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.
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
110. c. 2. 5 11.12 10 c. 1 137. c. 2.  14 76. c. 2. 6 10 135. c. 1. 8 5 178 c. 2. 9 7 169 c. 2.  9 194 c. 2. 10 36 136 c. 2.  37 6 c. 2. 11 3 57. c 1.  22 145 c. 2.  24 25 26 195 c. â— 174 c. 1.  31 185 c. 1. 12 2 195 c. 2.  8 38 c 1.  17 114. c. c. 1. Iames. 1 2 38. c. 1. 107 c. 1.  5 77. c. 1.  21 10. c. 1.  27 135. c. 2. 2 23 125 c. 1. 4 6 10. c. 2.  8 45 c. 2. 5 7 38. c. 1. 1. Peter 1 7 208. c. 1. 3 1 113. c. 1.  15 80. c. 1.  19.20 90 c. 2. 125. c. 1.  21 108 c. 1. 4 23 27. c. 2. 140. c. 2. 2. Peter 1 12 109. c. 1.  19 155. c. 2.  20 143. c. 1. 2 3 6. c. 1.  7 75. c. 2.  8 205. c. 2.  18 151. c. 1.  21 202. c 1. 3 8 6. c. 1. 191. c. 1. 1. Ioh. 1 3 9. c. 1.  6 62. c. 2.  10 83. c. 1. 2 13 54. c. 2.  19 174. c. 2.  27 26. c. 1. 3 1 23. c. 1. 131. c. 1.  2 232. c. 1.  3 176. c. 2.  9 83 c. 1.  14 135. c. 1.  16 134. c. 1 4 1 76. c. 1. 77. c. 1.  6 127. c. 1.  21 134. c. 1. 5 4 97 c. 1.  10 198. c. 2.  11 66. c. 2.  18 27. c. 1. 2. Ioh. 0 10 75 c. 2. 116. c. 1. Iude.  3 78. c. 1.  16 151. c. â— Â 20.22 80. c. 1. Reuelation 3 7 21. c. 2. 4 5 16. c. 2. 6 10 34. c. 1 7 9 118. c. 2. â—0 9.19 79 c. 1. 19 9 129. c. 2. 20 12 148. c. 2. 21 3 194. c. 2.  6 129. c. 2.  8 20. c. 1. 105. c. 1. 109. c. 2.  10 194. c. 2. 22 15 177. c. 1.  16 155. c. 1.  20 34. c. 1 ⧠A Table of the speciall points to be obserued in this Exposition The first number notes the Page The second the Colume Bâ— Notes the beginning of the Colume M the middle and E the end A ABsolution belonging to the Church 181.1 m. Adam and Christ opposed 97.2 m. Adulterie spirituall and bodily 〈◊〉 punishments each of other· 94.1 m. and 120.1 c. Affections of the soule worke strongly vpon the body 63 â— c. Wee ought to bee like affâ—cted to Christ. 94.2 b. Afflictioâ—â— the ordinarie state of beleeuers 38.1 b they are profitable 203 â— c. they discouer 〈◊〉 state of mens hearts 192.1 m Christ tempers them according to the disposition of offenders 211.1 How grieuous afflictions seeme short â—â—â—â— 1 c. Grounds of true comfort in affect 〈◊〉 48.2 m. 99.1 〈…〉 m. â—07 2. m. 11◠〈…〉 15â— 2 c. 1â—5 â— m. Aged men honoured 54.2 b. There dutie thereupon ibid. Amen a title giuen to Christ. 197 â— m Angels the good angels are 〈◊〉 for Gods Church â— 1 b. Application of the word needfull 96. â— c. The right maner of it 〈…〉 The true â—round thereof ibid. â— Approoue We must seeke to approue ourselues to Gods Church 147. â— m. but chiefly to Christ. 166.1 b. Assâ—â—erations when to be vsed 33.2 b. Assurance of saluation by faith â—8 2 b Attyreâ— A rule for it 53.2 b. B How to beautâ—fie soule body 208. â— m Beleeuers be 〈…〉 25.21 b. when ibid. 2. 〈◊〉 Their dutie in regard 〈…〉 and 27. â— Consolations thence â—8 1 m. Blessing 〈◊〉 how to bee sought 14.1 c. Blind spiritually who 206.1 m. Booke of life 17.4.1 m. How a man may be blâ—â—ed out of it ibid. c. Buye To buy of Christ how what 209.1 m. Fewe bargainâ— with him â—10 1 b. C Callings A man should haue a good calliâ—g for euery action 6. â— m. In our particular Callings wee should 〈…〉 Christ. 7.2 m. Best 〈…〉 haue their 〈◊〉 â—4 1 b. 〈◊〉 Law of 〈…〉 vnclean 171.2 m. Childreâ—â— how punished 〈…〉 fathers offences 〈…〉 m. Christ is 〈◊〉 Godpunc 〈…〉 1. m. God of himself 〈…〉 34.2 m. All seeing 99 〈…〉 â—33 â— m. 〈…〉 with the Father 35. ◠〈…〉 35.2 m. His power for his Church â—6 1 b. and 133.2 b. and 153. â— c. Ouer his church three-fold 178. â— c. Christ true man 99. â— m. Goâ—â—e aâ—an 99. â— â— 14â— â— m. Christâ— officies 〈…〉 office 2.2 m. 21.1 m. His kingdome â—â— 1 c. and 2.6 Christs propheticall office in two duties 17.1 m. and â— â— 1 â— Christâ— priest-hood and the actionâ— thereof 20.1 〈…〉 our high-priest 5â— 1 m. He hath 〈◊〉 holy Ghost 1â—3 â— c. His 〈◊〉 of his church 2. â— c. 64. â— b. Christ the Sonne of the â—ather â—nd how 132.2 m. 〈…〉 of his Father 3. â— m. His holinesse as man 175. 〈◊〉 176.1 His 〈◊〉 presence not â—o bee regarded 52.2 m. He is spirituall foode 128.2 â— Hidden foode 130.1 b. 〈◊〉 Catholike onely one 12.1 â— Church Tryumphant 19â— 2 m. Church 〈…〉 the crosse 37.1 c Church hath power to appoint 〈…〉 13â— 1. m. Seuerall congregationâ— bee particular Churche◠〈…〉 b. â—â—1 â— b. They be Candlestickes 49.2 Of gold â—1 1 m. The 〈…〉 truth â— â— b. 1â— 2 m. It hath the spirit of discerning 76.2 c. It should be purged of euil meÌ„ 74.2 b It should be seuere against theÌ„ 138.1 c. and 139.1 c. When a Church becomes no church 102.2 c. Whence Gods Church is gathered 112.1 c. wher our church was before Luther 113.2 b. Materiall Churches no more holy than other houses 39.1 c. 196.1 c. CommandemeÌ„ts their vse in the church 89.1 Comedies vnlawfull â—50 2 c. Communion of Saints 38.2 m. Communicants vngratefull 217.2 c. Confession of Christ. 175.1 c. Conscience euil 33.1 m. Good conscience a sure treasurie 114.1 b. Consideration of a mans sinnes 115.2 Constancie for the truth 113.2 c. Signes of it 114.1 m. Controuersies in Religion how to know truth therein 18.1 c. Conuersing with euill men 75.1 c. 2. Conuerting of soules a great priueledge 183.2 c. Of the conuersion of a sinner 186.1 b. 215.2 c. Fruits of true conuersion 187.1.188.1 Corrections should be for reformation 211.1 and 212. Corruption of nature helpes against it 60.1 b. Corruptions in a Church do not presently make it no church 165.2 c. Chiefe Counsellor Christ. 207.1 c. D Damnation how escaped 110.1 b. Dauids fall 85.1 b. Dead Christs priueledges among the dead 20.2 b. and 21.1 b. Death two-fold 109.2 b. Spirituall death hath 3. degrees 58.2 c. Comforts against death 20.2 c. 56.1 c. Decay in loue and grace 86.1.89.2 c. 90.2 c. 92.1 m. Degrees in glorie 149.1 c. Despaire helpes against it 213.2 c. Diligence in a Minister 73.1 m. Disgraâ—ing of others 93.2 m. Distrust in Gods prouidence 104.1 c. Doctour of the Church
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
that thence we may offer vp acceptable sacrifices of praise and thanksgiuing vnto the Lord. Secondly we must stir vp the gifts of grace that are in vs as Paule sayth to Timothie 2. Tim. 1.6 vsing a comparison from the fire which burneth more bright and cleare when it is stirred vp Lastly wee must exercise our selues in the duties of pietie as faith repentance loue and such like so shall they not decay And thus much for the sinne of this church Verse 5. Remember therefore whence thou art fallen and repent and doe thy first workes or els I will come against thee shortly and will remooue thy candlesticke out of his place except thou amend Our Sauiour Christ the faithfull physition of our soules hauing sharpely rebuked this church doth here prescribe vnto them a soueraigne remedie against their sinne of decay in loue FroÌ„ whence we may learne that the law whereby sin is reproued is to be taught but yet with this qualification that withall the doctrine of the Gospell be ioyned thereunto that the sinnes which are ripped vp by the law may be cured by the Gospel This is Christs manner of preaching in this place whose practise is a most worthie platforme for all his ministers for we haue no warrant at this day to preach the law barely which onely maketh the wound without the Gospell which alone sheweth the remedie This remedie here prescribed is of speciall vse and worthie our consideration generally by it we haue direction to answer to two necessarie questions of practise which often fall out in the life of man First a man is effectually called to professe the gospell and yet after his conuersion either through the corruption of his nature or by the temptation of the diuell and the world falleth into sinne againe what must this man do for his recouerie Ans. He must remember whence he is fallen and repent of those his sinnes and do his first workes The second question is this A man that hath all his life long liued in ignorance and sin is now touched in conscience for his loose life how shall this man escape the wrath of God become reconciled vnto him Ans. He must first remember whence hee is fallen by Adams sinne and by his owne transgressions Secondly hee must repent of his sinnes Thirdly endeuor to do the first workes whereto he is bound by the law of creation so shal he escape the wrath of God and be receiued into his loue and fauour In particular this remedie hath three parts The first Remember whence thou art fallen The second And repent The third And do thy first workes The words following Or else I will come against thee c. Are a reason of this remedie to persuade them to do the duties prescribed For the first Remember whence thou art fallen The words beare this sence Examine thy selfe throughly see in thy selfe the decay of thy former loue and then ponder the same in thy heart seriously and throughly Here Christ inioyneth to this church two duties I. Examination whereby shee must descend into her owne heart and search out her owne wants especially the want of her loue to God to his word and to her brethren II. Consideration whereby she must often thinke of these her wants and lay the same to her heart vnfainedly This course which Christ taketh with this church teacheth vs first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate that so hee may search out his owne wants and deeply consider of the same For this very thing Ieremie blamed the people in his time that no man sayd with himselfe what haue I done And Christ layeth this sinne to the charge of the people of the old world that they were ignorant of their estate They knew nothing till the floud came and â—â—oke them all away And this is the common sin of this age no man almost doth examine himselfe consider in his hart his owne estate by reason of his sinnes and wants Nay men are growne to this that they count it a meanes to breed melancholie and therefore do â—lie the practise of this dutie and so nuzzell themselues in their fearefull securitie Secondly here wee learne that it is a speciall dutie for them that liue in Gods church to be throughly acquainted with their owne estate to examine and search out their owne sinnes and often to consider seriously of their particular wants Zephanie preaching the doctrine of repentance vnto the people beginneth thus Search ye search your selues oh nation not worthie to be beloued Where the word translated search signifieth such a search as a man would make for some small thing in a great heape of chaffe This is the Lords counsell Hag. 1.7 Consider your owne wayes in your hearts and it must be our practise if we would be saued This duty is the beginning and ground of true repentance and therefore Christ here giueth it the first place for no man can truly repent before hee bee acquainted with his owne infirmities and with his owne fearefull and damnable estate by reason of his sinnes And therefore Dauid saith I first considered my wayes and then I turned my feete into thy testimonies The cause why so few in the world doe truly repent is want of consideration from whence they are fallen and what bee their sinnes and the dreadful iudgements thereby deserued For till the mind doe truly conceiue her owne miserie the hart can neuer rightly hunger after mercie Sinne must bee our greatest woe before Christ become our chiefest ioy The second part of this remedie is Repentance iâ— selfe for after a man is well acquainted with his wants and hath throughly considered of his owne misery then he commeth to repent In the handling hereof fiue points are to be obserued I. What repentanceis II. How it is to be practised III. Who commandeth it IV. To whom it is commaunded V. For what they must repent For the first Repentance properly is in the mind as the word in this place doth import for it signifieth thus much After some follie or ouerslip to be better aduised Repentance then in the mind is a change from euil to good or a turning from sinne vnto God Act. 26.20 Repent and turne to God Which latter words expound the former plainly shew what repentance is And this change in the mind standeth in this resolution whereby a man by Gods grace purposeth to leaue all his former sinnes and to cleaue vnto God in holy obedience vnto all his commandements And when this resolution is in the mind therwithall followeth a turning of the whole man in will in affections and in all the actions of his life This appeareth by that description of the practise of repentance which Paul reduceth to seuen heads viz. Care clearing of themselues indignation feare great desire zeale and reuenge 2. Cor. 7.11 wherof some are renewed affections
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
Prophet giuing comforts to whom comfort belongeth and threatning iudgements to whom iudgement is due and making difference of iudgements according to the state of the persons against whome they are threatened For the heauie iudgements of God must not be threatened against all persons but against the impenitent And because there be degrees of iudgements temporall and eternall therefore temporall iudgements must be threatened to those to whom they belong eternall iudgements denounced against those to whom they belong obseruing the circumstances of time place and persons according to Christs example in this place and else where So likewise the benefites of the Gospell are not to bee propounded to euery person hand ouer head without difference but with restraint to some onely as Gods Prophets haue done It is often a great offence in the Church when the benefits of the Gospell are propounded to all and the threatening of the law denounced against all without limitation or restraint The conditions therefore of repentance impenitencie of faith and vnbeleefe and also the degrees of them all must carefully bee obserued in the dispensation of the Law and the Gospell Fourthly the end of Christs fighting must be considered for first hee intends to reclaime them from their euill wayes but if they will not be reclaimed then to cause the same word to be an occasion of their deeper condemnation This must be deepely weighed of vs all who haue had by Gods mercie for many yeares the plentifull preaching of the gospell by which God hath continually rebuked checked the sinnes that bee among vs as ignorance blaspemie and filthinesse crueltie and all iniquities whatsoeuer and the same thing the Lord yet continues to doe vnto vs. Wee therefore must thinke that all this while the Lord is fighting against vs when ignorance is reprooued in the ministerie of the word the ignorant person must thinke the Lord is fighting against him and so all Atheists blasphemers adulterers oppressers and cruell persons when their sinnes are reprooued they must know that the Lord stands face to face against them with the sword of his mouth seeking to reclaime them from these iniquities as hee did to Balaam in his way And when any mans sinnes be thus touched hee must not rebell but humble himselfe as Balaam fell before the Angell considering it is the Lord that wageth battell against him When wee heare that forraine nations shake their swords against vs how are wee mooued both high and low Shall wee feare the sword of mortall man and shall we not tremble when we heare that the sword of the euerliuing God is shaken against vs Those therefore whose hearts are guiltie of any one sinne must humble themselues by true and speedie repentance there is no withstanding of the Lord if his sword doe not cure vs it will cut vs in pieces if his word doe not conuert vs from our sinnes it will bee an occasion to cast our soules deeper into hell Thus he dealt with Balaam when he would not be restrained from giuing bad counsell he was slaine among the Midianites Few thinke on these things from whence commeth such great contempt of Gods ordinance in the ministerie of the word as we see at this day but they must know that either death or life come by the stroke of this sword and therfore they must repent Fiftly note the title giuen to Gods word it is called The sword of Christs mouth not onely because it was once deliuered by himselfe from his own mouth but because it doth dayly proceed from his mouth for the Ministers of the gospell which bee truely called are the very mouth of Christ from which Gods people receiue his word If thou shalt returne sayth the Lord to Ieremie and shalt separate the precious from the vile then shalt thou stand before me and be according to my word 2. Cor. 5.19 Wee are the embassadors of Christ beseeching you in his steed which is an high and wonderfull honour The consideration whereof is a ground of sundry duties First all students that are in the way of preparation to higher callings must hereby learne to conceiue a good opinion of the Ministerie of the gospell and to affect the same aboue other callings For though the blind world count it a base calling yet Christ wee see maketh the minister his owne mouth which honour is not giuen either to the Lawyer or to the Physition Secondly hereby euery Minister of the Gospell is taught to deliuer nothing in his publicke Ministerie but the pure word of God so farre foorth as Christ shall enable him and that also in so pure a manner as in the persuasion of his owne conscience hee thinkes Christ would speake if he were there present like vnto faithfull embassadours who speake onely the will of their lord and prince and in that manner which their lord and prince doth best approoue If this were well weighed wee should not haue such preaching as is commonly vsed consisting of a mixture of testimonies partly diuine and partly humane considering that neither Christ nor his Apostles preached so Thirdly the people also are hence taught their dutie when they heare a sinfull man like vnto themselues speake vnto them in the Ministerie of the word they must not despise Gods ordinance because it is deliuered by man but receiue the same as from the mouth of Christ and as the pure word of God so far forth as it consenteth with holy scripture In this behalfe Paule blessed God for the Thessalonians That they receiued the word from him not as the word of man but as it is indeed the word of God 1. Thess. 2. vers 13. Sixtly where Christ sayth I will fight against them with the sword of my mouth We may obserue that the kingdom of Christ is spirituall and not of this world for if it were worldly then a ciuile sword wielded by the hand of man should belong vnto him But he hath no such sword he gouernes his church and people by the sword of his mouth his holy word Wherby appeareth that the primacie of the sea of Rome is from hell not from heauen for the Pope sayth he is Christs vicar and yet he will be armed with both swords when as Christ dealeth not with the ciuill sword but onely vseth the sword of his mouth Verse 17. Let him that hath an eare heare what the spirt saith vnto the Churches To him that ouercommeth will I giue to eate of the Manna which is hid and will giue him a white stone and in the stone a new name written which no man knoweth sauing he that receiueth it These words are the conclusion of this Epistle which containeth two parts a commaundement and a promise The commaundement in these words Let him that hath an eare heare what the spirit saith vnto the Churches The promise in the words following To him that ouercommeth c. The commandement serueth to stir vp Gods church to attention in marking that which
first Christ sent and shewed this reuelation This action of Christ is noted by the holy ghost for two speciall causes first to shew That S. Iohn did not pen and publish this booke rashly but by calling and warrant from God This teacheth vs what must be our behauiour in all our actions whatsoeuer we take in hand we must looke we haue warrant from God for the doing of the same by vertue of our calling and with out this we should not dare to enterprise any thing If this dutie were practised there would be more conscience of the seruice and worship of God and more care of iust dealing with men then there is in the affaires of this life Secondly this action of Christ is noted to get more reuerent acceptance and greater authoritie to this booke for which cause also it was sent by an holy Angell If an earthly prince should write his letter to his subiect and withall send it by one of his guard we doubt the subiect would receiue it most reuerently Behold this booke is the Epistle and letter of Iesus Christ sent by his Angell for the benefit of his Church What reuerence therefore and acceptation ought this to find surely a thousand fold more with euery one then the writing of any earthly prince whatsoeuer The second point to be obserued is the persons whom Christ imployeth about this Reuelation and they be two An holy Angell and Saint Iohn For the first It hath pleased God in all ages to vse the ministerie of Angels as a meanes whereby hee would conuey the knowledge of his will vnto his Church The law in mount Synai was giuen to Moyses by the ministerie of an Angell Act. 7.38 Gal. 3.19 and Daniell receiued the exposition of sundry dreames and visions by an Angell Dan. 8.19 and 9.21 and 10.14 And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell But here we must take heed that we do not like the papists ground hereupoÌ„ the inuocation of Angels because they be about vs and bring vnto vs particular messages from the Lord for before we may pray vnto them wee must haue from God a particular commandement so to do and also a promise to be heard in that wee aske or else our prayer is not of faith but the whole Scripture affoords no word of command or promise for any such action and therefore we cannot do it without sinne The second instrument here imployed by Christ is Iohn This Iohn was sonne to Zebedeus and so kinsman vnto Christ a blessed Apostle and Euangelist which penned one of the Gospels and the three Epistles which beare his name This was that Disciple whom Iesus loued And to procure the more credit and reuerence to this booke he describeth himselfe by two arguments First by a propertie calling himselfe Christ his seruant Secondly by an effect or action in bearing record to Gods word vers 2. For the first note that Iohn doth not call himselfe that Disciple whom Iesus loued nor the kinsman of Christ which he might haue done being allied vnto him for Iohns mother was sister to Ioseph Christs supposed father and cosin german to the virgin Mary Iohn had learned of Christ himselfe that the â—earers and doers of the will of his father were esteemed more deere and neere vnto him than any bond of outward allyance could possibly make them Math. 12.50 Luk. 11.28 But he cals himselfe Christs seruant hauing yeelded vp himselfe to do his will for herein stands the dignitie of a Christian to do seruice vnto Christ. The blessed Virgine had neuer found such fauour with God to haue beene Christs mother if she had not withall become Christs seruant She bare him in her heart by faith as well as in her wombe by conception or else she had neuer beene saued by him Hence we learne that outward dignities as bloud royall noble parentage and such like will nothing further a mans saluation he that would bee acceptable vnto Christ must become his seruant by beleeuing his word and doing his will hauing cast off the old man which is corrupt and put on the new man which after God is created in righteousnesse and true holinesse So Paul saith Circumcision is nothing and vncircumcision is nothing but keeping the commandements of God 1. Cor. 7.19 and henceforth know I no man after the flesh but if any man be in Christ he is a new creature 2. Cor. â— 16 17. Againe consider in what regard Iohn is here called the seruant of Christ not onely for that he beleeued in Christ and obeyed his will as all true christians do but more specially because hee was an Apostle and did seruice vnto Christ in the worke of his ministerie which was his particular calling So Paul writing to the Romans calleth himselfe an appostle seruant of Christ Cap. 1.1 And he rendreth a reason thereof vers 9. Because hee did seruice vnto him in preaching the Gospell Hence we are taught that we must not onely shewe our selues Christs seruants in our generall calling of christianitie but especially in our particular callings and offices after the example of Christs blessed Apostles It is a good thing to professe seruice vnto Christ by hearing his woord receiuing his sacraments and keeping his Saboathes but vnlesse therewithall we shewe the power of godlinesse in our particular callings our outward profession is flat hypocrisie This magistrats ministers husband wife parents children maisters seruants buyer seller and euerie one in his lawfull calling should carefully obserue for vnlesse in the particular duties of their speciall callings as the magistrat in the duties of a magistrat c. they do seruice vnto Christ their publicke seruice in the outward duties of religion shall neuer commend them vnto God be it neuer so glorious Micha 6.6 7 8. Vers. 2. Which bare record of the word of God and of the testimonie of Iesus Christ and of the thâ—ngs that he saw Here is the second argument whereby Iohn describeth himselfe namely by this action or effect in bearing record to the word of God for partly by writing the gospell and partly by preaching hee bare witnesse and testified that the word of God was true And because the word of God hath diuerse parts the Law and the Gospell he shews in the next words that hee meanes especially the Gospell adding and of the testimonie of Iesus Christ that is of those things which Iesus sayd and did And that no man might cal into question the truth of his testimonie hee professeth himselfe to haue bene an eye witnesse of all those things whereof he bare record saying and of all those things which he saw And here he alledgeth his testimonie to the Gospell to proue himselfe a faithfull pen-man of this booke that so it might haue more reuerence for hee which was faithfull in penning the Gospell of Christ the same also is faithfull in penning this Prophesie of the Church In this testimonie we
written which word imports that by diligent obseruation wee should lay them vp in our hearts This is a weightie dutie and seriously commended vnto vs of God Bind vp the testimonie seale vp the law among my disciples Isay. 8.16 And Marie is therefore commended because she kept in her heart the words of Iesus Luke 2.19 â—1 It was Dauids practise I haue â—id thy saying in my heart Psal. 119. â—â— And hereto â—endeth Christs encouragement pronouncing them rather blessed which heare the word and keepe it than those which bare Christ and gaue him sucke Luk. 1â— 27.28 And Iames calleth it the ingraffed word Iames 1.21 because it should abide in our hearts like a syence in a stock and neuer be remooued but there grow and fructifie vnto life eternall Now because this is a point of great difficultie and the want hereof the cause of so little profiting after much hearing and reading I will therefore shew how by Gods grace in hearing and reading the word of God a man may keepe the same in memorie First a man must learne the grounds or elements of religion commonly called the Catechisme for they are the fouÌ„dation of all knowledge without which a man shall neuer vnderstand the Scripture to his comfort nor keepe the same in memorie The Apostle sayth the Hebrewes were dull of hearing the deepe things of God in Christ because they had not well learned the first principles of the word Hebr. 5.11.12 This all ignorant persons should well obserue specially the aged that they may find in themselues the cause of their ignorance and dulnesse euen want of knowledge in the Catechisme They thinke it a disgrace to bee brought vnto it now they are old but if they would not be euer learning and neuer come to the knowledge of the truth they must lay in themselues this good beginning and learne the principles of religion Secondly wee must not rush vpon Gods holy ordinance but before we either come to heare or reade with reuerence prepare our selues thereto Most men at this day vse to prepare theÌ„selues before they come to the Lords table and so they ought to doe before they come to heare the word for God ordained both for this end to bee meanes to bring men to true happinesse they differ onely in this that the Sacraments are the visible and the Scriptures the audible word of God At the giuing of the law The people that must â—eare it were sanctified three dayes before Exod. 19. And when they did offer sacrifice or eat the Passeouer both priests and people must bee sanctified and the same thing for substance must we perform before we come to heare the word of God This preparation stands in two thingâ— First wee must put out of our hearts al by thoghts all delights and cares of wordly affairs and set our hearts as Ezra did to seeke the law of the Lord Ezra 7.10 Secondly we must make our earnest prayers to God that he would open our eyes that wee may see his will soften our hearts and make our eares attentiue as Lâ—diaes were and also giue vs grace to embrace his word and keepe it for Christ is the onely doctor of the heart by his spirit without whose inward teaching wee can neuer learne vnto saluation Thirdly when we are about the holy exercise of Gods word the frame of our heart should be thus disposed I. It must bee an humble heart for the Lord resists the proud and giues grace to the humble Iam. 4.6 Them that be meeke will he guide in iudgement and teach the humble his way Psal. 25.9 A proud heart is so stuffed with selfe loue that there is no room for the word of God to lodge in But the heart that is lowly in it selfe through the conscience of sinne that is the heart in which the Lord by his graces will take vp his abode Isay 57.15 II. It must be an honest heart such as hath no manner of purpose to liue in any one sinne whatsoeuer but though it feele corruption in it selfe is resolued to please God in all the wayes of his commandements and that continually such an heart haue the good hearers resembled by the good ground Luke 8.15 As on the contrarie that is a wicked heart which resolueth to cherish though it be but any one sinne whatsoeuer III. It must bee a beleeuing heart The old Iewes heard the word but it profited them not because they mingled it not with faith 〈◊〉 their hearts Hebrew 4.2 where he compares the heart to a vessell in which there must bee both the word and faith these two must be mingled together and then it will be a word of power of life and saluation Therefore when we heare the threatenings of the law or the promises of the Gospell we must labour to resolue our hearts of the truth thereof But incredulitie wherby men except against the word as not pertaining vnto them is the mother of forgeâ—fulnesse The old world knew nothing of the flood because they did not beleeue Matth. 24.39 IV. It must bee an hearing heart such as is pliable to the word Sacrifice and burnt offerings sayth Dauid thou wouldest not but mine eares hast thou prepared Psal. 40.6 As if hee should say beside those bodily cares which thou hast giuen me by creation thou hast bored new cares in my heart so as I can by thy grace attend and listen to thy word And when God saith Seeke ye my face this hearing heart will answere I seeke thy face O Lord Psal. 27. vers 8.9 Fourthly after we haue heard or read the word we must become doers of the same euen in the duties of our vocation We see euery man more skilfull in the works of his owne trade by reason of his dayly exercise therein euen so the constant practise of Gods word will make vs expert in it and cause vs to keepe it in perfect memorie And these are the right meanes to become good hearers and readers of the word of God Thirdly this benediction pronouÌ„ced vpon them that heare read keepe the prophecies of this booke serues to induce euery child of God as much as in him lieth to keep in memory the whole word of God but specially these prophecies of things to come that concerne the state of the Church for therefore did God reueale them that they might bee remembred When the Angell had told Daniel the state of the church from his time to the comming of Christ hee bids him Shut vp the wordes and seale the booke till the end of the time Dan. 12.4 meaning that he for his own comfort should hide them in his heart And Christ sayth to his disciples When ye see the abhomination of desolation spoken of by Daniell the Prophet let him that readeth consider it Matth. 24.15 Behold I haue told you before meaning things to come verse 25. shewing That hee would haue his children to marke and remember those weightie things that are foretold concerning the state
write that he put into them by the holy ghost The matter and the style and phrase of the Scripture all came from Christ. Nay when any particular man comes to vnderstand the Scriptures this is by the working of Christ he opens his eyes Hee gaue the disciples vnderstanding as they went vnto Emaus to vnderstand the Scriptures The second dutie of Christs propheticall office is to certifie men in conscience of the truth of his fathers will This certificate is two fold generall or particular generall when he certifieth men in conscience That the word written or spoken by man is the word of God neither nature nor learning can doe this but it is proper to Christs propheticall office And for this he sayth to his disciples He will send them the comforter which shall lead them into all truth that is reueale Gods will vnto them and assure their heart that the same is true Vnto this assurance two things are required The outward meanes which is the word it selfe and an inward cause which is the principall to wit the operation of the holy spirit By this doctrine three points are resolued First this demaund of the Papists How a man can come to know that the Scriptures read and taught be the word of God Answ. Wee must here haue recourse to this faithfull witnesse and desire of him his spirit whereby the mind must bee enlightened and made able to discerne the things of God for naturall man can doe it of himselfe Secondly wee must haue Christ his testimonie of Scripture in the Scriptures themselues for in them he setteth downe his testimonie of the Scriptures But some will say if Christs testimonie of scripture bee set downe in the scriptures why doe not alâ— men know this testimonie and receiue it I answere The shining of the sunne before a mans face is not sufficient to cause him to see vnlesse he haue in his eyes the gift and sence of seeing Euen so it is not ynough for a man to haue in Gods word the testimonie of Christ that scripture is scripture but withall hee must haue in himselfe the light of the spirit reuealing that testimonie to his conscience and then in reading or hearing the scripture in marking the manner and style the maiestie and power thereof he shall bee able to see in euery sentence the testimonie of Christ assuring his conscience that the same is vndoubtedly the word of God A second doubt resolued by this doctrine is this How can a man know the true religion seeing the Turke Papist Iew and Protestant haue their seuerall religions and die in them I answere Wee must haue recourse to Christ this faithful witnesse and looke whereto hee giues his testimonie that we must hold for true religion Now the scriptures be as a letter sent from heauen to the Church wherein Christ hath set downe his owne testimonie of the true religion which in triall shall be found to bee the religion of the Protestant and not the religion of Iew Turke or Papist A third doubt to be resolued by this doctrine is How to know the particular truth in matters of religion when as sundry men professing the same religion bee of diuers opinions Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church he is the Iudge of all controuersies in religion and in the scriptures if we marke them we shall see his iudgement Quest. But if there be diuers opinions about scripture it selfe and euery one giue a seuerall sence vnto it who must then be Iudge Answ. In this diuersitie of opinions yea of the scriptures themselues we must still haue recourse to Christ and that in the scriptures alone for though there were a thousand diuerse expositions of one place yet by the scope and circumstances thereof conferring it with other like places of scripture a man shall bee able to find out the true sence for Christ in the scripture expoundeth himselfe The particular certificate of Christ belongeth also to his propheticall office and that is to assure men in their consciences that the promises of the Gospell with all the benefits therein contained as Iustification Sanctification and life eternall which in the word be generally expounded doe belong vnto them particularly as to Peter to Iohn c. And this assurance as the former is principally wrought by the word not barely read but preached for therein by the inward worke of the spirit the generall promises be particularly applied This Paule imports saying Yee haue the spirit of adoption which testifies with our spirit we be the sonnes of God Rom. 8.15 16. Hence we learne that the doctrine of the Church of Rome and of all others which hold That men cannot bee assured of their saluation by faith is wicked and damnable for hereby they cut off a part of Christs propheticall office wherein the dignitie thereof doth consist that is to assure a man particularly of the truth of Gods promises vnto himselfe And in this he differs from all other Prophets and Apostles which bee witnesses for they can witnesse onely outwardly to the eare but he can speake and testifie to the conscience Neither can any of them certifie any man particularly though their ministerie tend to that end Secondly obserue Christ is not only a witnesse but a faithfull witnesse and so he is for these causes First because hee testifies not his owne will but his which sent him namely his fathers Iohn 8.26 Secondly he testifies all his fathers wil neither adding thereto nor detracting from it Iohn 17.4 Thirdly because he teacheth his fathers will sincerely in the same maner which hee receiued it not altering changing or deprauing any part therof As my father taught me so I speake these things Iohn 8.28 Thirdly Christ is called that faithfull witnesse to distinguish him from all other witnesses The Lord hath sundry faithfull witnesses as the Prophets Apostles the Church nay the Sun and Moone Psalm 89.37 but Christ alone is that faithfull witnesse First because his witnesse is authenticall sufficient of it selfe and needs no other confirmation The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine but as it consents with Christs witnesse and proceedeth from his spirit Secondly hee is that witnesse because hee is the Lord of that house whereto he giues witnesse namely the Church but the Apostles and Prophets are but seruants there Hebr. 5.5 6. Thirdly Christ his witnesse is inward it speakes directly to the conscience and there giues vndoubted assurance but the witnesse of men as of the Prophets and Apostles is outward only it comes to the ears it neuer binds and assures the conscience of it selfe And thus wee see why he is called here that faithfull witnesse First whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse we learne That all ministers of the Gospell ought to be faithfull witnesses for euery minister of the
himselfe and by the vertue of his godhead quickened his manhood The most godly man that is or euer was cannot doe so but all the saints of God are raised from death by vertue of Christs resurrection through that mysticall vnion which is between Christ the head and all his members by meane whereof the power of Christ his godhead which raised vp his manhood is conueyed to all his members in their resurrection froÌ„ death to life And therefore is Christ called The first fruits of them that sleepe because as the first fruits of corne which was offered vnto God did sanctifie the whole crop so Christ his resurrection did make acceptable vnto God the resurrection of all his members In this title is comprised a notable comfort for all Gods children against the immoderate feare of death If Iohn had said Christ is the first borne among the liuing it had beene a great comfort for then had he shewed that the liuing saintâ— on earth were children in Gods familie hauing Christ for their eldest brother but calling him the first begotten of the dead here is a further comfort the Lord sheweth hereby what speciall regard he hath to the faithfull that be dead for euen then when they be dead they continue members of his familie and haue Christ Iesus dead and buried reckoned among them for their eldest brother In regard whereof Christ hath a double right among the dead first of a King secondly of a Priest The right of a king hee hath to commaund his members to rise againe and to enter into glorie after him The right of a priest whereby hee offered vp himselfe in death a sacrifice acceptable to God for the sanctifying of the death of all his members for by his death he tooke away the sting of death and hath made it vnto them a sweet sleep in the graue as in a bed of downe out of which they shall one day rise to eternall life and glorie And Prince of the kings of the earth Here is the third title giuen to Christ wherein his kingly office is expressed He is called a Prince of the kings of the earth in two respects First as he is God the sonne of God equall with the father and so is king together with the father and the holy ghost gouerning all things with them by the same diuine power in heauen in earth and in hell Secondly as hee is Mediatour and Redeemer God and Man in two natures In this respect hee sayth of himselfe All power is giuen to me in heauen and in earth Matth. 28.18 And Paule sayth God gaue him a name aboue euery name at which euery knee should bow euen as he is Mediatour And in this second respect he is called A Prince of the kings of the earth in this place Now Christ being a king must needes haue a kingdome which is not of this world standing in the might and policie of man as earthly kingdomes doe but it is spirituall directly concerning the hearts and consciences of men where he ruleth by his lawes And this is his priuiledge which cannot be giuen to any creature man or Angell to rule and raigne spiritually in the heart and conscience This spirituall kingdome of Christ is exercised not by dint of sword or force of armes but by his holy word through the worke of the spirit for hee is as a king which carrieth his scepter in his mouth euen his word Isay. 11.4 That is the râ—d of his power by which hee rules the heart and conscience euen in the middest of his enemies Psal. 110. vers 2. Now Christ is here entituled Prince of the kings of the earth in two respects First because he and he alone as Mediator can giue lawes to bind the consciences of men yea of the greatest Monarch in the world Secondly because he hath soueraigne power ouer all kings and potentates as well as ouer others to saue and to destroy for not onely hath hee power to make a law to bind their consciences but also if they keepe it to saue them if they breake his law hee hath power to destroy them bee they what they may bee Hee hath the keyes of heauen and of hell to open and to shut at his pleasure Reuel 3.7 He can if he will lead them to life and saue them or els leaue them to their owne mind and so destroy them Hence arise sundry instructions First seeing our Sauiour Christ is a prince of the greatest Monarchs of the world and is farre aboue them we must then with all feare and trembling reuerence his high maiestie Great is that reuerence which men yeeld to earthly princes Oh then what reuerence should we performe to him which is prince and Lord of all the kings of the earth We cannot conceiue what honour wee owe vnto him which is aduaunced in the throne of all maiestie And this our reuerence wee must shew by hearing his word with trembling and beleeuing hearts as Isay sayth cap. 66.2 We must not dare to thinke or speake of Christ without great reuerence At his name euery knee must bow that is at the consideration of the great maiestie whereto hee is now exalted euery heart euen of the greatest Monarchs should be touched with submission awe and reuerence If this tooke place in mens hearts the name of Christ would not bee so prophaned and blasphemed as it is in â—easting sports in cursing and swearing whereby men tosse it like a ball without all reuerence to so great a prince as is the king of kings Secondly seeing he is king of kings wee must giue him absolute obedience Princes on earth must be obeyed so far as they commaund in Christ but he must be obeyed without exception not onely absolutly and perpetually in all his commaundements but most willingly and freely as it is said his people come freely in the day of assembling Psal. 110.3 Men will say they beleeue in Christ as he is their Sauior but that is not ynough they must obey him also as he is the king of princes Many persuade themselues they haue a good faith in Christ their sauiour which little regard obedience to him as their King and Lord. But they deceiue themselues for none can haue Christ for their Sauiour which haue him not for their Lord master neither doth that man beleeue in Christ which will not striue to doe his will And this our obedience must bee shewed in performing those duties which we heare and learne out of his holy word Thirdly seeing Christ is king of kings all princes must doe him seruice for they be all inferiour and subiect to him Psal. 72.11 This is the counsell of the holy ghost Be wise now O yee kings be learned yee Iudges of the earth kisse the Sonne c. that is inwardly reuerence and outwardly obey him This their homage must bee shewed in all the affaires of their kingdomes They must frame their lawes after the lawes of Christ Iesus they must
shew mercie exercise iudgement keepe courts assises begin end and continue warre according to his commaundements And so in euery thing the direction of Christ should be their guide as it was to Dauid Thy lawes O Lord haue beene my counsellours Psal. 119.24 Fourthly if Christ bee soueraigne king then all earthly princes are bound to plant and establish in their kingdomes the religion of Christ else how can they shew themselues his loyall subiects Many imagine That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state but this is against the equitie of Gods word in this place for wherein can earthly princes doe homage vnto Christ if they maintaine not his religion And their dutie in this behalfe is signified plainely in the parable of the mariage For when they that were bidden did not come the king sent forth his seruants which may be vnderstood of Christian magistrats to compell men to come to the mariage for that is the magistrates dutie in respect of the outward profession of true religion Fiftly seeing Christ alone is prince of the kings of the earth hence we learne that kings on earth in their dominions are soueraigne gouernours ouer all persons and in all causes next vnder Christ he is king of kings absolutely and they are vnder him alone and haue no other head but him Whereby wee see the presumption and arrogancie of the Pope and Sea of Rome in claiming supremacie aboue all kings and princes in the whole church vpoÌ„ earth This is a deuice of the diuell and high treason against Christ for hereby hee is robbed of this royall prerogatiue to be the only prince of the kings of the earth Lastly seeing Christ is king of all kings we must not be discouraged when we be called to suffer any affliction for his truth let the tyrants of the earth rage and bend their force to hurt vs yet wee haue a king aboue them al for whom we suffer he is their king hee can stay and bridle them and if hee please confound and bruise them in peeces They cannot do any thing but that which he permits for hee rules in the middest of all his enemies Psal. 110.2 he can breake them in pieces like a potters vessell Thus much of the offices of Christ. The second part of Christs description is by the execution of his offices which consists in foure works The first contained in these words Vnto him which loued vs the second in these Which washed vs in his bloud the other two in the two verses which follow viz. 6 and 7. For the first which loued vs that is Iohn and the churches of Asia by proportion all other churches being parts of the true church The loue of Christ hath three degrees the first is a generall loue wherby he loues all his creatures approuing the same to be good as they be his by creation The second is the loue of mankind in that he was content to become a redeemer for mankind after their fall and not â—or any other creature no not for the Angels which fell as well as man who therefore remaine without all hope of saluation The third and principall is that wherby he loues his elect and chosen children which is that speciall sauour whereby he accepts of them to life euerlasting This third degree hath two parts First it is taken for his purpose to loue as when he saith I haue loued Iacob and hated Esau Rom. 9.13 Secondly for the act of louing which is the declaration of his purpose by spirituall benefits 1. Iohn 3.1 Behold what singular loue God hath shewed vnto vs that wee should be called the sonnes of God noting the declaration of his loue in the gift of adoption So in this verse by the loue of Christ vnto his church is meant the actuall declaration of his speciall fauour in accepting them for his children and bestowing many singular blessings vpon them Whereas S. Iohn placeth this in the first place of all the benefites of Christ That he loued vs hee would teach vs That this speciall loue is the very ground of mans redemption which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell and so proportionally all foreseene sinnes from being motiues in God of mans reprobation It may be obiected The loue of God as also of man respects a thing as it is good First the thing must be good and then it is loued and so in mans redemption God first foresees their goodnesse and therefore chuseth them Ans. There is great difference betweene the loue of the creature and of the creator The loue of the creature followes the goodnesse of a thing because he seeth it is good therefore he loues it But God the creator first loues the creature before it bee good and hence it comes that it is good because he loues it Secondly whereas Saint Iohn and all the churches of Asia as other true churches do beleeue and are assured that Christ loues them for that Saint Iohn taketh for granted this should moue all men to haue this care to labour aboue all things to be rooted and grounded in the loue of God seeing hee placeth that in the first place This is the principall thing wherein the Apostle would haue the Ephesians rooted and grounded and therefore prayeth That with all Saints they may be able to comprehend what is the breadth and length deapth and height thâ—â—of Ephes. 2. vers 17 18 19. This we doe when we are assured in heart and conscience by the working of Gods spirit that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ takes away the very ground of our saluation Now that we may haue this assurance of Gods loue wee must in all good duties to God and man draw neere to God with our hearts keeping a good conscience in all things and then will God draw neere to vs. If any man loue me saith Christ he will keepe my word and then my father will loue him and we will come in vnto him and dwell with him Iohn 14.23 meaning by the holy ghost which shall shed this loue into our hearts Rom. 5. vers 5. causing vs to increase in the feeling thereof as wee grow in faith and obedience towards him And hath washed vs from our sinnes in his bloud Here is the second benefit and action of Christ to his church Where first of all the very phrase hath washed vs doth import that the sinnes of men are as filthie spots in their soules and that himselfe and this church of God were touched with a serious consideration of their vilenesse by reason of their sinnes for washing presupposeth former filthinesse and pollution Thus did Dauid most sensibly feele his owne filthinesse and see his miserable estate when he desired the Lord to wash him throughly confessing thereby that his soule and body were so foulely stained and
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
their common houses which is vntrue for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence the dwelling house is as holy as the church Indeed churches must bee maintained because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer for which time all due reuerence must be obserued in them but we must not think that they are more holy than other places More particularly in this circumstance of place note two things First by what meanes Saint Iohn came thither Secondly to what end and for what cause The meanes was banishment by the emperour Domitian the cause was for the word of God For the first hee came and abode in Patmos being banished thither for the Gospels sake In this his banishment consider many excellent things First Saint Iohn was a most worthy Apostle endued with rare gifts a singular maintainer of the Gospell and a famous founder of the church of God and chiefe pillar thereof in those dayes when he wrot this booke and for this cause most hated of the cruell persecutor Domitian and of the Romanes And yet obserue That whereas many other true Christians were put to the sword S. Iohn is not but escapeth by banishment The cause of this was Gods speciall prouidence by which hee reserued him for the benefit of the church that hee might receiue this Reuelation and commit it to writing for the perpetuall good of all his children And so though Domitian was a cruell tyrant and wanted no malice towards Iohn yet hee could not kill him God ouerruled him that he did but banish him and that into such an Island wherein he might quietly receiue these visions and pen the same for the good of the church By this wee see the great care and prouidence of God ouer his church that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors that they cannot for their hearts do any thing but that which serueth for Gods glory and the good of his church though they intend the contrary For Domitian intended onely the hurt of Iohn yet see by his banishment into that Isle he had fit place to receiue these visions for the good of the church So in the death of Christ the Iewes and Gentiles and all the people banded themselues together to put Christ to death and the diuell he laboured to stirre them on to practise their intended malice Yet the ouerruling power of God who bringeth light out of darkenesse directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was euen the redemption of mankind So Iosephs brethren intended no such deliuerance as God wrought by him in selling their brother This consideration should comfort all Gods children in the time of any outward distresse euen the remembrance of Gods ouerruling hand Secondly in that Iohn went into banishment when it was so appointed wee learne That when we are oppressed and persecuted by tyrants for Christs sake we must not make resistance or offer violence but suffer all iniuries with patience for as one sayth truly The Christians weapons in persecution are onely prayers and teares And Saint Iohn often in this booke addeth this conclusion after the foretelling of persecution Here is the patience of Saints shewing that patience must be the complete armour against all our bloodie enemies Thirdly here also obserue That Iohn came into this Island not of his own accord as chusing a solitarie life to bee the most happie state of perfection but by violence and constraint For if hee had come into it voluntarily being little or not inhabited hee could not haue done the duty of his Apostleship in preaching the Gospell and laying the foundations of the church This then confuteth the Monkish life which is no life of holy perfection as Papists call it but of glorious superstition and slat impietie before God for hereby they forsake their callings and vtterly disable themselues to do those duties which God requireth of them in church commonwealth or familie Fourthly whereas Iohn being banished receiued his visions in a barren and base desolate place we see that those which honour God shall be honoured of God euen then when men seeke most to disgrace them for what greater disgrace could they haue put vpon Iohn than to banish him into so base an Island Yet because it was for Gods glory euen there doth the Lord appeare vnto him and honour him much in reuealing vnto him these visions So when Ioseph was sold of his brethren and most dishonoured of them then did God exhalt him most of all The same may bee sayd of Daniell in Babylon whom God did most aduance when his enemies sought his greatest ruine and the same is true of all Gods children Them which honour God will he honour II. point The cause for which hee came into this Isle is expresly set downe for the word of God that is because he was a publisher and preacher of the word of God for the performance of which dutie he was banished By which wee may note That all naturall men as Domitian and his court and all the Gentiles without Gods speciall calling doe beare a deadly hatred towards Gods word For S. Iohn was a most worthy Apostle a famous man for gifts a singular preacher of the word of God yet is hated nay banished not for his owne cause but for the word of God This hatred hath appeared in the heathen emperours by their bloudie persecutions against the preachers and professors of this word and yet though men hate it naturally the same word winneth them and taketh place in their hearts for their conuersion and causeth them to loue it so as successiuely it hath beene spread ouer all the world Which shews against the Atheist That the word taught by the Prophets and Apostles is indeed the true word of God not the inuention of man for mans word being hated cannot win vnto it him which hateth it but the word of God preuaileth by grace in the hearts of those who hate it by nature which it could not doe vnlesse there were in it some diuine power Againe seeing Iohn was banished for Gods word all ministers are to cast their accounts and make this reckoning that they may and must suffer trouble persecution yea sometime banishment it selfe for the Gospels sake if they will be faithfull For that which befell the principall founders and chiefe builders of the church cannot bee auoided of them which are ordinary ministers if they will be faithfull Christ acquainteth his disciples with this telling them That they are euen accursed when all men speake well of them Let none therefore thinke it strange at this day if for well doing they heare and receiue euill nay let them feare the curse when all men prayse them And for the witnessing of Iesus Christ. Here Iohn doth note more specially the
cause of his banishment to wit for testifying the hystorie and doctrine of the gospell the summe whereof is this That Iesus Christ the sonne of Marie is the sonne of God and redeemer of all that beleeue in him to the iustification of life This testimonie S. Iohn puts downe to giue vs to vnderstand what part of Gods word that is which is most hated of the world and for the preaching whereof Gods ministers are persecuted and banished to wit the gospell of Iesus Christ especially for the law is in part naturall but the gospell is supernaturall and to mans reason absurd for the preaching whereof men in all ages haue been persecuted The reason hereof is this God in the beginning made a couenant with man promising That the seede of the woman should breake the serpents head Now the gospell is that glad tidings wherein is declared that this promised seede is come who hath indeede bruised the head of the serpent Hereupon the diuell maligneth the gospel aboue all parts of Gods word and accordingly hath laboured by al meanes to suppresse the same partly by persecution as hee did in the first three hundred yeares after Christ and partly by bringing into the church damnable heresies which did destroy the gospell by deprauing the natures and offices of Christ when by outward violence he could not preuaile Now seeing the diuell and his instruments doe thus hate the gospell and labour to extinguish it we on the contrarie must labour to know and to beleeue to loue and embrace the gospell that so we may vphold and maintaine the same Vers. 10. And I was rauished in the spirit on the Lords day and heard behind mee a great voyce as it had beene of a Trumpet In this tenth verse are set downe the third and fourth circumstances of this vision The third is the manner of receiuing and giuing this reuelation to Iohn namely in a traunce The fourth is the time when it was giuen on the Lords day Touching the manner it is noted in these words I was in the spirit That is I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce That this 〈◊〉 bee so expounded appeareth by comparing this phrase with the like in the whole prophesie of Ezechiell who vseth to say I was in the spirit when hee expresseth and signifieth that hee was cast into a traunce and therein receiued some vision by the spirit To vnderstand this the better consider two things first what a traunce is secondly the end of it First a traunce is an extraordinarie worke or action of Gods spirit Wee must not thinke that traunces come from the vertue of the starres nor from the constitution of mans bodie or by the strength of imagination as some haue fondly thought but they are wrought by the holy ghost Secondly it is not euery worke of the holy ghost but an extraordinarie worke aboue the order of nature It is also powerfull and mightie wherein the whole man both in bodie and mind is altered which Saint Iohn here expresseth saying I was in the spirit This extraordinarie worke of the spirit consisteth in two actions one vpon the bodie the other vpon the mind First in procuring a traunce the spirit of God casteth the body of man into a dead sleepe whereby all the sences both inward and outward are benummed so Genes 15.12 when God renewed his couenant with Abraham hee casteth him into an heauâ—e sleepe that is into a traunce wherein all his sences were benummed onely his mind was waking The action of the Holy ghost on the mind is to draw it from fellowship with the body and all the sences to haue a neerer fellowship with God that so the spirit of God may enlighten it with diuine light that it may vnderstand the things which are reuealed to it as wee may see in other extasies and traunces of the Prophets and Apostles As in that of Peâ—er when he saw the vision of beasts cleane and vncleane And thus wee see what a Traunce is namely an extraordinarie powerfull workâ— of the spirit vpon the whole man caâ—ting the bodie into a dead sleepe and making the mind fit to receiue the things which are reuealed vnto it of the Lord. II. point The end of traunces God for two causes reuealeth his will in traunces vnto his seruants as to Iohn in this place First that 〈◊〉 might know that the things reuealed were not inuented of themselues but giuen of God Iohn herein had no vse of his bodily sences hee neither heard saw nor felt but they were asleepe And therefore the vision must needs be from God and the glory therof wholly his Secondly and chiefely that the things reuealed might take the deeper impression in the vnderstanding for the mind being freed from fellowship with the body and not hindered by any phantasies of the sences they being all asleepe and quiet doth then most liuely and sensibly apprehend and retaine the impression of things reuealed Here then we see the great care of God that his seruants might throughly vnderstand certainely beleeue and constantly keepe in memorie the things hee deliuered vnto them The like care he shewed in reuealing his will to all his former Prophets he would not haue their minds troubled with the fellowship of the body nor hindered of the sences inward or outward but wholly taken vp for the seruice of his spirit And there is good reason of this for if they must faithfully teach Gods will to others to make them know and vnderstand to beleeue remember the same is it not necessarie that they themselues should throughly vnderstand soundly beleeue and firmely keepe in memorie whatsoeuer God reuealeth This dealing of the Lord for this end with his holy Prophets teacheth vs that the ordinarie ministers of the Gospell at this day ought to imploy themselues with all care and diligence that they may throughly vnderstand the will of God in his word and withall beleeue it soundly and remember it carefully We must not now looke for traunces and visions as they had but we must vse continuall study in the word which is the ordinarie meanes to come vnto this knowledge This dutie concerneth all students in diuinitie and all others which desire a good vnderstanding in the word of God And for their furtherance herein they must haue principall care to search into the text of Scripture throughly thereby shall they best conceiue the proper meaning of the holy ghost and with greater facilitie keepe the same in memorie For one sayth truly That euery good minister should bee a good text man Whereby is descried a common fault of many students who rather imploy themselues in the auncient writings of men than in the word of God nay many spend their best time in the base writings of wicked hereticall monks and friers It cannot be denied but many of the fathers were worthie members of Gods church but if the fountaine be left the
the worke of our redemption for he died for oâ—r sinnes and rose againe for our iustification Rom. 4.25 III. point Whether may the church of the New testament chaunge this Saboath day to any other day of the week as to tewsday wednesday c. Ans. The church hath no such power for time is the Lords and the disposing thereof is in his hands Therefore Christ saith to his Disciples It is not for you to know the times and seasons which the father hath kept in his owne hands Act. 1.6 As if hee should say The father hath kept times and seasons in hiâ— owne power and therefore it is not for you to knowe them Now if that were a good reason as no doubt it was then is this also sound and good If God haue the disposing of times in his hands then it belongeth not to the church to dispose of them but God hath the disposing of all times in his hands ergo And it may be otherwise henâ—e gathered thus If that which is lesse belong not to the church then that which is more doth not But the knowledge of time and seasons which God hath in his power belongeth not to the church which is lesse than the disposing of times and seasons And therefore the church hath not power to dispose of them and so by consequent may not alter the Saboath day Obiect In the Old testament the Iewes appointed festiuall dayes as the feast of Dedication which Christ kept holy Ioh. 10.22 instituted by the Machabees in token of thankfulnesse for their deliuerance and for restoring of religion and the temple which Antiochus had pulled downe And also Mordichay instituted the feast Purim which was celebrated of the Iewes afterwards Now if they had power to make holidayes then they might alter the Saboath day and so may the church in the New testament Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God but were onely daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple deliuerance of Gods people And were onely celebrated as they serued to put the people in mind of these outward benefits So that whereas some hold that the church hath power to alter the Saboath day or to make two more Saboath dayes in a weeke if it were conuenient it hath no ground in Gods word For that authoritie which doth alter this day must not bee lesse than Apostolicall And thus wee see why this day was called the Lords day Now if the first day of the weeke bee the Lords day set apart for his honor in the memorie of so great redemption then here are three sorts of men reprooued First those that make the Lords day a day of vaine pleasure and delight This is the manner of all sorts of men but especially of the yonger sort and seruants who spend this day in carnall reioycing in riot gaming and wantonnesse neuer thinking of the worship of God which is then to bee performed But these sin greatly against the Lord for hereby they peruert the end of the Lords day It should be kept holy and glorious to the Lord but they turne it to the worship and seruice of the diuell The second sort here reprooued are those which liue more ciuilltie than the former but yet they thinke they may do what they will on the Lords day as to take their iourneys thereon and imploy themselues in their ordinarie affaires perswading themselues they may serue God with as good an heart when they are alone about their busines as they do who go to the church But these men sinne grieuously against the fourth commandement for hereby they make that their owne day which is the Lords A third sort here reprooued though not so bad as the former are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vnto men and therefore they will come duly to morning and euening prayer thinking that they are not bound besides to heare the word of God preached and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure Of this sort are our ignorant people and a great number euerie where But they sinne grieuously against God for the Saboath day is called the Lords day because it is wholly consecrated to his worship but they part stakes with the Lord and giue him but a part of his owne day and that the lesser taking the rest vnto themselues which thee mispend vpon their lusts Now as these vices must be abhorred so on the contrarie wee must with all conscience keepe the Lords Saboath holy according to thâ— fourth commandement And therefore we must thereon cease from all workes of sinne and from the workes of our callings and sanctifie this day wholly by applying it all to the honour and worship of God And here we must remember that there is a double sanctification of the Saboath publike and priuate Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge and to call on Gods name for further graces as also to giue him thankes for his mercies and to receiue his Sacramens Priuate when men in their priuat places imploy themselues in holy duties of prayer reading and meditation vpon Gods word works whereby God is honoured and their souls edified and both these must bee performed to the Lord euerie Saboath day of euery man For wee may not abridge God of that timâ— wherein glorie should be giuen to his name If the officers should take our seruants in the weeke day from our priuat businesse imploy them in publicke affaires wee would thinke much at it though it were for the common good And shall we not thinke that God will take himselfe dishonored of vs when we shall take either whole or part of his holiday and imploy it in our businesse A maine cause why many profit little by the publicke mininisterie is want of priuat sanctification of this day Therefore we must learne to sanctifie the Saboath of the Lord for else we shal neuer increase in faith knowledge or obedience as wee should for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning Obiect 2. Why did the Lord shew this vision vnto Iohn rather on this day then any other Answ. Though Iohn were absent from the church in regard of bodily presence yet hee was present in spirit withall the faithfull and therefore no doubt on this day hee gaue himselfe to prayer and other duties which he could performe for the glorie of God in that solitarie place Now it is the Lords manner when his seruants are thus humbled then to come and reueale himselfe vnto them in speciall manner So he did vnto Daniel Dan. 9. and to Cornelius Act. 10. and to Peter praying
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
yet so long as Christ is present their commission must cease and it is as great pride and greater for any to presume to be head of all churches in Christs presence than for a man to sit vicegerent in the presence of the prince Secondly seeing Christ is alwayes present with his church wee are taught to walke with God and before God as Enoch did Genes 5.22 Which duty stands in these points First whatsoeuer we say or take in hand wee must do it as in the presence of Christ. Secondly we must continually depend vpon Christs providence who is euer present with his church prouiding all things for the good of his church and of euery member therof Thirdly we must do all our actions as looking for approbation at the hands of Christ for which end wee must take direction for the same out of his word The practise of this dutie is most excellent for by walking with God we shall be enabled to many good duties as namely liue vnblameably in this wicked world making conscience of all sinne and approuing our selues both to God and man in hart and life And thus much for the place where Iohn saw Christ. The second argument wherby Iohn describeth Christ is his figure or forme in these words One like the sonne of man Some thinke that these words are a description of some Angell not of Christ because he is sayd to be like the sonne of man not the sonne of man himselfe but they are deceiued For he which is here described is before called the first and the last it is he which was dead and is aliue which cannot agree to any but to Christ. Now the words may more significantly bee translated thus One like to a sonne of man for if it be translated that sonne of man then Christ must needs bee the resemblance for so hee is called Act. 7.56 But here Christ is sayd to be like to a sonne of man by the vsuall phrase of the Old testament whereby is meant that he is like vnto a man And Christ is not here called a man but is sayd to bee like vnto a man because hee appeared vnto Iohn not in his true manhood which was then in heauen but in the likenesse of his manhood And note this that as Christ here appeared to Iohn in this vision so did he alwayes appeare after his ascention Steuen indeed saw his true manhood Act. 7. but it was in heauen and Paul heard his voice when he was conuerted Acts. 9.5 and saw the Lord 1. Cor. 9.1 But no man can prooue that Chrst appeared vnto him in his true manhood vnlesse it were in heauen And in all these visions Iohn saw not his true manhood but a resemblance thereof Now Christ appeared thus for speciall consideration For man is too much addicted to his bodily presence this was the fault of his owne friends and Disciples Therefore Christ would hereby teach vs not to seeke for his bodily presence but rather to lift vp our hearts to heauen and therefore seeke to haue fellowship with him by faith For this cause he sayd to Marie after his resurrection Touch me not I am not yet ascended to my father Iohn 20.17 This Paule had learned Though we had knowne Christ saith he after the flesh yet henceforth know we him no more 2. Cor. 5.15 Now if Christ after his ascention neuer appeared in his true manhood i◠teacheth vs that the defence of Christs reall presence in the Sacrament is needlesse For if Gods church haue spirituall fellowship with Christ by faith it is sufficient Againe whereas Christ appeareth in the shape and forme of man after his ascention the Papists gather that wee may make images of Christ and so answerably of the father and of the holy ghost in those formes wherin they appeared as of the holy Ghost in the forme of a doue and of the father in the likenesse of an old man Ans. It is not vnlawfull to make or to haue an image of Christs manhood so that it be out of religious vse though it bee doubtfull whether any now haue a true picture therof but if it bee to represent whole Christ God and man or bee vsed to remember Christ thereby or to worship Christ therein it is an idoll As for the formes of an old man or of a doue they may bee made for the manifestation of the hystori◠of the Bible when it is painted or pictured but then wee must conceiue that these formes are no images of the father sonne or holy ghost but onely representations of such visible appearances as sometimes were signes and pledges of the presence of those persons But now to abstract those formes apart from the hystorie and to make them images of any person in Trinitie is flat against the second commaundement which doth generally forbid all images of God not excepting those very shapes in which himselfe tooke libertie to testifie his presence for some time And there being no exception against Gods cōmaundement it is in vaine to seeke shifts excuses for a thing forbidden specially considering wee may not meddle with God beyond our commission from God Clothed with a garment downe to his feete Here Christ is further described by his attire The first part whereof is A long garment reaching to his feete The causes why he so appeared may be these First to signifie that hee is the high priest of the new Testament and so continueth doing the offices of the high priest for his Church after his ascention in presenting the merit of his one onely sacrifice and making intercession to God the father for them For the long garment was one of those wherewith the high priest was cloathed in his ministration vnder the law Secondly to signifie that hee is The Prince of peace for the long garment not onely in the Church of God but among the Heathen hath beene alwayes a note of peace and so Christ is called Isa. 9.6 Thirdly to shew that he had in his breast the treasures of the wisedome of the father and the spirit of counsell For this long robe alwayes pertained to them that excelled in counsell and wisedome and so Christ is described Isay 11.2 Now in this example of Christ we may learne a dutie touching our attire namely that the outward garment of the body should be sutable to the good things that ought to be in the heart as to our wisedome knowledge feare of Gods name to our sobrietie modestie temperance humilitie and all other vertues whatsoeuer Wee must not onely in speech and action as in hearing Gods word and receiuing the Sacraments shew our selues to bee burning lights but euen by the gesture and attire of our body both for matter and forme shew forth the grace of our harts But miserable are these times wherein mens attire is sutable not to the graces of God that should bee in their hearts but to the common corruptions of the times For such it is
bee an inducement vnto all those that are indued with gifts fit for this calling to affect the same Lastly euery minister of the gospell must hereby learne to bee faithfull in his calling and holy in his conversation for by vertue of his calling hee is placed in Christs right hand Now shall we thinke that Christ wil long bear in his right haÌ„d any that are vnfaithfull or prophane Nay he will take them out of his right hand and put them vnder his feete of brasse and there grind them to powder For as they are honoured aboue others by their place so shall their confusion be the greater vnlesse they be faithfull This wee may see in Nadab and Abihu Leuit. 10.1 and Hophâ—â—â— and Phineas 1. Sam. 3.13 And in the same respect ought all the people of God to be carefull to their wayes for by their calling of christianitie they be members of Christ. Now if they be not faithfull and answerable to their profession hee will surely deale with them as with vnfaithfull ministers put them vnder his feet of brasse confound them for euer They must therefore make conscience of all sin and become not hearers onely but doers of his will so shall Christ protect them in this life and saue them eternally And out of his mouth went a sharpe two edged sword This sword that came out of his mouth is nothing else but the doctrine of the Law and the Gospell vttered and propounded in the writings and ministerie of the Prophets and Apostles Heb. 4.12 The word of God is liuely mightie in operation and sharper than any two edged sword And it is thereto compared because as a sword with a double edge entreth sharply into the flesh and pierceth deeply into the bones euen to the very marrow So the doctrine of the Law and the Gospell entreth sharply and pierceth deepely into the very marrow of the heart of euery man to the diuiding of the thought and the spirit This two edged sword the word of God hath a twofold operation One vpon the wicked Another in the elect It woundeth the wicked at the very heart with a deadly wound and thereby brings them to eternall death Isay. 11.4 Christ shall slay the wicked with the breath of his lippes that is with his word which is this two edged sword Herewith shall he consume Antichrist 2. Thes. 2.8 visit Leuiathan and slay the dragon that is the greatest enemies of his church Isay. 27. vers 1. Here consider how the word of God should kill an impenitent sinner There be three degrees of spirituall death First in this life where an impenitent sinner receiueth his deadly wound The second at the end of this life when the bodie is laid in the graue but the soule goeth to the torments of the damned The third at the end of the world when bodie and soule together go to hell eternally Now a sinner receiueth in this life his deadly wound after this manner Christ in the giuing thereof hath a threefold worke in his heart by the ministerie of his word which is this two edged sword First hereby he reuealeth vnto him his sinnes as hypocrisie pride and rebellion of heart with all other his horrible and damnable transgressions against the first and second table 1. Cor. 14.24.25 When all Prophesie and there commeth in one vnlearned he is reproued of all the Prophets by the word iudge him and thereby lay open vnto him the secret sinnes of his heart with the sinnes of his life Secondly Christ hereby reueâ—leth vnto him his indignation and wrath which is the curse of the law due vnto him In which regard the law is called a killing letter shewing no mercy but onely thundreth out the fierce wrath of God vpon transgressors Thirdly hereby Christ awaketh his guiltie conscience sharpneth the sting thereof and terrifieth him at the hearing of his word Thus wicked Felix trembled when hee heard Paul preach of temperance righteousnesse and the â—udgement to come So when king Belshazzer saw the palme of the hand writing things against him vpon the â—all his countenance was changed his thoughts troubled him his ioynts were loosed and his knees stood one against another And al these are wrought in the wicked without apprehension of mercy or reformation of life It may please God to recouer one that â—s 〈◊〉 wounded but while he is 〈◊〉 this estate hee hath receiued a deadly wound and without vnfamed repentance is alreadie in thâ— first step towardâ— eternal death for these horrorâ— oâ— conscience seuered from the apprehension of Gods mercie in Christ are no grace but the flashes of hell fire and the beginning of eternall woe And thus we see how Christ by this sword woundeth his enemies Hence we are to learne sundry duties First how to earne our selues towards them that after they haue heard the word preached vnto them will rage and storme against it and the preachers therof because it touched them We must not despise or maligne them but rather be mooued with compassion towards them For this their behauiour is a token they are wounded with the sword of Christ at the verie heart and these their ragings are nothing but struglings before death eternall vnlesse the Lord in mercy recouer them of this deadly wound II. Hereby wee are let to see and know the lamentable state of the greatest number in those congregations where the word hath long bene preached for we shall find by lamentable experience that in those placeâ— few come to true knowledge repentance and obedience but most remaine ignorant and impenitent now this their condition is most fearefull A terrible iudgement of God is vpon them for when men haue long heard Gods word and are not thereby bettered for knowledge in mind and obedience of life they are thereby wounded vnto death This two edged sword hath alwayes his worke it either cureth vnto life by working repentance and other graces of saluation or woundeth vnto death them that receiue it not We must therefore lament the case of such persons as remainâ— ignorant and impenitent vnder the ministerie of the word for they are as yet dead men for ought wee know how soeuer they may make a faire shew by their â—â—ill honestie If any man should come into a field and there behold many thousands slaughtered and 〈◊〉 ouâ— bloâ—d some in the â—ead some in the side c. this sight would make his heart to bleed Wel this 〈…〉 God 's church though it be not seene with bodily eyes the most men are wounded with this sword of Gods word and lye 〈◊〉 wallowing in the bloâ—d of their soules 〈◊〉 they continue in ignorance in seâ—uritie and want of repentaâ—ce III. This mâ—st admonish vs all to labour earnestly to haue further things wrought in vs than a knowledge of our sinnes an apprehension of wrath oâ— horrour of conscience namely 〈◊〉 faith and repentance and sound reformation of life for without this wee haue nothing in vs
seuen Churches of Asia and to send vnto them seuen letters or Epistles The first of which commandements is expressed in the beginning of this first verse Vnto the Angell of the Church of Ephesus write Then after followeth the Epistle These things saith hee c. continuing to the eight verse First for the commaundement The partie to whom Iohn must write is the Angell which word may bee expounded two wayes either to signifie the minister or pastor of the particular church of Ephesus and so it is commonly taken of the most or els it may be token the company of the ministers teachers and gouernours of the church of Ephesus for therein were many pastors and gouernours as appeareth Act. 20.28 where Paule calleth together the Bishops as the word signifieth and giueth them charge ouer their particular flockes Now in Scripture the name of one person taken collectiuely oftentimes signifieth the whole multitude as Exod. 4.22 Israell is my sonne euen my first borne Where the whole body of the people of Israel is called by the name of one man And so though Antichrist bee not one particular man but a state and company of men in the succession of Popes yet is that whole estate noted by the speciall name of one manâ— as that Antichrist that man of sinne and sonne of perdition Thus we see how the word Angell may bee taken and whether wee vnderstand it of one man or of the whole company of elders it is not much materiall In this particular commaundement note two points First that Christ his intent is to write to the whole church of Ephesus as appeareth Chap. 1.11 where Iohn is commaunded to write in a boohe and send it to the Churches as also by the conclusion of this Epistle where it is sayd Let him that hath an eare to heare heare what the spirit saith vnto the Churches and yet he directeth his Epistle not to the whole church but particularly to the Angel or pastor therof This he doth for two causes First to intimate vnto this minister his duty which stood in two things In teaching the contents of this Epistle vnto the whole church in becomming a patterne and example to them all of doing the things therin required Secondly because either much good or much euill comes to euery particular church by the ministers thereof such is the efficacie of his place and calling If he be faithfull he bringeth great good to the church if vnfaithfull exceeding great hurt as might easily be proued by many examples in all ages Now Christ writeth to the Angell of this church that he might be a meanes of much good vnto them al by exciting them to the practise of all good duties required in this Epistle II. point Among all the churches of Asia Christ writeth first to the church of Ephesus not for that this church had authoritie ouer the rest for they were all candlestickes and all of gold but because Ephesus was the mother citie farre exceeding the rest in riches and estimation Whereby Christ giueth vs to vnderstand that his will is that those people towns and cities which excell others in estimation and wealth should also go before them in knowledge obedience and other graces of God And so answerably should it bee with particular persons They which excell others for outward reputation and temporal blessings ought to go before them in spiritual graces as godlinesse and religion Those which shall faile herein and suffer others that are far their inferiours for outward things to go before them in spiritual graces shall find it true to their shame before men but especially at the tribunall seat of Iesus Christ. Thus much for the commandement Now followeth the example it selfe which containeth three parts as all ordinarie Epistles doe A pereface A proposition and the conclusion The preface is in these words These things saith he that holdeth the seuen starres in his right hand and walketh in the middest of the seuen golden candlestickes The proposition and conclusion in the verses following The preface is borrowed from the former chapter verse 16. and 13. Where also it was handled The intent of Christ herein is to draw this church to a reuerent adoration of his person and to cause in them a greater care to embrace and obey his admonition This appeareth by that twofold action which he auoucheth of himselfe to wit his holding the seuen starres in his right hand and his walking in the midst of the seuen golden candlestickes by the first whereof is signified his power in protecting and gouerning his ministers And by the second is noted his presence in the middest of his church guiding and blessing his ministers with all the members thereof As if he had sayd If I be he that haue power to protect and gouerne that am present also to blesse and direct both ministers and people then my admonitions are to be reuerenced and obeyed In this preface note two special points First that Christ here againe repeateth that which was before deliuered touching his presence in his church and his mightie power and prouidence ouer the same in protecting guiding and blessing both minister and people By which reputation hee would giue vs to vnderstand the specall weight and moment of this point to wit that it ought to be ingrauen in the harts of euery one in Gods church And indeed till we be persuaded thereof wee shall neuer learne religion soundly The ground of true religion is this To take the true God for our God And Christ Iesus for our redemer and it consisteth not in a swimming notion hereof in the braine but in the sure persuasion of the heart which we neuer haue till we be resolued both of Christs presence with vs and of his prouidence ouer vs for our blessing and defence II. point In this preface also note that the persuasion of Christs presence and speciall prouidence in his church is a notable meanes to draw vs on to all good duties for thereby Christ would persuade both the ministers and people of Ephesus to receiue and embrace this his Epistle And no doubt he that is indeed persuaded hereof cannot but bee moued to walke before God in all holinesse and obedience as did Enoch Abraham and all the godly patriarkes Thus much for the preface Verse 2. I know thy workes and thy labour and thy patience and how thou canst not forbeare them which are euill and hast examined them which say they are Apostles and are not and hast found them liers Here beginneth the second part of this Epistle to wit the proposition containing the substance and matter of the whole Epistle This proposition hath two points First a commendation of this church in the second and third verses Secondly a rebuke and reprehension in the fourth verse The commenâ—ation is first generall in these words I know thy workes Then more particular for special duties actions in the words following and thy labour and patience c.
He must begin to repent when he is receiued to mercie he must renew that repentance for his daily offences If God therefore haue giuen â—s grace to repent we must not content our selues with that good beginning but adde more repentance daily vnto it For no man liueth that hath receiued grace to repent but hee seeth in himselfe continuall cause of renewing the same by reason of his daily sâ—ilâ— and wants for euery sinne decayeth grace which must be repaired by a new practise of repentance This dutie must needs be practised It is the most dangerous case that can bee for any man to lie in sinne for sinne makes a man liable to all Gods iudgements And it is not so much the act of sinne as the lying in sinne that bringeth damnation For this cause Paule 2. Corin. 5.20 speaking to those that were reconciled to God doth still most â—arnestly beseech them to be reconciled vnto him saying We beseech you in Christs steed as though God did beseech you through vs that ye be reconciled to God Intending thereby to prouoke them to the daily renewing of their repentance that thereby they might get a more full assurance of their reconciliation V. point For what must they repent namely for the decay of their loue not for the want thereof but for that they suffered it to waxe lesser both towards God and his word and towards their brethren The same thing is spoken to vs dayly in the ministerie of the word that whereas our first loue is gone many hauing fallen from it and moe hauing none at all wee would vnfainedly repent of this our decay and want that if wee haue had loue and now waxe cold wee may renew it and if we neuer had it we may labour for it that so we may be answerable to his blessed desire And here obserue that Christ enioyneth vs a strait repentance It is not ynough for men to repent them of grosse sinnes as whoredome theft drunkennesse and such like but they must repent them of their wantâ— of grace as of the knowledge and feare and loue of God and of brotherly loue and of decay in any grace bee it neuer so little Wee haue many iusticiaries in conceit that bee Pharisaically minded thinking too well of themselues that they need no repentance because they liue ciuilely and are not tainted with grosse sinnes But these consider little what God doth here require euen repentance for our secret wants and decayes And great reason it should bee so for els to what end should we examine our selues of our secret wants vnlesse wee should repent vs of them hauing found them in vs Againe if this church must repent for her wants then what great cause haue we to repent in this last age of Atheisme a grosse and common sinne of outward pride in apparrell a sinne flat against Gods word and for contempt of the gospell a sinne that enlargeth it selfe more and more among vs. And for crueltie and want of mercy and compassion all which are rife in our church and may more easily remooue the candlesticke from vs then want of loue could remooue the candlesticke from this church And thus much for the second part of this remedie The third part of this remedie is to do their first workes that is shewe the like zeale and feruencie of loue to God to his word and to their brethren that they did at the first time of their conuersion This duty Christ addeth to the former because true repentance neuer perisheth in the heart but alwaies breaketh out into action in the life Here then is an excellent lesson for vs to learne and put in practise wee must search our own harts and see what good things haue bene in vs what good motions and desires or good affections We must also call to mind our former wayes and see what good things wee haue done and if in heart or life we find decay we must recouer our losse and seeke to do our first workes and striue to continue so doing to our liues end that so wee may escape this heauie charge of decay in grace Thus much of the parts of this remedie If not I will come against thee shortly and remooue thy candlesticke out of his place except thou amend In these words Christ layes downe a reason to persuade the church of Ephesus to the practise of the former remedy especially for repentance This reason containeth three parts I. A generall commination in these words If not I wil come against thee shortly II. A particular threatning of a particular iudgement And remoue thy candlesticke out of his place III. The condition of them both except thou amend I. point If not I will come against thee shortly that is if thou do not practise this remedie and the duties therein prescribed especially the dutie of repentance then will I come against thee shortly The words may as well bee read thus If not then will I come to thee shortly For so they are in the originall and doe containe in them sufficient and profitable instruction God is said to come to any people two wayes in mercie and in iudgement In mercie when he testifieth his presence by workes of mercie As when Christ in spirit went vnto the old world and preached vnto them in the person of Noe an hundred and twentie yeares before the floud 1. Pet. 3.19 20. Secondly God commeth in iudgement when hee testifieth his presence by iudgements In the second commandement God saith He wil visite the sinnes of the fathers vpon the children that is he will make inquirie among the children for the fathers sinnes and if hee find them to liue in the same sinnes that their fathers did then will hee punish them this is properly to visit So in this place If thou repent not I will come vnto thee and testifie my presence not in mercie but in iudgement In this generall threatening we may obserue that when a church or people decay in loue to God to his word or to their brethren or els lye in any sinne then God prepareth himselfe to come vnto them in iudgement Amoâ— 4.12 Because I will doe thus and thus vnto thee for thy sinnes therefore prepare to meete thy God Oh Israell meaning that because they lay still in their sinnes therefore he would make knowne his presence by more fearefull iudgements This doctrine according to Christs direction is to bee applied to vs and to our church for the sinnes that were in the church of Ephesus are the sinnes of our church and people They decayed in loue to God to his word and to the brethren so doe we Nay generally there is no loue at all in vs as hath been shewed and besides these wants there be many other grosse sinnes wherein our church and people doe lye as in Atheisme both in iudgement and practise in contempt and neglect of Gods worship and true religion in crueltie oppression and want of mercie and that which is
vnto a field wherein are good corne and tares and like vnto a barne floore wherein is wheat and chaffe mingled together and yet all are reputed beleeuers because they professe the Gospell outwardly Now by reason of this mixture it may come to passe that a particular visible Church may fall away and become no Church either when the godly are taken away and hypocrites and dissemblers made manifest or els when true beleeuers waxing few are not able to maintaine the publicke profession of the truth against the might and multitude of the enemies which may dayly encrease But the case is not so with a particular member of Christ he cannot finally fall away as hath beene shewed at large vers 4. And thus much for the second part of this reason The third part of this reason is the condition of both the former threatenings in these words Except thâ—â— amend that is I will come in iudgement vnto thee and take my gospell from thee vnlesse thou preuent my comming by true repentance Here note that all the threatenings of the old and new Testament are conditionall 〈◊〉 commeth to Niniue and crieth yet fortie dayes and Niniue shall bee destroyed He sayd no more but yet that threatening must bee vnderstood with this exception vnlesse they repent Why wil some say are the threatenings in Gods word propounded conditionally Answ. Gods whole will and pleasure is one alone in itselfe and yet it may bee thus distinguished to bee partly secret and partly reuealed Gods secret will is touching those things which hee hath not made manifest vnto men His reuealed will is touching those things which are manifested in Scripture or doe fall out euery day Now Gods secret will is without condition for as euery thing commeth to passe so God willed it when good things come to passe them he willeth simply when euill things fall out them he permitteth to be done And to make Gods secret will conditionall is to bring Gods will vnder the power of man and to subiect the Creator vnto the creature But Gods reuealed will is conditionall because it containeth the matter of mans saluation and this manner of propounding it is a most effectuall way to bring the same to passe for it keepeth men more in awfull obedience than if it were absolute In this condition note this thing that Christ repeateth it twice both in the beginning of this reason If not and in the end Except thou amend Hereby hee would giue vs to vnderstand That when men commit sinne and lye therein or when they decay in any grace then haue they most necessarie cause to repent if they would escape Gods fearefull iudgements And seeing our estate is like to the state of this Church or els worser by much for wee lye in sinne and thereby cause God to come to vs in iudgement as we tender our owne good both in this life and after death let vs turne from our sinnes and repent euery man apart euery familie apart and the whole church publickely for repentance is most needfull els would not the Lord haue doubled this condition Verse 6. But this thou haâ—â— that thou 〈◊〉 the workes of the Nicolaitans which I also hate These words are a second reason to prooue that which was set downe in the second verse namely That this Church could not abide them that were euill In the second verse this was made manifest by their discouery of the false Apostles and here he prooueth it by their affection of hatred towards the workes of the Nicolaitans These Nicolaitans were certaine heretickes in the primitiue Church that held these two opinions First that adulterie and fornication were no sins Secondly that men might communicate with the sacrifices of idolaters in their Idoll temples and according to their opinions were their practises These heretickes as it is thought came of one Nicholas one of the seuen deacons mentioned Acts 6. who though for a while hee did faithfully discharge his dutie outwardly yet after fell away and became the head of this hereticall sect But this thou hast This Particle But hath reference to the former verse As if hee should say Though this be thy fault that thou failest in thy first loue yet for this I commend thee that thou hatest the workes of the Nicolaitans This practise of Christ discouereth the common sinne of this age which is to set out in their colours mens faults and infirmities to their greatest disgrace and yet by silence and obliuion to burie all their vertues which are prayse worthie This ought not to bee so wee must follow Christs example who with iust reproofe adioyneth due deserued praise If our friend or our foe haue a fault when we are called thereunto wee may speake of it and wee must reprooue them but yet withall we must commend the good things that be in them Secondly Christ here teacheth vs That it is not sufficient to anymans good estate before God that hee haue good things in him for that a man may haue and yet bee in danger to bee cut off from Christ. Saule had good things in him at the first entrance into his kingdome but what was hee afterward Iohn was verie zealous for Gods glorie in killing all the idolatrous priests but he would not depart from the sinnes of Ieroboam And Iudas no doubt had many good gifts while he was with Christ but his end was most fearefull And this church had many good things in her yet iâ— she in danger of being cut off from Christ And so many among vs haue excellâ—â—t gifts some for knowledge some for 〈◊〉 and conceiuing of prayer yet for all these they may be cut off from Christ. Therefore wee must not content our selues with these but labour for the principall which is true hearty and vnfained repentance which wee must dayly renew for our continuall fals And this will keepe vs in Gods fauour and from his iudgements More particularly Christ here commendeth this Church for hating the errours of the Nicolaitans Whereby hee would teach vs our dutie if wee bee Christians namely to take knowledge of the sinnes and errours of our times and to hate the same vnfainedly Yet note he commendeth them for hating their workes not their persons giuing vs direction how to temper our hatred in the world We must set it against the sinne not against the person of any man Some will say the Prophets prayed against the persons of the wicked And Dauid professed hatred of the men Psalm 139.21 Doe not I hate them that hate thee Answ. Dauid was an extraordinarie Prophet and no doubt had this reuealed vnto him that those his enemies were obstinate and would not repent Againe imprecations of the prophets in Scripture must bee vnderstood as prophecies of Gods iudgement to come vpon those against whome they prayed But wee which want that extraordinarie spirit must keepe our selues to our ordinarie rule Hate the sinnes and loue the persons Further obserue the workes here
of hart and profanenesse of life that they were at their first hearing of the word these must know that Gods iudgement is on them and if they would bee saued they must labour to come out of this estate endeuour so to heare with their hearts that they may be turned vnto God both in mind heart and life II. point The dutie commaunded namely to heare Hearing in Scripture is not onely to listen with the bodily eare but to be atteÌ„tiue to that which is taught and with attention to bring faith conuersion and obedience euery way Eph. 4.21 22 the hearing of Christ is notably described It is not so much to conceiue the doctrine of Christ in our mindâ— and to be able to vtter it as to die vnto sinne and to the lusts of the flesh and to ris◠〈◊〉 newâ—â—sse of life And indeed a man doth heare and learne no more of Gods word than hee doth beleeue and practise From whence we are again to be admonished that we so heare with attention that by hearing we suffer our selues to be changed and that with our change we ioyne â—are to beleeue and conscience to obey This iâ— that sauing hearing which bringeth eternall life all other hearing doth increase our sinnes to our further condemnation Whereby also appeareth the fearefull state of many who lend onely the outward bodily eare to hâ—â—re the word but then hearts bee not mooued nor their liues changed thereby III. point What is to be heard namely That which the spirit saith â—nto 〈◊〉 Churches Which words must bee referred to that which went beâ—ore not to that which followeth for thiâ— commaundement belongs to the matter of the Epistle which went before The promise following rather concerne the persons themselues than the matter The things then that are to bee heard are these Christ his sharpe reproofe for sin his threatnings of punishment a remedie prescribed motiues to practise the same especially repentance for of all these Christ spake before From this that Christ bids them heare these things which coÌ„cerned their estate in sinnes amendment by repentance we learne two things First that it is a most necessarie thing for euerie church of God and euerie member thereof to know and consider their own wants and sinnes and also the iudgements of God that hang ouer them for the same Secondly that after any man or any church hath considered of theri sinnes and of Gods iudgements it is a most necessary thing to turne vnto God by true repentance if they haue not repented and if they haue repented to renew the same daily do it more that so Gods iudgements both priuat and common may be auoided We therefore must hereby be moued to search into our own wayes to find out our owne sinnes and to consider of Gods iudgements thereby deserued that by true repentance wee may turne vnto God and so escape his fearefull iudgementâ— Further these words What the spirit saith vnto the Churches containe 〈◊〉 reasons to moue euerie man to heare I. Because they are spoken 〈◊〉 the spirit that is the holy ghost II because they 〈◊〉 spoken to one man oâ— one church alone but to all churcheâ— For the firstâ— It may 〈◊〉 demanded seeinâ— Christ spâ—ke thâ—se wordâ— How 〈…〉 be sayd that the spirit speaketh theâ— Ans. Both may stand first because all the outward 〈◊〉 of 〈◊〉 person in 〈◊〉 are common to the 〈…〉 to â—each the church is an outward action of Christ and therefore it agreeth to the father and to the holy ghost As when the father created thingâ— in the beginning the sonne also created and the holy ghost created them So herâ— when the sonne â—eacheth the father teacheth and the holy ghost teacheth For as the three persons are one in nature so must they be ioyned in all outward actions Secondly Christ saith the spirit speaketh because he now sitting at the right hand of the father doth not teach his church in bodily presence but hy his spirit which after his ascention hee sent to be their comforter and instructor Here then obserue that the holy ghost speaketh to the church in Scripture The church of Rome appoints a Iudge to speake vnto men in al matters of controuersie which is the church because say they A iudge must speake and Christ is absent from his church and the word is a dumbe letter and cannot speake Therefore the church must needes bee iudge But they erre grosly The church cannot be iudge It is but Christs minister to put in execution that which hee commandeth Christ therefore must bee iudge vnto his church by Scripture which is not a dumbe iudge for therein his spirit speaketh plainely and sufficiently for the resoluing of any point in controuersie that is needfull in Gods church The second reason to attention is because these things are spoken to all Churches Where we see that things spoken to one church agree to all From whence we must learne this speciall dutie in reading and hearing Gods holy word namely to read and heare with applicacation We must not rest in a flourishing knowledge of the storie but apply euery precept and example vnto our selues If it be an example of vertue wee must apply it to our selues for imitation if it be an example of vice we must apply it to our selues to moue vs to eschew and auoid the like For God would haue all to learne that which hee speaketh vnto one And thus much of the commandement To him that ouercommeth will I giue to eate of the tree of life which is in the middest of the paradise of God These words containe the second part of this conclusion to wit a most excellent promise wherein consider two points First to whom it is made Secondly what is promised For the first The promise is made to him that ouercommeth That is to him that in fighting preuaileth against all the spirituall enemies of his saluation sinne sathan hell and condemnation There bee three things requisit to make a man able to ouercome these enemies First he must be borne anew in Christ of water and of the spirit 1. Ioh. 5.4 He that is borne of God ouercommeth the world so by regeneratioÌ„ he is freed from the bondage of hell death sinne and Sathan Secondly hee must haue true faith by vertue whereof hee must denie and renounce himselfe and bee whatsoeuer he is in the death passion obedieÌ„ce of Christ. Therfore S. Iohn saith in the same place This is the â—ictorie which ouercommeth the world euen your faith For when a man is in Christ by faith hee is made partaker of Christ his victorie vpon the crosse and by it receiueth power to subdue his owne corruptions the world and the diuell Thirdly hee that would ouercome must keepe faith that is true religion and a good conscience standing out in life and death against all aduersarie power whatsoeuer In this that life euerlasting is promised to them that ouercome First we obserue that
Christ deliuereth vnto them as hath bene shewed before verse 7. In this commaundement of Christ note two things First that all men in Gods church are bound in conscience to frequent Sermons whereby they may come to the knowledge of those things that God prescribeth vnto them At the natiuitie Easter and such good times as they are called ignorant people will come to the church but it may bee not once more of a moneth after or a quarter of a yeare But Christ saith My sheepe heare my voyce So that hee that will not come to heare the voyce of Christ is none of his sheepe Math. 16.19 Christ saith to Peter I will giue thee the keyes of the kingdome of heauen There the preaching of the gospell is the key of the kingdom of heauen So that looke how necessary it is for a man to haue his soule saued and to enter into heauen so behoouefull is it for him to heare Sermons for that is the turning of the key whereby we enter into this kingdome 2. Cor. 5.18 the preaching of the gospell is the doctrine of reconciliation and therefore looke how necessary it is for a man to be reconciled to God so needfull is it for him to heare the word preached He that is of God beareth Gods word and he that beareth it not is not of God 1. Iohn 4.6 But men haue manie excuses to exempt themselues from hearing Sermons Some say if God himselfe would preach or Christ or an Angel from heauen then they would heare but so long as sinfull man preacheth it is no great matter though they absent thēselues Answ. This is a presumptuous reason for the preaching of the gospell by man is Gods owne ordinance and that for these causes First since Adams fall man cannot abide the voyce of God so as if man should heare God speake he would cry out with the Iewes Exod 20.19 Let not God talke with vs lest we die And with Peter Depart from me I am a miserable sinner Secondly God speaketh by man to trie the obedience and humilitie of men to see whether they would bee content to receiue and beleeue his word being propounded by sinfull man that is like vnto themselues And thirdly to maintaine loue betweene man and man by mutuall conuersing in this holy ordinance Others doe say they may well inough keepe themselues in their families for there they haue their Bible wherein bee the Sermons of Christ and of his Prophets and Apostles than which no minister can preach better Ans. It is Gods ordinance that these Sermons of Christ of the Prophets and Apostles should be againe handled preached and expounded in his church and therefore euerie man is bound in conscience to come into the congregations there to heare with reuerēce Gods holy word Others will not come to the church for they thanke God they can serue God with as good a heart on horse-backe or on their iourneys as those that come vnto the sermons Answ. These persons are blind and ignorant a seduced heart beguileth them and therefore they despise the ordināce of God but let them heare what Salomon saith He that turneth away his eare from hearing the law that is the doctrine of God euen his prayer shall be abhominable God speaketh vnto vs in the ministerie of his word and if wee refuse to heare him there shall we thinke hee will heare vs when wee pray Know therefore if thou refuse his word hee will refuse thy prayers neither indeed can any without the word pray aright Such people deceiue themselues their prayers in their needlesse iourneyes shall bee their iudges to condemne them for therein they confesse God is to bee worshipped and yet in practise they reiect his direction for the same Lastly others say they haue knowledge inough the ministers can teach them no more than they know and therefore they need not go heare so much preaching Answ. These that pretend such perfect knowledge are commonly the most ignorant not knowing the end of this ordinance of God for preaching serueth not only to teach men to know God and his will but also to increase in knowledge and to yeeld obedience to that which they know If therefore thou hast knowledge it is well but that is not inough if thou wouldest be blessed thou must doe that which thou knowest Iohn 13.17 And for this cause the most learned man that is must still frequent the hearing of Sermons to further himselfe in obedience because a man may know much and yet want conscience to obey Secondly in this commandement men are inioyned the reading of the word hearing of it read not onely publickly but also priuatly in their families that therby also they may come to the knowledge of that thing which Christ propoundeth vnto them Luk. 10.26 Christ saith to one of the Scribes what is written how readest thou Taking it for granted that men must read the Scripture priuatly And the Lord saith My people go into captiuitie because they haue no knowledge yea they perish Hose 4.6 But wofull is the defect of this duty for many haue not the Bible in their houses for their priuat exercise in the word and in many families it is set vp for a shew or lieth couered with dust when as cards and tables are worne with vse It is not amisse for men to get the statutes of the land into their houses and to read therein for the knowledge of mens lawes but yet herein they are blame worthie that either they haue not or else regard not the booke of God whereby they might bee acquainted with the statutes of the Lord for the better guiding of our vnruly affections Other things in this commandement haue beene obserued before The second part of this conclusion is an excellent promise made to him that ouercommeth which for substance hath beene handled in the conclusions of the former Epistles Here onely some speciall blessings are particularly promised In the handling whereof two points are to bee considered First the persons to whom the promise is made To him that ouercommeth whereof entreatie was made before verse 7. Secondly the blessings promised comprised in this threefold gift of God First To eate of the Mannah which is hid Secondly To receiue a white stone Thirdly A new name written in the stone All which three signifie in effect The election vocation iustification and glorification of Gods people But I wil handle them in particular The I. benefit is The giuing of the hidden Manna to eate Manna properly signifieth that food which God gaue from the clouds to the people of Israell which for the excellencie of it is called The wheate of heauen The food of the strong o◠the food of Angels In forme it was like Coriander seed and in colour white in tast it was pleasant and sweete Herewith God fed his people in the wildernesse 40. years to teach them That man liueth not by bread only but by
first a man must euery day bethinke him selfe of his ende and of the comming of Christ either in generall to all the world or particularly vnto him by death and in this consideration he must esteem and iudge of euery day as of the day of his death or the day of iudgement Secondly he must prepare himselfe against death against the day of iudgement euery day euē this present day as though hee should now die or meete Christ in iudgement and the next day do the like and so goe on continually to the day of his death And for our furtherance in this Christian watch we must be mindefull of temperance and sobrietie that we keepe mediocritie in the vse of the creatures of God and of the things of this life For when men plunge themselus either in the cares of this world or in earthly delights they quite forget both sinne and death and the day of Iudgement and thus wee see what Christ meaneth by watchfulnesse As Christ prescribeth this dutie vnto this Church so are we in the name of Christ to bee enioyned the same Christian watchfulnesse both against sinne and death and the day of Iudgement And to mooue vs hereto consider these reasons First wee are watchfull for the preseruation of the things of this life as if a towne be in danger of sacking or burning there is watch and ward kept continually and if a mans house bee in danger of robbing hee will sit vp night and day to saue his goods yea euery man is verie painfull and watchfull to heape vp to himselfe the things of this world Now what a shame is it that men should bee watchfull for temporall things and yet haue no care of their soule that must liue for euer Againe want of watchfulnesse is the forerunner of death and eternall destruction I. Thess. 5. vers 3. When men say peace and safetie then shall come vpon them sudden destruction When the rich man had enlarged his barnes vpon the encrease of his substance he promised to himselfe case and securitie saying Soule soule take thy rest c. but it was sayd vnto him Oh foole this night shal thy soule be taken from thee And the old world knew nothing till the flood came and destroyed them all Now if the want of watchfulnesse bee the forerunner of destruction how great a cause haue wee to watch The second dutie inioyned is to confirme the graces of God decaied in them Strengthen the thinges which remaine that are readie to die as if hee should say sundry be the graces which I haue bestowed on you but many are lost and gone and those which remain are about to perish vnlesse you confirme them therefore see nowe that you strengthen and repaire the same In this dutie Christ teacheth this church and vs an excellent lesson that whosoeuer hath receiued any gift of God must haue care to preserue it and to make the same gift strong in him by continuall increase If a man haue receiued knowledge faith and repentance or any other gift of grace he must not suffer the same to lye dead in him but stirre vp increase and confirme it dayly that hee may bee a perfect man in Christ. For the gifts which men haue are not their owne but Gods also who looketh to receiue his owne with aduantage And therefore men like good Stewards must so vse the gifts receiued that they may returne them to God with increase Thus Paul perswadeth Timothy stirre vp the gift of God that is in thee for else the receiuer is an vnfaithfull seruant and so shall be rewarded And for the better perfourmance of this dutie we must often read the word of God and meditate therein we must heare it often preached and with due reuerence and preparation receiue the sacrament And pray continually striuing earnestly against the corruptions that bee in vs and dayly stirring vp our heart to all good duties Thus did Dauid checke the corruption and deadnesse of his heart Why art thou so cast downe oh my soule and also stirre vp the same vnto all good duties saying I haue applyed my heart to fulfill thy statutes alway euen to the end Ps. 119.112 Hereby are reprooued the common sort of professors hearers of the word who stand at a stay and goe not forward in grace This is a great fault for as we haue receiued grace so we ought to stirre vp the same that we may confirme and increase it dayly Further Christ addeth Which are about to die where he answereth to a question that is mooued by sundry at this day namely whether graces that concerne saluation may be vtterly lost or not Christ answeareth by a distinction that some graces that pertaine to saluation may be lost quite and others may be decayed so as they are about to die For the graces of God that pertaine to saluation be of two sorts some be absolutely necessarie so as without them a man of yeares cannot be saued and such are faith and regeneration Others bee lesse necessary which sometime goe with faith but not alwaies such are A plentifull feeling of the fauour of God ioy in the holy Ghost and boldnesse in prayer these may be lost wholy for a time in the seruants of God Yea faith and regeneration themselues may decay greeuously and be readie to di◠as this text saith Secondly consider fayth and regeneration in themselus and they may be wholly lost for nothing in it selfe is vnchangeable but God The state of the elect Angels by nature is changeable for they stand by the power of God Thirdly these graces may perish and decay finally vnlesse thy bee confirmed Question Why then doe not the elect finally fall away after their calling Ans. Their standing cometh not from the constancie of grace or faith but from the promise of God made vnto them to their faith so Christ saith to Peter Thou art Peter and vpon this rocke that is vpon thy faith which thou hast professed will I build my temple and the gates of hell shall not preuaile against it that is though they may assault it and greeuously weaken it yet they shall neuer bee able finally to ouercome it Seing sundry graces of God may be lost and the most necessary graces greatly decay yea of themselues quite die wee that haue receiued from God any grace either of faith or repentance are hereby taught not to bee presumptuous or ouer confident in our selus but with feare and trembling worke out our saluation Phillip 2.13 The reason to enforce the former remedie is this For I haue not found thy workes perfect before God and therefore watch and confirme the decayed graces of God that be in thee In this reason Christ giueth thē vs to vnderstand that he maketh a search in his church of al the works that men doe in the same that he may accordingly reward them for not finding doth presuppose a search And so the
scripture speaketh of God vsually Before the old world was destroyed it is sayd The Lord saw that the wickednesse of man was great vppon the earth as if he had looked from heauen vpon the earth and beheld that it was corrupt speaking after the manner of men to signifie that search which he maketh into mens actions And so he is sayd to come down from heauen at the building of Babell Gen. 11. and before he destroyed Sodome and Gomorrha He came downe to see whether they had done according to that crie which was come vp to him and so before the Lord punished the wickednes of the Israelits He made a search into their waiâ—â— and the second Commaundement is this God will visite the sinnes of the father vpon the children that is he will make a search whether the sinnes of the fathers be among the children and if they be he will punish them Seing Christ makes this search into all mens actions we are taught in all things to haue care to conforme our selus to the will of Christ and to set our selues to the doing of all good duties according to his word If we knew a Magistrate would come to make search in our house wee would bee sure to set all thinges in order against he came shall we be thus circumspect to prepare for the comming of an earthly man shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God from whom nothing can be hid I haue not found thy works perfect Works are perfect two waies by the law or by the Gospell By the law wheÌ„ in our works wee doe all that the law requireth and thus are no mans workes perfect in this life By the Gospel our works are perfect when they proceed from a belieuing hart that hath a care to please God in all things these works are perfect not in theÌ„selus but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law but of the Gospell as if he had sayd I haue searched into your waies you doe many workes in shew but they proceed not from sincere faith nor from a heart that hath care to please God in all his commandements and a full purpose not to sinne against him you haue a shew of godlynesse but you want the power thereof Here obserue that Christ condemneth this church not because their works were not outwardlye conformable to the will of God but because they proceeded not from a beleeuing hart that had a full purpose to forsake all sinne and to please God in all things Wee therefore must take heede of all hypocrisie by the Example of this Church and labour to bee of Dauids minde and praye with him That our harts may be vpright in the Statutes of the Lord that wee may say with Hezekias Behold Lord how I haue walked before thee with an vpright minde for this is a notable token of grace and an infallible badge of him that is the child of God Before God Some may say Christ here distinguisheth himselfe from God and therefore hee is not God Answere By God in this place we must vnderstand not God simply but God the father For Christ here speaketh of himselfe not as he is God but as he is mediator God man in which respect euen as he is now glorified he is inferiour vnto his Father Where note that Christ being now glorified in heauen carrieth himselfe as mediator whence we gather that we may lawfully and without presumption pray vnto Christ without the meanes or intercession of Saints or Angels The church of Rome denie this and say because Christ is now in full glorie in heauen therefore wee must vse vnto him the mediation of Saints but Christ being now in heauen marks our workes in particular and therefore we may without presumption come vnto him by prayer Vers. 3. Remember therfore how thou hast receiued and heard and hold fast and repent If therefore thou wilt not watch I will come on thee as a thiefe and thou shalt not know what houre I will come vpon thee When Christ hath reprooued them for their sinne of hypocrisie and prescribed them a remedie with a reason thereof he doth as a good Phisitian pastor shew them the way how they may practise that remedie For they might say we are commanded to watch and to renew our decayed graces but how shall we doe this Christ answereth by doing three things I. by remeÌ„bring that which thou hast receiued by hearing II. by holding fast III. by repenting of thy sinnes For the first Remember therefore that is call to mind the doctrine of saluation which thou hast been taught by mine Apostles This remembrance is a most excellent means to mooue a man to subiection to Gods will to repent and to practise all good graces When Dauid saw the prosperitie of the wicked his fect had almosâ— steps but his remedie against that temptation was his goâ—â—g to Gods sanctuariâ— and there calling to mind the end of those men Againe I haue remembred thy name oh Lord in the night and haue kept thy law Peter denied his Master when he forgot his words but when hee was put in mind thereof by the looke of Christ and the crowing of a Cocke he then repented and wept bitterly Luk. 22.61.62 Sinnes committed by men of ignorance are many and grieuous and therfore all sins are called ignorances Heb. 9 7. but if men wold by faith keepe in mind the word of God it would bee a notable meanes to keepe them from sinning Here then we haue a soueraigne remedie against sinne namely wheresoeuer we are or whatsoeuer we doe we must call to minde the word of God and the promises of God and those will bee a lanterne vnto our steps and a light vnto our paths The Diuell laboureth aboue all things to bring vs to forget the word for then he knowes he can easily draw vs into any sin Quest. How shall we keepe in minde the word and promises of God Answ. That is a grace of God and for the attayning vnto it we must first labour to haue our hearts affected with the loue of Gods word and promises for a man can neuer keepe in mind that whereof he hath no liking Secondly we must labour to belieue the word of God For faith giues it rooting in our hearts Colos. 2.7 The cause why there is so little remembring of that which is taught is for that it is not mixed with faith in those that heare it Againe the thing to be remembred is How thou hast receiued and heard that is looke what Doctrine thou hast receiued by hearing and that remember Where we see Christ ioineth receiuing and hearing together Whence wee may gather that â—â—aching and receiuing of the word of God by hearing is the prescribed generall meanes whereby God reuealeth his will counsell and purpose touching the saluation
of mankind neither is there any other meanes appointed hereunto in the word of God This sheweth that their opinion is false who teach that God calleth all â—he world effectually vnto saluation for how can thâ—y bee called that neuer heard of the 〈◊〉 of God but all in all ages neuer 〈◊〉 of the word of God Albeit 〈◊〉 the comming of Christ their sound hath gone foorth into all nations Secondly this sheweth the fondnesse of their opinion who defend the Doctrine of vniuersall grace that God should giue grace pertaining to saluation vnto euerie man in the world so as he may be saued if he will for the meanes to receiue grace is the hearing of the word which all men in all ages neuer had vouchsafed vnto them The second dutie prescribed is the holding fast of this doctrine To hold fast here signifieth two things first to maintaine the doctrine of the Gospell receiued and taught by the Apostles Secondly to put the same in practise in a godly life of these wee haue spoken before cap. 2.25 The third dutie is to repent where by repentance is not meant the beginning of repentance but the renewing and restoring of the same for their hardnesse and deadnesse of heart whereby they did slackly and coldly practise the good duties which they did professe Hereby we are taught not to content our selues with the begining of repentance but we must renue the same continually that not for grosse sins only but euen for the wants that bee in vs as for our dulnesse and deadnesse of heart and for our hypocrisie and decay in Gods graces And because this Church was verie dead and dull of heart therefore Christ addeth a reason to mooue them to the practise of this dutie which is a most terrible threatning in these words If thou wilt not watch I will come on thee 〈◊〉 a theefe and thou shalt not know what houre I will come vpon thee Here marke Christs order and dealing hauing prescribed a remedie for their fault hee giueth them a direction to practise the same and after addeth a most terrible threatning to driue them therevnto as if he should say if thou wilt not watch against sinne and against death and for that end remember my word hold fast the same and repent then look as a theefe comes vpon a man on a suddaine and spoyles his goods and cuts the throate of his children so will I come on thee on a suddaine and power vpon thee my wrath whereby I will 〈◊〉 cut the throat of thy soule and thou shalt haue no means to escape my punishment Here Christ threatneth suddaine and speedie destruction but yet with condition and limitation of repentance Now because we be like this Church as hath been shewed by reason of the long peace which we inioy we may also vse the same reason and threatning at this day to stirre vp our dead harts We must watch against all sinne and against death and for this end must haue in memorie the word of God and hold fast the faith vnto the end and repent continually of all wants but if we doe not this then are the vengeances and eternall punishments of God to be powred vpon vs without measure and that sodenly when wee cannot preuent them If a man haue but a sparke of grace the consideration hereof will mooue him to repentance and to watchfulnes but if this will not awake a man out of his sinnes then nothing remaineth but a fearfull expectation of the wrath of God which shall be vnauoidable and endure for euer Indeed if a man had some thousand yeares allotted for the punishment of his sins there were some cause why hee might continue in them but seeing this punishment is eternall and when many thousand yeares are expired they are as farre from the end of their woe as euer they were therefore it must stirre vp all dead and drowzie harts vnto repentance and cause them to shake off securitie ignorance and coldnesse in Religion and to breake off the course of euerie sinne Vers. 4. Notwithstanding thou hast a few names yet in Sardie which haue not defiled their garments and thâ—y shall walke with me in white for they are worthy Heere beginneth the second part of the matter of this Epistle namely the praise and commendation of some part of this Church The words doe thus depend vppon those which went before wheras Christ had sayd that this Church was dead in sinne and had onely a name to liue some man might aâ—ke how it could bee a true Church To this Christ answereth in the beginning of this verse that though the greatest part in this Church were dead in their sinnes yet some few there were among them that were aliue in Christ and did testifie the the same by true and sincere obedience In this coherence we may obserue two instructions I. that a particular congregation on earth is made a Church of God and so called in regard of Gods elect therein who doe truely belieue For the priuiledges of a Church belong vnto particular congregations onely by reason of the faith of the elect among them The Catholick church is the whole Company of the elect truly beleuing in Christ particular congregations are members of it so farre forth as they doe truely beleeue the rest that doe not truely belieue are not members of the Church before God but 〈◊〉 in the iudgement of men like vnto superfluous humors which are in the bodie but no parts thereof This confuteth the Doctrine of the Church of Rome who teach that wicked men that are reiected in Gods decree may yet bee true members of the Church of God Secondly in this coherence Christ intimateth vnto vs a distinction betweene man and man in this Church for all that were in this Church were men called professing Christ and his Gospell and yet of them some were dead in their sinnes and others were aliue in Christ. Touching this distinction of men wee must search the cause thereof It must not be ascribed to any power or will in man but to the good pleasure of God as the scripture teacheth for when the bodie of the Israelites had giuen themselues to Idolatrie there were yet seuen thousand that neuer bowed the knee to Baall what was the cause why they did not liue like to the other Israelites Surely nothing in the will of man though the Idolatrie of the other was to bee ascribed to themselues but the text is cleare it was the good pleasure of God who had preserued and kept them By this wee see how erronious and false the Diuinitie of some Protestants is which ascribe the cause of this distinction betweene man and man to the libertie of mans will being renewed by grace saying That GOD giues to euerye man sauing grace by vertue whereof hee maye repent and beleeue if hee will but yet because the will of man doth still remaine sinfull hence it commeth that hee hath libertie to obey
Christ is here called Amen to induce this Church of Laodicia to apply effectually vnto her selfe the word of God whether threatnings or promises This Church had beene negligent in the duties of Religion which came for want of applying Gods word vnto the selues The right maner of applying Gods word is this In Gods word we are to consider the lawe and the Gospell In the lawe there are Commaundements and threatnings now a man must apply to his owne person and life Gods Commaundements particularly that thereby he may come to know his particular sinnes then hee must also apply the threatnings of God vnto himselfe that thereby hee may bee humbled through the sight of his misery and so made fit capable of Gods grace Thus the prodigall sonne applyed the law vnto himselfe when he sayd I haue sinned against heauen and against thee and am no more worthy to bee called thy Sonne So did Daniell and Ezrah by applying the law vnto themselues humble themselues and their people for this is the way to humble any man to make him fit to receue grace for the law is our schoolmaster to bring vs to Christ. Gal 3.24 and the want of this speciall application of the law was a cause of the dulnesse of the Laodicians and is also of our slacknesse in Religion at this day Secondly the Gospel also must bee applyed not onely by beleeing it to bee true as the Papists teach but also by applying vnto our selues particularly the promises of righteousnesse and life euerlasting by Christ. Aâ—cording as Paul saith I desire to win Christ to be found in him not hauing mine owne righteousnesse which is of the law but that which is through the faith of Christ. Vers. 15 Let vs saith he as many as bee perfect bee thus minded teaching euery one this speciall dutie of particular application For as saint Iohn saith he that by faith doth not apply the promises of the Gospell particularly to himselfe makes God a lyer And the want of this application is the cause of negligence in Religion and of so many luke-warme Gospellers as be at this day For it is not sufficient to know the Gospel to be true or to bee able to teach it vnto others vnlesse we can thus apply it to our selues This then serues to prooue that iustifying faith must not onely be a bare assent to the truth of the Gospel but a speciall faith which doth apply particularly vnto a man those promises which are propounded concerning righteousnes and life euerlasting by Christ. The second argument and title wherby Christ is described is this that hee is the beginning of the creatures of God The meaning whereof is that Christ is he that is the Creator of all Gods creatures that were created so it is sayd By him all things were created in heauen and in earth and though this be true yet I doubt not but that Christ is here called the beginning of the creatures of God for a further respect namely because he is the beginning of the new creature in regeneration so it is sayd Wee are the workemaâ—ship of God created in Christ vnto good workes So that euery regenerate person is a new creature to which purpose it is said of Christ When he shall giue his soule an offering for sin he shall see his seed c. Because Christ is the roote and seed of all that are borne againe How is Christ will some say the beginning of a new creature Answ. Two wayes I. As he is the author of regeneration for hee is the cause whereby a man is regenerate in which respect he is called the father of eternitie Esay 9.6 And againe he saith Behold I and the children whom thou hest giuen mee Secondly because hee is the matter and roote out of which a new creature doth spring and so the Church is called bone of his bone and flesh of his flesh alluding vnto Adam and Eue who were a type of Christ his church For as Eue was taken out of Adams side so the Church and euery member thereof sprang of the blood that issued out of Christs side which was of infinite merit being the blood of him that was God The end why Christ in this Epistle is called the beginning of Gods creatures as we see by the contents thereof is to meete with this common vice of this church that they had more care to seeme to bee religious then to bee religious indeed now Châ—ist would by this his title giue them to vnderstand that their chiefest caâ—e must bee to become new creatures indeed And no doubt this is the fault of our dayes our care is lesse for the power of godlinesse then for the name thereof wee more respect shew than substance and shadow than truth it selfe Which ought not to bee for if wee would bee in Christ we must become new creatures to exercise our selues in the word and Sacraments and Prayers are good in their kind but without this new creation they are not sufficient to saluation Secondly hereby he would meet with this speciall pride of theirs whereby they did boast themselues to bee rich and to want nothing But Christ tels them that there was no dignitie in any thing out of this whereby in Christ they are made newe creatures We therefore must learne by them not to bee puffed vp with outward priuiledges of nobiliâ—ie wealth strength or such like as many doe but hee that would reioyce must reioyce in this that hee is a new creature in Christ Iesus Further by calling himselfe the beginning of the creatures of GOD Christ would teach them and vs that hee doth loue his Church and preserue the same Eue was created by the hand of God not a part from Adam but of his ribbe for this end that he might loue and protect her that she might reuerence and serue him Euen so euery new creature springeth out of Christs heart blood which God hath so wrought that wee might know how Christ hath loued vs and that wee ought to magnifie and honour him Adam was not the author but the matter onely whereof Eue was made but Christ is both the author and the matter of our regeneration wherin appereth his exceeding loue vnto vs. And looke as the root spends it selfe for the preseruation of the braunches so did Ghrist spend his owne blood for the saluation of his Church Fourthly whereas hee is called The beginning of his Regeneration hence wee may gather that the Doctrine of the Church of Rome is erronious which teach that a man in his first conuersion hatâ— vse of his naturall free-will and can dispose himselfe in the act of his Regeneraâ—ioÌ„ But the creature of God cannot dispose himselfe in his creation now euerie man that is regenerate is the new creature of God and therefore hath no power to dispose himselfe in his new creation Vers. 15. I know thy workes thou art neither cold
nor hot I would thou werest cold or hot Vers. 16. Therefore because thou art luke-warme and neither cold nor hot it will come to passe that I shall spew thee out of my mouth In these words and so forward to the 21. vers is contayned the substance or matter of this Epistle and it hath two parts A dispraise vers 15.16 17. And Counsell vers 18.19.20 They are dispraised for two vices first luke-warmenesse vers 15.16 Secondly for their pride vers 17. I know thy workes This is a generall reproofe signifying thus much All thy workes are knowne vnto mee and I vtterly dislike them Then followeth the reason of this dislike Thou art neither cold nor hot which is a comparison borrowed from waters wherof there be three sorts hot cold and luke-warme Now hot and cold waters doe not so much annoy the stomacke as luke-warme water doth they are sometimes comfortable to the stomacke but luke-warme water doth disquiet it till it bee cast vp and to these three kindes of waters hee compareth three sorts of men By cold water he vnderstanding such as are enemies to Reliligion as at this day are the Iewes and Turkes and other barbarous people By hot water he vnderstandeth men that are earnest and zealous of the truth So that when hee sayth of this Church Thou art neitheir cold nor hot his meaning is thou art neither an open enemie nor truely zealous of my Gospell I would thou werest cold or hot Christ wisheth not simply that they were enemies vnto him but onely in respect of that estate of luke-warmnes in which they were as if hee should say I had leâ—er thou werest either cold or hot than thus luke-warme as thou art For if we should vnderstand it simply wee should make Christ to desire that men should bee his enemies By luke-warme men he vnderstandeth a people who are in shew Gods Church but in truth wante the power of godlynesse and the zeale of the spirit Because thou art such saith Christ to this Church therefore I will spew thee out of my mouth that is looke as hee that hath drunke luke-warme water cannot abide it on his stomacke but must needs spew it vp againe so am I wearie of this thy securite I cannot abide it and therefore will I cast thee off from all fellowship with mee and make of thee which art a Church in shew to be no Church Thus we see their fault namely luke-warmenesse the greatnesse whereof hee aggrauates first by comparing it with the extreames cold and hot both which he preferreth before it as may appeare by his wish and desire And secondly by the punishment thereof namely vtter reiection Hereby wee must examine our selues whither this fault may not iustly be charged vpon vs after due triall it will appeare that wee are guiltie of this sinne The which that it may the better appear I will note the seuerall kindes of luke-warme Christians The first luke-warme Professor is the Papist as the tenour of his Religion and the manner of his worship of God doth plainely shewe for hee doth part stakes with Christ in the matter of saluation affirming that he receiueth froÌ„ Christ to work out his owne saluation and so assumeth part of Christs glorie to himselfe Secondly all time-seruers are luke-warme Gospellers that is all such as alter their Religion with time and state and of this sort are the bodie of our people who professe themselues to be of the same Religion the Prince is of which sheweth euidently what they will doe in time to come namely turne with the time as their Forefathers haue done The Third sort are the followers of Nicodemus who came to Christ by night onely that is such as say and thinke that they may goe to masse with their bodies if they keep their hearts vnto God these halt betweene two opinions and neither serue God nor Baâ—ll Fourthly all Mediators such as will make pacification between the Religion of the Protestant and the Papists so holding our Religion as not caring â—o embrace theirs also because they think they differ not in substance but in circumstances onely Let these pretend what they will they are in heart Laoditians Fiftly all Worldlings which as Christ sayth Luk. 16.13 Serue God and Mammon God and the world by setting their heart vpon riches These men abound euerie where for though they heare God in the ministrie of his word and as it were touch him in the Sacrament yet their hearts are farre from him running after their couetousnesse Ezech. 33.31 and who are such their consciences will witnesse yea their behauiour proclaimes it to the world for though they wil heare the word yet their wit and strength is spent vpon the world and the thinges thereof Sixtly those that professe Christs Reliligion in outward actions of his worship but yet in their liues giue themselues to the common sinnes of the time some to drunkennesse to fornication to couetousnesse or crueltie some to this sinne and some to that To this sort we must referre those that in word approoue Religion and yet their hearts delight is in garnishing themselues with the monstrous brutish and irreligious formes of strange and forraine attire These spend their time and wit in the decking of their bodies and so suffer their soules to goe to wracke when as apparell should bee an occasion to put vs in minde of a shame through sinne and by modest attire we should expresse the vertues of the heart but these hereby professe the vanitie of their minde Now though we be not intangled with these grosse sinnes yet we cannot excuse our selues from this sinne of luke-warmenesse For the want of zeale of Gods glorie of loue to his truth of care to obey his commaundements and to keepe good conscience the want of hatred of sinne what argue all these but luke-warmenes Herein wee must lay our hand vpon our mouth with Iob for wee cannot plead with God no not for this common sinne But that we may be out of all doubt that this sinne of luke-warmenesse hath infected our congregations as it did this Church of Laodicea I will make it plaine by the signes thereof which are common amonge vs that so wee may the better know our fearefull estate The first signe is Negligence in the duties of that true Religion which we professe this appeareth sundrie waies for first howsoeuer wee come to the assemblies where the word is preached yet fewe doe profite there by increase in the knowledge of that Religion which is taught and in the amendment of life This may any man see to be true that hath halfe an eye to looke into the state of our assemblies and mens owne consciences will heerein witnesse against them Againe where Gods word is ordinarily heard there are verie fewe that spend any time in searching out and trying whether the thinges bee so or not which are taught them Nay men wil not be at cost to buy a Bible and if they haue one
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
is the cheapest and the chiefest marchandize that euer was sett to sale which we may buy without monie and yet it will make vs rich for euer Many labour in tafficke and take great paines and yet often loose thereby but make this bargaine once and then thou shalt neuer loose it nor any thing thereby but continue for euer rich in God Verse 19. As many as I loue I rebuke and chasten be zealous therefore and amend Because our Sauiour Christ had so sharply rebuked this Church they might thereby take occasion to distrust and despaire of his fauour and mercie heere therefore it pleaseth him to take away all occasion of doubting after this sort If I vse to rebuke chasten all those whom I loue then you are not to despaire of my mercie by reason of my sharpe reproofe whereby I haue threatned to spew you out of my mouth for your sinne of luke-warmnesse But thus I vse to deale with all those whom I loue and therefore in this regard you need not to doubt of my loue and fauour The meaning As many as I loue Christ loues the creatures two wayes as hee is Creator and as he is Redeemer As he is the Creator hee loueth all his creatures with a common generall loue whether they be liuing or dead reasonable or vnreasonable As he is Redeemer he loues his creatures with a speciall and a peculiar loue which is not common to all but proper to that part of man-kinde which is chosen to saluation before the world was And of this peculiar loue hee speaketh here I rebuke The word in the originall which is translated Rebuke is more significant than can fitly bee expressed in any one English worde thus much is meant thereby as if Christ had said First I will conuince them of their sins and after reprooue admonish and check them for the same And chasten This must bee vnderstood of a kinde of correction which a father vseth on his child called nurturing which is correction to breake the childe of his fault and bad manners and to teach him his dutie This then is the meaning All those whom I beare speciall fauour vnto doe I conuince of their particular faults and then checke and reprooue them and nurture them as a father doth his Child to make them leaue their particular vices and to walke in obedieÌ„ce And to assure vs that this is the true meaning read Pro. 3.12 whence the words are taken Heb. 12.5 where they are more fully explained Heere then Christ sets downe his ordinary dealing with them whom he taketh and chooseth to bee his disciples and members namely hee conuinceth them of their faults he reproueth and chasteneth them for this very end to breake them of their sins and to bring them to reformation And this dealing of Christ belongeth to euery seruant and member of Christ without exception yea Christ layeth rebukes and chastisments on all his children that in diuers measure according to the nature of their sinnes and the disposition of the parties Such as are hardly broken of their sins hee layeth on them more heauie iudgementes and chastisments that they may bee brought 〈…〉 humiliation and so 〈◊〉 true 〈◊〉 And therefore euery one that would bee a Disciplâ— and member of Christ must looke to goe vnder his correction and his sharpe and seuere rebuke according as they are in heart disposed vnto sinnes either more or lesse Hee must passe vnder the rodde that would come into the bond of the Couenant Ezech. 20.37 The vse of this doctrine is two-fold set downe Prov. 3.12 The first thus My 〈◊〉 despise noâ— the correction of the Lord for the Lord correcteth whom hee loueth his chastycements are tokens of his loue That is whensoeuer the Lord either in the ministerie of his word reproueth thy sins or by any affliction chasteneth thee despise it not neither set light by it but make good vse thereof vnto thine owne soule The second vse is Faint not when thou art corrected that is let not the greatnesse of it daunt thee but arme thy selfe with patience because he vseth to correct all those whom hee loueth making his chastisments tokens of his loue Secondly Christ heere setteth before all gouernours an example to followe especially to fathers and masters his example is this On euery child that hee loueth hee layeth corrections for this â—nd to breake them of their sinnes 〈◊〉 answerably Gouernours must shew tokens of loue towards those that are vnder them by due reproofe and correction that â—o they may be broken of their misdemeanor and brought vnto obedience to God It were to bee wished that both Parents and Masters would followe Christ in this example and so seeke the reformation of those that are vnder them but more lamentable is the 〈◊〉 Parents and Masters doe thinke it sufficient for them if they prouide for their children and seruanteâ— food and rayment and necessaries for the bodie and so altogether neglect the good of their soules which is the cause of many sinnes and so of many iudgements both which ought to mooue them to put in practise this dutie Thirdly the very order of Christs worde doth minister vnto vs a necessary instruction â—â—â—ching his manner of correcting his seruants For first hee propounds a direct end of all his corrections vpon them to wit their nurturing and reformation then that hee may attaine thereto hee proceedeth thus First hee doth conuince their conscience of their sinnes then by reproofes he rebukes and checks them and lastly correcteth them by laying chastisments on them A most excellent and blessed order in vsing correction for the good of the partie chastised which ought to bee followed of all Gouernours parents and masters especially First they must propound a good end of their correction euen the amendement and saluation of the partie and that they may then proceed 〈◊〉 they must first conuince their conscience of the 〈◊〉 then reprooue checke and admonish them and if that take not place they must proceed vnto meete and conuenient bodily correction all which must bee done not for reuenge but to bring theÌ„ to amendement and to make them obedient to the will of God Whereby wee see how farre many Parents and Gouernours ouer shoote themselues when as they make their corrections matters of reuenge and choller wherein they sâ—eldome intend the reformation of the offender which is a fault flat against the word of God and therefore to be considered of euery good christian Be zealous therefore and repent In the former Verse hee propounded a remedie against their Spirituall pride In 〈◊〉 wordes hee doth directly propound a remedie against their Luke-warmnesse But first obserue the coherence of these words with the former Christ hath said Whom I loue I rebuke and correct according as their fault is therefore sayth hee to this Church because I haue rebuked and corrected thee by seuere threatnings for thy Luke-warmnesse therefore now become zealous and amend
Here see the proper â—nd of all reprofes and corrections namely the reformation and amendement of mens faults misdemeanors whatsoeuer that so they may bee more carefull of their wayes and more zealous in good duties then euer they were Whensoeuer therefore wee are reprooued by the word of God or when the Lord shall visite vs in body minde or goods by any kind of crosse wee must remember to take occasion thereby to repent and amend knowing that by all these as by so many Sermons the Lorde calles vs to amendement Nowe come to the remedie of their Luke-warmnesse Be zealous That wee may vnderstand this Commandement we are to handle some points touching Zeale First what is zeale Zeale is a burning affection in regard of Christian Religion and the true worship of God This Zeale is compounded of two affections of loue and anger or indignation so that in this Commandement are two duties enioyned vnto this Church First that they should loue Christ and his Religion aboue all things Secondly that they should be greiued especially for this that Christ was dishonoured his worship prophaned and his doctrine not embraced but insteed thereof false worship and false doctrine entertayned when both these concurre then zeale is in the heart A most notable Example hereof wee haue in Christ Psalm 69.9 where the Prophet Dauid in his person saith The zeale of Gods house had eaten him vp Whereby thus much is signified that the heat of his loue for the maintaining of his Fathers glorie had euen consumed him and that his indignation was so great because his Fathers Name was dishonoured and his worship prophaned that it did euen care him vp This wee shall see to bee true in Christ if wee read the Hystorie of his life Iohn 2.17 Yea hee professeth of himselfe that it was meate and drinke vnto him to doe his Fathers will Ioh. 4.34 That thing he preferred before his owne life or safetie nay for the accomplishment thereof hee was content to suffer the pangs of hell The like zeale was in Elias when all Israel was fallen to Idolatrie his heart was zealous for the Lord of Hosts 1. King 19.14 II. point The kinds of zeale Zeale is either good or bad In good zeale are these things required I. True faith as the roote thereof 1. Tim. 1. vers 5. The end of the commandement is loue 〈◊〉 of a pure heart and of a good conscience and of faith vnfained Now one apart of zeale is loue and therefore 〈…〉 proceedâ— from true faith so must true zeale 〈◊〉 and that which is not grounded on faith is rather rashnesse and fiercenesse of nature than true zeale II. Repentance 2. Cor. 7.11 There are seuen 〈◊〉 of repentance recyted whereof zeale is one that is good zeale Euen a burning loue of true Religion and a godly indignation when false religion is embraced There may bee zeale in a man that hath no repentance as was in Iehu 2. King 10.16 Come with mee sayth hee and see the zeale that I haue for the Lord. Yet he wanted repentance for Vers. 29.31 It is said Iehu regarded not to walke in the Law of the Lord God of Israel with all his heart for hee departed not from the sinnes of Ieroboam which made Israel to sinne and therefore he had not in him the true zeale that is heere commanded III. Zeale must come from knowledge for without knowledge it is but rashnesse and bold-hardinesse such as the Iewes had Rom. 10.2 whose Zeale was without knowledge And such as Paul had before his conuersion Phil. 3. vers 6. In Zeale hee persecuted Gods Church Knowledge therefore in Gods word must bee the guide and conductor of our zeale III. point The fruites of zeale must be considered for the better discerning of true zeale First true zeale constraineth a man in euery thing to seeke to please God Whether we be out of 〈◊〉 wits we are it vnto God or whether we bee in our right mind we are it vnto you For the loue of Christ constrayneth vs. So wheresoeuer this true zeale is in any measure it offereth violence to the heart so as a man cannot but endeuour to doe his dutie for the loue he beareth vnto Christ. Elihu sayd The grace of God was in his heart as new wine in a vessell which must needs vent out Iob. 32.18.19 Secondly true zeale makes a man indeuour to serue and please God with all his heart power and strength So good king Iosiah hearing the words of the Law read hee turned not slackely or negligently but with all his heart and all his soule and with all his might according to all the Law of Moses so as like him was no King before neither after him arose there any like him Psal. 51 Dauid humbling himselfe for his sinnes prayes for the pardon of them with such maruellous zeale as no tongue can vtter desiring God to remember him according to the multitude of his mercies often repeating the same thing in diuers tearmes that in some sort hee might expresse the earnest desire of his heart And in giuing God thankes for his benefits he putteth all the strength of his heart thereto crying out My soule prayse thou the Lord and all that is within mee Psa. 103.1 And thus we see what a thing it is to be zealous whence true zeale ariseth and what it worketh in mans heart Seeing wee as hath beene shewed are tainted with this sinne of Lukewarmnesse and coldnesse in religion let vs here learne how to redresse this vice Wee must become zealous hauing in our heart a feruent loue of true religion and a vehement indignation when the same is disgraced and false worship takes place Let Religion therefore take place in our hearts and let vs bee feruent and shew that same in our liues by zealous obedience Away with all slacknesse and lukewarmnesse it were better to bee Iewes and Turkes and to hold no Religion then to be luke-warme in the true profession And thus much for zeale The second part of this remedie is to Repent or amend This they are also enioyned because zeale without repentaÌ„ce is nothing but rashnes Iehues zeale was no true zeale because hee wanted repentance euen then when hee was zealous But wherefore was this Church inioyned to repent Namely for Lukewarmnes not for that she had committed any horrible sinne but because she was slacke in good duties Here then we haue a good Lesson for the ignorant sort that challenge Gods mercie vnto themselues because they are no notorious malefactors as murtherers adulterers they hate no man but do good vnto all but heere they are taught to reforme this their blindnesse and ignorance For repentance must be for want of good duties yea for slacknesse therein therefore let no man sooth himselfe in his ignorance with a false perswasion that all is wel if he liue not in grosse sinnes This is the enchantment of the deuill whereby he rocks many asleepe in
For the first I know thy workes many doe expound this of workes of mercie and liberalitie but that wil not so well stand for he saith to euerie church I know thy workes and yet some of them are blamed for want of these good workes By works then is meant the wayes that is the practises and dealings of the whole church as well of ministers as people in all their affaires Also by knowledge here we must vnderstand a knowledge that goeth with application as may appeare by comparing this with the fourth verse whither it hath relation for thus they must go I know thy workes and approue of them and yet I haue somthing against thee So that his meaning is I know thy workes that is all thy wayes and dealings in thy life and conuersation are manifest vnto me and I do generally approue of them Here first in this testimonie of his knowledge Christ ministreth a remedie against secret sinnes and offences The theefe the murtherer and adulterer wait for the night wherein to attempt their shamefull practises The tradesman in secret falsifyeth his weights and mingleth his wares among most men fraud oppression and iniustice do abound and all because they thinke that if men see not all is well as Dauid saith the wicked man saith God shall not see he will not regard But if men could thinke and bee persuaded of this that Christ seeth and knoweth all their wayes it would cause them to make conscience not onely of grosse sinnes but euen of their hidden and secret offences Secondly whereas this knowledge is ioyned with approbation it may be demanded how this can stand with the iustice of God to approue of that which is not answerable to the tenour of his law as the best workes of the most righteous man are not beeing stained with some corruption Isay. 64 6. Answ. The Gospell which is another part of Gods wil reuealeth more vnto vs than euer the law could do namely that if a man bee in Christ to him there is no condemnation and that God will accept his true desire and endeuour to please him for the deed it selfe 2. Cor. 8.12 And thus according to the tenour of the Gospell Christ approueth of their workes in this place though they were not able to abide the â—igor of his law But a Papist will here reason thus If a righteous mans workes bee approued of God then they are no sinnes for God will not approue of any thing that is sinfull and if his workes be no sinnes then he may fulfill the law and so bee iustified by his workes Answ. That which Christ approueth simply hath no sinne in it but here he onely approueth of their workes in part namely so farre foorth as they came from the work of his spirit in them but as they proceed from the will of the worker which is in part corrupt they are not free from the staine of sinne and so he approueth them not Againe workes of grace are approued of Christ with the pardon of sinne for accepting of the person he remitteth the faults that be in his good workes and so onely approueth his own worke in him And so here we must conceiue of his approbation of their workes to wit as proceeding from his spirit and hauing the faults thereof remitted in his owne merit The speciall commendation of this church is for particular actions The first whereof is diligent labour which is an excellent worke especally in a minister of Gods word to be painefull in his particular calling for the faithfull instruction and godly regiment of his particular charge Hence Paule saith 1. Tim. 5.17 He that laboureth in the word and doctrine is principally worthy double honor And herein Paul matcheth yea preferreth himselfe before other Apostles That hee laboured more abundantly in the ministery of the Gospell than they all 1. Cor. 15.10 Hence we learne that the worke of the ministerie if it be done as it ought is a worke full of great paines and labour contrary to the common opinion of men who thinke that the life of the minister is full of ease and his calling a matter of nothing such as may be done with the turning of the hand but here the iudgement of Christ is other wayes who vseth not thus to approue a light or idle worke Secondly this commendation of diligence in the minister must admonish all christians that desire to be approoued of Christ to giue all diligence to learne and know the will of God that they may do the same And here a common fault is to be reproued many will heare but where is their labour to grow in knowledge in grace that is wanting which iâ— the cause of such fruitlesse hearing as is common in the world For earthly things men refuse no paines but Gods heauenly knowledge and graces are not regarded What a shame is this that men should bestow their strength and wit about base and transitorie things and yet neglect the main good which concernes their soules for euer Thirdly the ministers diligence in teaching must prouoke conscience of obedience in the hearers that is the end of his worke without this hee spends his strength in vaine and therefore with the Apostle they must indeuour in all things to keepe a good conscience before God and all men Act. 24.16 The second thing which Christ here commends is patienâ—e in bearing the crosse which doth vsually accompanie the Gospell of Christ. And this indeed is praise worthy in the angel of this church for herin he goeth before sundry worthy prophets Ieremie was maruellous impatient for the mockings of the people And though Ionas had beene schooled in the whales belly yet when all things went not according to his mind in the destruction of Niniuie he became exceeding discontent Herein must all the ministers of the Gospell become followers of the Angell of this church While they labour in the Gospell of God they must possesse their soules with patience and make knowne to all men their meeke and mild spirit Yea euerie christian in the profession of religion must learne to practise this duty Luk. 8.16 The good ground receiueth the seed and bringeth forth fruit but how with patience Neither can wee possibly attaine to eternall life vnlesse we arme our selues with patience to beare the crosse for whosoeuer will liue godly must suffer affliction 2. Tim. 3.12 Through many tribulations we must enter into heauen Act. 14.22 II. Againe here obserue how Christ ioyneth labour and patience together this he doth for two causes First to let vs see the fruit of sinne which God hath set on the labour of man Before the fall the labour of mans calling was practised without all trouble or paines but since mans fall the best callings haue their crosses and vexations which are the punishments of mans transgression Socondly to shew vs the malice of Sathan against the good progresse of the Gospell Paul saith to the Thessalonians
neuer seeketh it This his mercie is verified in all Churches and vnto vs VVhich must be an occasion to enlarge and stirre vp our hearts to blesse the name of Christ for this vnspeakable mercie in vouchsafing vs fauor when we neuer sought it but refused it Quest. How doth Christ knocke Answ. The words going before wherto these haue reference giue light vnto this Question Before Christ had threatned this Church euen to spew her out of his mouth for her luke-warmenesse and after hee counsels her to buy of him gold and other remedies Now vpon this greeuous threatnings the Church might despaire of his mercie But Christ to comfort her tels her here that these reproofes and rebukes were but knocking 's at the dores of their hearts to make them open For then Christ knocketh at the hearts of any people when he vouchsafed them means to see their sinnes and threatens them for the same and withall giues them coun wherby they may escape the fearefull punishments thereby deserued Here then note the state of any people that haue the ministrie of the Gospell vouchsafed vnto them they haue Christ among them standing at the dore of their harts and knocking to come in by exhortations admonitions threatnings and by promises which is a great and endlesse mercie First seeing wee haue Christ knocking at our dores there ought not to bee in vs such dulnesse and deadnesse of heart in hearing him knocke If a man of any account come and knocke at the dore of our house oh what a stirre will we make to let him in quickely VVhat a shame then is it that we should be dead-harted when Christ Iesus the King of Heauen knockes at the dore of our hearts Secondly this must admonish vs with all speed to turne vnto God by true repentance for wee knowe not how long hee will continue knocking and if wee doe not heare and turne before he withdraw himselfe from vs wee perish eternally For if we refuse when he knocketh at the dore of our harts he will refuse when we knocke at the dore of his mercie Prou. 1. 25.26 Mat. 25.11.12 Note further this knocking is not ordinarie but it is ioyned with crying For he saith If he heare my voice so that hee both knocks cries It is then the knocking of one that would enter we therfore ought answerably with serious regard to receiue the threatnings of the law and the promises of grace and so bee as earnest in receiuing and embracing him as hee is in knocking to come into vs. The second token of Christs loue is a gracious promise of fellowship with them in these words If any man heare my voice and open the dore I will come in vnto him and will suppe with him and hee with mee These wordes haue beene much abused and therefore I will stand to set downe the true vse and meaning of the same Marke the forme of speech is such as giues vnto a mans will soule an action in his conuersion whereby hee comes to Christ and receiues Christ. This may seeme strange but it is for iust cause vsed by the holy Ghost for in the conuersion of a sinner there be three workers the holy Ghost the word and mans will The holy Ghost is the principall Agent inlightning the minde with true knowledge softning the heart and changing the will from euill to good The worde is the instrument of the holy Ghost for now he worketh not by reuelation or speciall instinct but ordinarily in and by the word when a man is reading hearing or meditating either publickely or priuately for the word preached is the power of God to mans saluation from faith to faith Thirdly mans will though by nature it be euill and dead vnto grace yet being renewed by the holy Ghost in the first act of conuersion moueth and striueth to bee turned It is not like a peece of waxe onely passiue which without any action receiueth impression But as fire so soone as it fire doth borne and so soone as it burneth it is fire so the will though by nature it mooue not yet being renewed by grace it mooueth and so some as it mooueth it is renewed And hereupon it is that the holy Ghost ascribeth action vnto a sinner that is to bee conuerted which argueth not that by themselues men can haue a will to bee conuerted but that being renewed they may will their conuersion And for this cause is the Gospell preached in these tearmes Repent and beleeue not to shew that man by nature can repent or beleue but that God in mans conuersion doth giue him grace to will and desire the same Hence then it followes thar this text hath been diuers waies abused First by the Papists who hence would gather Free will of conuersion in a sinner by nature True it is a man hath free will in his conuersion yet not by nature but by grace neither can any more be gathered hence for here it is onely said If any man heare and open when I knocke Nay hence wee may rather gather that a man by nature cannot heare nor open because the counsell is giuen to such as are poore and blinde and naked by nature Secondly they also abuse this text that hereby would prooue a flexible free will by grace to be in man which is this Sundry men thinke that after the fall of Adam all being wrapt vp in sinne God gaue a generall grace whereby any man might will and receiue that which is good and this grace though it dispose the will in some part to that which is good yet it takes not the corruption away but that remaines still whereupon if hee will he may receiue Christ by that general grace or if hee will not hee may refuse Christ by his naturall corruption which yet remaineth in him It is saide this may bee gathered from this text But the truth is here is no foundation for flexible free-will all that can here be gathered is that man hath free-will in his conuersion yet not by a generall but by Gods speciall grace Nay Christs ministry serue◠for this end that those which before could not turne of themselues might by grace be conuerted This flexible grace is against Gods word Christ sayth Euery one that hath heard and hath learned of the Father commeth vnto me He saith not may come if hee will but peremptorily commeth For mans will cannot dispose and ouer 〈◊〉 the worke of God but the worke 〈◊〉 God ouer-rules the will of man though man be vnwilling yet when God calleth effectually hee cannot but come For the creature cannot reiect or resist the will and calling of his creator If any man open vnto me I will come c. The proper intent of Christ in this conditional promise is to prouoke them that be dull and heauy to listen diligently to Christ words and to receiue the doctrine of saluation from him gladly In the example of this Church we are taught our dutie Seeing
Christ in the ministrie of his word knockes both by threatnings by promises and good counsell therefore we must all of vs listen vnto the words of Christ open the dores of our hearts and receiue him into the same But alas the practise of the world is far otherwise men are churlish Nabals vnto Christ who though he come friendly yet they repell him making no account of such against Nay we are Bethlemites which haue no roome for Christ in the Innes of our harts if Christ will needs lodge with vs hee must lye among the beasts in the filthy stable Nay many send him out of their gates with the Iews and crucifie him with their sinnes But let vs abandon this greeuous sinne for it is the right way to plunge our soules into the pit of destruction Quest. How must a man open his hart to receiue Christ Answ. By doing two things First hee must labour to see his owne vilenesse that hee is vnworthy to receiue so blessed a Guest then hee must humble himselfe and acknowledge this his vnworthinesse Euen as the ruler did when he sayd vnto Christ Lord I am not worthy that thou shouldest come vnder my roofe Mat. 8.8 This humiliation is the beginning of grace This done hee must by true faith lay hold on Christ that is beleeue that Christs death and passion is for the pardon of his sinnes and for the saluation of his soule For as Christ dwels in mens hearts by faith so by faith he must be receiued into their harts Here some will say if this be to receiue Christ then all is well But take heede thou deceiue not thy selfe with a vaine imagination of thine owne braine in stead of faith Looke therefore that thy faith be true sound If it be true faith it will work by loue euen a true loue of Christ and his members which will appeare by keeping his Commaundements Ioh. 14.23 I will come in vnto him and suppe with him and he with me Here is the thing promised to wit mutuall communion and fellowship with Christ. This is the principall token of Christs loue being indeed the verie ground of all true happinesse ioy and comfort and therefore it is added to mooue them to open vnto Christ. This societie is here propounded in two parts First the sinner being conuerted makes a feast vnto Christ I will come in vnto him and suppe with him Secondly Christ makes a feast vnto him And hee shall sup with me And in these two consists the sum of Salomons song of songs where Christ entertaineth the Church and the Church againe feasts Christ. For the first some may aske how can a poore sinner make a feast for Christ Answ. Cantic 4.16 The Church or euerie Christians soule calleth Christ vnto a feast in his Garden to eate his pleasant thinges This Feast consisteth of these things First of the fruits of true repentance Psal. 51 17 A broken and contrite heart is a daintie diâ—â— acceptable vnto God Secondly of an hart beleeuing the word and promises to God for without faith it is impossible to please God Heb. 11.6 Thirdly the penitent sinner must giue vp himselfe in soule and bodie a holy and acceptable sacrifice vnto God by seruing God faithfully not only in the duties of piety but also in the faithfull perfourmance of the duties of his particular calling these be the delightfull dishes wherwith Christ is fed The second feast is made by Christ and hee shall sup with me Christ comes not to bee entertained onely but to entertaine And the feast which he makes is his own bodie and blood For his flesh is meat indeede and his blood is drinke indeede The vessels whereon these meates are caried are the Word and Sacraments And all that bee his welcome guests are true penitent sinners which haue hungring and thirsting hearts after his bodie and blood Luk. 1.58 And from this feast arise these blessings Righteousnesse peace of conscience and ioy in the holy Ghost Seeing this fellowship with Christ is here promised to those that open receiue him into their hearts First hereby we are taught to renounce all earthly and carnall pleasures and not to addict our selues to drinking and quaffing or sumptuous fare for heere is a better feast sette before vs whereupon we must set our hearts turning our eyes from all worldly pleasures We know by experience how friends entertaine each other but wee must labor to know how to entertaine Christ and to feast him with his owne graces that hee may suppe with vs and we with him and so haue true fellowship with him Againe by this we may see a notable abuse of many that come to the Lordes table for heere wee see is required an interchange of feasting betweene Christ and a Christian but many there bee that will come to the Lords table and feast with Christ that will neuer feast Christ againe And yet we ougt to be as carefull to feast him as to feast with him It is a shame to suppe often with Christ and yet like vngrateful Nabals neuer to haue one good dish of grace and holy obedience to set before him wherewith indeede we should feast him dayly Others will seem to giue him good entertainment for that day whereon they feast with Christ but soone after they giue him gall to eate and vineger to drinke by their dayly sinnes Vers. 21. To him that ouercommeth will I make to sit with me in my throne euen as I ouercame and sit with my father in his throne Vers. 22. Let him that hath an eare heare what the spirit sayth vnto the Churches Here is the conclusion of this Epistle and it hath two parts A Promise vers 21 and a Commaundement vers 22. In the Promise note two things First to whome it is made To him that ouercommeth Hereof we haue spoken Secondly the thing promised that is fellowship with Christ in glorie I will make to sit c. whereby is not meant equalitie of glorie and honor for that is not possible for any creature to receiue But a participation onely of some part of his glorie so much as shall suffice for his perfect happinesse And because it might bee thought no great matter therefore it is illustrated by a comparison as I ouercame and sit with my father in his throne As if hee should say I will aduance them that ouercome their spirituall enemies into the participation of my glorie euen as my Father when I had ouercome aduanced me into the fellowship of his glorie Now Christ as hee is Mediator is inferiour to his father and in that regard is not aduanced to equall glorie with his Father though he sit with him So the members of Christ being inferiour vnto him may sitte with him in his throne though their glorie be vnequall These things for substance haue beene handled Chap. 2. vers 26.28 The second part of this conclusion Let him that hath an eare heare c. hath also