it vnto his Prophetâ— and Apostles by the spirit and to his ministers in their writings They therefore must deliuer nothing vnto Gods people but that which they haue from Christ if they deliuer ought els they hold noâ— forth Christs sword neither can it haue that powerfull effect either in the godly or in the wicked And his face 〈…〉 the Sunne shineth iâ— his brightnesse Here is the last braunch of this description of Christ his face is compared to the shining of the Sunne and that in his strength because Christ is vnto his churchâ— as the Sunne is to the world And looke what duties the Sunne performeth vnto the world the same duties Christ performes vnto his church in a more excellent manner as their resemblance will euidently declare First the Sunne in the world dispelleth night and darkenesse and maketh the day by bringing light so Christ the sonne of righteousnesse Malach. 4.2 sendeth downe the bright beames of knowledge and grace into his church wherby blindnesse and ignorance is taken away 2. Corinth 4.6 And hereby euery one of what sort or place soeuer is taught first to labour for knowledge of the will of God A great shame it is for any to bee ignorant herâ—in when the day commeth we set open our windowes to let in the light of the Sunne for our comfort behold Christ Iesus is euer a shining light in his church Why then should wee not open our hearts that the beames of light and knowledge which descend from him may enter into vs and giue vs light Secondly wee must hereby learne in our whole conuersation among men to walke by this light We are here but pilgrims trauelling towards heauen and the way of this miserable word is full of darkenesse yet Christ Iesus is in the middest of his church shining as the Sunne in his strength to giue the light of knowledge whereby wee may see the right way thither Without him there is nothing but darkenesse and wandering his word is the light and himselfe the day starre We therefore must attend vnto him in all our affaires of this life and in the particular duties of our lawfull callings take direction from the light which shineth from his face Secondly the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies as experience in the spring time teacheth So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat â—nto the dead and frozen heart of man he is of power to comfort them that mourne to giue life to the broken hearted and to reuiue the spirit of the humble Isay. 57.15 and for this most excellent worke may well bee called the Sunne of Righteousnessâ— In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth
this church of Thyatira whose workes are better at the last than at the first A fearfull case it is to be ignorant of Gods will and a great iudgement of God to decay in loue and other graces and therefore that wee may preuent Gods iudgements wee must haue care to get knowledge and to increase therein and with knowledge to ioyne obedience in all good duties to God and man Some plead for themselues by reason of age want of memorie and capacity but these must learne to shew foorth better affections and more sincere obedience The yonger sort also must imploy their wit and strength to get knowledge and with knowledge ioyne obedience that they may increase in grace as they grow in dayes Yea euery one that hath any good beginning must indeuour to make it more For to him that hath shall more giuen and he shal haue abundance but from him that hideth his gift or abuseth the same shall bee taken away that which he seemeth to haue Luk. 8.18 Vers. 20. Notwithstanding I haue a few things against thee that thou sufferest that woman Iesabell which calleth her selfe a prophetesse to teach deceiue my seruants to make them to commit fornication and to eat meat sacrificed to idols Here is Christs reproofe of this church of Thyatira and it is twofold First of the whole church in this 20. verse Secondly of a woman in that church vers 21. In the reproofe of the whole church note two things The reproofe it selfe And the reason thereof The reproofe it selfe is contained in these words Notwithstanding I haue something against thee That is though I haue praised thee for manie worthie works yet there be some things which I do not approue This reproofe hath bin handled in the former Epistles The reason of the reproofe followeth in these words That thou sufferest the woman Iesabell who calleth her selfe a Prophetesse to teach and seduce my seruants This reason of her reproofe containeth sundry points worthie our consideration I. From the phrase and forme of the words wee may consider the large power that God gaue to his church which was besides the power to preach the word administer the Sacraments a further power to appoint who should preach among them who should not preach and also a power to represse euill men and euill women so to keepe them in order The like power was giuen to the church of Ephesus as we haue seene in the Epistle to that church they had power to discerne false Prophets Apostles and to restraine the same The like power did God giue to all churches as we shall see if wee read the histories of the church and great cause there is hereof For without this authoritie no church could long stand be a church II. Here note that it is not sufficient for a church to haue the preaching of the word but it must haue seueritie and sharpe gouernement whereby wicked people may be restrained This church is therefore discommended for that shee vsed not that seuere authoritie which God had giuen her in suppressing of sin And in our congregations the like fault is to be found where much preaching is yet sinne abounds as adultery blasphemie vsurie and cruelty and the cause is for that this seuere execution of gouernment in restraining sinnes is not so straitly put in practise as it ought to be Againe in this reason of his reprofe Christ doth charge theÌ„ with two faults First for suffering a woman to teach Secondly for suffering a woman to seduce his people For the first the word translated teach is in the New testament commonly put for publicke teaching in the ministerie Their fault then was this that they suffered a woman to teach openly and it is against the word of God 1. Tim. 2.12 I permit not a woman to teach And 1. Cor. 14.34 35 Women ought to keepe silence in the congregation and be subiect to their husbands and learne of them at home Obiect But Deborah was a Prophetesse Iud. 4.4 And Hulda prophesied 2. Kin. 22.4 For Iosiah sent to her for counsell 2. Chro. 34. And therefore women may prophesie An. These womeÌ„ had extraordinary gifts calling therefore vpon their exaÌ„ple we may not make an ordinary rule II. Ob. But it may seeme Paul alloweth it when he saith A woman praying or prophecying vncouered dishonoreth her head 1. Co. 11.5 Answ. Hereto some do answer thus that in the infancie of the church some women were extraordinarily indued with that gift and did indeed prophesie Others iudge it to haue bene a fault in that church and therfore say in the 14. cha the Apostle reproueth it commaunding women to keepe silence in the churches Thirdly a woman may be sayd to pray when she giueth her assent to the prayer of the minister by saying Amen and she may be sayd to prophesie when she Singeth Psalmes or readeth the Scripture For so the word is vsed in Scripture 1. Chron. 25.1 Asaph and his company prophesied with harpes and vials That is as it is translated they sung prophesies and playd thereunto vpon their instruments From the rebuke of Christ against this church we gather that it is not warrantable by Gods word for a woman to administer the Sacrament of baptisme For baptisme is a seale of the couenant in the publicke ministerie and so a part thereof and must goe with the preaching of the word and may not bee administred by women who are not allowed to preach no not in time and case of necessitie when men are wanting And although they may not teach publickly yet they may teach at home and in the absence of their husband it is her duty to teach her children Prouerb 31 Lemuel that is Salomon is taught many worthie things of his mother And Timothie was broght vp of a child in the scriptures by his grandmother Lois and his mother Eunice 2. Tim. 1.5 Hence some would gather that as a woman may not teach publickely so she may not publickely gouerne in the commonwealth But this consequence is not good for publicke teaching is flatly forbidden to a woman so is not publicke ciuile regiment There is speciall reason why shee may not publickely teach for it is the will of God that as Christ was a man so they that stand in his roome and stead in the publicke ministerie should also be men But the regiment of a kingdome is a ciuile thing and so may lawfully bee administred by a woman when shee commeth vnto it by lawfull succession to her father whose whole patrimonie in the want of sonnes she may rightly enioy Obiect But the woman must bâ—e in subiection vnto the man 1. Cor. 14. â—4 Answ. So shee may and yet haue soueraignetie in the kingdome Obiect But the man is the head of the woman 1. Cor. 11.3 Answ. That is the man in that he iâ— a man is a person more excellent than the woman as she is a woman Yet the person that in