may obserue that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God and also to distinguish hâ—m from all false prophets God foretold his people that false Prophets should come among them for their triall Deut. 13. But how shall they discerne them surely by their doctrine for though they shew wonders yet if their doctrine tend to draw men fâ—om the true God to idolatrie they are false prophets and should die When our Sauior Christ was asked By what authoritie hee did those things Luk. 20.2 3. He approoued his authoritie by the testimonie of Iohn who bare witnesse of him Iohn 1.15 and confirmed the calling of Iohn by the truth of his doctrine which themselues being witnesses was from heauen Luke 20. ver 4 5. Hereby then we see the error of the Papists who teach That the onely note of a true Prophet is to confirme his doctrine by a miracle and that hee which cannot doe so is a false Prophet But this note of difference is not true for false Prophets may confirme their lying vanities by signes and wonders as we may see Deut. 13. And so doth Antichrist 2. Thess. 2.9 The sixt argument by which this Reuelation is described is the order and manâ—r of propounding it to the Church and it stands in foure degrees First God the father giueth it to Christ the mediator and head of the Church Secondly Christ giueth it to an Angell Thirdly the Angell conueyes it to Iohn the Apostle Fourthly Iohn diâ—ected and assisted by the holy Ghost deliuereth it to the Churches Now as this particular booke was so no doubt all other holy Scriptures were conueyed to the Church from whence we may obserue First the constant loue of God to his children by this his special care in propounding and deliuering his will and word to his Church Secondly that this booke and so all other parts of holy Scripture are in their kind most perfect and excellent Thirdly that the Church of Rome blasphemeth in calling the written word of God a dead letter and dumbe Iudge matching generall councels with it for authoritie and teaching that the vniuersall consent of the Church is about Scripture fâ—r â—â—terpretation and giues life and sence thereto which otherwise of it selfe were but an inckie letter and dumbe word Verse 3. Blessed are they which reade and they that heare the words of this prophesie and keepe those things which are written therein for the time is at hand Here is the seuenth and last argumeÌ„t whereby this Reuelation is described to wit the fruit effect and the profit which comes of it euen true happrnesse This prophesie concerneth the present and future state of the Church the reading and hearing whereof ioyned with carefull keeping bringeth with it true blessednesse that is fellowship with God and life euerlasting In this argument we may obserue First the end of this booke and so of all other bookes of Scripture viz. â—o bring men to happinesse to fellowship with God and life euerlasting These things were written saith S. Iohn that yee might beleeue that Iesus is the Christ and so beleeuing might haue eternall life Iohn 20.31 Againe hee declared to them the word of Christ that by it they might haue fellowship with God the father and with his sonne Iesus Christ. 1. Iohn 1.3 In which fellowship is true happinesse Christ himselfe sayth Search the Scriptures for in them you thinke to haue eternall life Iohn 5.39 And in this they differ from all other bookes and writings of men for mens writings bee penned either by the light of nature and so be erronious and misse the end of true happinesse or els they be penned by them which haue direction from the word and so all the truth they haue leading to true happinesse is borrowed hence when as the Scriptures of themselues doe directly guide men thither From the consideration of this blessed end of holy Scripture wee may obserue first That the opinion and practise of the church of Rome is damnable who barre the people of God from reading and hearing the Scriptures in their vulgar tongue For in depriuing them of this meanes as much as in them lieth they barre them of their saluation and they doe directly crosse the purpose of S. Iohn who doth therefore pronouÌ„ce him blessed that shall heare and reade this booke with conscience to keep and obey it that he might allure and draw al men to doe it with delight Secondly we are hereby admonished with all care and diligence to reade and meditate in Gods word That place before named is most excellent Search the Scripture Iohn 5.39 Euen as wee would search for gold or some precious thing which we would fain find So the word imports And he addeth the reason For in them you thinke to haue eternall life The same is wisdomes counsell Prou. 2.4 But some will say I cannot reade I was neuer brought vp in learning and therefore I cannot search S. Iohn cuts off his excuse in the next wordes saying Blessed he is also which beares the wordes of this prophecie As if he should say though hee cannot reade yet if hee heare and keepe it he is blessed Here then iâ— the dutie of those which cannot read the Scriptures they must procuâ—e others to reade vnto them and by hearing and keeping they shall be blessed Thirdly by this scope and end of Scriptures wee must learne to carrie in mind this plaine difference between the bookes of God and writings of men Gods word bringeth a man which keepâ— it to happinesse but mans writings of themselues cannot doe so vnlesse they haue light from the word of God If this distinction were imprinted in our harts we should not bee so delighted as many are to heare or speak the words of God mixed with the wordes of sinfull men specially in the publicke ministerie In former times the Lord forbad his owne people to sowe their field with mingled seede 〈◊〉 to make them garments of diuerse things as of linnen and woollen Leuit. 19.19 And no doubt the same God doth mislike that the pure seed of his word should be mingled with the sayings of erroneous and sinfull men when the same is sown vpon the furrowes of mens heaâ—ts Secondly in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures a point worthie all serious consideration Iâ— stands in two things First we must set downe with ourselues a certaine end why we reade and heare the Scriptures which is that we may attaine to true happinesse standing in fellowship with God and life euerlasting This end must bee the motiue to induce vs to heare and reade the word of God and when this taâ—es place in our hearts it wil be of force to make vs reade and heare with care and conscience which beseemeth Gods word Secondly wee must keepe in mind the things wee reade or heare so fayth the text And keepeth the things which are
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
was the verie first of all things there was nothing before him he had â— being when all creatures were not then was he the same that he is now and for this saith Saint Iohn Chap. 1. vers 1. In the beginning was the word that is the sonne of God he had his beeing and subsisting when all other creatures wanted it and began to be This proueth the eternitie of Christ because hee had his being before any creature he was a substance and essence begotten of the father before all worlds not created as other creatures are or made of any other Secondly he is called the beginning because he giueth a beginning to al creatures For all things which were created and had a being were created by him and had their being from him So saith the Apostle All things are from him and for him Colos. 1.16 And hence we learne that when we go about any businesse in word or deed we must begin it with inuocation on the name of Christ for Christ he giues the beginning and proceeding to all things And without his helpe we cannot haue in any thing good successe Secondly the same Christ is the end of all things and that for two causes First because he is the last of all things and after him is nothing in subsisting and being for all creatures if they were left to themselues would come to nothing And whereas some creatures be eternall it is not of themselues but by him and from him which is the end But though they all should come to nothing yet Christ would remaine the same he was for euer namely the eternall sonne and word of the father This then should make vs with full purpose of heart to cleaue vnto Christ in all things if wee would enioy eternall happinesse for without him is nothing but changing and vnlesse wee haue our stablenesse from him wee cannot but come to an end Secondly hee is the end because all things in heauen and earth were made to serue him For him were all things created Coloss. 1.16 that is to serue for his glory and prayse The second thing here said of Christ is this Which is was and is to come These words were expounded in the fourth verse where the very same are affirmed of the father The meaning is that Christ is in presence a perfect substance and essence or being subsisting in by and from himselfe and such a substance hee was in time past from all eternitie and such as shall continue in time to come for euermore Hence we learne three things First That the second person in the Trinitie is consubstantiall with the father that is of one and the same substance and nature with him The reason is because there can be but one only substance or essence which hath being in and by it selfe and from it selfe alone neither can we conceiue how there should be two or more but onely one as there cannot bee two eternals or two infinits two omnipotents and absolute lords which haue nothing one of another Now in the fourth verse it is said of the father That he is a substance of himselfe in himselfe and from himselfe alone And here the selfesame thing is said of the second person the sonne And therefore hee is of the very same substance with the father for though they bee distinct persons in the godhead yet they haue but one and the same substance one and the same diuine nature and Godhead Secondly hence we may gather That Christ is God of himselfe because as the â—â—ther is was and shall bee so the sonne iâ— was and shall be and that in the same respects So that as the father is God of himselfe and from none other so the son is God of himselfe and from none other Indeed as he is the sonne the second person so hee is of the father and hath his being from him by eternall generation but as hee is God hee is consubstantiall with the father and coequall with him and hath his essence of and in himselfe alone And the same is to bee affirmed of the holy ghost as he is the third person he proceeds from the father and the son but as hee is God hee is of himselfe and from none other Thirdly hence we learn That Christ is coeternall with the father being euerlasting as the father is and euery way coequall hauing the same attributes of the godhead that the father hath The third point touching Christ is That he is the Almightie There is in God and so in Christ a double power First a Potentiall secondly an Actuall power Potentiall is that whereby hee can doe many things moe than euer hee did or will doe as hee could raise children to Abraham of the stones but he would not hee could haue deliuered Christ from death but hee would not Now Christs omnipotencie is not to be vnderstood of his potentiall power here principally but rather of his actuall power whereby he bringeth to passe without let and impediment whatsoeuer hee decreeth willeth or promiseth From this omnipotencie of Christ ariseth a double comfort to his church First That whatsoeuer hee hath promised in his Gospell is yea and Amen that is shall bee brought to passe effectually without stop and let as assuredly as hee promised it Now Christ hath promised in the Gospell to all penitent sinners remission of sinnes mortification iustification and life euerlasting euery one whereof shall in due time bee done to euery true beleeuer which is a singular comfort to them for all men and Angels cannot giue one of these to any one man but Christ hee is omnipotent and he both can and will effect them all to his elect The second comfort that Christ both can and will giue his church sufficient securitie and protection through all the miseries of this life hee can defend and guard her against all the furie and malice of Sathan and all her enemies hee is aboue them and can bridle their might when and how he pleaseth Hence also that Christ is Almightie we are taught two duties First vnder the crosse and in tribulation to humble our selues vnder his mightie hand for it is he which correcteth vs who is almighty able to do what he list and more than he will resistance or repining will doe vs no good Secondly this should mooue vs to performe heartie obedience vnto Christ in all things both in our generall and particular callings to walke vprightly before him for he is Almightie seeth whether we walke sincerely before him or not if wee doe not hee is able to punish vs. By this Argument God persuadeth Abraham to walke vprightly before him because he is Almightie able to correct and destroy those which refuse to obey him Genes 17.1 Vers. 9. I Iohn euen your brother and compaâ—â—on in tribulation and in the kingdome and patience of Iesus Christ was in the â—sle called 〈◊〉 for the word of God and for the witnessing of Iesus Christ. Hetherto wee haue entreated
life by Christ which is eternall This will comfort vs in all distresse and take from vs the feare of death of hell and all danger The second part of the distinction Though I was dead yet behold I liue for euermore Amen This part is vttered and propounded by two notes to bee obserued First by a note of certaintie Amen Secondly by a note of attention Behold The note of certaintie Amen serueth to assure vs that this is an infallible truth which Christ affirmeth of himselfe saying I liue for euermore The note of attention which is prefixed Behold serueth to stirre vp Iohns mind and the mind of euery one of vs to a serious consideration of this which Christ saith I liue for euermore And because it pleaseth Christ to propound this point in this manner let vs a little stand thereon and herein consider two points First in respect of what nature Christ is sayd to liue for euer Secondly for what end he liueth for euer For the first No doubt as Christ as the mediator of the church He liueth for euer and therefore this must bee vnderstood of Christ in regard of both his natures godhead and manhood In respect of his godhead he is coeternall with the father and with the holy Ghost liuing of himselfe that vncreated and essentiall life which is all one with the godhead being eternall without beginning or ending Secondly hee liueth for euer as hee is man for after his death hee ascended vp to heauen where in full glorie he inioyeth immediat fellowshippe with the godhead for in him dwelleth the fulnes of the godhead bodily his manhood being wholly and immediatly susteined by his godhead II. Point The end for which Christ liueth for euer is to giue eternall life to his church and to euerie true member thereof So Saint Iohn saith This is the testimonie of God euen the father that hee hath giuen vs life euerlasting and this life is in that his sonne And here Christ must bee considered of vs as the head of his church as the roote and ground of our saluation and the fountaine of all our happinesse For as the roote of a tree liueth not for it selfe but for the body and for all the branches euen so Christ Iesus he hath eternal life in him not for himselfe alone but that he may conuey the same to al his members Yea wee must consider Christ as the common treasurie storehouse of all true felicitie wherein life eternall is laid vp for al the members of his church For which cause hee saith His flesh is meate indeed and whosoeuer eateth his flesh and drinketh his bloud shall liue for euer To giue vs to vnderstand that his manhood hath quickning vertue in it Yet not of it selfe or by it self but as it is the māhood of the sonne of God For from the godhead it receiueth this quickning power to giue eternall life vnto the church And here the meanes must be considered by which Christ giueth life vnto his church namely by vertue of that misticall vnion which is betweene him and euery member of his church Which vnion is thus caused God the father giueth Christ vnto his church and to euery one that is to be saued by Christ and that really and truly according to the terror of the couenant in which he hath promised to giue Christ with all his benefits to euery one that beleeueth The manner and order of this gift is this Whole Christ God man is giuen to euery beleeuer euen as he is mediator And yet the godhead of Christ is not giuen with the manhood but only the vertue operation of the godhead in the manhood by which the manhod is made able to merit for the beleeuer But the manhood of Christ is giuen both for substance and in regard of all benefits that are conueyed to man by it as iustification and redemption as truly as lands and goods are giuen of man to man And when God giueth Christ to any he doth withall giue vnto the same partie the spirit of Christ for hee that hath part in Christ hath part in his spirit and this spirit createth in his heart the instrument of faith by which Christ giuen of the father is receiued and apprehended both his body and bloud and the efficacie and the benefites thereof Christ is not receiued in imagination as men receiue things by conceit in the braine but as hee is giuen of the father namely in the word and sacraments really and truly though spiritually And the same spirit that worketh this faith doth knit the beleeuer vnto Christ really though mystically making him one with Christ so as Christ is the head and the beleeuer a member And thus is this mysticall coniunction wrought from whence proceedeth this eternall life The benefites that come from this mysticall coniunction are these I. Hereby a beleeuer begins in this world to liue eternall life for by the worke of his spirit Christ maketh that man that is thus vnited vnto him to begin to die vnto all sinne and to liue vnto him spiritually as himselfe liueth II. Hence commeth the resurrection of the body for this coniunction being once begun remaineth eternall and is neuer wholly broken off no not from the body while it is consumed to dust and ashes Looke as in the Winter season the sap returneth to the root of the tree and then all the branches seeme as they were dead but when Spring time commeth by vertue of the sunne the sap ascendeth and maketh them fresh and greene againe euen so the bodies of Gods children haue their Winter season while they lie dead and rotten but yet by vertue of their vnion and coniunction with Christ at the last day shall life bee conveyed from Christ Iesus vnto them whereby they shall be raised to life III. Hence commeth eternall life to euery beleeuer that is glory and blisse in body and soule in heauen for euer and euer for being once begun as it is in this world it is neuer dissolued And thus we see how Christ conueyeth eternall life vnto his members The words bearing this sence do containe in them the foundation of two maine articles of our beleefe namely the resurrection of the body and life euerlasting for both these are effected to vs by vertue of our vnion with Christ for he liueth for euer to giue life to vs. And this is the ground of all true ioy as wee may see in Iob who in the middest of his miserie stayed himselfe on this That hee knew his Redeemer liued and that hee should rise againe and behold him with those same eyes wherewith he saw other creatures Iob. 19.25 26. 2. Againe if Christ liue in heauen to giue vnto vs eternall life then must wee learne to haue our conuersation in heauen with Christ for where our life is there should our conuersation bee Now that our conuersation may be with him wee must often seriously consider with our selues of this
is not called the morning star because hee shineth to al the world in al time as the morning star doth but because he shineth vnto men in the last age of the world It is further sayd I will giue him it Where is promised fellowship and participation with Christ aâ— hee is this day-starre And herein are two benefits comprised First perfect illumination wherby ignorance shall be wholly taken away after this life when as men shall know God fully so farre foorth as a creature can know the creator Secondly the light of perfect glory for by fellowship with Christ wee shall bee made to shine as the starres as Daniel speaketh yea wee shall become Saints in light â—s the Apostle sayth Whereas Christ compares himselfe to the morning starre First wee see the grosse errour of many among vs who liue in blindnesse of mind and ignorance walking in their wicked lusts and pleasures without care of keeping faith or good conscience and yet persuade themselues that they haue part in Christ and shall bee partakers of his light and glorie But they are deceiued for all such as liue in blind ignorance and in sinne are meere darkenesse and so can haue no fellowship with Christ who is that bright morning starre for what fellowship can bee betweene light and darkenesse This bright morning starre serueth onely for them that receiue the light thereof and walke by it but those that walke in the darkenes of their sinnes haue no benefit by it Secondly seeing Christ is this morning starre wee must haue care to learne Peters instructionâ— namely Labour that this bright starre may rise and shine in our hearts This wee shall feele when we vse those meanes wherby the beames of this starre may shine vpon vs not onely for the enlightening of our minds but also for the heating and reuiuing of our frozen and dead hearts For as the Sunne in the Spring time quickeneth by it warme beames some things that lye dead all Winter so Christ Iesus this morning starre by the beames of his grace doth enlighten our minds and reuiue our dead and frozen hearts And till such time as wee feele these things wrought in vs we cannot say that this morning starre is risen vnto vs or hath shone into our hearts Thirdly whereas Christ appeareth in the morning when darkenesse is past wee are hereby taught to lead our liues in godlinesse righteousnesse sobrietie and in all manner of vpright and godly conuersation For the night is past and the day is come wherein wee may see to walke vprightly And therefore wee must cast off the vnprofitable workes of darkenesse as the Apostle exhorteth vs Rom. 13.12 And know this That those who in this light doe not walke accordingly but delight in sinnes the workes of darkenesse shall one day haue their fill Hee that loueth the darke for the hiding of his talent must bee cast for his reward into vtter darkenesse Let him that hath an eare to heare heare what the spirit sayth vnto the Churches Here is Christs commaundement the second part of this conclusion But hereof we haue spoken before Motiues to proceed Prou. 15.32 He that refuseth instruction despiseth his owne soule Luk. 9.62 No man that putteth his hand to the plough and looketh backe is apt to the kingdome of God Gal. 6.9 Let vs not be wearie of well doing for in due time wee shall reape if wee faint not 1. Cor. 12.31 Desire you the best gifts and I will shew you a more excellent way THE THIRD CHAPTER Verse 1. And write vnto the Angel of the Church that is at Sardis These things saith hee that hath the seuen Spirites of God and the seuen Starres I know thy workes for thou hast a name that thou liuest but thou art dead THese words containe the fift particular Commandement of our Sauiour Christ vnto Iohn wherein he is inioyned to write send a speciall Epistle to the Church of God in Sardis of this commandement we haue spoken before The Epistle it self is contained in the sixe first Verses it hath three parts A Preface the matter of the Epistle the ConclusioÌ„ The Preface in these words These things saith he which hath the seuen Spirits of God and the seuen Starres In this Preface first is set downe in whose name this Epistle is written to procure authoritie vnto it it is in Christs name whose soueraigntie is described by two royalties that is by two prerogatiues or priuiledges belonging to him as he is a soveraigne king of his Church the first is The hauing of the seuen spirits of God The second his hauing of the seuen Starres For the first royaltie In the first Chap. vers 4. I shewed that by seuen spirits were meant the holy Ghost from whom proceed all the gifts and graces that any men enioy and therefore whereas Christ is said to haue the seuen spirits of God the meaning is that he hath the holy ghost And this is a royaltie of Christ as he is the King and head of his Church If it be said that other seruants of God as Dauid Peter and Paul had the holy Ghost Answ. It is true but not in the same manner with Christ for he hath the holy Ghost two wayes in regard of his diuine nature of his manhood as Christ is God hee is the beginning of the holy Ghost for the holy Ghost is a person in the Trinitie proceeding from the sonne as well as from the Father in regard of which proceeding Christ is sayd to send the holy Ghost and to doe whatsoeuer hee doth by the holy Ghost as to ouercome death by the eternall spirite and to rise from death to life Secondly as Christ is man he hath the holy Ghost because the holy Ghost powred into him the perfection of all graces and giftes whatsoeuer And for this cause he is said to be anoynted with the oyle of gladnesse aboue his fellowes and to be inriched with the perfection of all graces and that two wayes both for number and degrees For number with men some haue some graces and some men others but Christ hee hath the graces of all men and all Angels nay moe graces in number then all men and all Angels haue And as they are in number perfect so they are perfect in degree for in measure they exceed the graces of all creatures men or Angels and therefore the Father is said to haue giuen the spirit vnto his son without measure thus much is meant by this first royaltie of Christ. Now the end why Christ is said to haue the holy Ghost is to shewe that hee is a most liuely head of his Church who is filled with plentie of all store of graces whereby he is able to inrich his Church and to reuiue the members thereof who are dead in their sinnes and such indeed was the speciall state of this Church First hence we learne no man can haue true fellowship with the
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
of God in the good of others Hereto I aime in this second edition of this booke For my calling to this worke when mine accusers stand forth the executors of the dead shall answer for my discharge And for mine indeuour to doe good the small gaine of this reuised worke was truly returned to the right owners thereof If thou therefore returne glorie to God for good receiued to thy soule in this behalfe I haue my desire Here onely rests the doubt how this second edition should not be preiudiciall to his good estimation that published the former I answer well inough For I hope he intended the glorie of God in the good of his Church and the credit of the reuerend Author of this worke Now if any addition be brought hereunto his intent is furthered and wherein then can he be greeued If one man should helpe poore Orphanes to some lands or liuing he would not thinke himselfe wronged by another that should enlarge their iust claimes or settle their possession in a better tenure so I trust it fareth in this worke where thou shalt find vppon thy diligent view in some doubtfull things the Authors meaning truly cleared his method rectified many repetitions omitted and the matter specially towards the latter end somewhat enlarged If any thing be dissonant to the Authors iudgement in his liue-works which I hope thou shalt not perceiue rather charge the fault on me through ignorance or misunderstanding than entertaine in thy heart the least conceit of wauering leuitie in so godly learned and iudicious a Diuine who hath so well deserued of thy loue if thou loue the truth Thus crauing thy fauourable acceptance of my helping hand to do thee good I end with him That is the beginning and the end Let him that hath an eare heare what the spirit saith vnto the Churches Thine in him who is Lord of all T.P. ⧠A GENERALL ANALYSIS OF the Vision shewed to John The three first Chapters consist of a Preface containing the Title of the booke viz. Apocalypse or Reuelation described by seuen Arguments vers 1 2 3. Inscription of the vision wherein is Iohns Dedication To the seuen Churches Vers 4. Salutation including the Blessings wished for Grace Vers 4. Peace Vers 4. Authors of them viz. 1. The Father Vers 4. 2. The Holy ghost Vers 4. 3. The Son who Is described by His offices Propheticall Vers. 5. Priestly Vers. 5. Kingly Vers. 5. The execution of his offices in four works 1. Louing vs. Vers. 5. 2. VVashing away our sinnes Vers. 5. 3. Making vs kings priests Vers. 6. 4. comming to â—â—dgement Vers. 7. doth confirme the former description Vers. 8. A Vision containing Circumstances foure Person to whom John Vers. 9. Place where Isle Pathmâ—â— Vers. 9. Manner how In a Traunce Vers. 10. Time when On the Lords day Vers. 10. Parts The entrance into it containing The means of Iohns preparation viz. a voyce set out by The place whence it came Vers. 10. The greatnesse of it Vers. 10. The matter of it Vers. 11. Parts of his preparation Hearing noted in the meanes Vers. 10. Turning himselfe Vers. 12. Matter viz. a representation of Christ in maiestie set out by The place where John saw him Vers. 13. His forme or figure in His attire Vers. 13. The parts of his bodie Vers. 14.15 The properties thereof Vers. 16. His actions 1. A confirmation of John being sore afraid Vers. 17 18. 2. A commaundement to write Vers. 19. 3. The interpretation of the Vision Vers. 20. 4. Seuen seuerall commaundements to write seuen Epistles to the seuen Churches Chap. 2. 3. A GODLY AND LEARNED Exposition of the three first Chapters of the Reuelation REVEL 1.1 The Reuelation of Iesus Christ which God gaue vnto 〈…〉 his seruants things which must shortly be done which he sent and showed by his Angell vnto his seruant Iohn BEfore wee come to the words wher in is contained singuler mater fit for the time age this question must be handled Whether this booke of the Reuelation be canonical Scripture for some haue heretofore as also in our time called the authority of it in question But we are without all doubt to resolue our selues that it is canonical Scripture of equal authority with the rest of Gods book Our reasons be these first the doctrine contained in this booke is Apostolicall as any shall perceiue which seriously reads the same Secondly the stile of this booke is Apostolicall that is plaine simple and easie if we consider that the matter thereof is Propheticall Thirdly this booke hath bene approued and receiued for Canonicall by the common consent of Gods Church in all ages since the dayes of Iohn and was neuer refused of any whole Church but onely of some priuate men Fourthly the things foretold in this booke came to passe as they were foretold as among the rest in one for all may appeare by the prophesie of the two beasts whereof one came out of the sea the other out of the earth Chap. 13. the one prefigured the Romane Empire the other the Hereticall Apostaticall Church of Rome both which in all things are come to passe in these latter ages answerable to the Prophesie The contrary reasons brought to improue the authoritie of this booke are of no moment 1. Reason Iohn nameth himselfe sundry times in this booke whereas in penning the Gospell he did not once mention his own name though he had iust occasion so to do therefore it was not penned by Iohn but by some other and published afterward in Iohns name Answ. The reason is not good for there is great difference betweene an historie and a Prophesie The Gospell of Iohn is an historie of Christ now there is no necessarie reason why one man penning the history of another should name himselfe But this booke of the Reuelation is a Prophesie in penning whereof it is more requisite the prophet should put to his owne name so did the former prophets Ieremy mentioneth his name in his booke at least an hundred times so doth Isay and Daniell almost in euerie chapter Then seeing they do it so often it is no maruell if S. Iohn repeat his name fiue sundrie times in this whole booke 2. They obiect that his stile in this booke is not the same with that he vsed in the penning of the Gospell Ans. The difference of the stile ariseth from the difference of the matter seeing there he writes an historie here he pens a Prophesie Againe he writes not his owne words but those which hee receiued from Christ by particular reuelation 3. They say this booke hath bene reiected in diuerse ages as not Canonicall Ans. It cannot be proued that it was euer refused of any whole Church but of some particular men Now the disallowing of any priuat man cannot make a whole booke to be reiected for then the Epistles to the Hebrewes of Iames and of Iohn should not be Canonicall which yet be receiued of all
Churches for the pure word of God Now come to the words The Reuelation of Iesus Christ which God gaue vnto him c. These three first Chapters consist of two parts A Preface and a Vision The Preface is an entrance to the Vision contained in the beginning of the first Chapter from the first verse to the ninth The Vision it selfe is set downe in the rest of these three Chapters The Preface hath two parts First the title of the booke Secondly the inscription thereof The title in the three first verses The inscription from the fourth to the ninth verse The title in these words The Reuelation of Iesus Christ c. A Reuelation is nothing else but a manifestation or discouerie of things secret in respect of men for the common good of the Church and so this word is taken in this place Reuelations from God in Scripture were shewed three wayes First by dreames Secondly by vision Thirdly by created voyce of God face to face as we may see Num. 12.6 8. Now this was not by dreame nor by vision or voice alone but it is a mixt Reuelation receiued partly by vision and partly by voyce vttered in the vision from the Lord. In the three first verses this Reuelation is described by seuen arguments First by the author Secondly the end Thirdly the persons to whom it was directed Fourthly the matter Fiftly the instruments Sixtly the maner of deliuering it Seuenthly the fruit of the Reuelation First the Author is Iesus Christ It comes from him and it is called his Reuelation in these respects First not to exclude the father and the holy Ghost but to shew the speciall office of Christ the second person in Trinitie which is to reueale to publish and to manifest the will of God the father to his Church and for this cause he is called the Angell of the Couenant the doctor of the Churh the wisedom of the father the word of God Secondly it is called the Reuelation of Iesus Christ to teach vs to put difference betweene this and all Satanicall Reuelations for as God hath his true Reuelations so Sathan who herein may be called Gods ape hath his counterfeit visions and deliuers them in shew like to gods but they differ much First the Diuels Reuelations be for the most part ambiguous doubtfull and vncertaine in speech and phrase so as a man cannot tell which way to take them But the Reuelations which come from Christ the author of truth who knoweth all things and the reasons of them are certaine and in plaine termes deliuered Secondly the Diuell sheweth his visions to none but to the wicked and bad men that be his instruments But the Lord chuseth the godly which feare his name and to them he reuealeth his secrets as to Iohn in this place Thirdly the Diuels Reuelations euermore tend to set vp and vphold heresie wickednesse Apostacie and idolatrie Deut. 13.1 2. but these that come from God serue to erect and maintaine truth according to godlinesse euen pure Apostolicall doctrin and the sincere worship of God Thirdly it is called the Reuelation of Christ to shew vnto vs his speciall kingly office in heauen for being ascended and exalted to the throne of Maiestie he sitteth at the right hand of his father far aboue all principalitie and power might and domination and there doth direct rule and gouerne his Church vpon earth according to the good pleasure of his will for all these visions serue to direct his Church in their obedience to his command Whereas Christ Iesus is author of this Reuelation and after his ascention and exaltation giues the same vnto his Church We may obserue his constant care ouer his Church in this last age of the world Before his Incarnation euen from the beginning he gaue vnto his people such doctrine of faith and manners as was needfull for their saluation and still som time to time reuealed such prophesies of things to come as were meete for them to know And now behold the continuance or rather the increase of this his care in the new Testament for beside the perfection of the former prophesies and the full manifestation of his blessed will by his Euangelists and Apostles for all things needful to be beleeued and done vnto eternall life Loe here is added the Reuelation of this worthie Prophesie concerning things to come for the great good and comfort of his children to the end of the world Which God gaue vnto him These words be added to shew how this became the Reuelation of Christ namely by the gift of God that is of God the father the first person in Trinitie for this is a rule to be obserued That where the title God in any sentence of Scripture is opposed to Christ there it importeth the first person the father though this bee also true That sundry times in Scripture the father alone is tearmed God without any addition of the other persons because he is the first in regard of order and the fountaine of the deitie for the sonne receiueth the Godhead by communication from the father and the holy ghost receiueth it from them both but the father hath his godhead of himselfe and receiueth it not by communication from any other Here some will say this seemes strange that any thing should be giuen to Christ seeing he is God and hath all things of himselfe Answ. We must conceiue of Christ two wayes first as God secondly as Mediator and head of the Church As Christ is God the father giueth him nothing for so he is of himselfe the same with the father and hath all things belonging vnto him that the father hath excepting personall properties and is no way inferior to the father neither receiueth any thing from him but giueth all things as well as the father doth But yet as Christ is Mediator hee is not God simply but God incarnate or God made man and so is said to receiue of his father in respect of his manhood as himselfe confesseth All power is giuen to me Matth. 28.18 And Paule sayth God gaue him a name aboue all names Philip. 2.9 hee receiued of his father the promise of the holy Ghost sayth Peter Act. 2.33 And God made him both Lord and Christ ver 36. and so God gaue him this Reuelation in this place If it be said this makes Christ inferiour to his father for the receiuer is vsually inferiour to the giuer Answer As Christ is God he is equall with the father but as he is Mediatour God incarnate and made man he is inferiour and receiueth of him So much himselfe confesseth My father which gaue them mee is greater than all Iohn 10.29 And in the same respect Paule calleth God the father The head of Christ. 1. Cor. 11.6 And as Christ now sitteth at the right hand of his father being Mediator and ruler of his Church he is inferiour to his father and receiueth his kingdome from his father which he
of God So Christ bids vs first to seeke the kingdome of God and his righteousnesse for when we are in Gods kingdome of grace reconciled to him in Christ then all things needfull shall bee ministred to vs Matth. 6.33 This discouers the bad practise of most men euery where who in seeking the blessings of God begin at the wrong end They will toyle themselues in their callings to get wealth honour pleasures and preferments but the fauour of God in Christ is not regarded which notwithstanding is the true and right foundation of all outward welfare Here some will say if God giue mee wealth honour and reputation then hee loues me for these be signes thereof I answere These be no sure tokens of his fauour in Christ for those that bee his enemies may enioy them all as Iob. 21.7 to the 14. This Dauid perceiued how the wicked might flourish in their outward prosperitie hauing more than heart could wish Psalm 73.3.7 And yet they stood but in slipperie places And therefore let no man herewith deceiue himselfe hee that wanteth Gods fauour in Christ is but a cursed wretch and a firebrand of hell though he had all the world for outward things at his commaund For all earthly things seuered from Gods speciall grace are but an heape of miseries The wicked mans peace is no peace sayth the Lord Isay 48.22 And the man that hath Gods grace in Christ though hee want all wordly benefits yet hee hath more than all the world without it for hereby alone hee is truly blessed and happie From him which is and which was and which is to come and from the seuen spirits which are before his throne Here is set down the first cause and author of these two Grace and Peace to wit God himselfe distinguished into three persons the father son and holy ghost The Father is noted in these words Which is and which was and which is to come The holy ghost in these And from the seuen spirits which are before his throne The Sonne in the fift verse And from Iesus Christ which is a faithfull witnesse and first begotten of the dead and Lord ouer the kings of the earth vnto him that loued vs and washed vs from our sinnes in his owne bloud c. S. Iohn in the first place describes the father by a distribution which expresseth the true nature of God in these words Which is was and is to come In which he alludes to that Exod. 3.14 15. where Moyses demaunds of God If the people should aske who sent him what he should answere The Lord bids him say Ehich Iehouah hath sent me which two names serue to one end namely to expresse the nature of God They are translated I am and the Lord but these English words doe not fully expresse their signification Yet S. Iohn expounds theÌ„ here making Ehich to signifie him which is which was and is to come Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse And yet they may be thus explaned Grace and Peace be from him which is in himselfe and of himselfe a most perfect and absolute substance which was a most perfect substance and which is to come a most absolute perfect simple substance and essence In these words are touched sundry weightie points First touching the nature of God namely That God is a most absolute perfect substance and essence which hath his being in himselfe of himselfe and from none other Paule sayth An idoll is nothing 1. Cor. 8.4 that is nothing subsisting in nature but a meere fond deuice of mans braine But the true God is an essence subsisting and that of himselfe alone perfectly and herein differeth from all Idols and false Gods Secondly hereby we see a difference betweene God and all his creatures Euery creature is a substance as Angels and Men likewise mans bodie and soule are substances yet none of these haue being of themselues but from God and of God And yet wee must not conceiue that the creatures are parts of God though they haue their substances and being of him for then each creature should be God for the communication of the diuine substance cannot be without the diuine nature But Gods substance is indiuisible and incommunicable to the creature My meaning then is that God made the creatures out of himselfe of that matter which he created by his word and preserueth them beeing made Which by the way should teach vs to returne our bodies and soules by obedience vnto God in lieu of thankfulnesse endeuouring his glory all the daies of our life Thirdly hence wee learne that the Lord is Eternall euery way without beginning or ending for it is hee which is which was and which is to come Angels and the soules of men they bee eternall but not euery way though they be eternall in that they shall neuer die yet had they a beginning Secondly they are eternall not absolutely but by participation for God made them eternall but the Lord is most absolutely of himselfe eternall Fourthly note he sayth not from him which shall bee but from him which is to come that is to iudgement to giue vs to vnderstand That this eternall God is also a iudge of all his creatures especially men and Angels A point of speciall vse to moue vs to well before God with all good conscience If any shall flatter himselfe thinking hee shall bee dead before that day come I answere iâ— may be so What then thinkest thâ—u thereby to escape his iudgement No verily for this God commeth to iudge thee particularly by death and thereby to reserue thee to the iudgement of the great day Oâ— that wee could seriously thinke on this it would be a meanes to mooue vs to repentance by breaking of the course of sinne and endeuouring â—o keepe a good conscience in all things Acts 24.16 And so shall we be readie to meete him at his comming whether by death or iudgement And from the seuen spirits which 〈◊〉 before his throne These words commonly are expounded of seuen Angels of God which stand before the thronâ— and minister vnto him But it cannot be meant of them for two cause a first because 〈◊〉 and Peace is here said to proceed from these seuen spirits but it cannot come from the holy Angels which attend to minister before the Lord. Secondly in this verse which is a benediction or a salutation of 〈◊〉 to the Church the seuen spirits are set before Iesus Christ the second person of the Trinitie but there is no reason nor respect for which the Angels should bee placed before Christ. The words are rather thus to be expouÌ„ded And from the seuen spirits c. that is from the holy ghost This exposition is most agreeable to all the circumstances of the text and the holy ghost may be called by the name of the seuen spirits for two causes First because though he be onely one in substance
yet he is seuen that is manifold in regard of gifts and operations which proceed from him Secondly saint Iohn here speaketh of the Father Sonne and Holy ghost as hee saw them in vision for here he setteth downe one vision which he saw now he beheld the holy ghost in forme of seuen lights in a vision Reuel 4.5 Which are before his throne This he speaks by comparison takeÌ„ from earthly kings which sitting in their thrones doe there shew their glorie and maiestie So S. Iohn saw in vision God the father sitting in his throne and Christ at his right hand and before the throne the holy ghost Which manner of appearance proueth not that the holy ghost is inferiour to the father and to the sonne but hereby is expressed the office of the holy ghost which iâ— to be sent from the father and from the sonne to the church to enlighten the members thereof This theÌ„ is the meaning of the words And from the seuen spirits which are before his throne that is Grace and Peace bee with you from the Holy ghost the spirit of the father and of the sonne who from them both is sent vnto the Church to enlighten to sanctifie and to gouern the members thereof First hence we learne that the holy ghost is God for looke from whome commeth grace and peace that same is very God but here grace peace proceed from the holy ghost and therefore he is very God Secondly wee learne that wee may and ought to direct our prayers to the holy ghost for by whome grace and peace is giuen to him we may direct our prayers but grace and peace are giuen by the holy ghost therefore wee may pray to him for them This is the rather to be obserued because there bee some which doubt whether wee may pray to the holy ghost bâ—t they may as well doubt whether he be God They say we haue no example hereof in scripture Ans. It is not true for in this benediction Iohn prayeth to the holy ghost saying Grace be wiâ—h you and Peace from God the father c. For in substance it is as much â—s if he had said thus Thy grace and peace O father and thy grace and peace O holy ghost and thine O sonne be with thy Church Thirdly in this description of the holy ghost by standing before the throne of the father we may obserue That the holy ghost is a person subsisting and not a qualitie Some hereticks that acknowledged the godhead of the father denied the godhead of the sonne and of the holy ghost and concerning the holy ghost haue held That he is nothing but the vertue and qualitie of the father But this is most false for aâ— the father is a substance fitting vpon the throne so here we see the holy ghost is a substance standing before the throne Fourthly here we learne that the holy ghost is a distinct person from the father and from the sonne for hee sitteth not in the throne as doth the father nor sitteth at the fathers right hand as doth the sonne but standeth before the throne apart from them both Verse 5. And from Iesus Christ which is a faithfull witnesse and first begotten of the dead and Lord ouer the kings of the earth vnto him that loued vs and washed vs from our sonnes in his owne bloud That is grace and peace from Iesus Christ. Where Christ Iesus is ioyned with the father and the holy ghost in bestowing grace and peace on his Church Here some may aske Why is Christ the second person of the Trinitie placed after the holy ghost the third personâ— Answer For 〈◊〉 causes First in regard of his office for Christ is to be considered two wayes first as he is the sonne of the father secondly as he is the mediator of the Church As he is the sonne of the father he is the second person in Trinitie and so before the holy ghost in order But as he is mediatour so he is after the holy ghost Isay 61.1 The spirit of the Lord is vpon me he hath sent me to preach Where Christ confesseth himselfe to be senâ— by the holy ghost as he is mediatour and in that respect he is set after him Secondly hee is placed after the holy ghost for the fitter progresse of the hystorie for the manner of them which pen the scriptures is to set them in the last place of whoÌ„ they mean to speak most as Matth. 1. the Euangelist setting downe the genealogie of Christ from Abraham thogh among them all was none so excellent as Christ yet placeth him the last because he intended to goe on with the hystorie of his life and death So Iohn placeth Christ the last because hee purposed to make a large description of the person and office of Christ which hee could not so fitly haue brought in if he had placed him before the holy ghost From this fift verse till the ninth hee describes Christ at large First by his offices secondly by the execution therof His offices are three First his propheticall office in these words which is that faithfull witnesse Secondly his priestly office The first begotten of the dead Thirdly his kingly office And that prince of the kings of the earth The execution of all his offices is particularly set downe in the words following To him that loued vs and washed vs from our sinnes and so forth to the ninth verse Touching his offices In his Propheticall office wee may note three things First he is a witnesse Secondly A faithfull witnesse Thirdly that faithfull witnesse First he is a witnesse Isay. 55.4 I gaue him to be a witnesse to the nations By his witnesse â—earing is signified two duties of his Propheticall office First to reueale the will of his father to his Church secondly to certifie the Church of the certaintie of the same in these two stand his whole office propheticall For the first to reueale his fathers will to the Church immediately is his office as he is a Prophet for none hath seen God but he which came from the bosome of the father and he hath declared him Iohn 1.18 Now Christ declares the father by making knowne his will and that he hath done not onely in his owne person while he liued on earth but from the beginning by all the Prophets and so will do to the end by all true preachers for in the Church the father doth all things by the sonne When the Lord rained fire on Sodome Gen. 19.24 there Iehouah the father rained downe by Iehouah the sonne So when the couenant was made to our first parents it was made in Christ the promised seed It was renued to Noah Abraham and the patriarkes from the father by the sonne for that Iehouah which appeared to Moses in the bush Exod. 3. is by S. Paule called Christ. 1. Cor. 10. The Prophets and the Apostles wrote as they were inspired by Christ they were but his instruments to speake and
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
are the sonnes of God by adoption in his sonne so that our right to that kingdome is not by nature but by grace Secondly Christ is an vniuersall king ouer the Angels in heauen the church on earth and all other creatures wheresoeuer his regiment is absolute in the hearts and consciences of men and hee can by his word bind all things but true beleeuers bee not vniuersall kings for they haue no superioritie aboue good Angels and the church Neither are they absolute kings as he is nor of themselues but by Christ Iesus and as they participate with Christ in his kingdome The second part of the dignitie of true beleeuers stands in this That they bee priests consecrate and set apart by Christ to the worship seruice of God here in this life in spirit and truth and in the life to come to serue and praise him eternally Christ hee is a priest so are all his members but yet there is difference First Christ hee is an externall and reall priest of the new Testament which offers vp a true reall and externall prâ—pitiatorie sacrifice to God the father for the sinnes of mankind As for beleeuers they are not reall and externall priests but spirituall offering vp spirituall sacrifice vnto God As when any member of Christ giues an almes hee offers a sacrifice to God not a corporall sacrifice though the thing giuen be a bodily substance but it is euery way spirituall for to offer a reall outward sacrifice in the new Testament is proper to Christ. Againe our Sauiour Christ he is a perfect priest and offers vp a perfect sacrifice but we being imperfect doe offer vp imperfect sacrifices tainted and blemished with sinne yet accepted as perfect for the worthinesse of Christs sacrifice The second point to be considered is the time wheÌ„ beleeuers be made kings and priests namely in this life For as in the entrance into an earthly kingdome there bee degrees first to haue good right and title to it secondly to get possession of it which is more than title only and yet if a mans title be good thogh hee want possession he may be called a king So it is with Gods children they haue the right giuen them of the kingdome of heauen in this life and in that respect are kings Further in the possessing of a kingdome there bee two degrees first the entrance vpon some part secondly the full and perfect enioying of all Now euery true beleeuer begins to enter possession of the kingdom of heauen in this life for it stands 〈◊〉 rigâ—â—eousnesse ioy and peace and they which 〈◊〉 these things in their harts haue the kingdome of God begun in them in this life But the full fruition and perfect possesâ—â—on of this kingdome is reserued to be giuen at the end of this life and at the dâ—y of iudgement And as true beleeuers be kings in this world so likewise bee they priests in offering spirituall sacrifice to God and dedicating and consecrating themselues to his seruice all the dayes of their life The third point is the manner how true beleeuers become kings and priests they are not such by nature neither doth this dignitie come by descent in bloud or birth-right or by any other priuiledge they haue from man but onely from Christ Iesus who by diuine calling makes them spirituall kings and priests like as vnder the law by solemne election and ordination some were made earthly kings and priests Now in this calling of Christ two things concurre First Christ giueth his members right to his owne kingdome and priesthood yet not so that they can execute the regiment sustained by Christ or perform the office of his priesthood but because they haue right in part to these offices and the benefit of them both redoundeth to them wholly And this right they haue is brought to passe in the couenant of the Gospell wherein they are bound to beleeue in God through Christ and God is bound againe to giue vnto them Christ with all his benefites among which these two must be accounted for indeed euery thing which belongs to Christ as he is mediatour is conueyed in some sort to euery true beleeuer Secondly in this diuine calling Christ endues all his members with gifts and graces whereby they are enabled for the duties of spirituall kings and priests vnto God For as Christ is annointed so are all his members So the Psalmist speaking of Christ sayth He is annointed with the oyle of gladnesse aboue his fellowes Psal. 45. vers 7. Therefore his fellowes that is beleeuers are annointed with the same oile though in lesse measure And Saint Iohn sayth Yee haue receiued the annointing 1. Iohn 2.27 yea God himselfe chargeth wicked men not to touch his annointed Psal. 105.15 meaning not onely Patriarkes Kings and Prophets but all true beleeuers who are then annointed when they are endued with the gifts of the same spirit in some measure wherewith Christ in his manhood was filled aboue measure The fourth point To whom hath he made them kings and priests Answ. To God euen the father This is added for speciall cause to preuent that carnall libertie which mans nature might claime from this spirituall royaltie for men might say if all beleeuers be kings then may they liue as they list but these words vnto God do shew that the right of their kingdome with the offices of their priesthood must all bee referred to the honor and prayse of God vnto whom they are made kings and priests Lastly he addeth Euen his father by way of exposition to shew more particularly to which of the persons they are first of all made kings and priests for the title God must not here be taken absolutely for the diuine nature but with restraint to the first person the father vnto whom all true beleeuers are made kings and priests in the first place and from the father to the sonne and from them both to the holy ghost And the first person in Trinitie is here named aboue the rest not as being aboue them in degree or honour for so they bee equall but because he is the first in order and the fountaine of the Godhead which is conueyed from him to the Sonne and from them both to the Holy ghost Thus much for the meaning of the words Now follow sundry vses from the consideration of these two dignities of beleeuers And first their kingly dignitie affoordeth matter both of instruction and consolation Instruct. I. Whereas all true beleeuers are made true kings in this life hereby euery one that professeth Christian religion is taught to carry himselfe as an enemie to all those that are of the kingdome of darkenesse as namely to sinne and Sathan to the flesh and the world euen through the whole course of his life for by calling euery Christian hath title to the kingdome of heauen What affinitie then can wee haue with those that bee both enemies of this kingdome and of Christ himselfe that made vs kings
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
of God sinneth not that is with full consent and with all his hart Sinne doth not raigne in him for the regenerate man consisteth of two parts flesh and spirit he sinneth not as hee is spirit that is regenerate but as hee is flesh and sinfull His will sinneth not as it is spirituall but as it is carnall The papists say Indeed he sinneth not so long as he continueth to be borne of God But this shift is cut off by the wordes of the text Neither can be sinne because the seede of grace euen the word of God abideth in him This place plainely proueth euen in the iudgement of the Papists that the child of God cannot wholly or finally fall from grace They say it is a hard place and indeed they cannot answere to it VIII Reason If a man may finally fall from grace then may hee bee wholly cut off from Christ for grace is neuer wholly lost till a man bee quite cut off from Christ. But it cannot bee that a member of Christ can be quite cut off for then it should follow that one and the same man must bee often ioyned to Christ namely so often as hee falleth by sinne if he would be saued Whereupon this would also follow that one and the same man must be often baptized for Baptisme is the Sacrament of incision the meanes of admission into the church and the seale of our vnion with Christ. But Rebaptization may not bee admitted The church of God denieth it vpon this ground because a man is onely once borne of God IX Reason Christ teacheth vs to pray thus Leade vs not into temptation that is suffer not Sathan and sinne wholly to preuaile against vs and finally to vanquish vs. This petition being taught by Christ must needes be lawfull and according to Gods will and therefore hereunto as to euery lawfull petition belong these two things First Gods commaund to make it Secondly his promise to assure vs it shall bee graunted Whereby this is euident That there is in Gods word a promise assuring euery child of God that hee shall neuer wholly be conquered of the deuill and therefore he can neuer wholly or finally fall from grace for if hee might then were he wholly ouercome in temptation The contrarie arguments be of three sorts places of scripture Examples and Reasons for the first Exod. 32 32. When the Israelits had sinned that great sinne of Idolatrie Moses prayeth God to forgiue them If not sayth he blot mee out of thy booke Hence they gather that a child of God may bee blotted out of Gods booke of life and so finally perish Answ. That place must be vnderstood with this condition If is be possible as in the like prayer it is expressed by Christ Father if it be possible let this cup passe from me This condition must needs be added for els wee must say that Moses prayed for that which he knew was impossible namely that one priuate man should suffer eternall punishments for the sinnes of others though in temporall punishments such a thing may be yet in eternall it is impossible Againe Moses in this prayer doth principally shew his exceeding affection and zeale for Gods glorie and for the safetie of his brethren both which hee preferred before his owne life as if hee should say Lord pardon them and rather than thy name should loose glorie blot me out of thy booke The like affection was in Paule when hee sayd He could wish himselfe to be separate from Christ for the loue of his brethren the Iewes They further vrge the Lords answere to Moyses vers 33. Whosoeuer hath sinned against mee I will put him out of my booke But as the Lord therein answereth to Moses prayer so must it bee vnderstood with the like exception II. Obiect Ezek. 18.24 If the righteous man turne away from his righteousnesse and commit iniquitie and doe according to all the abhominations that the wicked man doth shall hee liue All his righteousnesse that hee hath done shall not be mentioned but hee shall die in his sinne Here say they it is plaine that a man may fall from grace Answ. Righteousnesse is twofold of the outward action and of the person So Paule distinguisheth when he desireth to be sound not in his owne righteousnesse which is of the law that is such as was in him while hee was a Pharisee but in the righteousnesse of Christ. The righteousnesse of the action is when a man for outward actions keeps the law of God The righteousnesse of the person is that whereby a man is accepted righteous before God And answerable hereunto there be two kinds of righteous men one that is outwardly righteous before men thogh not indeed The other that is truly righteous before God Now of the former of these two must that place be vnderstood for the Lord there pleadeth with such as did esteeme and auow themselues to be righteous saying Their fathers had eaten soure grapes that is had sinned and they were punished for their fathers offences though they were righteous And the Holy ghost speaking according to their own conceit and opinion of themselues calleth them righteous and of such it is true they may turn from their righteousnesse III. Obiect Luk. 8.13 Some beleeue for a time and in time of temptation goe away Answ. There be three kinds of faith Historicall Temporarie and sauing faith In Histoâ—icall faith is knowledge of the word of God with assent vnto it In temporary faith are three things knowledge of the Word Assent and Approbation also with some ioy In sauing faith there are foure things Knowledge Assent Approbation and Apprehension that is an applying of the promises of God vnto a mans selfe whence proceedeth some ioy And answerably there are three kinds of beleeuers I. such as know the word of God but yet haue no loue thereof II. such as know it assent vnto it and reioyce in it also for a time The third are such as apprehend the promises and apply them to themselues Now the two first kinds of faith may bee left and the two first kinds of beleeuers may fall away whereof Saint Luke speaketh But hence it followeth not that sauing faith may be lost for he that is endued therewith can neuer fall away But faith say they is onely one Ephes. 4.5 There is but one faith one God one hope and one Baptisme Answ. By one faith is there meant one religion and doctrine of saluation as elsewhere is vsuall by the name of faith 1. Tim. 1.19 Their second kind of arguments are Examples which are chiefely two one of Adam the other of Dauid For Adam they say he was created righteous and yet hee fell wholly from grace and therefore any beleeuer now may much more fall away who haue farre lesse grace than he had Answ. This Argument is not good for though Adam had a greater measure of grace than we now haue yet our grace hath a greater priuiledge than his
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
pietie and syncere obedience wee may iudge it to be good but if it tend to draw men to idolatrie and sinne then it is a false doctrine Thus wee might scan all false religions as the religion of the Turke and Iew at this day But because wee are more troubled with the doctrine of Poperie among our common people who call it The old Religion therefore let vs a little examine the same by this rule The end of Poperie is to pull downe the kingdome of Christ and to disanull his lawes as will appeare by a short view in euery commaundement and therfore it cannot bee the true religion The first commaundement teacheth vs To chuse and acknowledge the true God for our God alone But the Church of Rome teacheth to make more gods than one to acknowledge the creature to be God for by their doctrine men are to pray vnto Saints wherby they make them gods in giuing this diuine propertie vnto them to know the heart Their doctrine also ascribeth vnto Saints power to merite which is a propertie of God for none can merite but he that is God The humane nature of Christ â—ould not haue merited any thing vnlesse it had beene ioyned to the godhead Yea they make the wood of the crosse to bee God for in their masse booke at this day they call not Christ crucified on the crosse but the very crosse it selfe our only hope yea the virgine Marie who is but a creature they place as a queene in heaueÌ„ giuing her power ouer Christ to commaund him in the matter of saluation and so they disanull the first commaundement The second commaundement they reuoke in teaching it to bee lawfull to make images of the Trinitie according as they shewed themselues in the old and new Testament the father like an old man the sonne as hee liued and the holy ghost like a doue and therein to worship them Againe they teach that men may adore the Images of Saints which is flat against that commaundement The third commaundement they disanull in teaching it to bee lawfull to sweare by Saints and not by God onely The fourth they disanull by making the feastiuall dayes of Saints equall with the Lords Sabbath and to be kept holy vnto God as solemnly as the Lords day Wherby also they take away the libertie of the church in the lawfull vse of the six dayes for honest labour in a mans calling The fift they disanull in giuing freedome and immunitie to their cleargie from subiection to ciuile authoritie and in dispensing with subiects for their loyaltie and allegeance to their lawfull princes and with children and seruants from yeelding due helpe seruice and obedience to their parents and masters The sixt by their houses of refuge which they call Sanctuarie wherein murderers may be in safetie and by maintaining ignorance in religion through which they murder many a simple soule The seuenth by tollerating of stewes and allowing of incest for by their law it is lawfull for the great vncle to marry his neece descending from his brother or sister so it bee without the fourth degree which is against nature The eight by making sale of all things of heauen hell of earth of pardons deliuering men from purgatorie which is flat robberie and most grosse deceit and cousenage The ninth they disanull by falsifying the canon of scripture for they make that canonicall which is no Scripture and besides in their doctrine practicall they defend a lye for when a man hath confessed his sinnes to the priest if the magistrat aske the priest what sinnes the man confessed they teach the priest to say I know not that is say they to tell it to thee which is a flat lye And whereas they would defend this by an exposition of Christs words when he sayth The day of iudgement is not knowne to the Sonne of man that is say they to reueale it vnto others they doe but deceiue the simple by an exposition which is not fit The last commaundement they disanull by holding concupiscence before consent to be no sinne when as wee know by Gods word that the first euill motions in vs bee sinnes So that hereby wee may see that Poperie is but a false religion though it haue falsely among our common people the name of The old Religion and therefore wee must abhorre the same as vngodly Now whereas some doe charge the doctrine of our Religion to bee sundry wayes scandalous they may be easily answered First they say it is a doctrine of desperation because it imports that God created men so as he will saue but a few making them for this end to cast the greatest number to hell To this I answere two things First touching the number of them that are to bee saued of which little is sayd in Scripture therefore I will not say much yet this may be auerred The number of the elect in it selfe is a great companie but being compared with them that shall bee damned it is but small Secondly touching the end of mans creation our doctrine is not that God created meÌ„ for this end to cast them to hell but this we teach that God created all men to manifest his glory in them in some by their iust and deserued damnation for sinne Wee teach not that men are otherwayes condemned than for their sinnes and therefore he that is condemned hath his iust reward II. Charge They say further our doctrine is a doctrine of blasphemie for that wee teach God to haue decreed the fall of man and so make God the author of mans sinne Ans. We teach indeed that God decreed Adams fall but thence it followeth not that he is the author of mans sinne For Gods will is twofold generall and speciall Gods generall will is to permit that which is euill not simply but because with God euill hath some respect of good and in this respect wee say God decreed Adams fall Gods speciall will is his approouing will whereby hee taketh pleasure and delight in that which is good and in this regard God nilled Adams fall and mans sinnes And yet in some respect he may be sayd to will them A magistrat though he take no comfort or delight in the death and execution of a malefactour yet hee decreeth and appointeth it and so may bee sayd to will it Euen so God who out of light can bring darknes permitteth euill because with him it hath some respect of good and so may be sayd to will it III. Charge They say also that the doctrine of our church is a doctrine of securitie because we teach that a man may be certaine of his saluation and of perseuerance in the faith vnto the end Answ. This is not a doctrine of carnall securitie because we do impose necessarily the vse of meanes to them that would bee certaine of their saluation and perseuer vnto the end as namely deniall of themselues humbling theÌ„selues in continuall prayer with hearing meditating
charitie to bee persuaded that godly professors are the sons and daughters of God But the man himselfe that hath receiued this new name and new estate hee knowes it otherwise and therefore certainely and infallibly Secondly if no man know this name but hee that receiueth it then can none beside God and the conscience know from within the man his particular faith and adoption And hereby we are to bee admonished to beware of charging the euill and hard censure of hypocrisie vpon any that liue in the church in so doing we ouershoot our selues this iudgement belongs to God not to man saue onely to the man himselfe for wee cannot discerne the good within the man properly but by effects Quest. How farre forth may a man iudge of another mans election Answ. There be two degrees of iudgement iudgement of certentie and iudgement of charitie Iudgement of certentie is when a man can set downe certainely such a man shall be saued This is peremptorie iudgement belonging vnto God and to some men onely so farre forth as the Lord reuealeth it vnto them as he did the estate of some men to Dauid and to some Prophets Whereupon Dauid sometimes prayes for the finall destruction of his enemies but this is not giuen ordinarily no not to Gods ministers The iudgement of charity is that which bindâ— a man to iudge the best of another and herein bee two degrees First touching the vnregenerate charitie binds vs not to despaire of such as yet liue profanely but to hope that God will in good time call them And touching the regenerate who haue giueÌ„ good testimonies of their vocation charitie binds vs to be persuaded without doubt that they be the children of God And this we may doe without repugnance to this place for though wee cannot from within the man know his estate yet by the fruits we may which is the highest degree of iudgement that charitie can exercise Thirdly here wee see the church of Rome is deceiued who make Visibilitie the marke of Gods church for Gods church is a companie of men which beleeue the ground of the church is Gods election and adoption and mans faith which none other can see but the parties that haue them The signes thereof may be seene but properly the church cannot bee seene It comes to bee visible by the fruits of election and by the outward works of loue which proceed from faith We therefore hold farre better that wee beleeue there is a church and not that we see the church Lastly if others know not the name of Gods children then what maruell is it if the wicked miscall them 1. Iohn 3.2 The world knowes vs not Gods children therefore must not be daunted at the reproches of the wicked but pray with Christ Father forgiue them they know not what they doe Luk. 23.34 Verse 18. And vnto the Angell which is at Thyatira write These things sayth the sonne of God which hath his eyes like to a flame of fire and his feete like fine brasse Here followeth the fourth particular commaundement of Christ vnto Iohn as also the fourth particular Epistle The commaundement in these words To the Angell which is at Thyatira write of the substance of this commaundement I haue spoken before onely remember the end thereof which is to certifie this church of Thyatira that Iohn had a calling and commaundement from God to write this Epistle vnto them and further to certifie the whole Church of God to the end of the world of his calling to write this booke of the Reuelation The Epistle it selfe containeth three parts a Preface a Proposition and a Conclusion The Preface in these words These things sayth the sonne of God which hath his eyes like vnto a flame of fire and his feete like fine brasse all which things almost haue beene handled in the beginning of this chapter and in the former from whence they are borrowed In the Preface first is set downe in whose name the Epistle is written to wit in Christs name the causes thereof we haue shewed before Then Christ is described by three arguments First To be the sonne of God Secondly To haue eyes like a flame of fire Thirdly To haue feete like fine brasse For the first In the former chapter he was called The sonne of man but here he is called The sonne of God where by God wee must not absolutely vnderstand the godhead of the whole Trinitie but the person of the father who being opposed either to the sonne or to the holy ghost is vsually called God not that he is God more than the sonne or than the holy ghost but because he is the first in order and because hee is that person from whom the godhead is communicated to the sonne and to the holy ghost So that here Christ is called the sonne of the father which mysterie wee cannot fully vnderstand for the word hath not reuealed the same neither can wee find it elsewhere out of the word But yet for the better conceiuing thereof remember these two rules I. That Christ is the son of the father not in respect of his godhead but in respect of his person For the godhead of the sonne is the same with the godhead of the father The godhead of the father doth not beget neither is the godhead of the sonne begotten II. Rule Christ is the sonne of the father not by creation as the Angels and Adam were nor by adoption as euery beleeuer is but by nature in that hee is begotten of the substance of his father before all worlds for the father communicates from himselfe the whole godhead that is in himselfe vnto his sonne Christ is here called the sonne of God to stirre vp reuerence attention and care in this church in marking and obeying the things that follow in this particular Epistle And in their example Christ also teacheth vs that when we heare the word of God preached or read vnto vs wee should receiue it with fear and trembling and reuerence because he that speaketh vnto vs out of his word is the sonne of God When Pilate was about to condemne our Sauiour Christ he heard it said that Christ was the sonne of God And thereupon hee trembled and was the more afraid Ioh. 19. verse 8. shall a â—illie heathen man that knowes not Christ tremble towards him when hee heares his name and yet wee that professe our selues to beleeue in him bee nothing mooued with reuerence towards him when hee speakes vnto vs in his word At his presence the hils melt and at his voyce the rockes cleaue in sunder and therefore if our hearts shall not melt and cleaue asunder with a reuerent feare when he shall speake vnto vs wee are worser than these sencelesse creatures Secondly Christ is sayd To haue eyes like a flame of fire which we must not conceiue literally The words are borrowed from the former chapter vers 14. where Christ is described not as hee is in truth but
sonnes so Christ the Messiah had twelue disciples but as Ioseph was beloued aboue all those sonnes so Iohn was beloued aboue all the disciples Ioseph was apparrelled better than the rest and Iohn was inspired farre better than the rest Had it not been for Ioseph Egypt had wanted her food temporall and had it not been for Iohn the Church had wanted her food eternall The future state of Egypt was reuealed to Ioseph and the future state of the Church was reuealed to Iohn The one was exiled because his father loued him and the other exiled because his maister loued him The place of his exile was into the Island of Pathmos being before by Traian put into a vessell of scalding oyle But that God who shewed his visions to Abraham in the mount to Iacob in the field to Ioseph in the stockes to Moses in Midian to Ieremie in the prison to Daniel in Babylon and to the Apostle Peter in the house of a Tanner euen he sheweth his visions to Iohn in his exile He is not bound to persons he can aduance whome he list he is not bounden to place he can reueale where hee list For persons hee can preferre Abel before Cain Iacob before Esau Dauid before Eliab Matthias before Iudas He can make Moses a Courtier Iob a Potentate Samuel a Iudge Dauid a King Salomon a Soueraigne Elysha a plowman Amos a Neat heard Ieremie a Priest Daniel a Prince Isaiah of the bloud Royall Matthew a Publicane Peter a Fisher and Paule a Tent-maker to be penners and preachers of the word of God For place as no time can prescribe against the King of a nation so no place can prescribe against this King of all nations The wind bloweth where it listeth and the Spirit worketh where it listeth It pleased Christ who is called in this Reuelation that faithfull witnesse that first begotten of the dead that Prince of the kings of the earth Alpha and Omega the first and last he that hath the keyes of hell and of death which hath that sharpe sword his eyes like fire his feet like brasse the seuen Spirits of God the seuen Starres in his hand the key of Dauid who is called here Amen the beginning of the creatures of God and in Daniel hee that reuealeth secrets it pleased this Christ to reueale secrets to Iohn Not by dreame as to Iacob or apparition as to Moses or by voice as to Adam but partly by vision and partly by voice as he did when he turned Saule into Paule This Iohn was Legatus à Latere that embassadour who leaned on his Lords breast He writeth Christs historie there he sheweth his loue to Christ hee writeth the Churches historie there Christ sheweth his loue to him especially in this that he will doe nothing which he doth not reueale to his seruant this Prophet For the Church in his time wee may see how it stood in the three first Chapters and what condition it should haue for the time to come it is plainely set downe in the rest of this booke If we respect the generall estate of the Church after Iohn had described the authors of this Reuelation which are God the Father chap. 4. and Christ his Sonne chap. 5. hee commeth to the workes of God which are predictions chap. 6. obsignations chap. 7. indignations chap. 8 9. Predictions of things to come obsignations of such as must be saued and indignation on things to be destroyed And for the more particular estate of the Church hauing chap. 10. shewed his warrant to write he commeth to her actions first in her Prophets secondly in her bodie In her Prophets their fighting falling rising chap. 11. In her bodie comparing her to a woman clothed with the Sunne chap. 12. and describing her by her combats conquests triumphs her combats defensiue chap. 13. and offensiue in Christ by words chap. 14. threatnings chap. 15. and iudgements chap. 16. her victories gotten against that whore chap. 17. and 18. the Beast chap. 19. and the Dragon chap. 20. And all that glorie which shee shall haue in the kingdome of God is vnder the type of Ierusalem most comfortably set downe chap. 21.22 The things in this booke were I grant very darke to them that liued in the dayes of Iohn as the Prophecie of Daniel was to them who liued in the time of Daniel But as that Prophecie being fulfilled wee can now tell what was foretold in it so many things being fulfilled which were foretold in this booke we may easily see what is meant by it and the posteritie to come shall better vnderstand this booke than wee doe because it may bee all things are not yet fulfilled Neither is this booke like the cities of the Anakims or the tree of knowledge which may not be reached to for blessed is hee that readeth the words of this booke But to come to these three Chapters written by Iohn surnamed the Diuine and expounded by one a most worthie Diuine The first Chapter is a Proeme or Preface to the booke the two latter are Epistles dedicating this booke The dedication is made to seuen seuerall Churches and by name to the Ministers which are called Angels In the word of God Ministers haue many excellent titles giuen them though now they are scarcely graced with titles they are called Prophets Seers Remembrancers Trumpets Watchmen Husbandmen Stewards Maydens Fishers Leaders Elders Salt Starres Angels and Shepheards Prophets to teach Seers to foretell Remembrancers to put in mind Trumpets to sound Watchmen to admonish Husbandmen to plow vp Stewards to distribute Maidens to keepe pure the doctrine of truth Fishers to catch men Leaders to goe before Elders to gouerne Salt to season Starres to giue light Angels to declare and Shepheards to feed to feed I say soundly by doctrine liberally by charitie and religiously by life By doctrine for Sacerdos sine doctrina est nauis sine velis a Priest without knowledge is a ship without sailes By liberalitie for Nihil habet homo adeò diuinum quà m benefacere Man is in nothing more like God than in doing good By life for cuius vita despicitur eius oratio contemnitur his words are not esteemed whose life is not approoued And that it may be said of them as it was of Origen Quale habuit verbum talem habuit vitam as his words were so were his workes They must not be barren like mount Gilboah but weaned as Samuel was before they be offered vnto the Lord They must be pure water if they will cleanse others and more than whetstones if they will sharpen others They must bee in
generally whereby a farre off though hee neuer had acquaintance with the partie a man may see the vanitie and lightnes of his mind the pride and folly of his heart that weareth it The second part of Christs attire is this Girded about the pappes with a golden girdle It hanged not loose about him but was girded close to his body whereby is signified that he is a mediatour euery way readie prepared to doe the office of a mediator for his Church for in all ages the girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand and the contrary not girding a signe of carelesnesse and negligence therein When Christ was here on earth hee was most pitifull to all penitent sinners he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees that were the learned men among the Iewes And since his assention hee hath not left off his care and diligence but is alwayes ready doing aâ— such duties which may pertaine to their saluation The consideration whereof is a matter of excellent comfort vnto all such as haue any sparke of grace First hereby wee learne that when wee truly humble our selues Christ is ready to receiue ouâ— prayers and in all our troubles temptations ready to relieue to comfort and deliuer vs and in our death ready to receiue our soules yea at all times prepared to doe whatsoeuer may further our saluation Hee is not like vnto Pharoahs butler who promised to remember Ioseph while hee was in prison with him but forgate him quite when he was aduaunced to honour againe But he is alwayes mindfull of vs and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably to haue our loynes girded as Christ commaundeth Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie as to call on Gods name and to praise God to practise faith repentance and obedience fit to die and fit to liue neuer suffering our selues to bee vnfit for any thing that concernes our saluation but at all times so stand vpon our watch that whensoeuer God shall call we may bee readie to enter into the kingdome of heauen But alas the case with most men goeth farre otherwise they fit themselues for the world at all times but few seeke to prepare themselues for the kingdom of heauen till death do come This ought not to be It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince and yet euer readie to receiue a common enemy And it is no lesse treason against God to forslow our preparation for the Lord by fitting our selues for the world Further he is sayd to be girded not about the loynes but about the pappes and breast Whereby some say and not vnfitly is signified that there is no defect or aberration in any motion or affection of our Sauiour Christ but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily Verse 14. His head and haires were white as white wooll and as snow and his eyes were as a flame of fire In the third place Iohn here describeth Christ by the parts of his body The whitenesse of his head haires signifieth the eternitie of Christ. For howsoeuer as hee is man he had a beginning yet in regard of his godhead he is eternall and therefore is called The antient of dayes Dan. 9. and is sayd to haue beene in the beginning Iohn â— 1 that is to haue had a beeing before all other things had their beginning In this resemblance of his eternitie by head and haires as white as wooll and snow hee giueth vs to vnderstand an honour and prerogatiue in the aged man whereby he excelleth the yonger sort to wit the horenesse and whitenesse of his haire for which cause in the word of God it is set forth by most worthie comparisons as by the white Almond tree Eccles. 12.5 And by a glorious siluer crowne not made by man but by the hand of God set vpon his head And herein doth this excellencie of the aged consist that they beare the image of Gods eternity before all that are of yonger yeares From whence all yonger men are taught to reuerence the aged by rising vp before them acknowledging thereby the preheminence of the hoare head Againe hereby the aged are taught to carrie themselues answerable to their estate and condition they ought to excell all their yongers in knowledge wisdome and experience of good things 1. Iohn 2.13 I write vnto you fathers that is aged men who by reason of yeares are fathers because you haue knowne him who is euerlasting Also they must be holy as hee that is eternall is holy whose eternitie they shew forth And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse that is in one that walketh in the way of righteousnesse Prover 16.31 for his white haire signifieth that hee hath spent much time and care about good duties But it is no ornament vnlesse it be ioyned with holinesse of heart and life Which I say because many yonger men excell the aged in the knowledge of God other vertues which is a shame to the gray headed for as they go before others in yeares so they ought to excell in pietie knowledge and all vertues Ignorance and loosenesse of life is a foule vice in any but in him that bares the siluer crowne it is intollerable For how can they looke for reuerence from the yonger when as they bee farre inferior to them in gifts of grace It is no excuse for old men to say Their wits are not so ripe as young mens are and their memorie failes them Their aged ignorance argueth that they spent the time of their youth loosly and prophanely For they that be planted in the house of the Lord shall bring forth fruit in their age Psal. 92.13 14. A plant is young and therefore he that would weare the crowne of glory in his age must receiue the sap of grace in the house of God while hee is young And his eyes were as a flame of fire here Iohn proceedeth in describing the parts of Christs bodie In the handling whereof it is hard for any to set downe certainely what the holy Ghost intendeth in euery particular It shall be sufficient for vs to follow that interpretation which is most probable and best agreeing with the tenor of Gods word In this description of Christs eyes are signified to vs two things first that Christ the mediator and redeemer of his church is of most quicke sharpe and piercing sight so as hee beholdeth all things that are done vpon the earth yea he seeth into the very secret thoughts of mens hearts thither can the eyes of his godhead more easily pierce than fire can
another and yet beseecheth them to increase therein Phil. 3.13.4 in Pauls person we haue a worthie president which we must follow if wee thinke to come whither he is gone before though hee had gone farre in the loue of God yet he laboured to perfection and therefore considered not that which was past as resting in it but rather how farre hee was too short that so he might vse meanes to increase in loue and in all other good graces till hee come to perfection A christian mans life is a way that leadeth to heauen wherein we once setting foot must â—uer go forward and not stand still or turne backe lest we neuer come there The state of a christian is like vnto a child which still groweth till it come to a perfect strength and so must euerie child of God labour to grow in the graces of God till they bee perfect men in Christ For if they stand still Christ hath something against them The Rhemists in their annotations abuse this place to proue that a man may quite fall away from grace Therefore to cleare this text and to confirme our hearts in the truth of Gods word thiâ— question must be scanned Whether a man may quite fall away from grace Answ. Grace in Scripture is taken two wayes First for that fauour of God whereby hee accepteth of some for his children in Christ. This is the first grace and the fountaine of all other and taking grace in this sense I say that the signes of grace and the sense thereof in the heart may be lost But the fâ—â—our of God it selfe cannot bee lost of them that truly beleeue When an earthly father is displeased with his child for some notorious crime hee will turne the signes of his fauour into signes of displeasure and shew the same partly by words and partly by stripes and yet he still continueth his father and holdeth him for his sonne without any purpose to disinherit him Euen so God dealeth with his children for their sins and corruptions he will turne away his louing countenance from them and change the signes of his fauour into anger and displeasure when as yet the good purpose of their adoption is not altered but remaineth firme for euer and God is still their father though an angrie father through the prouocation of their sinnes Secondly grace in Scripture is taken for the gifts of grace which are bestowed on them that beleeue in Christ. These gifts of grace be of two sorts some more principall of absolute necessitie vnto saluation without which none can bee saued as faith and also hope and loue which proceed from faith There be others also lesse principall which be very profitable and requisit yet not absolutly needfull vnto saluation As the feeling of Gods fauor alacritie in prayer sense of ioy and comfort in the holy Ghost These lesse principal graces may quite be lost The principall graces also may be decayed lessened and couered in regard of operation euen in Gods children but quite extinguished they cannot be for God vpholdeth them by perseuerance where faith hope loue are once truly wrought by Gods spirit they are neuer wholly or finally taken away but onely in part and in sense and feeling for a time This answer is agreeable to this text for the church of Ephesus is here blamed not for quite loosing her loueâ— but because she had left her first loue suffering it to decay and waxelesse than it was at their first conuersion And because this doctrine is oppugned earnestly not onely by the church of Rome but also by some churches and schooles of the Protestants I will first shew the truth hereof out of Gods word and then scan the cheefe reasons that are brought against it That grace cannot bee wholly and finally lost these reasons proue I. Matth. 16.18 The promise is made to Peter and in him to all the faithfull That vpon that faith which he professed Christ would build his temple and the gates of hell should not preuaile against it Which last words must be marked for they intimate that the diuell with his adherents would shew much force and violence against the faith of the elect but yet they should neuer get the victory or ouercome it wholly II. Matth. 24.24 Christ foretelling that false Prophets should come sayth They should seduce if it were possible the very elect Where he taketh this for graunted that the elect albeit they may bee assaulted greeuously yet they can neuer be wholly or finally drawne away from their faith III. Iohn 10.27 28 My sheepe heare my voyce sayth Christ and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish To this they answer It is true they shall neuer perish so long as they remaine the sheepe of Christ. But that cauill is cut off in the next wordes Neither shall any plucke them out of my hands my father which gaue them me is greater than all and none is able to plucke them out of my fathers hands And therefore neither the deuill nor the world nor the flesh can by any temptation draw the sheep of Christ from their faith and make them to be no sheepe IV. Reason Iohn 3.36 Hee that beleeueth in Christ hath eternall life They say hee hath it in hope and no otherwise I answere if they haue it in hope they shall neuer perish For hope maketh not ashamed V. Reason Rom. 8.30 Whom hee predestinat them also he called and whom hee called them also be iustified and whom hee iustified them also be glorified Those which are elected called and iustified by faith must needs be glorified and therefore cannot fall away finally for such shall neuer be glorified And in the end of the chapter vers 38. hee addeth That neither death nor life Angels principalities nor powers nor any thing els can separate vs viz. the faithfull from the loue of God which is in Christ Iesus our Lord. But if the faithfull might fall away finally then they might be seuered from the loue of God VI. Reason Rom. 11.29 The gifts of Gods calling that is the peculiar gifts that pertaine to saluation are without repentance They say it is true God indeed neuer repenteth him of his gifts but yet a man may perish and fall away because he may refuse and reiect Gods grace giuen vnto him This answere is friuolous maintaining this absurditie that the powerfull will of God should be broght vnder the silly will of the creature if man could repell Gods grace giuen vnto him then should mans will take place and Gods will bee made frustrate and void VII Reason 1. Iohn 3.9 Whosoeuer is borne of God sinneth not because his seede remaineth in him neither can bee sinne because he is borne of God How is that true for chap. 1.10 Hee that sayth he hath not sinned maketh God a lyar and his word is not in him Answ. The place must bee vnderstood thus He that is borne