bee said this temple of God in heauen is so farre off that wee cannot ascend or attaine vnto it how then shall we come thither Christ answereth that this new Ierusalem commeth downe from God out of heauen Quest. How will some say can heauen come out of heauen Answ. As Paul saith of Christ that hee was crucified among the Galatians before their eyes because his crucifying was so liuely represented vnto them in the Ministerie of the Gospel So here heauen may be said to come downe from God out of heauen in regard of the preaching of the Gospel which doth most visibly represent and set open heauen vnto vs that Gods people may enter therein by the faithfull embracing whereof we become cittizens with the Saints and of the household of God Ephe. 2.19 The third name which shall bee written on him is Christs new name whereby is not meant any title of Christ as Iesus Mediatour c but the dignitie power and glorie of Christ. Quest. How can that bee called new seeing hee had power and glorie from all Eternitie Answ. It is called newe because it is receiued of Christ as hee is Mediator God incarnate beeing that which was giuen to him after his death and passion standing in his rising againe in his ascension and sitting at the right hand of his Father Hereof Paul saith Phil. 2.9 God gaue him a Name aboue euery name that is dignitie power and glorie as it is expounded Heb. 2.7 And this glorie power and dignitie will Christ giue to them that ouercome And thus we haue eternall life set out vnto vs by the authour of life himselfe The summe whereof is this That hee which ouercommeth shall bee made a true member of the tryumphant Church and there continue for euer and shall haue three Names written on him The Name of God hauing this made euident that hee is the childe of God The Name of Gods Cittie being made partaker of the priuiledges of Gods kingdome of heauen The newe Name of Christ communicating with Christ in his glorie and maiestie And Christ doth thus describe life eternall vnto vs for speciall causes which may bee these I. To comfort them which haue care to keepe faith and a good conscience and to encourage them against all hindrances and miseries of this life for what can more harten a man in good duties than to set before him his recompence and reward Wherby we learne that in all miseries and trobles that may befall vs for the maintenance of true religion and good conscience we must comfort our selues and not faint And to encourage vs herein wee are carefully to propound and set before vs the due consideration of life eternal for this it was that caused Moses to despise worldly honour and to choose affliction with the people of God Wee must also looke vnto Christ who for the ioy that was set before him endured the crosse and despised shame Souldiers that are vncerten of any reward are yet content vnder their Generall to aduenture their liues at his command how much more then ought Christian souldiers to fight manfully and stand fast in all troubles for Christs sake who hath set before them such a great reward Secondly it is thus described to bring Gods people to a view and taste of life eternall that thereby they may the more affect it Many cast off all care of Religion and good conscience for the present delights of earthly things they can see no goodnesse nor pleasure in spirituall things The sweetnesse of earthly pleasures puts mens mouthes out of taste in regard of any rellish of life eternall but this must not be so with vs wee must bee of Moses minde who desired to see the Land of Canaan when he was not permitted to enter into it and therevpon God tooke him vp into Mount Nebo and shewed it vnto him So considering Christ hath thus largely described this kingdome vnto vs wee must labour to comprehend in our vnderstandings and in our hearts to possesse by faith something of life eternall though we cannot as yet fully inherite the ioyes and pleasures thereof Thirdly it is thus described to teach vs to practise Pauls rule 1. Tim. 6.12 Namely to passe through all the miseries and troubles of this world and to take holde of eternall life This is a most necessarie dutie but yet little practised men with both hands lay hold vpon the things of this world vpon riches and pleasures but who considereâ—h what is prepared by Christ in heauen for them that ouercome and who laboureth to lay holde thereof and to keepe that sure though he loose all things else Lastly this description of eternall life here serueth to make the people of God to feare no death thogh it were most cruell and terrible for death is but a straite doore whereby the childe of God must passe to all glorie and happinesse when he shal be made a pillar in Gods temple Thus much generally of the thing promised Nowe followe in particular the parts thereof First whereas Christ promiseth to make them that ouercomme pillars and chiefe members in the Church tryumphant Hereby we are taught to labour to become true members of Gods Church in this life For life eternall must begin here and they that would be pillars in his Church tryumphant must now become members of his Church militant for not onely Ministers teachers are pillars in Gods Church though they be chiefe pillars therein but euery one yong and old man and woman that is a true beleeuer And thus shalt thou become a pillar in Gods Church on earth by maintaining vpholding the Gospel of Christ which thou must doe partly by teaching it to those whom thou art bound to teach within the compasse of they calling and partly by good example of life and conuersation and chiefly by a true and bold profession thereof not onely in time of peace but euen in the greatest tryals and afflictions Secondly hee addeth Hee will make him a pillar in the Temple of God that is in the church tryumphant for in the new Testament wee haue no other Temples but Gods Church tryumphant and militant Hereby then we must learne to renounce that ignorant opinion of the world who iudge euery materiall church to be the temple of God and as holy as the Church in Ierusalem was But the distinction of place and place in regard of holinesse which was vnder the Law is taken away by Christ. The house is now as holy as the Church Churches indeed must be regarded and maintained not for holinesse but for order sake now men may euery where offer the calues of their lips and lift vp pure hands from a pure heart vnto God Thirdly I will writ vpon him the name of my God that is whereas God the Father is my God first I will also communicate vnto him the same name of God and he shall haue God euen my God to be his God also By this it is plaine
integritie Abrahams in meekenesse Moses in knowledge Arons in paines Paules and in praying Samuels and remember that as Augustine sayd Manus pauperum sunt gazophylacium Christi The hands of the poore are the treasurie of Christ. I need not speake much of the dutie of a Minister for euery one will teach him his dutie that will not bee ranged within any dutie himselfe These Churches were then like Dauids Worthies excellent aboue all the Churches of the world but because they lost their first loue were not faithfull to the death maintained the doctrine of Balaam suffered women to teach bare a name onely to liue had but a little strength were neither hote nor cold and repented not as they should haue done of all their sinnes they are reprehended by Iohn threatened by Christ and the Candlesticke of the Gospell is now taken away from them Iam seges est vbi Troia fuit Now Mahomet rageth where Messiah did raigne Are they reprehended let vs hearken are they threatened let vs feare are they fallen let vs labour to continue From Iohns reprehension we see that as one said hereof our Elders haue complained hereof doe we complaine and hereof they which liue after vs will complaine that men waxe worse and liue not according to the doctrine of Gods word From Christs threatning we see that God is mercifull who first offereth peace before he fight against vs that we being forewarned might be fore-armed And by the wofull downefall of these seuen Churches let vs that stand take heed that we fall not for if God spared not the old world who despised Noah the Sodomites who vexed Lot Ierusalem which abused the Prophets Colossa Hierapolis and Laodicea who reiected Paule and these Asian Churches who did not grow in righteousnesse as they did in riches how shall wee escape if we neglect so great saluation and for this cause these Sermons are most worthie to be considered of in this present age O then let vs now consider this season redeeme the oportunitie not harden our hearts but regard the time of our present visitation As the day openeth and shutteth with the Sunne so saluation openeth and shutteth with the Gospell Whilest it is called to day let vs heare his voice He that laboureth in Summer is the sonne of wisedome but he that sleepeth in haruest is the sonne of confusion All things in the world doe take their time the bird to build her neast the husbandman to sow his seed the mariner to goe to sea the gardener to set his trees the sicke patient to take physicke the cooke to season meats and the dresser of the vineyard to gather his fruit It will bee too late to build in Summer to sow in haruest to go to sea when the ship is launched to transplant trees when they are old to take physicke when we are dying to season meates when they are vnsauorie and when winter is come to gather fruit The fiue foolish virgines came too late Diues in hell repenteth too late the time present is onely ours Is the figge-tree fruitlesse it shall heare that sentence Neuer fruit grow on thee any more Get thee then righteousnesse before thou come to iudgement vse Physicke before thou be sicke and whilest thou maiest yet sinne shew thy conuersion as the wise man exhorteth euery man But alas whereunto shall I liken this generation We are like the Ephesians wee haue lost our first loue or the Laodiceans we are neither hote nor cold or the twilight neither day nor night or the Autumne neither faire nor foule or one sicke of an ague one day well another ill or a man in a Lethargie neither aliue nor dead or Hermaphroditus neither male nor female or to those creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which liue in water or on land or the Lionesse which the oftener shee breedeth the fewer cubs she beareth or the Mariner who is onely good in a storme or the Marigold that shutteth and openeth with the Sunne or the Mermaids which are halfe flesh halfe fish I would to God wee were either hote or cold that as the hotest regions bring foorth sweetest spices so most zealous people might be most fruitfull in good workes that as the Sunne in the heauen is swiftest at her setting so the sonnes of God might bee best at their ending But is it so no the more wee are taught the more ignorant are many and the older we are the colder in religion We haue indeed many of vs as it was said of Aristogiton Martem or rather religionem in lingua religion in tongue but when triall is made of vs euery Phocâ—on can espie our halting and then with Archilochus we thinke it better clypeum abiicere quà m interire euen to cast off all religion than to vndergoe the least disgrace for religion The Moone desiring to be apparelled as the rest of the Planets answer was made her That her diuerse chaunges could admit no kind of habite and we desiring to be attired with the robes of Christians it is to bee feared that since we tread not the Moon vnder our feet we shal neuer be clothed as the Church was with the Sunne Who is wise and he shall vnderstand these things and prudent and he shall know them Let vs therefore labor to grow in grace to abound in knowledge to be full of good works and to ouercome all the vnderminers of our future saluation Then shall we eat of the tree of life not be hurt of the second death tast of the hidden Manna haue power ouer nations bee clothed in white made pillars in Gods temple and sit with Christ Iesus in the throne of his father And though the sonne of Ishai cannot make vs Captaines of thousands yet that Sonne of Dauid will make vs the sonnes of God That we may doe so we must beleeue the Gospell put on Christ Iesus and bee renewed by repentance The first is necessarie the second comely the third profitable To come to the first it is necessarie we should beleeue for hee that beleeueth not is condemned alreadie he is condemned in the counsell of God in the ministery of the word and in his owne conscience he shall be condemned in the day of iudgement for the wrath of God abideth vpon him The more I consider the fruits of faith the more I see the necessitie of faith Through it we are saued by it we are iustified in it we liue We are saued from Sathan iustified before God liue in the Church In the Church nay by it we liue in heauen for hee that beleeueth in the Sonne of God hath euerlasting life Faith is that which purifieth the heart maketh the whole man to run the wayes of Gods commaundements
Churches for the pure word of God Now come to the words The Reuelation of Iesus Christ which God gaue vnto him c. These three first Chapters consist of two parts A Preface and a Vision The Preface is an entrance to the Vision contained in the beginning of the first Chapter from the first verse to the ninth The Vision it selfe is set downe in the rest of these three Chapters The Preface hath two parts First the title of the booke Secondly the inscription thereof The title in the three first verses The inscription from the fourth to the ninth verse The title in these words The Reuelation of Iesus Christ c. A Reuelation is nothing else but a manifestation or discouerie of things secret in respect of men for the common good of the Church and so this word is taken in this place Reuelations from God in Scripture were shewed three wayes First by dreames Secondly by vision Thirdly by created voyce of God face to face as we may see Num. 12.6 8. Now this was not by dreame nor by vision or voice alone but it is a mixt Reuelation receiued partly by vision and partly by voyce vttered in the vision from the Lord. In the three first verses this Reuelation is described by seuen arguments First by the author Secondly the end Thirdly the persons to whom it was directed Fourthly the matter Fiftly the instruments Sixtly the maner of deliuering it Seuenthly the fruit of the Reuelation First the Author is Iesus Christ It comes from him and it is called his Reuelation in these respects First not to exclude the father and the holy Ghost but to shew the speciall office of Christ the second person in Trinitie which is to reueale to publish and to manifest the will of God the father to his Church and for this cause he is called the Angell of the Couenant the doctor of the Churh the wisedom of the father the word of God Secondly it is called the Reuelation of Iesus Christ to teach vs to put difference betweene this and all Satanicall Reuelations for as God hath his true Reuelations so Sathan who herein may be called Gods ape hath his counterfeit visions and deliuers them in shew like to gods but they differ much First the Diuels Reuelations be for the most part ambiguous doubtfull and vncertaine in speech and phrase so as a man cannot tell which way to take them But the Reuelations which come from Christ the author of truth who knoweth all things and the reasons of them are certaine and in plaine termes deliuered Secondly the Diuell sheweth his visions to none but to the wicked and bad men that be his instruments But the Lord chuseth the godly which feare his name and to them he reuealeth his secrets as to Iohn in this place Thirdly the Diuels Reuelations euermore tend to set vp and vphold heresie wickednesse Apostacie and idolatrie Deut. 13.1 2. but these that come from God serue to erect and maintaine truth according to godlinesse euen pure Apostolicall doctrin and the sincere worship of God Thirdly it is called the Reuelation of Christ to shew vnto vs his speciall kingly office in heauen for being ascended and exalted to the throne of Maiestie he sitteth at the right hand of his father far aboue all principalitie and power might and domination and there doth direct rule and gouerne his Church vpon earth according to the good pleasure of his will for all these visions serue to direct his Church in their obedience to his command Whereas Christ Iesus is author of this Reuelation and after his ascention and exaltation giues the same vnto his Church We may obserue his constant care ouer his Church in this last age of the world Before his Incarnation euen from the beginning he gaue vnto his people such doctrine of faith and manners as was needfull for their saluation and still som time to time reuealed such prophesies of things to come as were meete for them to know And now behold the continuance or rather the increase of this his care in the new Testament for beside the perfection of the former prophesies and the full manifestation of his blessed will by his Euangelists and Apostles for all things needful to be beleeued and done vnto eternall life Loe here is added the Reuelation of this worthie Prophesie concerning things to come for the great good and comfort of his children to the end of the world Which God gaue vnto him These words be added to shew how this became the Reuelation of Christ namely by the gift of God that is of God the father the first person in Trinitie for this is a rule to be obserued That where the title God in any sentence of Scripture is opposed to Christ there it importeth the first person the father though this bee also true That sundry times in Scripture the father alone is tearmed God without any addition of the other persons because he is the first in regard of order and the fountaine of the deitie for the sonne receiueth the Godhead by communication from the father and the holy ghost receiueth it from them both but the father hath his godhead of himselfe and receiueth it not by communication from any other Here some will say this seemes strange that any thing should be giuen to Christ seeing he is God and hath all things of himselfe Answ. We must conceiue of Christ two wayes first as God secondly as Mediator and head of the Church As Christ is God the father giueth him nothing for so he is of himselfe the same with the father and hath all things belonging vnto him that the father hath excepting personall properties and is no way inferior to the father neither receiueth any thing from him but giueth all things as well as the father doth But yet as Christ is Mediator hee is not God simply but God incarnate or God made man and so is said to receiue of his father in respect of his manhood as himselfe confesseth All power is giuen to me Matth. 28.18 And Paule sayth God gaue him a name aboue all names Philip. 2.9 hee receiued of his father the promise of the holy Ghost sayth Peter Act. 2.33 And God made him both Lord and Christ ver 36. and so God gaue him this Reuelation in this place If it be said this makes Christ inferiour to his father for the receiuer is vsually inferiour to the giuer Answer As Christ is God he is equall with the father but as he is Mediatour God incarnate and made man he is inferiour and receiueth of him So much himselfe confesseth My father which gaue them mee is greater than all Iohn 10.29 And in the same respect Paule calleth God the father The head of Christ. 1. Cor. 11.6 And as Christ now sitteth at the right hand of his father being Mediator and ruler of his Church he is inferiour to his father and receiueth his kingdome from his father which he
must giue up at the last day 1. Cor. 15.24 And here we must consider in what manner God giues his Reuelation to his sonne First therefore Christ Iesus as he is Mediator is made Lord of this Reuelation so as hee may say it is his owne right and royaltie being a part of that law whereby his Church is now gouerned whereof he is Lord and King Againe this Reuelation was reuealed vnto Christ as he is man before it was euer knowne to any creature man or Angell by reason of the vnion of his manhood with the godhead In this which hath been said we may obserue that this booke of the Reuelation is Christ his right and belongeth vnto him as his owne royaltie and priviledge For as the lawes in any kingdome belong to the prince thereof and are called his lawes alone and no mans els So this booke being a part of that law whereby Christ gouerneth his Church is his royaltie alone for God gaue it him and he hath by his Angell sent it to his Church And that which is here said of this booke must be vnderstood proportionally of all other books of holy scripture Christ is made Lord of all and they are all of them his royalties and possessions And from hence will follow necessarily First That no man in the world hath authoritie aboue this booke or any other part of Canonicall Scripture indeed Monarchs and princes haue great authoritie and preheminence in their dominions ouer all persons and ouer all causes of men but in the Church they with all others owe homage vnto Christ there hee hath the Canonicall Scriptures to be his laws whereto euery one must subiect himselfe The dispensation of the word and the adminisâ—ration of the Sacraments bee his royall ordinances ouer which none may dare to claime rule or authoritie for so should the Scriptures haue beene giuen vnto them for their prerogatiues as they were to Christ but God gaue them to him alone and hee disposeth thereof as pleaseth him And therefore the Pope in taking vpon him to dispence with the word and to mangle the Sacraments doth herein steppe into the roome of Christ and so declare himselfe to be that man of sinne by seeking to rob him of that princely royaltie which belongs to him alone Secondly that the soueraigne power and authoritie of expounding Scripture belongeth to Christ alone and to none other with him True it is that man hath a ministerie committed vnto him by vertue whereof he may expound Scripture by scripture but men haue no power of themselues to determine of the proper sence of Scripture And therefore the Popish practise in giuing to the Church absolute authoritie to determin of the sence of Scripture of themselues without Scripture is flat robbery against Christ for therein they giue vnto men that soueraigne power which is proper to Christ. Thirdly herein wee obserue the excellencie of this booke and of the whole Scripture of God for all of it is the gift of the father to the sonne and of the son vnto his Church The like cannot bee said of any writings of men whatsoeuer bee they neuer so excellent herein the Scriptures surpasse them all Whereby we are taught to esteeme more reuerently of the Scriptures of God than of all the writings of men in the world Here then behold the sinne of this age which more delighteth to speake and heare the sayings of men in the publicke ministerie than the glorious word of the euerliuing God Whereas the writings of men be full of darkenesse of errour and deceit but the word of God is most holy and pure and euery way perfect proceeding wholly from the father of lights vnto his beloued sonne who hath faithfully dispersed the same for the good of his Church To shew to his seruants things that must shortly be done These words containe the second third and fourth Arguments whereby this Reuelation is described viz. the end of it the persons to whom it must be shewed and the matter which it containeth Arg. II. The end of this Reuelation is To shew that is to make knowne and manifest things to come for the good of the whole Church Whence we may obserue that the Papists erre exceedingly in debarring lay people as they call them from the reading of the Scripture for the end of this booke is To make manifest to Gods seruants things to come And who are Gods seruants Are the Cleargie onely and not lay people also God forbid the lay man is Christ his seruant as well as one of the Cleargie And therefore it is Gods will that he should learne to know and vnderstand this booke like one of his seruants And here consider that if this booke of Scripture which is hard and difficult must be learned of the lay man then much more must he search into all other bookes of God which bee more plaine and easie as the histories of Gospell Epistles c. Arg. III. The persons to whom it must be shewed viz. The seruants of Christ. This Reuelation was not giuen of God for all men indefinitely but for all his seruants that is such alone as repent of their sinnes and truly beleeue in Christ for the pardon of them and shew forth the same by new obedience So hee teacheth elsewhere The secret of the Lord is with them that feare him and his covenant to giue them vnderstanding Psalm 25.14 The Lord will reueale his secret to his servants the Prophets Amos 3.7 And God will not keepe backe from Abraham the thing hee was to doe vnto Sodome and Gomorrah because hee knew Abraham would doe his will and teach his familie after him Genes 18. vers 17.19 The consideration whereof should admonish vs not to content our selues with the bare hearing of the word and outward participation of the sacraments but to labor principally to become Gods seruants and to shew the same by the practise of that which we heare Hereby shall wee receiue instruction from the Lord and grow in knowledge dayly more and more our vnderstandings shall more easily conceiue the will of God for they that will doe the will of his father shall know his doctrine Iohn 7.17 Here then is the cause why most hearers after long teaching profit little but remaine as blind and ignorant as euer they were euen their owne impietie they liue in their sinnes and labour not to become Gods seruants Secondly in this argument we may obserue that Christ Iesus is true God for here he is made the head of the Church euery true beleeuer is his seruant and he his Lord the angels of the Churches be his angels as after we shall see which prerogatiue none can haue but he that is true and very God Thirdly in this Argument are those confuted which hold that God would haue all to bee saued and cals all men without exception For if hee called all effectually then hee would offer the meanes to all to wit his holy word that so they might
bee called to the state of gâ—ace This he doth not for as wee see this booke is giuen not to all but to his seruants and that which is said of this booke is true of the whole Scripture The Lord shewed his word sayth Dauid not to all the world but to Iacob that is his people with whome hee made a couenant Psal. 147.19 20. The fourth Argument whereby this Reuelation is described is the matter thereof viz. Things which must shortly bee done that is things to come Whereby in generall we may obserue a difference of this booke from the rest of holy Scripture which treats of things present or past this being a prophecie of things to come The matter of this booke is described by two Arguments first by the necessitie of these things to come They must be done secondly by the circumstance of time when shortly or quickly For the necessitie of these things they be such as must needs be done So speaketh the holy Ghost elsewhere of sundry things to come of offences It must needs be that offences should come Mat. 18.7 Of heresies There must bee heresies in the Church 1. Cor. 11.19 And of afflictions Through manifold afflictions we must enter into the kingdome of heauen Act. 14.22 And They that will liue godly in Christ Iesus must suffer persecutions 2. Timoâ—h 3.12 From whence I gather That things which come to passe concerning Gods church and the enemies thereof doe come to passe necessarily This doctrine must be well obserued for though it be the truth of God yet the reason of man will not agree vnto it for some will say If all things come to passe necessarily then in their actions and proceedings men haue no free will for necessitie and libertie of will cannot stand together Answ. They may indeed constraint and mans free will cannot stand together but mans will and vnchangeable necessitie may well accord As I shew thus In God there is most absolute freedome of will yet he doth many things of necessitie as he willeth that which is good necessarily for he cannot possibly will that which is euill and yet he willeth the same most freely So Christ died necessarily he could not but die if we consider the counsell of God and yet he died most freely For he laid downe his life of himselfe and no man tooke it from him Iohn 10.18 It will be said againe if things come to passe by necessitie then it is in vaine to vse any meanes for the effecting of them for Gods will must be done do we what we will Answ. This is mans corrupt reason these men must consider that as God hath appointed what things must come to passe so he hath appointed the meanes how they shall bee effected and seeing the Lord hath appointed as well the meanes as the end wee should by this necessitie rather be induced to vse the meanes than any way moued to neglect the same To make this more plaine wee must know there is a double necessitie one is absolute another in part I call that absolute necessitie which cannot be otherwise possibly as that God liueth and cannot die is omnipotent infinite c. Necessitie in part is when any thing done is necessarie onely because it depends on necessarie causes as fire to burne is necessarie in regard of that order which God hath set in nature by creation yet this necessitie is not absolute for fire would not burne if God should please to change that order set in nature as he did when the three children were cast into the hot fierie ouen Dan. 3.27 Now whereas wee say Things to come must necessarily be done it must bee vnderstood of necessitie in part and not of absolute for in themselues they be changeable and contingent and necessarie only in regard of Gods decree appointing them which is vnchangeable in regard whereof all things to come bee necessarie And yet we may not thinke that the vnchangeablenesse of Gods decree doth take away freedome from mans will it onely inclines the same to one part so disposeth that man should freely will that to bee which God eternally hath decreed The second thing whereby the matter of this booke is set out vnto vs is the circumstance of time when these things must be done Shortly must be well obserued and howsoeuer some things foretold were not to be done till many hundred yeares after which space of time might seeme verie long yet in two respects it is but short First in regard of God to whom a thousand yeares are but as one day 2. Pet. 3.8 Secondly in regard of men to whome a hundred or two hundred yeres seeme but a short time when once they bee expired though before they seemed long This circumstance of time is set down for two causes First to terrifie all carnal and carelesse men for this booke foretelleth iudgements plagues and destructions for the enimies of Gods church which mâ—st shortly come vppon them which is a thing worthy our carefull consideration in this secure age of the world wherein men blesse themselues in their sinnes without fear of Gods iudgements and say they shall haue peace though they walke after the stubbornenesse of their owne hearts putting farre from them the euill day saying spare thy selfe this shall not come vnto thee But shall the lyon rore and the beasts not tremble Yet the Lord threateneth his iudgements but men will not repent Well let vs consider this whether we be young or old high or low that Gods iudgements are shortly to come and let this bee a motiue to raise vs out of the sleepe of sinne and of securitie That which Peter said of false teachers is also true of all impenitent sinners vnlesse they preuent the same by speedie and unfained repentance Their iudgement long agoe is not farre off and their damnation sleepeth not 2. Pet. 2.3 Secondly this circumstance of time serueth greatly to comfort the seruants of Christ and to furnish them with all patience and long suffering vnder any aduersitie or distresse that may befall them in bodie or mind or both Indeed many are brought to impatience and distrust by afflictions and crosses But the child of God in such a case must call to mind what the holy ghost hath here set down concerning the prophecies of this booke which foretell deliuerance for Gods Church and for euerie member thereof namely That they must shortly be brought to passe yet a very little while and hee that commeth for their deliuerance will come and will not tarrie Hebr. 10. vers 37. Thus much for the matter of this reuelation now followe the instruments whereby the Lord doth conuay the same vnto his Church which is the first argument whereby it is described in these wordes Which hee sent and shewed by his Angell vnto his seruant Iohn Where two points must be obserued first the action of Christ which is the ground of their imploiment secondly the persons imploied therein as his instruments For the
polluted with sinne that once washing was not ynough but sayth hee Wash mee againe and againe rince bathe and swill me in the bloud of Christ till I be purged and cleansed from all my sinnes And this same affection should be in euery one of vs wee should labour that our hearts may bee touched with a liuely sence of our vile estate by reason of our sinnes which make both bodie and soule most vgly and filthie in Gods sight and that the staine hereof is so deepely set in our soules that we can neuer be cleansed but by the washing of Christ his own hand and that in his owne hearts bloud yea that one washing will not serue but wee must be rinced and bathed therein For till such time as this consideration doe in some measure take place in our hearts it is not possible that we should loath sinne as we ought or come to this comfortable assurance of Gods loue that he hath washed away our sinnes in his bloud for this humilitie in our soules by reason of our sins is the beginning of all true grace and comfort Now this worke of Christ in washing vs from our sinnes doth comprehend a double benefit First the remission of our sinnes whereby the guilt and punishment due to them is taken away Secondly the mortification of sinne whereby the corruption of sinne is remooued and abolished And we must obserue that S. Iohn propounds this benefit generally without limitation saying Which washed vs from our sinnes That is from all our sinnes to giue vs to vnderstand that if any beleeue truly in Christ hee hath pardon of all his sinnes without any restraint or limitation either of number or qualitie bee they neuer so many or neuer so great By his bloud How can bloud wash away filthinesse nay it rather defiles a man Answ. This washing stands not in the substance of Christs bloud but in the merit thereof for that substance of bloud which was shed is lost and wee know not what is become of it whatsoeuer the Papists say but the merit therof remaineth still And Christs bloud deserues to purge away sinne rather than any other mans bloud as of Peter Iohn c. because his bloud was the bloud of God not of the godhead but of him who was both God and man For the manhood of Christ was receiued into the vnion of the second person And so it may be called the bloud of God as Paule sayth God redeemed his Church by his bloud that is Christ God incarnate And so it being the bloud of him that is God is more meritorious than the bloud of any creature whatsoeuer Besides Christ was appointed by God to be a publicke person in the worke of redemption and in his death and passion he stood in the roome and stead of all his elect so as when his bloud was shed their bloud was shâ—â— because it was shed for them But the bloud of other priuate men cannot answer for any besides themselues because it is shed onely for themselues Then damâ—â—ble is the doctrine of the Papists who hold the bloud of Martyrs can merit for others being applied vnto them for seeing they be but priuate men and suffered in their owne persons onely they cannot profit any other thereby By bloud we must vnderstand the passion of Christ a part for the whole and with all his fulfilling of the law vpon the crosse for in his suffering hee fulfilled the law and in fulfilling the law he suffered These two cannot be seuered saue onely in thought And so this word containes the whole obedience of Christ whereby he procured the remission and mortification of our sinnes Here then wee see two notable benefites of Christ vnto his church his loue the washing away of sinnes which S. Iohn sets downe to moue the churches with reuerence diligence to reade and delight in this booke All of vs will say wee are sure God loues vs and hath pardoned our sinnes in Christ why then doe wee not shew our loue againe to him by hearing and reading his word set downe in this or any other booke of Scripture and by yeelding answerable obedience thereto Why then do we not offer vp ourselues soules and bodies to serue him as the Apostle requires Rom. 1â— 1 by way of recompence for his mercies and loue shed out vnto vs But alas that is more common which is most shamefull to turne Gods grace into wantonnesse for when men say God loues them and hath washed away their sinnes yet they rebell against him when as these two benefites are here recorded to bee inâ—ucements of continuall loue and obedience to his holy word Verse 6. And made vs kings and 〈◊〉 to God euen his father to him be glory and dominion for 〈◊〉 Amen In these words is set downe the third worke and benefit of Christ bestowed on his church and on euery true member thereof For the better vnderstanding whereof we must consider in them foure points First the dignitie and excellencie of all true beleeuers and memberâ— of Christ They are kings and priests Secondly when they be made kings and priests in this life noted by the phrase of speech hath maâ—â— Wherein 〈◊〉 speaketh of the church on earth and vseth a word that signifieth the time past Thirdly the maner how they become kings and priests they are not so borne but Christ hath made them such Fourthly to whom they be made such to God euen the father For the first The dignitie of all true beleeuers hath two heads first They bee kings secondly Priests They are called kings not in regard of an earthly kingdome for vsually the condition of most beleeuers on earth is base and contemptible but in regard of a spirituall kingdome the kingdome of heauen whereto the Lord giues them right title and interest in and by Iesus Christ. So our Sauiour Christ speaketh to his disciples Feare not little flocke it is your fathers will to giue you the kingdome And againe Behold I giue vnto you a kingdome Now the faithfull are kings in these respects first because by Christ they bee lords and conquerours of all these enemies sinne Sathan the world death hell and their owne flesh Secondly because in and by Christ they are partakers of the glorie of Christs kingdome and saluation for they receiue of Christ grace for grace and so answereably glory for glory and felicitie for felicitie Thirdly because they be made lords of all things in heauen and earth except good Angels and the church All things are yours whether it be Paule or Apollos or Cephas or the world or life or death whether things present or to come euen all are yours and yee Christs Quest. But if Christ bee king and all his members kings how do they differ Answ. In two points First Christ is the sonne of God by nature and so a king by nature hauing the right of the kingdome of heauen by inheritance but the members of Christ
of the Preface of this booke containing the title and inscription thereof Now from this ninth verse to the end of the third chapter is contained one of those seuen visions which were shewed vnto Iohn and are set downe in this booke In this first vision two things are to bee noted first the circumstances secondly the parts thereof The circumstances in the ninth and tenth verses the parts from thence to the end of the third chapter The circumstances of this vision are foure first the person to whom this vision was shewed namely Iohn The second the place where at Paâ—mos The third the manner how it is propounded It was deliuered to him being 〈…〉 the spirit The fourth the time when on the Lords day For the first Iohn is the person to whom this vision befell who doth therfore name himselfe to shew that it was giuen him of the Lord for as the Lord hath his visions and reâ—elations as hath beene sayd so the diuell hath his but they may bee distinguished by the persons to whom they be giuen God giueth his visions not to all men but vnto those which are most â—it for them such as bee most holy men for life endued with exceeding gifts of God aâ—knowledge wisdome constancie zeale pietie and religion So in the old testament hee deliuered not them to all 〈…〉 his seruants the Prophets men of singular gifts and graces and of exceeding holinesse pietie Indeed the Lord reuealed some particular things by wicked men as by Balaam and Cayphaâ— but they neuer knew what those things meant which were shewed vnto them It is a propertie belonging to the seruants of God to receiue a vision and to know the same to their comfort And for both these was Iohn throughly qualified he was a man of exceeding holinesse of life for Christ loued him and of singular and rare gifts full of zeale loue and pietie and also had the knowledge of this vision made knowne vnto him But the diuel maketh no such choise his visions befall men which are Heretickes wicked notorious sinners who haue no such rare and speciall gifts as the other haue so that wee must esteeme of this as a singular gift of God to his owne Apostle S. Iohn Now Iohn hauing named himselfe to bee the receiuer of this vision for the greater credit hereof he describes himselfe by two modest tearmes First A brother secondly A companion First hee cals himselfe their brother that is of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie whereof God the father is head and house-holder Iesus Christ is the â—lder brother and all beleeuers are fellow brethren in and by Christ being by faith the adopted sonnes of God members of that familie and brethren 〈◊〉 to other By this title your brother first hee setteth out his humility and great modesty For hee was a man at that time aboue all men which liueâ— in regâ—rd of his gifts and holinesse of life hee was the last Apostle and had Apostolicall authoritie bâ—ing a most zeâ—lous and constant professour yet hee calleth himselfe a brother to 〈…〉 himselfe but equall with them though they were farre inferior to him And so should we esteeme better of our brethren than of our selues and make our selues inferiour to them Secondly by this title we see he had his heart full of brotherly loue to all the members of the church of Christ he loued them as brethren So we are bound to loue all men euen our enemies as they be of the same flesh with vs but those that bee of the same faith and religion with vs to these especially should wee shew our loue and affection So Paule sayth to the christian Romans He affectioned to loue one another with brotherly loue Rom. 12.10 And great reason for beleeuers are linked each to other with the neerest bond they haue the same father which is God the same redeemer the same faith hope baptisme and the same benefit by Iesus Christ his death and obedience But this dutie is not practised there be that call themselues brethren who as Isay saith hate them that tremble at the word and mocke them euen for the profession of the same religion whereby they thinke to be saued If any seeme to make more conscience of their wayes than others they are reuiled and hated for the name of Christ which ought not to bee for among all true Christians should bee brotherly loue The second title Companion or copartner in three things in tribulations in the kingdome and in the patience of Christ. He cals himselfe Copartner with 〈◊〉 in tribulations for two causus First because at that time when hee wrote this vision the whole church was in persecution and tribulation vnder that cruell tyrant Domâ—â—ian about fourescore or an hundred years after Christâ— who banished him into 〈◊〉 where he was not vnmindful of the afflictions of the church whereof he was a member and therefore cals himselfe a partner with them in affliction By which he shews what is that state of Gods church in this world namely to be vnder the crosse and the members thereof must not bee companions of peace and ease but copartners in affliction and tribulation And therefore Christ teacheth those which will bee his Disciples these lessons First to deny themselues to take vp his crosse daily and to follow him And because of this estate the church in this world is called The Militant Church being in continuall fight against the diuell and his instruments The consideration whereof is of speciall vse For we in this land haue had peace and quietnes for many yeares without persecution which wee must acknowledge for a speciall blessing vouchsafed to vs for this end that now in the time of peace wee might prepare our selues against the day of triall For seeing the estate of the church is to bee vnder afflictions wee are all in duty bound to waite continually when God will call vs out to suffer for his sake No man can define the time or the manner of our triall but yet that it will come we must resolue because of the vsuall estate of the church God hath for a long time sent foorth labourers into his haruest whereby no doubt many sheaues are gathered into the Lords barne Now after this long gathering there will come a day of â—â—â—â—ing The Lord will take into his hand the 〈◊〉 of affliction and put it into his corne and thereby try the chaffe from the wheat It stands vs therfore in hand to prepare our selues in this time of peacâ— that wee may bee found good corne in the Lords sieue and not chaffe which must be cast into vnquenchable fire Secondly he cals himselfe their copartner in afflictions because his pitifull heart was moued with the bowels of compassion towards all his fellow members when he remembred their persecution and affliction vnder the cruell tyrant Domitian And the same affection should
alone on the house toppe Act. 10.11 And so doubtlesse finding Iohn thus imployed this Lords day he reuealed his will vnto him touching the state of the church to the end of the world Hence we learne sundry instructions First whereas Iohn being in a sollitarie Island kept the Saboath wee may obserue that all persons who are seuered from the assemblies of the church as the prisoners and those which are sicke of a dead paluesie or other great diseases As mariners though they bee in the middest of the sea should keepe holie the Lords Saboath by performing such duties as God requireth as prayer confession of sins and thanksgiuing whereby God may be glorified though they cannot come to the publicke ministerie of the word Secondly in that Iohn receiued his vision on the Lords day when hee gaue himselfe to prayer and holie duties Hence ariseth a consolation to Gods church that God draweth neere vnto them that draw neere to him as Iames 4.8 And so let vs humble our selues and draw neere to the Lord by prayer and thanksgiuing and the Lord in mercie will shew himselfe sundry wayes and draw neere vnto vs. The cause why men haue so little tast of Gods mercie and loue towards them is because they do not draw neere vnto him by doing those duties which he requireth at their hands For when men draw backe from God is it not good reason hee should draw backe from them This therfore must stirre vp our harts and moue vs to come often to God by prayer and thanksgiuing for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision And I heard behind me a great voyce as it had bene a trumpet First here followeth the parts of this vision which are two The beginning or entrance into it in this verse and part of the twelft Secondly the matter and substance thereof from the twelft verse to the end of the third chapter The entrance into the vision is a preparation whereby the Lord maketh Iohn more fit to apprehend and receiue the things reuealed In which preparation we must obserue first the meanes secondly the parts thereof The meanes whereby God prepareth him is a voyce And I heard a voyce The like manner of preparation hath God vsed in former times when hee intended to make with Adam the couenant of reconciliation in the seed of the woman First he prepared him by a voyce speaking vnto him before he appeared and by this voyce caused him to slie for feare Then hauing rebuked him for his sinnes he made with him this couenant of grace Genes 3. And in mount Synai before the Lord gaue the law hee first came downe in thundering and lightning and with the sound of a trumpet to terrifie the people and then hee vttered his law to Moyses and to his people So when the Lord would instruct Samuel touching the house of Elie he awoke him by a voyce again and againe and then spake plainely vnto him And in all visions vsually and generally the Lord vseth to prepare his seruants by voyces by signes and words that they might bee more fit to receiue such things as hee reuealed This dealing of God with Iohn in preparing him to the worthy receiuing of this vision teacheth vs that wee much more should bee prepared to heare and receiue the will of God for wee come farre short of those excellent gifts of God which were in Iohn who yet must be prepared Our comming to heare Gods word is to learne the same for the increase of knowledge faith and obedience Now the word of God is hard and we dull to learne wee must therefore by all good meanes prepare our selues that our minds and harts may be fit to receiue the same with profit The cause of so little profit after long hearing is want of preparation but hereof we haue entreated alreadie vpon the third verse This voyce is here set out vnto vs three wayes First by the place whence it came Secondly by the qualitie of it Thirdly by the matter and substance which it contained For the place it was vttered from behind him which the Lord obserued to stirre vp â—â—re attention in Iohn for vsually men doe more carefully marke those things which come on a sudden behind them than those which are spoken or done directly before their face Secondly for the qualitie of it this voyce was great as is expressed further by a similitude Like the sound of a trumpet that is full of power and maiestie Which also God added vnto it to further attention in Iohn For if it had beene an ordinarie voyce or small hee would not so much haue regarded it but being so sudden so great and full of maiestie it could not but make him verie attentiue Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him This teacheth vs that when we come to heare Gods word we must vse all meanes of attention for if it were needfull to Iohn then is it farre more necessarie for vs who are farre inferiour to him in all gifts of vnderstanding and memorie And here also is another cause of small profit and little liking of Gods word namely want of attention in the heart Wee must therefore like godly Lydia Act. 16. stirre vp our dull and heauie spirits and with all diligence marke the things wee heare And here we must take heed of two enemies to attention the first are by-thoughts as when the body indeed is present but the mind wandereth from the word and is wholly possessed with thoughts of pleasure or other worldly affaires For these bee thornes in the ground of our hearts which choke the good seede of the word Many will complaine they cannot marke and remember that which is taught now the cause is in themselues their wandering thoughts which hinder both vnderstanding and memorie for the mind conceiuing other matters cannot obserue how one point dependeth on another much lesse remember them afterward The second enemie to attention is dulnesse and heauinesse in body soule a common fault in many hearers which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching when they ought to stirre vp their bodies and hearts to all attention If a man should bee dull and heauie when his prince is speaking vnto him of some weightie matter that is for his good it would bee taken for a part of contempt and disloyaltie towards his maiestie What disloyaltie then is this vnto the king of kings that we should bee dull and heauy when himselfe vouchsafeth to speake vnto vs out of his word the mysteries of our saluation And surely among other things this drowsinesse is one cause of small profit by the ministerie of the word And therefore if wee would encrease in knowledge and in the gifts of grace vnto saluation we must prepare our selues before we come and in hearing
golden candlestickes That is so soone as I heard this sudden and mightie voice I turned my selfe to see who it was that vttered the same In this behauiour of Iohn we are to learne our dutie so to dispose our hearts towards God in the receiuing of his word as Iohn disposeth himselfe towards Christ in the receiuing of this vision So soone as the voice spake Iohn hearkened and because the sound thereof came behind him he turned himselfe to looke on him that vttered it Euen so must we doe we are by nature strangers with God slow to heare when hee speaketh and readie to turne our hearts from God when we heare Therefore when God speaketh vnto vs in the ministerie of his word we must hearken And though we bee going another way yet wee must turne our selues from our euill wayes and encline our hearts to his voice that we may haue fellowship with him Saint Iohn had not seene this maruellous vision vnlesse hee had turned himselfe to behold him that spoke No more shall wee at any time feele true fellowship with the Lord vnlesse we turne our hearts vnto his word and that betimes while he speaketh vnto vs in the ministerie thereof Thus much for the first part of the vision viz. the entrance thereunto The second part it the matter and substance of the vision containing a most worthie representation of Christ in his maiestie as he is the Prophet King and Priest of his church set downe at large by a description of Christ continuing from this twelfth verse vnto the end of the third chapter wherein Iohn sheweth what hee receiued of Christ partly by hearing and partly by seeing And first he beginneth his description of Christ as hee saw him represented in vision and so describeth him by two arguments First by the place where he saw him Secondly by his forme and figure wherein he appeared I. For the place Iohn saw him in the middest of the seuen golden candlesticks These seuen candlestickes here seene are the seuen Churches of Asia the particular churches of God being compared to candlesticks as Christ expoundeth himselfe vers 20. Now the particular congregations of Gods church bee called candlestickes for that resemblance which is between them For as the candlesticks serue to bear vp and hold forth the light that is set therein so the particular churches of God on earth they beare vp and shew forth the light of the gospell vnto the whole world partly in the ministerie of the world and partly in the profession of the faith of Christ. From hence sundry things are to bee learned first obserue that the churches are rather called candlestickes than candles To giue vs to vnderstand that they haue no light of themselues or from themselues but onely are Gods instruments to beare vp and hold forth the light in the ministerie of the word and profession of the faith for Christ Iesus is the onely true lampe and candle that giueth light to the heart and conscience by his holy spirit in the word Secondly hence euery one that professeth himselfe to be a true member of Gods church must learne his duty which is earnestly to labour to become a shining and burning candle Indeed this principally concernes the ministers of the church and therefore Iohn Baptist is called a burning and shining light Iohn 5. vers 35. but yet it must also bee verefied of euery member thereof as Saint Paule commaundeth Shine sayth hee as lights in the world in the middest of a naughtie and câ—â—oked nation holding forth the doctrine of life that is the gospell Quest. How shall euery member of the church become a burning light Answ. First hee must haue his mind enlightened in the knowledge of Gods will and word and then as a candlesticke hold out and send forth the beaâ—es thereof to others partly by teaching within the compasse of his calling and partly by example of an honest and blamelesse life and conuersation Thus we should doe if wee would be answerable to our profession And to induce vs hereunto let vs obserue the reasons following First it is Gods commandement Shine as lights sayth S. Paule in the world Philip 2.15 And walke as children of the light Ephes. 5.8 Secondly consider the fruit hereof which is wonderfull great For by godly instruction in our places and by answerable obedience in our liues we win many to the Lord shewing forth such lights whereby others may walke in this darke world to the kingdome of heauen which is a most blessed light In the Winter season men thinke they doe others great pleasure if in the night they hang forth a light to guide passengers a little way in an earthly walke What a blessed thing then is this that a man should alwayes hold forth that light which shall guide a sinfull wicked wretch to leaue the wayes of death and to walke in the pathes of righteousnesse to eternall life But on the contrarie when men liue in Gods church like candles put out by reason of the blindnesse of their minds and the badnesse of their liues hence commeth great hurt and danger to others with whom they liue for they lead others that depend vpon them to the pit of destruction especially they who know the will of God and yet make not conscience to shew forth the same by good example of a godly life For as in an hauen towne if any man in the night time doe remooue the sea-marke which guideth the ships in the right channell he doth as much as in him lieth cast away all the ships that are comming neere the shore by causing them to run on rockes and sands euen so they that should giue light in the church if they giue either no light or false light to such as depend vpon them who are sayling in the sea of this sinfull world hereby they lead and direct them to a wrong hauen and instead of heauen bring their soules to eternall perdition which must terrifie vs from ignorance and euill workes and make vs labour to shine as lights in this world by good instruction and godly conuersation Third reason Consider the fearefull iudgments of God against such as liue in his church as members thereof and yet giue no light they doe incurre the fearefull wrath of Christ. In the Temple the keeping of the lampes and lights belonged to the priest and therefore he had his snuffers and other instruments to trim the same which notably figured the dutie of Christ in the Church of the new Testament for hee is our high priest who looketh to euery light in the Sanctuarie that is to euery member of his church who ought to shine as a lampe and when they burne but dimly and darke he hath his snuffers to trim them and make them giue a better light both by godly life and good instruction But when hee hath snuffed them againe and againe if still they burne darke and dim and giue either no light or else a false light
then surely he will either cast them out of the Temple or else tread them vnder his feete Wee graunt this libertie to euery gouernour when hee hath light vp candles for his familie if any of them will not burne clearely he may snuffe it if that will not serue hee may cast it into the fire and set another in it place And shall wee denie to Christ Iesus the like authoritie in his Church which is his house ouer men and women who ought to shine as lights God forbid The Minister therefore in his place and euery other Christian in the compasse of his calling must labour to bee a shining candle both for knowledge and godly life before all the world that so hee may escape Gods fearfull iudgements In common reason we ought to carry our selues as shining lights before otheâ—s It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place Now if we haue such care ouer their bodies wee ought to haue much more ouer body and soule both that by the light of grace in vs sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen Here then all ignoranâ— persons and loose luâ—ers who abound in euery place must be admonished to reforme themselues and labouâ— to become lights in Gods church They stand as candles but they are extinct â—nd giue no light to others Ignorant persons therefore must cast off their ignorance and labour for knowledge and wicked liuers must reforme their loosenesse of life and become obedient to the wordâ— truth that so they may shine vnto others If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice and cannot get it burne then in displeasure he will trample it vnder his feete or cast it into the fire Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons and to reforme the liues of these loose liuers by the ministery of the word when he shall perceiue that they refuse the light and will not bee reformed vndoubtedly in furie of his wrath hee will at length plucke them from their places and stampe them to powder and cast them to hell Many be ignorant in euery place and moe be prophane and small is the number of good shining lights but wee must remember our duty and walke worthie our calling If we hold foorth the light of knowledge and obedience we shall shine as the firmament in the world to come Dan. 12.3 Golden candlestickes The churches of God are not base candlestickes but candlestickes made of gold There bee two causes of this resemblance First because gold is the most excellent of all mettals so Gods churches here on earth are the most excellent of all societies The companies and societies of men in families townes and kingdomes and in other common affaires of this life be the ordinance of God and good in their kind but yet the societie of saints in the church of God doth farre surmount them all and that in these respects First because in Gods church saluation may be obtained but in other societies as they are societies though sundry benefits arise from them yet saluation is not to bee had in them vnlesse they bee either particular churches as members thereof Secondly the church of God is the end of all other societies and they are all ordained to preserue and cherish the church which is the societie of the saints Thirdly the church beautifieth all other societies the principall praise and dignitie of any towne houshold or kingdome is this that they are either churches of God or true members thereof From this preheminence of the church we are taught aboue al things to labor to become true meÌ„bers of this society Men haue great care to become meÌ„bers of incorporations towns of greatest priuiledges but few there be that seek for the priuiledges of Gods church And commonly those that seeke most for priuiledges in chiefe townes haue the least care to become the true members of Gods church which is a wretched practise and ought not to be among vs seeing the church hath priuiledges farre aboue all other societies Secondly hence we are taught aboue all things to haue care to preserue the societie of the church of God True it is the minister and magistrat must haue cheefe care thereof and yet euery man in his place must doe his best indeuour hereunto because it is the most principall societie Thirdly in that Gods church is the most excellent societie giuing honor to all others we are taught within the compasse of our callings as much as we can to bring all other societies vnto this Those that are members of a familie must labour to bring euerie one in their familie to bee good members of the church And so in ciuill societies men of gouernement must labour that the members of the ciuill body become also members of Christs bodie Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God And there is good reason of this dutie because all other societies without this are companions of men in the darke sitting in the shadow of death being spiritually blind and without all sound comfort in their soules Secondly the church is compared to a candlesticke of gold because of all societies among men it is most precious deere vnto God and therfore it is resembled to a seale on Christs heart and a signit on his arme yea it is a deare vnto him as the apple of his eye Zachar. 2.8 The Church is the Queene that stands on Christs right hand in a vesture of gold Psa. 4.5.9 Yea that which surpasseth all Christ redeemed the Church vnto himselfâ— by his owne bloud Oh then how deere and pretious is she in his sight And hereby also wee are taught the same instructions that did arise from the former preheminence namely to haue special care of Gods church to preserue the same and to labour to become our selues and to bring others to be members thereof And thus much of the title of the church Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes whereby is signified First that Christ is present with his church at all times And secondly that being present he hath care to gather his church and being gathered to preserue the same against the gates of hell and all other enemies From hence we learne sundry things First that the supremacie of the church of Rome wherein one is made head of all the militant church is needlesse For Christ is present alwaies with his church hauing speciall care to gather guide and preserue the same and hee needeth no vickar generall to supplie his roome for in the presence of the prince all commissions of vicegerencie doe cease though Christ had granted this supremacie to any
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
from Christ. In Winter time men vse to stand in the sunne to comfort and warme themselues with the heat thereof Behold Christ Iesus is the sunne of righteousnesse to his church which giueth heat and life to all the true members thereof Wee therefore must seeke aboue all things to haue his blessed beames of grace to shine vpon our cold and frozen hearts that by his spirituall heat we may be reuiued vnto euerlasting life In this world nothing is so much regarded as riches honours and pleasures Who will shew vs any good is the worldlings song But with godly Dauid wee must say Psal. 4.4 Lord lift thou vp the light of thy countenance vpon vs quicken thou vs with thy spirituall life and comfort vs with the beames of mercy Quest. How may I get the gracious beames of grace and life to come from this Sunne of righteousnesse into my heart Answ. Before a man can liue by Christ hee must bee killed in himselfe Men doe not kill those whom they would restore to temporall life but the Lord taketh that course Thou therefore must suffer his two edged sword to enter into thee yea to bee thrust vp to the hilts into thy heart that so thy vile sinnes and corruptions may be ripped vp and the wrath of God deserued thereby made knowne vnto thee that in thy selfe thou mayest bee out of hope and then and not before art thou fit to receiue comfort and life by Christ as a man that is cold in bodie is most fit to receiue heat by cloathes and other meanes of warmenesse Now being thus humbled in thy selfe thou must vse the meanes which God hath ordained to wit the hearing reading and meditating in his word with earnest prayer for grace and mercie and thâ—â— shalt thou perceiue the ioyfull beames of life shining into thy soule If a man had all the world and wanted this grace of life and comfort by Christ it were but a curse vnto him but though a man want all things els yet by this life of grace in Christ he is blessed for euer and therefore aboue all other things men should labour for it Thirdly the sunne serueth to discouer all things In the night nothing is discerned but al things appear in one form but when the same commeth forth all things are made manifest euen the â—â—all motes in the aire Euen so Christ Iesus the sonne of righteousnesse he seeth all things and can discouer the most hidden secrets of men nothing is hid from the light of his countenance so infinit is his diuine wisdome and knowledge In regard whereof we must bee moued to looke vnto all our wayes both thoughts words and actions that they bee such as Christ approueth for though we may deceiue the world by a false glosse yet all that wee do speake or thinke is naked and bare before him he knoweth the same can and will reueale it If this were beleeued and remembred it would be a meanes to suppresse much fraud and iniustice and many grieuous sinnes which is rise in the world Men thinke if they can bleare the eyes of the world all is well they may do what they will but we must thinke vpon the shining face of Christ which discerneth and discouereth all secrets and labour thereupon to make conscience of all our wayes yea of our secret thoughts that God may approoue the same Vers. 17. And when I saw him I fell at his feete as dead then hee laid his right hand on me saying Feare not I am the first and the last Verse 18. And I am aliue but I was dead And behold I am alive for euermore Amen And I haue the keyes of hell and of the earth Here Saint Iohn describeth Christ further by other Arguments namely by sundry actions of his The first whereof is a confirmation of Iohn being sore afraid set downe in this the next verse In which action note two things First the occasion therof Secondly the meanâ— of his confirmation The occasion was Iohns exceeding feare set downe in these words And when I saw him I fell at his feete as dead The meanes of confirmation as in the words following Then hee layed his handâ— vpon me c. For the occasion Iohns feare was exceeding great and that of death as appeareth by Christ his confirmation wherein he telleth Iohn That be liueth and hath power ouer death In this his feare note sundry points The cause the effect and the kind of this feare For the first The cause was Christ his appearancen gloâ—ry and maiestie vnto Iohn set downe in these words When I saw him Where we learne that sinfull men since Adams fall cannot abide the presence of God Adam before his fall talked face to face with God without feare but so soone as he had sinned bee fled away at the hearing of his voyce and hid himselfe among the trees of the garden This feare commeth by reason of mans guiltinesse before God Hence Manoah sayd vnto his wife Wee shall surely die because wee haue 〈◊〉 seene God First by this That no sinfull man can abide the presence of God we are taught to labour to become new creatures to haue the image of sinne defaced in vs and the image of God restored in righteousnesse and true holinesse True happinesse consisteth in fellowship with God but wee can neuer haue true fellowship with him while wee liue in our sinnes 1. Iohn 1.6 If wee say we haue fellowship with him and walke in darkenesse we lie We therefore must labour to bee purged from our sinnes and so his presence shall bee our ioy Secondly this feare of Iohn at Christs presence in glory teacheth vs. That the sight and presence of Gods maiestie is a most excellent meanes to humble a man and to make him know himselfe to bee nothing in himselfe When Abraham talked with God the more hee beheld the maiestie of God the more hee humbled himselfe confessing at last that he was but dust and ashes Gen. 18.27 And Peter by a great draught of fishes seeing but a glimmering of diuine maiesty in Christ could not abide it but cried out Depart from me for I am a sinfull man Luk. 5.8 And so the holy Angels when they stand before the maiestie of God are sayd to couer their faces and their fâ—ete with theâ—â— wings to signifie that they are nothing in regard of the exceeding Maiestie of God and in themselues vnable to behould his glorie Thirdly hereby wee are taught to acknowledge Gods great goodnesse towards vs in the ministerie of the word wherein hee vouchsafeth to speake vnto vs not in his owne person as hee did in mount Sâ—rra which would bee so terrible 〈◊〉 none could abide it but fauorably familiarly by the ministerie of men that are like vnto our selues Many abuse this mercy of God and despise the word because of the messenger but wee must learne by this bountie of God to receiue the word with all
future estate of the church to the end of the world as I will reueale it vnto thee Thus then is the whole booke distinguished I. It containeth things touching the present estate of the church in Iohns daâ—es II. It entreateth of things which concerne the future estate thereof from Iohns time to the end of the world Hence obserue the lawfulnesse of the art of Logicke for diuisions be lawfull else the holy ghost would not here haue vsed them and so by proportion are other arguments of reasoning and therefore that art which giueth rules of direction for the right vse of these arguments is lawfull and good Those men then are farre deceiued who account the arts of Logicke and Rhetoricke to be friuolous and vnlawfull and in so saying they condemne the practise of the holy ghost in this place Vers. 20. The mysterie of the seuen starres which thou sawest in my right hand and the seuen golden candlestickes is this The seuen starres are the seuen Angels of the Churches and the seuen candlesticks which thou sawest are the seuen Churches This is the third action of Christ namely the interpretation of the Vision in the principall parts thereof which he expoundeth for these causes First Iohn in this businesse was to shew himselfe a Prophet of God by declaring the present and future estate of Gods church Now the principall part of a Prophet is to expound visions or dreames reuealed either to himselfe or to others as wee may see in Daniell and the rest of the prophets Secondly that Iohn might bee encouraged in the publishing of this booke and of the things reuealed vnto him For Iohns calling respected the Church of God And when he should perceiue these visions to concerne the Churches this would stirre vp his diligence in obseruing and penning the things reuealed Now Christ expoundeth not the whole vision but two principall things therein namely what was meant by the seuen starres to wit the seuen Angels or the seuen ministers of the Churches And what was meant by the seuen golden candlesticks namely The seueÌ„ Churches theÌ„selues The reasons why both were so called wee haue showed before with the vse therof Here onely I will obserue these three points First why Christ in the interpretation of his vision doth not expound the whole but onely two principall parts thereof This he doth for these causes First because hee hath giuen vnto his church the gift of interpretation which hee would haue them to exercise about this vision For if hee had expounded euery part himselfe then he had left herein no matter to his church whereabout shee might exercise her gift Secondly to prouoke Gods ministers especially with other members of his church vnto all diligence in studying this and other parts of scripture For if all things were easie and plaine then men would grow carelesse in reading and searching out the knowledge of Gods word Thirdly to stir vp in euery Reader of this booke an earnest and hartie desire to vnderstand the same Fourthly to excite all his seruants to prayer and inuocation vpon God for his grace that they may with reading the Scripture vnderstand the true meaning thereof II. point Note here the ministers of the churches are called Angels What these Angels are appeareth in the chapters following to wit the pastors and ministers of these seuen churches of Asia So Mat. 11.10 Iohn Baptist is called Christs Angell or messenger whereby wee haue good light for the expounding of a place in Paule 1. Cor. 11.10 saying That the woman ought to haue power ouer her head that is bee couered because of the Angels Where by Angels may well bee vnderstood the preachers and ministers of the Gospell And the reason of that precept may bee this Among the Corinthians the couering of the head was not as it is with vs a token of prelieminence and superioritie but a signe of subiection And therefore the Apostle would haue the women of Corinth when they came into the congregation to haue their heads couered according to the custome of their countrey in other assemblies to signifie their submission and reuerence vnto the ministerie of the Gospell Whereas Ministers are the Lords angels and embassadours hence wee gather that euery Minister of the Gospell must carry himselfe as the messenger of the Lord. Messengers haue regard of two things of the matter of their message and of their manner of deliuerie that they speake all which they are commanded and in such order as their Lord and master would haue it spoken or speake it himselfe if hee were present and he that faileth in either of these may iustly bee chalenged of vnfaithfulnesse The Minister therefore being Christs messenger must deliuer the whole will of Christ alone vnto his people as also in that manner which Christ approoueth and would himselfe obserue if hee were present Now can we once imagine that Christ would deliuer his will partly in English partly in Latine and other Languages or intermingle with the testimonies of the Prophets and Apostles the sentences of Fathers of Philosophers Poets and other writers Those therfore that in this sort dispence Christs gospel doe hereby bewray vnfaithfulnesse in their deliuerie Indeed this is counted the learned kind of preaching But it is not that manner which Christ approoueth And besides if this kind of teaching may take place it will bring in as great Barbarisme in regard of true Diuinitie as was among the Schoolemen when Gods word was wholly turned vnto needlesse disputation yea it would shortly banish the Gospell out of this land III. point Note the phrase which the holy ghost vseth he sayth not The seuen starres signifie the seuen Angels but Are the seuen Angels and the seuen candlestickes Are the seuen churches giuing to the signe the name of the thing signified Wherein wee haue a good warrant for our exposition of that phrase in the Sacrament This bread is my body this cup is my bloud Which the Papists vnderstand properly of the very bodie and bloud of Christ by reall transmutation But as these seuen starres are sayd to bee seuen Ministers because they did signifie the seuen Ministers so is the bread called the body of Christ because it signifieth and representeth his bodie and the cup his bloud And as it is absurd to say the seuen ministers were indeed seuen starres because they are so called so it is absurd to hold the bread in the Sacraments to be really Christs body or the wine his bloud because it is so called And thus much of the third action of Christ in the interpretation of this Vision THE SECOND CHAPTER Vers. 1. Vnto the Angell of the Church of Ephesus write These things sayth he that holdeth the seuen starres in his right hand and walketh in the middest of the seuen golden candlestickes IN this Chapter and in the next is contained the fourth action of our Sauiour Christ wherein he giueth seuen particular commaundements to Iohn to write vnto the
He would haue come to them but Sathan did binder him He seeketh the trouble and sorrow of the minister not onely by stirring vp persecution but by keepinh his people from profiting by his ministerie and therefore euerie minister had need to take paines with patience in his calling And as Christ ioyneth together labour and patience in the worke of the ministerie so should euery christian after this direction ioyne patience with his paines in the duties of his particular calling whether it be in church common-wealth or familie For looke what is the estate of the minister in his place such shall be the estate of euerie child of God in his This therefore they must doe first seeke to know the duties of their particular calling and therein labour and take paines with all good conscience Then considering the crosse doth accompany godly diligence they must labour to ioyne patience with their diligence for their continuance in weldoing euen vnder the crosse And for attaining of this patience they must set before them the promises of Gods blessing and protection while they so continue not suffering themselues to be dismayed by any affliction And if we shal thus walke in the duties of our particular places painefully and with patience wee shall haue our commendation of Christ Iesus and his blessed reward which farre surpasseth the praise of men and their rewards But on contrarie if we walke in our callings negligently or else forsake them because of afflictions or be impatient in our labour we shall loose our reward and vndergo the rebuke of Christ which is worse than all outward euils that can befall vs. The third speciall worke for which Christ commendeth this church is seueritie shewed against wicked men in these words And how thou canst not beare them which are euill By euill men Hee meaneth such as liued offensiuely and maintained manifest errors and heresies These she could not beare but iudged them as burdens and therefore sought to disburden her selfe of them Hence we may gather that it is a necessary thing for euery church to be purged of euill men The church of God in all ages hath put in practise this worke So soone as Cain had slaine his brother Abel God cast him out from his face as appeareth by his owne complaint to wit from that particular place where Adam and his familie worshipped God When false prophets and Idolaters did arise among the Israelits the Lord commandeth That they should be killed and taken from among them And therefore hee saith to Ieremie If thou turne and repent I wil bring thee againe and if thou take away the pretious from the vile thou shalt be according to my word 1. Cor. 5.4 5 Paul commandeth in the name of Christ that the incestuous maÌ„ be deliuered vnto Sathan the church purged of that old leauen and that wicked man put from among them verse 13. Besides the euidence of these testimonies some reasons may be added to prooue the necessitie of this separation First God will be worshipped in an holy manner and they that worship God must be purged and sanctified but euill men defile Gods worship and therefore they ought to be seuered from the church Secondly lest the whole church be infected with the contagion of their doctrine or the infection of their life for as leauâ—n sowreth the whole lumpe so will euill men defile the whole church Thirdly they are burdens to the church and therefore must be cast out For the church should be eased of euery burden This doctrine is the truth of God ought to be practised of Gods church Whereby we may see a common fault in the most coÌ„gregations among vs wherin all that will are admitted not onely to the hearing of the word but also vnto the Lords table hand ouer head without restraint as though euerie man were a good sound christian Whereas experience sheweth that many be ignorant many contemners of the Gospell many Saboath breakers drunkards and blasphemers all which ought to bee barred from the sacraments and in that respect seuered from the church as burdens Secondly hence we may gather that Christ hath giuen to his church a power iudiciall to suspend euill men from the sacraments and to excommunicate them from the outward fellowship of the church for els he would not haue commended this minister with his church for the execution of this power The reasons alledged to the contrarie are of no force I. Say they the parable Matth. 13.30 alloweth the growing together of tares and wheate till haruest and therefore euill men must bee suffered in the church without seperation Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiasticall iurisdiction but of the vniuersall purging of his whole church by his holy Angels in the end of the world for there the field doth not signifie any particular church but the whole world and the seruants are not mâ—n but Angels that must gather together all both good and bad in the end of the world to the last iudgement Againe they alledge Luk 14.23 Compell them in the high wayes to come into the supper Here say they all must bee brought in but none must bee excluded the society of the church Ans. Christ speaketh not of compelling men vnto the sacraments but vnto the ministerie of the word wherto men must be caused to subiect themselues which hindereth nothing why the vngodly should not be debarred from the sacraments which are the seale of Gods mercy in Christ ordained onely for such as repent and beleeue Qu. Seeing this separation must be made how farre forth may wee conuerse with those that are openly euill offensiue either for life or doctrine Ans. Euill men must be considered diuers waies first as they be members of some commonwealth of some citie or incorporation secondly as they are members of some particular church by tolleration In the first regard it is lawfull for vs to conuerse with theÌ„ I. for outward dealings and ciuile affairs as bargaining buying and selling c. II. we may maintaine outward ciuile peace with them So Paule commandeth the Romans to haue peace with al men so much as in them lay that is so far as it would stand with faith good conscience III. In this ciuile conuersing with the wicked we must perform all duties of outward courtesie and loue vnto them so far forth as it doth not dishonor God or hinder the good of the church And therefore Paule commaundeth vs to be soft and courteous shewing all meekenesse vnto all men euen to euill men as the reason following sheweth For wee our selues were in time past vnwise disobedient deceiued c. and then were we euill Secondly consider them as dwellers in the church and members by permission and so we may liue with them in it for we may not make a separation from the church because wicked men are permitted therein Christ liued among the
more though God summon men to repent by his dayly iudgements yet few or none by true humilitie prepare to meete God and to preuent his iudgements Securitie spreads it selfe ouer the whole bodie of our people And this being our case and state it must needes bee that God hath beene long since in comming to vs by his iudgements and a◠this day he is still comming because we still decay in loue and other graces and more and more goe on in sinne So that if we thus continue the truth is hee will come shortly vnto vs and that by most fearefull iudgements For this was written to the church of Ephesus to be a direction not onely vnto them but to all churches to the end of the world that be in the like or worser case What shall wee then doe Our dutie is taught vs in these words If not that is if thou repent not Wee must preuent the Lords comming in iudgement by vnfained repentance euery man and euery familie apart must repent priuately and the whole Church openly and publickely no way else wee haue to stay the Lords comming against vs by his fearefull iudgements The second part of this reason is a more particular threatening than the former And will remooue thy candlesticke out of his place Where hee sheweth with what particular iudgement hee will punish this church namely by remoouing away the candlesticke The meaning whereof may bee gathered out of the former chapter where particular churches were called candlestickes therefore here hee threateneth to remooue his church from the citie of Ephesus to take away the Ministerie of his Gospell and the profession thereof and in his iust iudgement to send among them Ignorance Apostacie and Heresie in steed of the knowledge of his truth This particular iudgement must be referred to the first words If not that is if thou repent not this will I doe I will make thee to be no Church and take my Gospell from thee In this particular threatening three points are to bee obserued one concerning the Minister the second concerning the whole body of the church the third concerning euery priuat man Touching the Minister note this If he shall decay in loue to God to his word or to his brethren or if hee lye in any one sinne knowne to himselfe it is a meanes to depriue him either of his calling or of Gods gifts bestowed on him for this threatening is here directed especially vnto the Angell of this Church of Ephesus When Ieremie had beene wanting in deliuering the Lord◠will vnto the people partly for feare partly through impatience then the Lord becomes a Prophet vnto him saying If thou returne I will bring thee againe and thou shalt stand before me Whereby hee would giue him to vnderstand That if hee returned not he should cease to be a Prophet vnto him The same thing is true of all Gods Ministers if they decay in loue faile in their dutie or lye in any sinne they must speedily renew themselues by repentance or els God will depriue them either of their calling or of the gifts thereof True repentance and the renewing thereof is needfull vnto all Christians but especially to Gods Ministers if they would continue in his fauour and stand before him becomming his mouth vnto the people The second point concerneth the whole bodie of a Church to wit if a Church or people decay in loue to God to religion and to their brethren or doe lye in any common sinne they procure hereby the remoouing of the gospell from them and the abolishing of true religion The Prophet is a 〈◊〉 sayth the Lord and the man of the spirit i◠mad This was a great and fearefull iudgement but mark◠the cause All is 〈◊〉 thine iniquitie that is for the sinne of the whole church doth God send foolish Ministers If this bee so then wee haue iust cause in our Church to feare the remoouing of the gospell from vs for there is a generall decay of loue in many and in the most no loue at all Many scorne and contemn true religion and hate the professours thereof In regard whereof wee may wonder at the great patience of God that yet continueth his gospell among vs For God giueth men vp to strong delusion to beleeue lyes because they loue not his truth Wherefore being in this danger our dutie is to vse all good meanes to preuent this iudgement of God which can no other way bee done than by true and vnfained repentance by the whole Church in generall and by euery man apart and euery familie apart For when God shall speake suddenly against a nation or kingdome to root it vp and to destroy it if that people repent of their wickednesse the Lord will repent of the plague and iudgement which hee thought to bring vpon them Ierem. 18. vers 7 8. The third point concerneth euery priuate man and it is this If any man decay in loue or want loue to God and to his brethren or lye in any sin knowne to himselfe This is a meanes to remooue the candlesticke from him to depriue him of his knowledge and other graces of God The affection of loue in the heart is like the watch of the clocke if the watch stand the wheeles stand as the watch goeth fast or softly so goe the wheeles answerably And so it is in man if his loue to God and to his gospell doe encrease then doth his knowledge and other graces of God encrease in his heart but if his loue decay then other graces decay and if loue be gone then farewell all pietie and true religion If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached it is nothing but want of loue Heb. 3.12 13. The Holy ghost sheweth by what degrees men come to fall away from God First sinne deceiues them by drawing them to commit it then their hearts are hardened by custome of sinning Thence followes vnbeleefe in maine points of Religion and so they make Apostacie from God and set themselues against his truth Take heed therefore of lying in any sinne for that is the high way to finall Apostacie rather striue to encrease in loue vnto God and vnto his word and so shall all his good graces encrease in thine heart Out of this particular threatening some gather That a man may bee cut off frō Christ fall away finally from true faith and repentance For say they if a whole Church may bee cut off from Christ and become no Church then may any one member of the Church be cut off and become no member But a whole church may bee cut off as here we see and therefore may any one man Answ. This reason is not good there is great difference betweene the state of a whole Church and of one man that is a true member of Christ. For a particular Church is a mixt companie of true professors and dissemblers like
thing for Christs sake Gal. 5.14 The crosse of Christ i◠〈◊〉 whole reioycing And if hee would â—ost of any thing it should bee herein 2. Cor. 1â— 9 10. Thus were Gods seruants affected and therefore they that repent and beleeue need not to feare what flesh can do vnto them The second part of Christs counsell is his prophesie which is a prediction of that particular afflictions which this church of Smirna should suffer and first he prefixeth this note of attention behold then he setteth downe the prophesie it selfe The diuell shall cast some of you into prison Behold hereby he would teach vs an excellent lesson that wee must often consider before â—and of the day of our visitation wherein God will try vâ— lest we perish therin our Sauior Christ comming towards Ierusalem wept ouer it and when he came to it hee foretold the finall destruction of that citie which therefore came vpon them because they considered not the day of their visitation neither the things therein foretold that did concerne their peace And the like destruction wil come vpon vs in this land if we consider not the dayes of our visitation let vs therefore now in the dayes of peace forecast what is to come and prepare our selues against the day of the Lords triall and so shall wee escape the fearefull and finall destruction that shall come vpon the wicked It shall come to passe that the diuell shall cast some of you into prison that ye may bee tried and yee shall haue tribulation ten dayes These words containe Christs prophesie wherin he sheweth himselfe to be true God for as Isay in many places sheweth it is a propertie of God alone to foretell a particular affliction that is contingent But some wil say others can foretel certaine things to come as the Physition the sicke mans death and the Astronomer the time of the eclips how then is this proper to God Answ. The Physition foretelleth the sicke mans death onely by vertue of causes present in which the future death is to him apparant And the Astronomers foretelleth the eclips by the consideration of the naturall and ordinarie course of the heauens in present and by that can come to foretell it in time to come So that simply none can foretell a thing contingent except he see it present in the causes but Christ foretelleth things to come simply of himself though no cause be present as appeareth in this place In this prophesie Christ describeth this affliction by sundry arguments First by the cause thereof which is the diuell Secondly by the parties that were to be afflicted Some of you of the Church of Smyrna Thirdly by the kind of punishment Imprisonment Fourthly by the end thereof their triall And fiftly by the time of it continuance for ten dayes I. Argument The cause of their affliction is the diuell Quest. How can that be for being a spirit he cannot offer violence to mens bodies to cast them into prison Answ. True but he is the God of the world that ruleth in the hearts of the wicked he inclineth their wils to hate Gods children hee stirreth them vp to persecute and maketh them hiâ— instruments to cast Godâ— seruants into prison In this that the diuell causeth the affliction of Gods church we learne sundry points I. What manner of men those be that persecute the church of God namely wicked men such as arâ— inspired by Sathan and wholly guided in mind will and in affection by him this made Paule say He was the head of all sinners because in persecuting the church of God he was guided by the diuell and made his minister which must teach vs to take heed how we persecute the church of God or any membeâ— thereof either in word or deed for he that doth so is the vassall of Sathan in that action and while he holdeth that course he sheweth himselfe to be no better than one that is wholly guided by the diuell for the diuell is the principal agent in persecutions and wicked men be his instruments II. Hereby wee are taught to take pittie vpon all persecutors be they kings or monarks or whatsoeuer Yea wee must pray for them though they be our enemies because they are possessed and guided by the diuell and in their persecutions do his will and become his seruants and vassals III. Hence wee learne with what weapons we are to defend our selues in time of persecution namely with spirituall weapons of prayers inuocation wherin we must shew our faith in Christ our repentance true obedience for our principall aduersary is a spirit and hereby we shall best defend our selues against him and get the chiefest victorie Eliaâ— for his prayer is called The chariot and horsemen of Israell Nothing doth so much preuaile in troubles and persecutions as prayer froÌ„ a penitent beleeuing heart And if God should send a forrain nation against vs howsoeuer the weapons of the souldier must bee vsed yet our principall weapons must bee prayer and fasting for thereby we shall soonest foyle our principal aduersary Sathan who â—easeth not the speare nor sword and yet will flie before these spirituall weapons II. Argument The parties that must be afflicted were some of the church of Smyrna not all III. Argument The kind of their affliction was imprisonment IV. Argument The end of their affliction was the triall of their faith hope loue and patience with other graces of God and the manifestation of the same first to their owne conscience and then vnto the world In these three arguments note first a speciall point touching Gods prouidence to wit that it is the first cause of all aboue all causes ruling and disposing them all God in gouerning the world by his prouidence vseth instruments of two sorts good or euill The good instruments are good Angels and regenerat men by whome commeth no disorder for God worketh both in them and by them Wicked instruments are the diuell and wicked men and though God vse them well yet from them is much disorder and sinne for he worketh not in them but onely by them permitting their sinnes and disorders that therby he may shew forth his iustice mercie and power which herein doe notably appeare in vsing these instrumeÌ„ts which be euill in themselues that notwithstanding their malice he causeth wonderfull order for first by his prouidence hee restraineth their furie and rage so as they cannot shew it to the full as they desire See this in the diuels persecution against this church he cannot kill the members hereof but onely cast them into prison hee cannot imprison them all but some onely neither can he keepe them in prison alwaies but for a short time Secondly by his prouidence hee turneth all that they doe to the good of the church the diuell afflicteth the church for the destruction and damnation of their soules but God turneth it to their good to make their faith manifest and to preuent many
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
seekes anothers good Goe through townes markets and fayres and rare it is to find a man that in his affaires seeketh the common good as well as his owne For this is the common rule May I not make of mine owne what I will But he that hath the grace of loue Seeketh not his owne onely but the good of others also 1. Corinth 13.5 Here then wee must learne to practise this vertue that wee may haue Christs commendations with this church Euery man in the generall calling of a christian will make great shew of loue as when he comes to the Lords table in praier But in their particular affaires few shew forth true loue nay many by lying oppression crueltie Flea the skinne from the flesh and the flesh from the bone of the poore and breake the bones within the flesh and chop them as for the pot as the Prophet speaketh These little consider this rule or that account which the Lord will take of them who hath sworne neuer to forget these works Amos. 8.7 Learne therefore in thy particular calling to shew forth loue and imploy thy commodities not for thy selfe alone but for the good of those with whom thou liuest herein is loue and hereby shalt thou be known to be the seruant of Christ Iohn 13.35 and the child of God Translated from death to life 1. Iohn 3. vers 14. The secoÌ„d thing for which this church is coÌ„mended is seruice To omit the diuers significations of the word here it betokeneth a worke of loue whereby a man within the compasse of his calling becomes a seruant vnto euerie man for that mans good Read Heb. 6.10 where this is both commended and described Gal. 5.13 Do seruice one to another in loue 1. Cor. 13.5 Loue seeketh not her owne but maketh her selfe seruant to all to do them good And Christs commaundement is Let him that would be chiefe among you bee as the seruant Luke 22.26 Now the principall part of this seruice is when a man is readie with hâ—s goods according to his abilitie to helpe the poore especially those that be godly This is a fruit of loue and therefore it is here set after it as also in the places before named Hebr. 6. vers 10. Gal. 5.13 It were to be wished that our church and people might haue the like praise for this vertue But the richer sort spend their substance and wealth vpon haukes and hounds buls and beares vpon costly attire and banqueting so as when the poore that are in need come for releefe they haue nothing to spare and if any thing bee giuen it is drawne as hardly from them as a ribbe out of their side Men wil giue frankly to delight themselues with playes and pastimes and such like vanities but the poore that be their owne flesh may die in the streetes for want of that which men giue to their dogges But if we respect the commendation of Christ Iesus let vs abandon these vanities which hinder vs in the practise of this vertue of seruice for the good of our brethren And to induce all men hereto let them consider I. how the church of the Old testament was charged with giuing the first fruites of their wine corne and oyle and likewise with many sacrifices and ceremonies which belonged to the temple these things indeed be ceased and yet wee may not mispend these good which hereby are spared for in the New testament the poore are in steed of the altar and they must haue that which the altar had among the Iewes Againe Isay. 58.18 He that powreth foorth his soule to the hungrie that is he that seeing the poore in miserie hath the bowels of compassion mooued towards them and from his pitifull hart releeueth their wants according to his abilitie his light shall neuer bee put out but shall spring out of the darknesse and his darknesse shall bee as the noone day This is pure religion and vndefiled before God to visit the fatherlesse and the widdow in their aduersitie Remember this He that hath mercie vpon the poore lendeth vnto the Lord Prou. 19.17 So that when the poore come for releefe God commeth to borrow of vs some of that which he hath giuen vs. The poore are the Lords collectors now when the Lord would borrow of vs shall we make deniall send him emptie away Thirdly consider that Christ himself comes in the persoÌ„ of the poore that is hungrie sicke naked or in any want and therefore if wee would escape the fearefull sentence of condemnation at the last day Away from me ye cursed into euerlasting fire for I was an hungred and ye gaue me no meate c. then we must haue regard vnto the poore and shew our bountie in their releefe who are our owne flesh so shall wee make God our debtor and bee commended with this church by Christ himselfe in this world and at the day of iudgement heare that blessed voyce of his approbation Come ye blessed Math. 25.34 The third vertue for which this church is commended is their faith By faith here we are to vnderstand Fidelitie which is a vertue whereby a man is faithfull to God in keeping that vow and promise which hee made to him in his baptisme which was to renounce and denie himselfe and wholly to giue vp himselfe to acknowledge one God in three persons and accordingly to beleeue in to worship and obey the same God all his life long In this sence is faith taken of Paule when he sayth That younger widdowes haue damnation because they haue forsaken their first faith And in the former Epistles of Christ vnto these churches where hee commaunds them to be faithfull It were to bee wished that our churches and congregations might in like manner be commended for their fidelitie to God but that cannot truly be done of vs generally It is a common thing for men to sweare by their faith but it is a rare thing to find a man to keepe his faith as will appeare by this short suruey of our people For first the greatest part in all places are ignorant of God of his word and of their vow to him in baptisme and also voide of care to attaine hereto Now all these are vnfaithfull vnto God Others though they haue knowledge yet they haue no loue nor care of good things which concerne the kingdome of heauen but all their delight is in eating drinking gaming and in pastimes and pleasures Herein they spend their time and strength and these also haue denied their first faith their case is dangerous for as yet their belly and their pleasure is their god and their end will be damnation A third sort are termed the wise men of the world but if we regard their fidelitie to God there is nothing in them they are worldly persons and earthly minded such as spend both wit and strength to get wealth like vnto the mole who is alwayes in the earth These also
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
it is the learning of the deuill wherein you may see his profound craft and pollicie Where note that when Christ will alleadge the speech of Iezabell and her followers hee doth it with disgrace vnto them for they counted their doctrine deepe learning but Christ repeating their opinion calleth it the deepenesse of Sathan Hence I gather that Christians cannot safely act and play the Comedies of heathen men for they are full of many blasphemous speeches and oathes flat against the word of God which they ought not to repeat but with disgrace vnto them For Christs practise must bee a patterne for our imitation hee would not repeat so much as one word of a wicked woman without some note of disgrace If it bee sayd they repeat these speeches with disgrace and dislike I answere it is not so for if they did that would take away the whole Comedie being full of such bad speeches And this I take to bee the equitie of Gods word thus to reason from Christs example As they speake These words Christ addeth First to shew that the words going before were not his owne but the words of Iezabels followers touching her doctrine Secondly to shew the proud and presumptuous minds of heretickes in maintaining their wicked opinions Thus haue false teachers vpheld their errours by proud and swelling words as Iude the 16. and 2. Pet. 2.18 The pure word of God is not so maintained but in the humilitie and lowlinesse of spirit and in the practise of pietie from an humble heart for God teacheth the lowly his wayes and giueth grace to the humble Psal. 25.14 And therefore this is a note of false doctrin by swelling words to maintaine the same Hitherto we haue spoken of the Preface before Christs counsell now followeth the counsell it selfe in this sentence Though I lay no other burden vpon you yet I would haue you to hold fast that which you haue alreadie till I come This sentence is a distinction containing two parts First in these words I will lay no other burden vpon you than that which you haue alreadie that is howsoeuer I threaten my iudgements vnto Iezabell and her followers yet I will lay none other punishment vpon you but my reproofe onely for suffering Iezabell among you with her false doctrine and followers This braunch of this distinction containeth a most comfortable instruction namely that all those that giue themselues to maintaine puritie of doctrine and synceritie of life shall be safely preserued in the time of common iudgements vnder the blessed protection of God so farre forth as is for Gods glorie and their good And considering this mercie is offered to the godly wee must hereby learne to become followers of this Church of Thyatira that is we must endeuour to maintaine the pure truth of Gods holy word and withall haue care to shew foorth synceritie of manners in making conscience of euery sinne and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse Hereby we shall get protection from common iudgements when they are layed vpon the wicked but if wee partake with the wicked in their sinnes wee shall receiue part in their plagues The second part of this distinction is in these words But that which you haue alreadie hold fast till I come that is mine Apostles haue deliuered vnto you the pure and sound doctrine of saluation now I charge you that you hold that fast and maintaine it vntill I come to iudgement Here is a plaine and most excellent commaundement containing speciall instruction meeâ— for this Church of Thyatira and all Churches Before our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie but here hee giueth them another commaundement To hold fast the true doctrine of Christ taught them by his Apostles Wherby he would teach them and in them all Churches to content themselues with the pure doctrin of the Apostles and not to affect or approoue any other doctrine besides whatsoeuer According as Paule biddeth the Galatians though wee or an Angell from heauen preach vnto you any other doctrine than that which we haue preached vnto you let him be accursed By the light of this commaundement wee are directed in sundry duties First not to regard vnwritten traditions which the church of Rome doth so highly magnifie for it cannot bee prooued that the Apostles euer taught them Secondly not to regard the doctrines of men which some bring vnto vs vnder colour of Reuelation from God since the Apostles times Thirdly hereby wee learne what to thinke and iudge of the three great religions of the Turkes the Iewes and Papists at this day The Turkish religion is not to bee regarded for it had it beginning sixe hundred yeares after the Apostles time with whose doctrine onely we must content our selues Also the Iewish religion wee must not regard for they reiect the doctrine of the Apostles And the religion of the Papists we must renounce because it is not of the Apostles teaching but had it beginning by little and little long after their times If this commaundement were safely kept which is laid on this Church men would not bee of so many religions but all would bee of one religion cleauing fast to the doctrine of the Apostles and contenting themselues with it which is the true rule for reformation of life and the right way to attaine saluation Lastly here is a rule and direction for those which will bee of no religion because of the diuersitie of opinions touching the same They must haue recourse to the doctrine of the Apostles and content themselues therewith nothing regarding new doctrines bee they neuer so glorious Till I come Here Christ sheweth how long the doctrine of the Apostles must bee held fast namely not for a short time but till his second comming to iudgement Whereby wee learne that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world This is no small matter but a most needfull dutie enioyned vnto vs by speciall commaundement and withall a matter of great consequence for the puritie of religion is the foundation and marke of the Church and the right way to direct mens soules to eternall life For this cause Paule chargeth Timothie To keepe the true patterne of wholesome words and to continue in the things which hee had learned And in regard of this dutie the Church is called The pillar and ground of truth And Christ for this cause gaue to his Church both Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of puritie in manners and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement This therefore must admonish vs that we haue care not onely to learne religion in our owne persons but also to convey the same to ages following that the puritie thereof may bee preserued to the comming of Christ.
vnderstanding of this place two questions must bee handled First how farre foorth doth Christ giue this his power vnto men Answ. Christs Soueraigne and generall power ouer the whole world is not indeed giuen to any creature nay it is incommunicable and cannot bee conueyed from the person of Christ to the person of any creature man or Angell this truth wee must hold of all Christs offices they are onely in the person of Christ and cannot passe from him to any other II. Quest. How then doth Christ say truly that hee will giue him that ouercommeth power ouer nations Answ. Not that his Soueraigne power is actually giuen to the creature but because the creature being in Christ hath the fruit benefit of this power in his saluation And this power is in them two wayes First hereby Christ makes all his seruants being his meÌ„bers partakers of his glorie in heauen whereas the whole world besides is condemned in hell and therefore we are sayd to be raised vp together and made to sit together in the heauenly places in Christ Iesus And againe he saith The saints shall iudge the world not iâ— giuing sentence vpon them but as witnesses and approuers of Christ his sentence For the elect shall first receiue the sentence of absolution and then beeing taken vp into the clouds shall sit with Christ and there approue of the iust condemnation of all the wicked Secondly by this power he enableth those that bee his in their owne person to ouercome all the enemies of their saluation His meaning then is this as if he had sayd Howsoeuer my Soueraigne power ouer all creatures in my selfe cannot bee deriued to any other yet by vertue of this my power I will exalt them that ouercome to partake of my glorie and will giue them power in themselues ouer their sinnes ouer death hell the world and all the enemies of their saluation Here then behold vnto what exceeding dignitie euerie true seruant of God is aduanced not in himself but in Christ He hath rule ouer nations and victorie ouer all the enemies of his saluation yea he is made partaker of Christs glory Hence we are taught to make conscience of euerie sinne whatsoeuer for the priuiledge of euerie christian is to haue power to iudge the wicked world Now as it is a shame for a iudge that sitteth and condemneth a murtherer or a theefe to be a theefe or a murtherer himselfe so it is for any christian to liue in any one sin seeing hee himselfe must condemne the world of those sinnes Neither can we thinke that Christ will euer aduance him that liues in sinne to condemne the same in others vnlesse hee first reforme it in himselfe Secondly the consideration of this priuiledge of a christian must bee hid in our minds against the time of aduersitie and affliction and of the pangs of death For hee that hath kept faith and good conscience all his life is a prince in Iesus Christ and shall rule ouer all his enemies And therefore though now he bee afflicted and wronged by them yet in Christ he is their iudge and shall one day condemne them that do him wrong And as for death it is subdued in Christ and shall bee no death vnto him 1. Corin. 15. vers 54. Againe the words in the originall are thus He shall feede and rule the nations as a shepheard ruleth and feedeth his lambes with his booke The Papists vpon the words of Christ to Peter Iohn 21.16 Feed my sheepe that is feede and rule my sheepe would gather Peters supremacie ouer the church in all the world But their grosse abuse of that place will appeare by comparing it with this promâ—se of Christ to euery one that ouercommeth for if their collection be good then hence will follow that euery Christian man should haue the like supremacie and be a Pope which how absurd it is euery man may iudge Therfore that place in Iohn must not be vnderstood of any supremacie for there Christ teacheth Peter the faithfull discharge of his office and dutie From this first gift of Christ the Papists gather two things I. That the seuerall saints in heauen are patrons of countries kingdomes as Saint George for England Saint Deâ—is for Fraunce Saint Patricke for Ireland c. Secondly that wee may pray vnto Saints for the Saints rule the nations and therefore know all nations and if they know them then they must bee prayed vnto But they swarâ—e from the meaning of this text for first it is not sayd that the Saints shall haue power one ouer one countrey and another ouer another but euery Saint hath power ouer al nations secondly they haue power ouer all nations not because they rule them actually but because they haue the fruit and benefit of Christs power wherby they are ruled And for their second collection wee must by nations vnderstand not all churches but vnbeleeuers for the wicked are they that must be broken like poâ—ters vessels Now the faithfull haue not power ouer the churches but ouer infidels therfore both their collections are absurd I will giue him the morâ—â—ng starre Here is the second benefit promised by Christ to him that ouercommeth The morning starre properly signifieth that bright star which riseth a little before the Sun some time of the yeare which the heathen call Venus And hereby is ment Christ himselfe as Reu. 22.16 I am the bright morning starre Christ is called a star First because he illuminateth all men with the light of vnderstanding and his church with the knowledge of the will of his father and that sufficiently in all matters that concerne saluation Secondly to shewe that the prophesie vttered by Balaam touching Christ whom he calleth the star of Iaacob is now fulfilled when as Christ by his Apostles hath plentifully reuealed himselfe to all nations Further he is called a morning starre for that special resemblance which is betweene him and it for the morning star riseth not in the beginning or middle of the night but in the end of the night towards the beginning of the day when the sunne is about to rise and then it shineth brighter than all other starres Euen so Christ he came not in the beginning or middle of the darke time vnder the law but in the last age of the world wherin after his incarnation he did shine most fully to all nations so as there was no such light of knowledge before his comming as hath bene since This Peter verifieth when he saith We haue a most sure word of the Prophets to which ye do well that ye take heed as vnto a light that shineth in a darke place vntill the day dâ—wne and the day starre arise in your hearts Where the time of the law and prophets is called a time of darknesse and their preaching then as a candlelight but the preaching of Christ vnder the Gospell is as the day starre which shineth most brightly he
holy Ghost but by Christ it is manifest that none can haue fellowship with the Father but by Christ. And here the same is verified touching fellowship with the holy ghost especially for the obtaining of those graces that concerne eternall life This serueth for our speciall instruction for among the Papists there are many that haue worthy and excellent gifts of God as knowledge memorie c. And yet in them be wanting the special giftes of the spirit as faith which iustifieth regeneration for touching assurance of these in themselues they professe themselues to be ignorant And whence coÌ„meth this but onely from their want of Christ for the Christ of the Papists as they teach him is an idoll Christ and therefore wee are not to maruell though wee see the most learned among them to scoffe and mock at our doctrin of assurance of Faith certainty of electioÌ„ Secondly we haue many among vs that will say they looke to be saued by Christ to haue their sins pardoned by him and yet you shall perceiue in them no grace of knowledge or conscience of true obedience But these things caÌ„not stand together to wit loosnes of life and forgiuenes of sins therfore these men deceiue themselues for if they had Christ they should haue his spirit and the graces thereof purging their hearts for Christ and his spirit are neuer seuered he that hath the spirit of Christ working in him faith good conscience hath an infallible token that Iesus Christ is his This must admonish vs to labour for 〈◊〉 vnion with Christ Iesus our head to become flesh of his flesh bone of his bone that in him we may haue fellowship with the father and with the holy Ghost for till we be vnited vnto Christ we shall neuer haue the graces of saluation wrought effectually in our hearts The second royaltie of Christ is that he hath the seuen starres that is the seuen Pastors of the seuen Churches of Asia they are called starres because in their ministerie they inlighten men in the way that leadeth vnto life And Christ is said to haue them because hee is a soueraigne Lord ouer them they bee his seruants For he â—ppointeth that person that shall be his minister among men hee giueth him gifts meet for his calling he prescribeth also vnto him his office and duties But the Pastors of Churches will some say are made by the Church Answ. The right of ordaining Pastors belongs to Christ as his royaltie the office of the Church is to testifie ratifie according to the word of God to approoue of them whom Christ maketh and indueth with gifts and for that cause is the Church said to call and ordaine Ministers The end why Christ is said to haue soveraigntie ouer the Ministers is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence to stir him vp to diligence and carefulnes in his place And indeede the consideration of Christs soueraigntie ouer them is an excellent motiue to stir vp all Ministers to bee diligent in their place and so likewise all Christians For considering that they are Christs and the gifts they haue come from him this must mooue them to make conscience of all good duties for being Christs they must giue themselues wholy to do the will of Christ whose they are If he would haue vs liue we must be thankefull because he is Lord of life if our death will glorifie him we must be content because wee are his Thus much of the Preface The matter of this Epistle containeth two parts A reproofe of a vice with the remedie thereof Vers. 1.2.3 And a praise or commendation vers 4. The reproofe in these words I know thy works that is I know all thy workes they are all manifest vnto me and I mislike of them So must these wordes be vnderstood in this place as may appeare by the reason of this reproofe in the wordes following Thou hast a name that thou liuest but thou art dead Wherein is set downe the fault of this Church namely Hypocrisie for that they pretended christian religion in outward profession but yet wanted the life of christianitie the power of godlines for the meaning of the reason is this Thou hast a name that thou liuest that is Churches round about thee iudge and speak of thee as of a church that is borne anew in Christ and is guided by his spirit for by life we must vnderstand spirituall life not corporall but yet for all this thou art dead that is thou wantest true spirituall life by regeneration and art indeed dead in thy sinnes this is a great and a sharpe reproofe That which is here said of this Church of Sardis may be truly verified of diuers churches in this age As first of the great church of Rome who are guided by the Pope as by their head That church hath a name to be aliue in their owne pretence it is the only true church of God in the world but in truth and before God it is dead Some say it is as a body full of diseases and whose throat is cut but yet the heart panteth life remaineth therin But we may say it hath no manner of spirituall life but lyeth starke dead as a carkasse in the graue The reasons that some alledge for it are of small moment first they say it hath the SacrameÌ„t of baptisme which is a note of a true Church and therefore it hath some life Ans. First Baptisme is not alwayes a note of a true church for circumcision in whose stead commeth baptisme was a sacrament vsed of the Samaritans when they were no people of God and so no church of God Againe Baptisme without the true preaching of the Gospel is no infallible signe of a church it is but a seale pulled from the writing or set to a bare paper to no vse and further outward Baptisme without inward Baptisme is no note of a church but such is baptisme in the church of Rome it hath not inward baptisme ioyned vnto it neither the true preaching of the word for the doctrine which they teach is a quite ouerturning of Christ and his Gospel and therefore outward baptisme may bee where there is no church Secondly I answer that baptisme in the church of Rome is a Sacrament not to their synagogue but to the hiddeÌ„ church of God among them For God had his Church among them euen in the midst of Poperie There were alwayes some among them that renounced their religion whom God called home vnto himself by the meanes which were among them as the vse of this Sacrament the Apostles Creed and of other books of holy Scripture For as God said to Elias in Ahabs time I haue reserued seuen thousand that neuer bowed the knee to Baal So may it bee sayd of many among the Papists God hath there his secret Church who neuer yeelded to the Popes gouernment
vnto our selues and to make conscience of euerie sinne and to avoide and shunne the verie occasions thereof For so long as wee professe the Gospell and obey the same our names bee in the booke of life but when wee commit any sinne we doe as much as in vs lyeth make a penne and reach it vp to heauen to blot our names out of that booke and they that keepe a course in sinning doe plainely shewe that they were neuer truely written therein Secondly considering that the number of the elect is certaine it must bee a motiue to cause vs to labour for some aâ—â—â—rance of election that wee maye truely say wee haue our names written in Gods booke But here some bad person will saye seeing the number of the Elect is vnchangeable I will liue as I list for if my name bee in the booke of GOD it shall neuer bee blotted out and if it bee not in it can neuer be added Ans. These men deceiue their owne soules for they that haue their names written in the booke of life shall liue as these few did in this Church of Sardis in true faith and holy obedience For he that is ordained to glorification is ordained to iustification and sanctification and it is impossible for him that shall be saued to liue alway in sin and therefore these men must rather labour to repent and beleeue and to get some signes of their Election that they may know that their names are written in the booke of life The third benefite is this I will confesse his name before my Father and before his Angels That is in the day of iudgement I will acknowledge and professe him to be mine one of mine Elect that keepeth faith and good conscience vnto the end I will take him from the companie of the wicked world and set him on my right hand and aduance him to glory pronouncing vpon him the blessed voyce of absolution Come Thou blessed of my father Mat. 25.34 The end why this benefit is thus propounded is to draw this church to professe the name of Christ in this world for if they would professe Christ before men hee will acknowledge them for his owne at the last day This same reason here propounded must induce vs to make a true confession of Christ against the world all Christs enemies which to doe is a very hard matter and man of himself cannot stand out but yet the consideration of this that Christ will confesse him at the last day will be a notable motiue and means to inable him thereto If an earthly Prince should come to a man among a great company and call him by his name speaking kindly vnto him hee would esteeme it a great honour vnto him and for that he would not sticke to die in the Princes cause Oh then what honour is this that Christ Iesus will in the last day vouchsafe to all those that in this life doe sincerely confesse him and ouercome he will confesse them to bee his and receiue them to his owne glorie But on the contrary those that will not confesse him heere but disgrace him either by false doctrine or profanesse of life will Christ at the day of iudgement vtterly disgrace by denying them to be his and there pronounce vpon them the fearefull sentence of condemnation Goe ye cursed c. Which if we would then escape and also procure vnto vs the ioyfull voyce of absolution we must here labour to hold the truth of Christs doctrine also keep a good conscience vnto the end But if we only professe him in iudgement and not in the practise of a holy life surely Christ will professe that he knows vs not and then giue vs our portion with the diuell and his angels The commandement followeth vers 6. Let him c of which wee haue spoken Verse 7. And vnto the Angell of the Church which is of Philadelphia write These things saith he which is holy and true which hâ—th the key of Dauid which openeth and no man shutteth and shutteth and no man openeth Here beginneth the sixt particular Epistle of our Sauiour Christ from this verse to the 14. And before it as to the rest is prefixed a speciall Commandement vnto Iohn whereby he is enioyned to write this Epistle vnto the Church of Philadelphia the end of which commandement is to warrant the calling of Iohn to write this Epistle but of this we haue spoken before The Epistle it selfe containeth three parts a Preface the matter of the Epistle and the Conclusion The Preface in this verse These things saith hee c. wherein is set downe in whose name this Epistle is sent namely in Christs where as in the former Epistles he is excellently described for the winning of more credite vnto this Epistle And that first by his properties Holynesse and truth Secondly by his kingly office in the words following For his properties First Christ is sayd to be holy Quest. How can Christ be said to be holy as he is man considering hee descended from Adam who câ—â—ueyed his sinne and the guilt thereof to all his posteritie The common answere is this That indeed Christ descended from Adam as hee is man but his substance was sanctified by the holy Ghost in the wombe of the Virgin and thereby hee was freed from Adams sinne This answere is true but not sufficient for men besides the corruption originall take from Adam the guiltinesse of that sinne which Adam committed Now sanctification taketh away the corruption of sin but not the guilt thereof therefore a more full answere is this That all which come of Adam by naturall generation doe receiue by that order which God set in nature at the creation saying increase multiply both the nature of Adam and the sin guilt thereof But God for the preuenting of this in the Incarnation of Christ ordained that Christ should not come of Adam by naturall generation but by a miraculous Conception of the holy Ghost whereby hee tooke the nature of man with the infirmities thereof without the sinne of mans nature or the the guiltinesse thereof And thus is Christ free from sinne as he is man Further Christ is holy two wayes In himselfe and in regard of his Church In himselfe hee is holy sundry wayes first in regard of his Godhead for his diuine nature is holinesse it selfe Secondly as hee is man for his man-hood was not only freed from all manner of sinne by reason of his miraculous conception but it was also inriched and filled with holinesse and that in greater measure than all men and Angels for he receiued the gifts of the holy Ghost without measure And againe as he is man Christ is holy in regard of his obedience and actions for liuing on earth he did actually as our suertie fulfill the Law for vs. Secondly Christ is holy in regard of his Church First because hee is the authour of that holynesse which is in euery member of his Church
Yea hee is holy in regard of men in a further respect namely as the roote of all mans holinesse as he is Mediator For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him and for this cause hee is called our righteousnesse and sanctification and in this sence especially is Christ said to be holy in this place Whereas Christ is said to bee holy not only in himselfe but for vs here we must marke what is the principall thing in Christian Religion namely to haue care to bee ingraffed into Christ that from him wee may receiue grace to become new creatures and feele in vs his power to kill our corruptions and dayly to renew his owne Image in vs in righteousnesse and true holinesse and that as truely as wee feele in vs Adams corruption It is not sufficient for vs to plead that Christ will bee our Sauiour and will free vs from all sinnes but wee must labour to haue Christ conuay holinesse into vs and that as sensibly as wee see the roote conuay sappe into the branches and this holinesse wee must make to appeare in our liues as the branches by their fruit and leaues doe shew they receiue sappe from the roote Secondly here note Christ propounds himselfe vnto vs and to all Churches as a notable patterne to be followed giuing vs to vnderstand that all that beleeue in him and looke to be saued by him must bee holy as hee is holy making conscience of euery euill way for Christ is holy to make vs holy Let vs therefore behold Christ and see wherein hee expresseth himselfe to be holy and therein let vs follow him So Iohn saith Hee that hath this hope purifyeth himselfe as hee is holy that is vseth all good meanes to conforme himselfe to Christs holinesse Thirdly hereby wee learne that the common title giuen to the Pope whereby hee is called Holinesse is a blasphemous title for to be holy is here made a propertie of Christ. And yet more is giuen to the Pope than to Christ in this place for he is called Holinesse which is a title of God alone The second propertie whereby Christ is described is Truth Christ is sayd to bee true in three regards First because hee is without all error or ignorance knowing euery thing as it is Truth is in Christ properly and in the creatures onely by meanes of him Secondly because whatsoeuer hee willeth and decreeth he doth it seriously without fraude deceit change or contradiction as the whole tenure of Scriptures doe shewe wherein euery part is sutable and agreeable to another because hee maketh good euery promise made in his word for in him all the promises of God are yea and Amen 2. Cor. 1.20 Whereas Christ is sayd to bee true yea Truth it selfe First Wee learne a full difference betweene him and all false wicked spirites for they are spirites of error and falshood for the diuell is the father of lyes and the author thereof Againe whereas Christ is true in all his wayes we ought without all doubting to beleeue his word and all the promises made therein that concerne our saluation If Christ could erre or lye and men bee deceiued by him then they might iustly doubt of the truth of his word but seeing hee is true in all his promises wee must beleeue in him and in all our distresses either of bodie or mind depend vpon him for he hath made a promise to helpe and he will neuer faile them that rest on him Thirdly in this Propertie hee propounds himselfe an example to be followed of his Church and of vs that as Christ is serious in his decrees and constant in his promises so must wee purpose euery good thing seriously and also make good whatsoeuer good thing wee promise For Lyers must bee destroyed Psalm 5. Vers. 6. They that loue or make Lyes must neuer come into Heauen but â—e shut out thence and cast into the burning Lake of fire and brimstone Reuel 22.15 But it is a note of a man that is a good member of Gods Church in this world and that shall bee inheritour of Christs Kingdome in Heauen to speake the trueth from his heart Psal. 15. Verse 22. And Lying is a note of the childe of the diuell Ioh. 8.44 Secondly Christ is described by his kingly office Which hath the key of Dauid which openeth and no man shutteth and shutteth and no man openeth VVhere first let vs see the meaning of the words For which purpose wee must haue recourse to Esay 22. vers 22 whence these wordes are borrowed being there sayd of Eliachim The circumstances of that Text will easily shew the meaning of the wordes in this place Shebna who had been an ancient Steward to many of the Kings of Israel was Treasurer also vnto King Hezekias And because hee was an hinderer of Reformation intended by Hezekias the Lord threatned to cast him out of his office and further the Lord signifieth that Eliachim shall come in his roome and haue the same office now to expresse this thing the Lord sayth The Key of the house of Dauid shall bee layd vpon his shoulders That is Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid whereof Hezekias was Gouernour for so the House of Iuda and the House of Israel are often put for the whole Kingdome of Iuda and Israel And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie so that the meaning of this place is this that God hath giuen vnto Christ soueraigne power and authoritie of gouerning his Church Quest. But why is Christ sayd to haue the Key of Dauid for Dauids kingdom was a temporall kingdome but Christs Kingdome is not of this world Iohn 18.36 And yet it is said The Lord God shall giue vnto him the Throne of his father Dauid and hee shall raigne ouer the house of Iacob Luk. 1.32.33 Answ. Christ may bee sayd to haue the Keyes of Dauid two wayes First Properly for when hee was borne of the blessed Virgin Marie he was borne King of the Iewes by right descent from his father Dauid as his Genealogie plainely sheweth Luk. 3. And also the question of the wise men at Ierusalem saying Where is the king of the Iewes that is borne Mat. 2.2 And therefore when the Publicans asked tribute of him he pleaded the priuiledge of a Kings sonne albeit to auoyd offence he was content to yeeld of his right to pay tribute Thereby shâ—wing that he had right to the Kingdome of Israel though he would not take it vpon him therfore came in such a time when the Kingdome was taken of the Romane Emperour Secondly he may bee sayd to haue the key of Dauids kingdome Tipically for Dauids kingdome was a figure of Christs kingdome and
of God for he will trie vs woonderfull it is to see how common the reproch of presizenesse is and if it were not well knowne that the world is full of Athiests that might discourage many a Christian. But the remembrance of this triall wherein hypocrisie will vanish as the stubble before the fire must mooue vs to labour for sinceritie When we haue done our best wee shall bee farre short of that wee ought to bee And therefore through the reproach of the world let vs hold on our good endeauour and labour to haue the maine graces of true faith and a good conscience with a resolute purpose not to sinne that so we may stand in the day of tryall But if wee want these and liue loosely wee shall be found like the foolish Virgins that haue onely the blasing lampes of an outward Profession and want the sauing oyle of grace which may make vs acceptable vnto God at his appearing Wee haue beene trayned vp in the Schoole of Christ what a shame will it be if when Christ comes to prooue vs we be then found barren and voide of sound grace Dauid bethinking himself of this trial of the Lord doth conforme himselfe vnto the will of God and therefore offereth himselfe vnto his tryall saying Lord prooue mee meaning in regard of the truth and synceritie of a good conscience not of the perfectnesse of his owne wayes And hereunto must wee endeauour not suffering any sinne to raigne in vs. Qu. But how was this promise verified touching their deliuerance from persecution seeing no Church was free from it For euen the Churches of Asia whereof this in Philadelphia was a principall one were persecuted by Traianus Answ. This and such like promises of deliuerance to Gods children from tryals and afflictions must bee vnderstood not simply but with condition to wit so farre foorth as they may bee hurtfull vnto them and in the least measure hinder their saluation and indeed they are promises of deliuerance from the euill of temptation and persecution not from persecution and temptation it selfe Psal. 91.10 The Lord promiseth to him that trusteth in God The plague shall not come neere his dwelling and yet by experience wee know that Gods children in generall plagues are taken away as well as others and therefore that promise must bee vnderstood of deliuerance not from the plague it selfe but from the hurt therof so as it shall not hinder the good or saluation of any in the godly mans house We pray Lead vs not into temptation which wee must not vnderstand of freedome from all temptation for it is the will of God we should be tryed but therein wee are taught to pray that God would not forsake vs in our temptations or giue vs vp wholly to the power of the deuill but that it may tend to our profit and not to our hurt as well in respect of grace as of saluation And so farre foorth was this promise accomplished to this Church The due consideration whereof is most comfortable to Gods church and people teaching thē not to feare the crosse in any temptation God will haue his church tryed but the faithfull therein need not to be dismayed for God by his promise hath taken away the euill and poyson of all tryals and temptations to them that haue care to keepe faith and a good conscience though they suffer a thousand crosses in this world neuer so long yea though they die vnder the crosse which may put comfort into the heart of any distressed soule whatsoeuer reuiue those that are oppressed with temptations Againe in that this promise is not made simply and absolutely but with restraint hereby we are taught that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities are not according to Gods will and word For euery petition must depend vpon some promise of God but wee haue no absolute promise of freedome from all tryals and temptations but onely so farre foorth as they be euill And therefore in praying against temptations we must qualifie our petitions for temporall deliuerance according to the tenour of the promises of Christ that is so farre forth as may most aduance Gods glorie and best further our saluation Quest. How can this great persecution bee called but an houre of temptation seeing it lasted 14. yeeres Answ. In diuers respects it may bee so called First in regard of God with whom a thousand yeeres are but as one day and therefore 14. yeers with God are but as one houre Secondly in regard of that punishment which euery man by his sinnes deserueth in hell eternally Thirdly in the affection of Gods people which were tryed When Iacob serued Laban seuen yeeres for Rahell his affection made him thinke it was but a short time So when Gods children suffer for the name and Gospel of Christ the consideration thereof will make them thinke long afflictions to bee but short This affection caused Paul to wish to himselfe eternall perdition for the glory of God in the saluation of the Iewes Rom. 9.3 The end of this phrase touching the shortnesse of time was to comfort this and all other Churches in the time of this grieuous persecution for the consideration of the shortnesse of the time is a meanes to ease any affliction and to arme an impatient man with some measure of contentation III. point The prophecie or prediction of this affliction is in these wordes Which will come on all the world to try them that dwell vpon the earth Heere Christ foretelleth a thing which was to come simply by himselfe and from himselfe not by the helpe of any cause or any man or angell And hereby hee prooues himselfe to be true God for it is a propertie and priuiledge of the true God of himselfe and by himselfe to foretell a thing to come before it can bee seene either in it selfe or in the causes thereof no man nor angell can so absolutely foretell that which is to come but in their predictions they first see the things present in their causes vnlesse they bee reuealed vnto them from God But some may here demand whether Christs foreknowledge and prediction were the cause of this grieuous persecution Answ. Not so for things come not to passe because of Gods foreknowledge thereof but because they would come to passe therefore God foreseeth foretelleth them there is a higher cause of all things then prescience and prediction to wit the good will and pleasure and decree of God So Christ is said to be deliuered to bee crucified by the determinate will and counsell of God and from the same eternall counsell did this persecution vnder Traian originally proceed for the first cause of the euent of euery thing is Gods decree either ordaying or disposing the same It will be sayd if this be so then is God the author of sinne Answ. God forbid For the maner of Gods will and decree is
yet they will not take paines to reade the same at least in such a constant course as they ought to doe Thirdly the Lords Sabbath is broken for though most men at set times will come into the congregation yet there is not that priuate sanctifying of the Sabbath after the congregations are dissolued which Gods word requireth but men betake themselues to their own affaires and to outward delights to omit those that haue no care at all of sanctifying the Sabbath in any sort Now these persons must needs want both knowledge obedience and all sound grace that will not set apart some time wherein they should employ themselues in Gods word and by these signes it is euident that there is a greeuous disease of negligence in the duties of Religion that infects our congregations Now where this negligence is though coldnesse be not there cannot be zeale and so luke-warmnesse must needs abound II. Signe of luke-warmenesse The Religion of most men is this In the generall calling of a Christian they shew Religion but in the affaires of their particular callings where is religion In the Church they are good Christians but in practise of the duties of their particular callings who sheweth his religion for when as men should practise their callings according to Gods word and true godlynesse they follow the desires of their owne hearts Little conscience is made of lying and oppression that loue and plaine dealing which ought to be between man and man is wanting which prooueth them plainely to bee luke-warme Gospellers III. Signe There bee many that professe themselues to bee luke-warme neither hot nor cold For though all generally come to the hearing of the word and the receiuing of the sacraments yet many when they see some make conscience to become answerable in some measure to the word which they heare and the Sacraments which they receiue doe take vp in their mouthes this slaunder of precizenesse against them mocking them for doing that which in the word sacraments theÌ„selus profes shuld be don These men will not be enemies to the Religion of Christ and they professe themselues not to bee zealous by reproaching zeale in others Therefore they doe more than these Laodiceans did euen professe themselues to bee luke-warme For hee that reproacheth another for zeale in Religion brandeth himselfe with this sinne of Luke-warmenesse And who knowes not how many of this â—ort are euerie where I dare with good conscience say our congregations generally consist of such Now marke what followeth hereupon First that our common professors of religion are in worser case than heathen men Iewes and Turkes that knowe not Christ. This Christ teacheth in preferring cold persons before the luke-warm as if hee should say I had rather thou werest a Pagan than a Professor without zeale And Saint Peter to this purpose speaking of such saith It had beene better they had neuer knowne the way of truth than after they haue known it not to obey the commaundements of God So that vnlesse there be further matter in vs than knowledge and bare profession our case is worse than the case of Iewes and Turkes Religion knowne will not make thee better than them but it is zeale and obedience that must preferre thee before them Secondly from the consideration of our estate I gather that wee are in danger to be spewed out of the mouth of Christ as luke-warme water out of the stomacke This is the punishment heere threatned which was written for our instruction that we might know where luke-warmenesse takes place there this punishment will follow Wee may flatter our selues as the men in the old world did thinke all is well neuer regarding till the iudgement come but the truth is that in regard of this sinne we are in danger to bee cut off from the Church and from true societie with Christ God can doe this sundrie wayes either by bereauing vs of his Gospell and making vs as the heathen or by sending the enemie among vs to destroy and root vs out of this land and euen in our neighbor-countreys and townes hee sets spectacles before vs that by them wee may see how hee can spew vs ouâ— cut vs off from being a people And thus much of the first fault namely luke-warmenesse Vers. 17. For thou sayst I am rich and made rich and haue need of nothing and knowest not how thou art wretched and miserable and poore blinde and naked Here is the second sin of this Church namely spirituall pride The wordes depend vpon the former as a reason thereof before he charged theÌ„ with deadnes in religion and here he painteth out the cause thereof namely spirituall pride of hart As if hee should say thou thinkest thus within thy selfe I am rich for it is the manner of the scripture to expresse the thoughts of men by their speeches because the thoughts of men are as euident to Christ as any mans speeches can bee to another In that Christ doth expresse mens secret thoughts and propound the same in this Booke wee may hence gather that it is a part of Canonicall scripture for it is a priuiledge of the scriptures to set down the thoughts of Countreys of Churches of particular men euen as they coÌ„ceiue them This can no man doe in any booke of his owne deuising And hence wee may gather an argumeÌ„t against Athiests That scriptures are the word of God because they reueale mens secret thoughts Nowe followeth the thought it selfe of the Angell and people of this Church I am rich that is I haue many excellent gifts and graces of Gods spirite by this effect he expresseth their spirituall pride in ouerweening their estate before God This is a common sinne in the world and euer hath been Christ sayd He came not to call the righteous but sinners to repentance by righteous meaning such as think themselues righteous And the proud Pharisie in his prayer which hee conceiued in his heart thought himselfe farre better than the poore Publican or other men And Paul bringeth in the Corinthians thinking proudly of themselues saying We are full and made rich c. This sinne takes place in the Papists at this day who perswade themselus that they can satisfie Gods iustice by temporall works and fulfill the law of God and merite for themselues and for others To come to our selues this same proud thought hath place among vs. First wee think we are rich in regard of knowledg both yong and old scorne to be catechized because they would not seeme to be ignorant some sticke not to professe this pride by bragging thus that they know as much for substance as any man can teach them when as indeed they know nothing but that wich nature wil teach a man Secondly men plead that they haue a most firme saith so as they neuer doubted of Gods mercie which is nothing but the presumption of a proude heart for true faith is troubled with doubting
fauor of God that so we may goe out of our selues and in regard of our selues euen despaire of our saluation for till this pouertie of spirit be wrought in vs wee may make a shew in profession heare the word and receiue the Sacraments but we shall neuer haâ—e sound grace And blessed were our estate if wee could lay aside that diuelish pride which puffeth vp our hearts and become poore in spirite then were wee in the right way to receiue the Gospell and the graces thereof but till we be beggars in our selues wee neuer begin to be rich in Christ. Howe can Christ truely charge this Church with pouertie for the Laodiceans were a rich people and had great store of wealth Answ. True it is they were rich in wealth as histories shew and yet poore to God For all honour and wealth in the world is nothing without the grace and fauor of God in Christ. Paul saith Wee are compleat in Christ forth of him therfore we haue nothing To the Corinthians hee saith All thinges are yours and you Christs and Christ is Gods But nothing is ours till we haue Christ and Christ vs. As it was with this Church so it is with all other Euerie person and all people are but poore and beggarly if they want Christ and therefore if God haue giuen any man riches and wealth hee must lay this good foundation vse them as helps to further his saluation For by them hee may attaine to the meanes of saluation and also shew forth the fruits of faith But they that haue wealth and vse it otherwise shall finde it turne to their deeper condemnation The second part of their misery is blindnesse Quest. How can they be sayd to be blinde for they had a learned teacher no doubt that both was able and did teach the will of God and the people likewise knew the points of Religion and beleeued the Gospell Answ. They had knowledge indeed but yet they were blinde first because they knew not their owne estate If a man had all skill in all Arts and sciences great knowledge in the word yet if he know not himselfe in some measure he is but a blinde man Secondly because they did not knowe God in Christ They knewe no doubt that there was a God and that Christ was a Sauiour but they could not apply it to themselues to be able to say God is my God Christ my Redeemer and the holy Ghost my Sanctifier Thirdly because they could not discerne of things that did differ as between good and euill between euill and euill and between temporall things and eternall blessings This spirituall discerning is a gift of Gods grace In that Christ saith They were blinde though they had knowledge wee may learne that al knowledge is but meere ignoraÌ„ce before God to those persons that know not themselus and God to be their God in Christ For want hereof Christ calleth the angell of this church blind thogh otherwise hee were a verie learned man Which must teach vs not to rest content with any humane learning no not with the literall knowledge of the Gospel but we must labor further to know our selues and to know God in Christ Christ our redeemer and be able in some good sort to discern between things that differ Dauid a most worthy Prophet intituleth the 32. Psalme his Learning What learning sheweth he there Answ. Surely nothing but the knowledge of the pardon of his sins And indeede that is it which seasoneth all our learning and therfore aboue all things we must labour for it The third part of their misery is Nakednes Nakednes is two-fold To the eie of man to God Nakednes to the eie of man is bodily that is also two-fold either that which was before the fall in the bodies of our first parents whereby their bodies being vncouered appeared very glorious without shame or that which is after the fall wherby the bodie being naked bare appears full of shame which is so excessiue by reason of mans sin that if necessity would permit the whole body both face hands should all be couered Nakednes before God is when any man lies before God a deformed sinner In this case Moses sawe the Israelites when they had made a golden Calfe For thereby they depriued themselues of Gods Image and were guilty of that most greeuous sin of Idolatry This is a misery of all miseries the greatest nakednes that can be And this is the nakednes of this Church in this place Qu. Why doth Christ call them naked Ans. To mooue them and in their persons all professors to haue care not to flye from God and to hide their sins with Adam but to bring themselues into his presence and there lay open their sinnes that they may obtain a couering for them by Christ. It is the practise of the world to hide their sins froÌ„ men but neuer to care how bare naked they be in the sight of God who yet seeth them all as plainly as we see the sores of any poore lazer that shews the same to moue our pity towards him which if we could see we shuld be ashamed not to seeke to couer our sins before God We must therfore labor in our owne consciences to see the nakednesse of our soules before God and seeke to be touched and humbled for the same that so we may earnestly intreate for the righteousnesse of Christ to be a couering to cloath our soules This was Dauids practise for when hee saith Blessed are they whose sinnes are couered Psal. 32.1 he would giue vs to vnderstand that hee vsed to vncouer his sinnes and lay them open before God that at his handes in Christ he might get a couer for them These are the particular partes of a mans miserie which euery man must labour to feele in himselfe if he would bee partaker of the righteousnesse of Christ for thus hath Christ both in generall and in particular set downe the miserie of this Church that he might prepare them to receiue the blessed comfort which followeth in the next Verse Vers. 18. I counsell thee to buy of me gold tryed by the fire that thou mayest bee made rich and white rayment that thou mayst be clothed and that thy filthy nakednesse doe not appeare and annoint thy eye with eye-salue that thou mayest see Heere beginneth the counsell of Christ vnto this Church Wherein first he propoundeth a notable remedie for her miserie before noted In this remedie wee are to consider three things the manner of prescribing it the remedie it selfe and the meanes whereby it is obtained For the first this remedie is propounded not in any sharpe commandement but by a milde and gentle aduise I counsell thee And herein Christ doth take to himselfe the office of the Counseller of his Church For as God hath his Church and people so he hath his counsellers by whom in mercie hee hath reuealed his
euerlasting life which Christ there keepeth in store for vs and for this cause principally doth Christ here say Behold I liue for euer 3. This also must mooue vs to put all our affiance in him and to place all our ioy and reioicing in him Men haue most regard to that part of their bodie by which the whole body and euery member liueth Well wee professe our selues to bee members of Christ and in him is hid our spirituall life wee therefore must set our hearts and affections on him especially The third part of the distinction is this Though I was dead yeâ— I haue the keyes of death and of hell Here we must not imagine that hell is a bodily place kept with locke and key and dores as mens dwelling houses are that cannot bee proued by any place of Gods word Neither yet that the torments thereof are bodily such as bee inflicted in this world but rather they are spirituall being the apprehension and feeling of Gods wrath and vengeance whose iealousie burnes like fire But Christ in this phrase borroweth a comparison from stewards of great houses who at their installing into their stewardships haue the keyes of all things giuen vnto them Which giuing of the keyes is a token of regiment and authoritie bestowed vpon them And the meaning is this That Iesus Christ thogh he once died yet by his death did vanquish hell and death and hath obtained full power dominion ouer them both for euermore Hence arise sundry instructions first that power and authoritie to forgiue sinnes properly belongeth onely vnto Christ. No meere creature hath this power for hee that can forgiue sinnes must bee able to take away the punishments of sinne namely hell and death which none can doe but Christ alone who onely hath the keyes thereof And to say that a man can properly forgiue sinnes is to say that a man hath power in himselfe ouer hell and death And therefore the priesthood of the church of Rome is full of blasphemie who take vpon them properly to pronounce vnto men the pardon of their sinnes of themselues and they deride the custome of reformed churches who from God pronounce the pardon of sinnes vnto them that repent Secondly hereby wee are taught to reuerence Christ and to performe vnto him all due honor and loyall obedience If wee neuer haue done this heretofore wee must now begin and if wee haue done it we must endeuour to do it more For Christ hath the keyes of hell and death hee can open the gates thereof at his pleasure and cast thither whom hee will Many deceiue themselues through their false conceit of Christ they thinke not of him as of a Iudge but as a Sauior onely they make him all of mercie and pitie and thereby they take occasion to goe on in sinne But wee must consider that Christ is likewise a righteous iudge who hath the power of hell and death in his hands and therefore we must not flatter our selues in our euill wayes but striue to please him continually with fear and trembling least by our sinnes we stir vp his wrath against vs and cause him to cast vs into hell whence is no redemption Thirdly this is a matter of great comfort vnto all those in Gods church that in this life vnfainedly cleaue vnto Christ and especially in time of affliction and temptation and at the houre of death for Christ hauing the keyes of hell death is able to keepe them from hell and from the sting of death And this hee will doe because they trust in him for he hath promised it If this were alwayes sounding in our eares it would minister endlesse ioy vnto our soules against the seruile feare of hell and death Vers. 19. Write the things which thou hast seene and the things which are and the things which shall come hereafter Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare hee giueth him a commaundement to write the things which he had seene c. This commaundement was giuen to Iohn in the eleuenth verse and is here againe repeated for these causes First that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention Secondly that Gods church in all ages may vnderstand that it is necessarie men should know the estate of the church to bee subiect vnto troubles that thereby they may better arm themselues against the euils to come Thirdly that Iohn might be fully assured of his calling to write and publish this booke Fourthly that Gods church in all ages might be out of doubt that this booke is no deuice of man but a booke of God and part of holy Scripture reuealed from Christ to Iohn for the good of his church If it be sayd though Christ did faithfully reueale his will yet Iohn might erre in publishing it Answ. As Christ deliuered this to Iohn so hee receiued and published it faithfully without all fault either in matter or manner for we must make a difference betweene the Prophets and Apostles and all other teachers As the Prophets in former times so the Apostles in the New Testament were called immediately by Christ and had such speciall assistance of Gods spirit that they could not erre when they propounded by preaching or writing any doctrine of Christ vnto the church of God this appeareth by the promises of Christ made vnto them Luk. 10.16 He which heareth you heareth me and be which refuseth you refuseth me and â—e which refuseth me refuseth him that sent me Againe Matth. 10.20 It is not you which speake but the spirit of your father speaking in you Ioh. 14.26 hee promiseth to send his spirit to be their comforter which shall teach them all things yea to lead them into all truth Iohn 16 1â— Which promise some apply 〈◊〉 al Gods ministers but if we marke the circumstances therof we shall see that properly it agreeth to the Apostles for though in others the certaintie hereof cannot be affirmed yet in them it may for which cause in the counsell at Ierusalem thus they write vnto the churches It seemed good to the holy ghost and to vs as being assured of the certaine direction of the holy ghost which no ministers euer since could say being subiect to errour both in speaking and writing This distinction must bee held for the certainetie of our faith in the points of Religion and for our assurance of the faithfull penning and publishing of this booke And thus much of the causes of this repetition In the words of this commandement is contained the diuision of this whole booke Write the words which thou hast seene that is set downe what I haue shewed thee in this vision And which are that is all things which I reueale vnto thee touching the present estate of the church And which are to come hereafter that is those things which concerne the
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