scripture speaketh of God vsually Before the old world was destroyed it is sayd The Lord saw that the wickednesse of man was great vppon the earth as if he had looked from heauen vpon the earth and beheld that it was corrupt speaking after the manner of men to signifie that search which he maketh into mens actions And so he is sayd to come down from heauen at the building of Babell Gen. 11. and before he destroyed Sodome and Gomorrha He came downe to see whether they had done according to that crie which was come vp to him and so before the Lord punished the wickednes of the Israelits He made a search into their waiâ—â— and the second Commaundement is this God will visite the sinnes of the father vpon the children that is he will make a search whether the sinnes of the fathers be among the children and if they be he will punish them Seing Christ makes this search into all mens actions we are taught in all things to haue care to conforme our selus to the will of Christ and to set our selues to the doing of all good duties according to his word If we knew a Magistrate would come to make search in our house wee would bee sure to set all thinges in order against he came shall we be thus circumspect to prepare for the comming of an earthly man shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God from whom nothing can be hid I haue not found thy works perfect Works are perfect two waies by the law or by the Gospell By the law wheÌ„ in our works wee doe all that the law requireth and thus are no mans workes perfect in this life By the Gospel our works are perfect when they proceed from a belieuing hart that hath a care to please God in all things these works are perfect not in theÌ„selus but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law but of the Gospell as if he had sayd I haue searched into your waies you doe many workes in shew but they proceed not from sincere faith nor from a heart that hath care to please God in all his commandements and a full purpose not to sinne against him you haue a shew of godlynesse but you want the power thereof Here obserue that Christ condemneth this church not because their works were not outwardlye conformable to the will of God but because they proceeded not from a beleeuing hart that had a full purpose to forsake all sinne and to please God in all things Wee therefore must take heede of all hypocrisie by the Example of this Church and labour to bee of Dauids minde and praye with him That our harts may be vpright in the Statutes of the Lord that wee may say with Hezekias Behold Lord how I haue walked before thee with an vpright minde for this is a notable token of grace and an infallible badge of him that is the child of God Before God Some may say Christ here distinguisheth himselfe from God and therefore hee is not God Answere By God in this place we must vnderstand not God simply but God the father For Christ here speaketh of himselfe not as he is God but as he is mediator God man in which respect euen as he is now glorified he is inferiour vnto his Father Where note that Christ being now glorified in heauen carrieth himselfe as mediator whence we gather that we may lawfully and without presumption pray vnto Christ without the meanes or intercession of Saints or Angels The church of Rome denie this and say because Christ is now in full glorie in heauen therefore wee must vse vnto him the mediation of Saints but Christ being now in heauen marks our workes in particular and therefore we may without presumption come vnto him by prayer Vers. 3. Remember therfore how thou hast receiued and heard and hold fast and repent If therefore thou wilt not watch I will come on thee as a thiefe and thou shalt not know what houre I will come vpon thee When Christ hath reprooued them for their sinne of hypocrisie and prescribed them a remedie with a reason thereof he doth as a good Phisitian pastor shew them the way how they may practise that remedie For they might say we are commanded to watch and to renew our decayed graces but how shall we doe this Christ answereth by doing three things I. by remeÌ„bring that which thou hast receiued by hearing II. by holding fast III. by repenting of thy sinnes For the first Remember therefore that is call to mind the doctrine of saluation which thou hast been taught by mine Apostles This remembrance is a most excellent means to mooue a man to subiection to Gods will to repent and to practise all good graces When Dauid saw the prosperitie of the wicked his fect had almosâ— steps but his remedie against that temptation was his goâ—â—g to Gods sanctuariâ— and there calling to mind the end of those men Againe I haue remembred thy name oh Lord in the night and haue kept thy law Peter denied his Master when he forgot his words but when hee was put in mind thereof by the looke of Christ and the crowing of a Cocke he then repented and wept bitterly Luk. 22.61.62 Sinnes committed by men of ignorance are many and grieuous and therfore all sins are called ignorances Heb. 9 7. but if men wold by faith keepe in mind the word of God it would bee a notable meanes to keepe them from sinning Here then we haue a soueraigne remedie against sinne namely wheresoeuer we are or whatsoeuer we doe we must call to minde the word of God and the promises of God and those will bee a lanterne vnto our steps and a light vnto our paths The Diuell laboureth aboue all things to bring vs to forget the word for then he knowes he can easily draw vs into any sin Quest. How shall we keepe in minde the word and promises of God Answ. That is a grace of God and for the attayning vnto it we must first labour to haue our hearts affected with the loue of Gods word and promises for a man can neuer keepe in mind that whereof he hath no liking Secondly we must labour to belieue the word of God For faith giues it rooting in our hearts Colos. 2.7 The cause why there is so little remembring of that which is taught is for that it is not mixed with faith in those that heare it Againe the thing to be remembred is How thou hast receiued and heard that is looke what Doctrine thou hast receiued by hearing and that remember Where we see Christ ioineth receiuing and hearing together Whence wee may gather that â—â—aching and receiuing of the word of God by hearing is the prescribed generall meanes whereby God reuealeth his will counsell and purpose touching the saluation
written which word imports that by diligent obseruation wee should lay them vp in our hearts This is a weightie dutie and seriously commended vnto vs of God Bind vp the testimonie seale vp the law among my disciples Isay. 8.16 And Marie is therefore commended because she kept in her heart the words of Iesus Luke 2.19 â—1 It was Dauids practise I haue â—id thy saying in my heart Psal. 119. â—â— And hereto â—endeth Christs encouragement pronouncing them rather blessed which heare the word and keepe it than those which bare Christ and gaue him sucke Luk. 1â— 27.28 And Iames calleth it the ingraffed word Iames 1.21 because it should abide in our hearts like a syence in a stock and neuer be remooued but there grow and fructifie vnto life eternall Now because this is a point of great difficultie and the want hereof the cause of so little profiting after much hearing and reading I will therefore shew how by Gods grace in hearing and reading the word of God a man may keepe the same in memorie First a man must learne the grounds or elements of religion commonly called the Catechisme for they are the fouÌ„dation of all knowledge without which a man shall neuer vnderstand the Scripture to his comfort nor keepe the same in memorie The Apostle sayth the Hebrewes were dull of hearing the deepe things of God in Christ because they had not well learned the first principles of the word Hebr. 5.11.12 This all ignorant persons should well obserue specially the aged that they may find in themselues the cause of their ignorance and dulnesse euen want of knowledge in the Catechisme They thinke it a disgrace to bee brought vnto it now they are old but if they would not be euer learning and neuer come to the knowledge of the truth they must lay in themselues this good beginning and learne the principles of religion Secondly wee must not rush vpon Gods holy ordinance but before we either come to heare or reade with reuerence prepare our selues thereto Most men at this day vse to prepare theÌ„selues before they come to the Lords table and so they ought to doe before they come to heare the word for God ordained both for this end to bee meanes to bring men to true happinesse they differ onely in this that the Sacraments are the visible and the Scriptures the audible word of God At the giuing of the law The people that must â—eare it were sanctified three dayes before Exod. 19. And when they did offer sacrifice or eat the Passeouer both priests and people must bee sanctified and the same thing for substance must we perform before we come to heare the word of God This preparation stands in two thingâ— First wee must put out of our hearts al by thoghts all delights and cares of wordly affairs and set our hearts as Ezra did to seeke the law of the Lord Ezra 7.10 Secondly we must make our earnest prayers to God that he would open our eyes that wee may see his will soften our hearts and make our eares attentiue as Lâ—diaes were and also giue vs grace to embrace his word and keepe it for Christ is the onely doctor of the heart by his spirit without whose inward teaching wee can neuer learne vnto saluation Thirdly when we are about the holy exercise of Gods word the frame of our heart should be thus disposed I. It must bee an humble heart for the Lord resists the proud and giues grace to the humble Iam. 4.6 Them that be meeke will he guide in iudgement and teach the humble his way Psal. 25.9 A proud heart is so stuffed with selfe loue that there is no room for the word of God to lodge in But the heart that is lowly in it selfe through the conscience of sinne that is the heart in which the Lord by his graces will take vp his abode Isay 57.15 II. It must be an honest heart such as hath no manner of purpose to liue in any one sinne whatsoeuer but though it feele corruption in it selfe is resolued to please God in all the wayes of his commandements and that continually such an heart haue the good hearers resembled by the good ground Luke 8.15 As on the contrarie that is a wicked heart which resolueth to cherish though it be but any one sinne whatsoeuer III. It must bee a beleeuing heart The old Iewes heard the word but it profited them not because they mingled it not with faith 〈◊〉 their hearts Hebrew 4.2 where he compares the heart to a vessell in which there must bee both the word and faith these two must be mingled together and then it will be a word of power of life and saluation Therefore when we heare the threatenings of the law or the promises of the Gospell we must labour to resolue our hearts of the truth thereof But incredulitie wherby men except against the word as not pertaining vnto them is the mother of forgeâ—fulnesse The old world knew nothing of the flood because they did not beleeue Matth. 24.39 IV. It must bee an hearing heart such as is pliable to the word Sacrifice and burnt offerings sayth Dauid thou wouldest not but mine eares hast thou prepared Psal. 40.6 As if hee should say beside those bodily cares which thou hast giuen me by creation thou hast bored new cares in my heart so as I can by thy grace attend and listen to thy word And when God saith Seeke ye my face this hearing heart will answere I seeke thy face O Lord Psal. 27. vers 8.9 Fourthly after we haue heard or read the word we must become doers of the same euen in the duties of our vocation We see euery man more skilfull in the works of his owne trade by reason of his dayly exercise therein euen so the constant practise of Gods word will make vs expert in it and cause vs to keepe it in perfect memorie And these are the right meanes to become good hearers and readers of the word of God Thirdly this benediction pronouÌ„ced vpon them that heare read keepe the prophecies of this booke serues to induce euery child of God as much as in him lieth to keep in memory the whole word of God but specially these prophecies of things to come that concerne the state of the Church for therefore did God reueale them that they might bee remembred When the Angell had told Daniel the state of the church from his time to the comming of Christ hee bids him Shut vp the wordes and seale the booke till the end of the time Dan. 12.4 meaning that he for his own comfort should hide them in his heart And Christ sayth to his disciples When ye see the abhomination of desolation spoken of by Daniell the Prophet let him that readeth consider it Matth. 24.15 Behold I haue told you before meaning things to come verse 25. shewing That hee would haue his children to marke and remember those weightie things that are foretold concerning the state
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
Now that wee may so carry our selues as enemies wee must do these three things First haue care to keepe guard and defend our selues as kings against all our enemies sin Sathan our own flesh and the enticements of the world As kingâ— protect their kingdoms so must we labour to keepe our souls and bodies and euery facultie and part of them our wils affections thoughts and inclinations from the power of sinne Hee which is borne of God keepeth himselfe as with watch and ward that the euill one that iâ— Sathan touch him not by the assaults of sinne 1. Iohn 5.18 Secondly wee must make warre continually against Sathan sinne our owne flesh against all our spirituall enemies and all the enticements of the world we must make no truce with theÌ„ because they will neuer be reconciled to vs so long as wee haue interest vnto the kingdome of heauen and if we yeeld to them wee loose our kingly dignitie and become their vassales and bondslaues Thirdly wee must labour to kill and destroy these our enemies as much as possibly we can by that power we haue from Christ our head and like valiant kings seek to haue the bloud of these enemies and from day to day striue to vanquish Sathan his power might to ouercome the world and to weaken our owne corruption Instruct. II. If in this life we be kings then must wee become lords ouer our selues and keepe in subiection vnto God our wils and affections and the secret thoughts and inclinations of our soules We must not looke for rule ouer earthly kingdomes but herein stands our kingdom in this world That wee can subdue our corrupt affections and keep our bodies and soules in obedience vnto God If a man were prince ouer the whole earth and yet could not rule himselfe he were but a poore prince nay he were no prince indeed But though a man haue not so much as a foot of ground in this world and yet can rule and master himselfe his thoughts and affections this man is a valiant prince and one whom Christ hath consecrate to be king in heauen Instruct. III. Seeing we be kings wee must doe the duty of Iudges for to him that is a king belongeth soueraine iudgment In the day of iudgement the saints shall iudge the world and Angels also but wee must bee Iudges in this world And yet here we can neither iudge men nor Angels but wee must bee our owne Iudges Wherefore as Iudges summon arrâ—igne condemne c. so must wee examine our selues call our selues to account and as guiltie persons accuse and condemne our selues for our sinnes acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels And withall plead for pardon and approch to the throne of grace forgiuenesse in Christ and in this wee shew our selues vpright spirituall iudges and by this meanes wee shall bee frâ—e from the iudgement to come Instruct. IIII. If wee bee kings by Christ we must carry our selues as kings couragiously and constantly in the afflictions and miseries which we shall suffer for Christs sake For herein among the rest stands the royaltie of a king that he beares with valour and courage all the troubles which befall him Hence it is that Saint Paule exhorts vs to reioyce in afflictions because wee are partakers of Christs sufferings 1. Pet. 4.13 and so are made conformable vnto him that was consecrate the prince of our saluation through afflictions Heb. 2.10 Instruct. V. Seeing wee bee spirituall kings wee must aboue all things labour and seeke to haue our part in the kingdome of Christ and in his righteousnes A Christian must not haue his heart glued and fast tied vnto the things of this world it is against his calling but hee must so vse this world as though he vsed it not If a king should lay downe his crowne and go and become a shepheard or of some manuall trade all men would maruell at it So it fareth with them that professe themselues to be Christians and yet bend their wits and endeuors wholly for these worldly things they doe as it were cast aside their kingly crowne and abase themselues to slauish bondage But we must euer after haue our hearts fixed in heauen striuing to come to our inheritance there Instruct. VI. Seeing all the true members of Christ be kings and princes this should be an inducement to al backward persons to loue and embrace true religion In these carelesse dayes Religion is counted precisenesse and the profession thereof made a matter of reproch But this ought not to bee so seeing that by it wee come to haue right and interest vnto the kingdome of heauen and to bee lords of all creatures And why should we not esteeme the gospell preached as a most precious iewell seeing that wee which are vassales of Sathan and firebrands of hell as all men are by nature become thereby the members of Christ yea kings and princes to God Yea verely the consideration of this should make the ministers of the Gospell to ioy in their callings and to take all paines to preach the word â— seeing by it men become of vassals of Sathan the true members of Christ and heires of the kingdome of heauen In this world it is counted great honour to consecrate and establish one in an earthly kingdome What a blessed and honourable thing then is this to consecrate spirituall kings for the kingdome of heauen And this is done when by the word preached men are conuerted and brought to vnfained repentance for their sinnes to true faith in Christ Iesus Thus much for the duties Now follow the consolations to euery true beleeuer onely It is an heauie crosse which breeds much anguish to the soule to bee in pouertie and contempt among men yet herein may the child of God stay his heart and lessen his griefe by considering that euen in this state of miserie he is a king vnto God though hee seeme base to the world yet it appeareth not what he shall bee for hee is heire to the kingdome of heauen If a man bee in sicknesse he must consider it is but Gods messenger to call him out of this world to the full possession of the ioyes of his kingdome If he be in trouble of mind hauing his owne conscience tormented fearefully by Sathan with his sinnes yet he must not despaire the Lord will giue him an happie issue he must remember he is a king and therefore shall one day haue full conquest ouer sinne Sathan and his own corruption yea ouer all his enemies whatsoeuer If he be in the heat of persecution turmoiled and tossed from post to pillar which flesh and bloud cannot brooke yet then hee must consider his holy calling to bee a spirituall king whose propertie it is in the most violent afflictions euen vnto death it selfe as Paule sayth to be more than conquerour Roman 8.37 Lastly in the very pang of death when nature must needs
ver 22.23 IV. Euery priuat man must professe and defend the true religion of Christ against all the enemies thereof 1. Pet. 3.15 Be readie alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you And this confession must be not onely in word but in deed For by a blamelesse and holy conuersation euerie christian holdeth foorth the word of life Phil. 2 15 16. Seeing the maintenance of true religion is so excellent a worke wee must be admonished euery one in our place to take paines in all the duties that belong vnto vs that by vs Christâ— religion may be furthered For Gods church is not called the piller of truth onely because the minister thereof maintaineth Gods truth but also because euery member of the church is as a piller in his place to maintaine and professe the true doctrine of Christ for his glory Besides this is a duty of the first table and therefore we must haue more speciall care for the performance thereof And thus wee see the two meanes whereby the church of Ephesus opposed her selfe against false teachers And hast not fainted Here Christ setteth downe in what manner this church laboured to maintaine his true religion and thereby his honor and glory namely by constancie and perseuerance in labour This is an excellent vertue and a notable example for vs to follow for we through Gods goodnesse haue the true religion of Christ among vs and for many yeares sundrie among vs haue maintained the same against all enemies though not without some trouble and danger Now this which hath beene done is nothing vnlesse we hold on our good course constantly and labour vnto death in the maintenance thereof This exhortation is the more necessary because we know not how long we shal enioy the gospel with peace for vsually after long peace God trieth his by persecution neither know we by what meanes of triall God will exercise vs. Therefore as we now professe the Gospell so let vs continue constant therein and not turne with time or state for then wee loose our coÌ„mendation at Christs hands And thus much of the commendation of this church for her vertues Verse 4. Neuerthelesse I haue somewhat against thee because thou hast left thy first loue These words containe the second part of the proposition of this Epistle to wit a sharpe and seuere reproofe of this church for decay in grace as will appeare in the opening of the words Neuerthelesse I haue somewhat against thee Here Christ speaketh as a Iudge vnto this church and to the minister thereof and layeth this action vnto their charge that they had left their first loue that is that loue which they bare to God and his religion and to their brethren at that time wheÌ„ they were first called vnto the profession of the gospell This loue they are sayd to haue left not as though they had quite lost it but onely because they suffered it to decay and to waxe cold in good workes But some will say they are before commended for their zeale and labour for Gods glory and for their seueritie against false teachers how then had they left their first loue Answ. At this time when Christ doth thus reproue them their loue was commendable but yet it was nothing in regard of that which they had at their first conuersion If Christ haue something against this church for leauing her first loue then no doubt he hath something against the church of England and against vs at this day howsoeuer wee may persuade our selues that we be high in his fauour yet we are in the like or a worse estate than this church now was for a great part of the body of our church hath left off their first loue and the greatest part hath no loue at all That many haue left their first loue is too too euident For such as in Queene Maries time were content to suffer much for the Gospell as the histories of our church do shew after they inioyed a little quietnesse became meere worldlings as their liues haue testified afterward And in such congregations where the word hath long bin preached this is too apparant that men who for the space of twentie of ten or seuen yeares haue shewed feruent loue to Christ and his Gospell and to their brethren do now fall away and shew none at all He that hath but halfe an eye may see many for a yeare or two very forward and zealous in religion who soone after suffer pleasures profits or preferments to drawe them quite away some I confesse through the mercie of God are free from this decay But there is yet a more grieuous fault among vs for the greatest part of our people haue no loue at all These are the dayes whereof Christ sayd loue should waxe cold And whereof Paul sayd Men should be louers of themselues for take the most congregations where the Gospell hath bene long preached yet you shall find that the hearers are neither bettered for knowledge nor for obedience but remaine still as ignorant and profane as euer they were This argueth that they haue no loue of God in their hearts though they haue a formall profession of his name in their mouth For where the loue of God is there most needs bee increase in knowledge in grace and in obedience Againe see how men generally walke in their callings and therin behold a meere defect of loue All the paines they take is for their priuat gaine and pleasure no regard is had of Gods glory of the maintenance of true religioÌ„ and of the good of their brethren herein their owne consciences shall be the witnesses So that generally this may be said We haue no loue at all What an action then shall we thinke hath Christ against vs It must needs bee grieuous and so our case fearefull and dangerous If an earthly prince and potentat had an action against vs and his case were good it would make vs looke about vs yea to tremble and quake and to be at our wits end Behold not a worldly prince but the king of heauen and earth hath a matter against vs iust and grieuoâ—â—â— oh how should this moue vs to search our selues to trie our estate and to humble our selues vpon the knees of our heart before his maiestie We may not imagine that this charge of Christ doth not concerne vs the conclusion of this Epistle shewes it belongs to all that haue eares to heare And therefore we should labour to preuent Gods iudgement by iudging our selues for our decay and want of loue Againe this rebuke of Christ for decay of loue should teach vs to labour for increase in loue to God and to our brethren adding grace to grace in our harts as we adde day vnto day in our liues that so our loue may obound read 1. Thes. 4.1.9 10 where Paule vrgeth this dutie at large he confesseth they did loue one
Here see the proper â—nd of all reprofes and corrections namely the reformation and amendement of mens faults misdemeanors whatsoeuer that so they may bee more carefull of their wayes and more zealous in good duties then euer they were Whensoeuer therefore wee are reprooued by the word of God or when the Lord shall visite vs in body minde or goods by any kind of crosse wee must remember to take occasion thereby to repent and amend knowing that by all these as by so many Sermons the Lorde calles vs to amendement Nowe come to the remedie of their Luke-warmnesse Be zealous That wee may vnderstand this Commandement we are to handle some points touching Zeale First what is zeale Zeale is a burning affection in regard of Christian Religion and the true worship of God This Zeale is compounded of two affections of loue and anger or indignation so that in this Commandement are two duties enioyned vnto this Church First that they should loue Christ and his Religion aboue all things Secondly that they should be greiued especially for this that Christ was dishonoured his worship prophaned and his doctrine not embraced but insteed thereof false worship and false doctrine entertayned when both these concurre then zeale is in the heart A most notable Example hereof wee haue in Christ Psalm 69.9 where the Prophet Dauid in his person saith The zeale of Gods house had eaten him vp Whereby thus much is signified that the heat of his loue for the maintaining of his Fathers glorie had euen consumed him and that his indignation was so great because his Fathers Name was dishonoured and his worship prophaned that it did euen care him vp This wee shall see to bee true in Christ if wee read the Hystorie of his life Iohn 2.17 Yea hee professeth of himselfe that it was meate and drinke vnto him to doe his Fathers will Ioh. 4.34 That thing he preferred before his owne life or safetie nay for the accomplishment thereof hee was content to suffer the pangs of hell The like zeale was in Elias when all Israel was fallen to Idolatrie his heart was zealous for the Lord of Hosts 1. King 19.14 II. point The kinds of zeale Zeale is either good or bad In good zeale are these things required I. True faith as the roote thereof 1. Tim. 1. vers 5. The end of the commandement is loue 〈◊〉 of a pure heart and of a good conscience and of faith vnfained Now one apart of zeale is loue and therefore 〈…〉 proceedâ— from true faith so must true zeale 〈◊〉 and that which is not grounded on faith is rather rashnesse and fiercenesse of nature than true zeale II. Repentance 2. Cor. 7.11 There are seuen 〈◊〉 of repentance recyted whereof zeale is one that is good zeale Euen a burning loue of true Religion and a godly indignation when false religion is embraced There may bee zeale in a man that hath no repentance as was in Iehu 2. King 10.16 Come with mee sayth hee and see the zeale that I haue for the Lord. Yet he wanted repentance for Vers. 29.31 It is said Iehu regarded not to walke in the Law of the Lord God of Israel with all his heart for hee departed not from the sinnes of Ieroboam which made Israel to sinne and therefore he had not in him the true zeale that is heere commanded III. Zeale must come from knowledge for without knowledge it is but rashnesse and bold-hardinesse such as the Iewes had Rom. 10.2 whose Zeale was without knowledge And such as Paul had before his conuersion Phil. 3. vers 6. In Zeale hee persecuted Gods Church Knowledge therefore in Gods word must bee the guide and conductor of our zeale III. point The fruites of zeale must be considered for the better discerning of true zeale First true zeale constraineth a man in euery thing to seeke to please God Whether we be out of 〈◊〉 wits we are it vnto God or whether we bee in our right mind we are it vnto you For the loue of Christ constrayneth vs. So wheresoeuer this true zeale is in any measure it offereth violence to the heart so as a man cannot but endeuour to doe his dutie for the loue he beareth vnto Christ. Elihu sayd The grace of God was in his heart as new wine in a vessell which must needs vent out Iob. 32.18.19 Secondly true zeale makes a man indeuour to serue and please God with all his heart power and strength So good king Iosiah hearing the words of the Law read hee turned not slackely or negligently but with all his heart and all his soule and with all his might according to all the Law of Moses so as like him was no King before neither after him arose there any like him Psal. 51 Dauid humbling himselfe for his sinnes prayes for the pardon of them with such maruellous zeale as no tongue can vtter desiring God to remember him according to the multitude of his mercies often repeating the same thing in diuers tearmes that in some sort hee might expresse the earnest desire of his heart And in giuing God thankes for his benefits he putteth all the strength of his heart thereto crying out My soule prayse thou the Lord and all that is within mee Psa. 103.1 And thus we see what a thing it is to be zealous whence true zeale ariseth and what it worketh in mans heart Seeing wee as hath beene shewed are tainted with this sinne of Lukewarmnesse and coldnesse in religion let vs here learne how to redresse this vice Wee must become zealous hauing in our heart a feruent loue of true religion and a vehement indignation when the same is disgraced and false worship takes place Let Religion therefore take place in our hearts and let vs bee feruent and shew that same in our liues by zealous obedience Away with all slacknesse and lukewarmnesse it were better to bee Iewes and Turkes and to hold no Religion then to be luke-warme in the true profession And thus much for zeale The second part of this remedie is to Repent or amend This they are also enioyned because zeale without repentaÌ„ce is nothing but rashnes Iehues zeale was no true zeale because hee wanted repentance euen then when hee was zealous But wherefore was this Church inioyned to repent Namely for Lukewarmnes not for that she had committed any horrible sinne but because she was slacke in good duties Here then we haue a good Lesson for the ignorant sort that challenge Gods mercie vnto themselues because they are no notorious malefactors as murtherers adulterers they hate no man but do good vnto all but heere they are taught to reforme this their blindnesse and ignorance For repentance must be for want of good duties yea for slacknesse therein therefore let no man sooth himselfe in his ignorance with a false perswasion that all is wel if he liue not in grosse sinnes This is the enchantment of the deuill whereby he rocks many asleepe in
Christ in the ministrie of his word knockes both by threatnings by promises and good counsell therefore we must all of vs listen vnto the words of Christ open the dores of our hearts and receiue him into the same But alas the practise of the world is far otherwise men are churlish Nabals vnto Christ who though he come friendly yet they repell him making no account of such against Nay we are Bethlemites which haue no roome for Christ in the Innes of our harts if Christ will needs lodge with vs hee must lye among the beasts in the filthy stable Nay many send him out of their gates with the Iews and crucifie him with their sinnes But let vs abandon this greeuous sinne for it is the right way to plunge our soules into the pit of destruction Quest. How must a man open his hart to receiue Christ Answ. By doing two things First hee must labour to see his owne vilenesse that hee is vnworthy to receiue so blessed a Guest then hee must humble himselfe and acknowledge this his vnworthinesse Euen as the ruler did when he sayd vnto Christ Lord I am not worthy that thou shouldest come vnder my roofe Mat. 8.8 This humiliation is the beginning of grace This done hee must by true faith lay hold on Christ that is beleeue that Christs death and passion is for the pardon of his sinnes and for the saluation of his soule For as Christ dwels in mens hearts by faith so by faith he must be receiued into their harts Here some will say if this be to receiue Christ then all is well But take heede thou deceiue not thy selfe with a vaine imagination of thine owne braine in stead of faith Looke therefore that thy faith be true sound If it be true faith it will work by loue euen a true loue of Christ and his members which will appeare by keeping his Commaundements Ioh. 14.23 I will come in vnto him and suppe with him and he with me Here is the thing promised to wit mutuall communion and fellowship with Christ. This is the principall token of Christs loue being indeed the verie ground of all true happinesse ioy and comfort and therefore it is added to mooue them to open vnto Christ. This societie is here propounded in two parts First the sinner being conuerted makes a feast vnto Christ I will come in vnto him and suppe with him Secondly Christ makes a feast vnto him And hee shall sup with me And in these two consists the sum of Salomons song of songs where Christ entertaineth the Church and the Church againe feasts Christ. For the first some may aske how can a poore sinner make a feast for Christ Answ. Cantic 4.16 The Church or euerie Christians soule calleth Christ vnto a feast in his Garden to eate his pleasant thinges This Feast consisteth of these things First of the fruits of true repentance Psal. 51 17 A broken and contrite heart is a daintie diâ—â— acceptable vnto God Secondly of an hart beleeuing the word and promises to God for without faith it is impossible to please God Heb. 11.6 Thirdly the penitent sinner must giue vp himselfe in soule and bodie a holy and acceptable sacrifice vnto God by seruing God faithfully not only in the duties of piety but also in the faithfull perfourmance of the duties of his particular calling these be the delightfull dishes wherwith Christ is fed The second feast is made by Christ and hee shall sup with me Christ comes not to bee entertained onely but to entertaine And the feast which he makes is his own bodie and blood For his flesh is meat indeede and his blood is drinke indeede The vessels whereon these meates are caried are the Word and Sacraments And all that bee his welcome guests are true penitent sinners which haue hungring and thirsting hearts after his bodie and blood Luk. 1.58 And from this feast arise these blessings Righteousnesse peace of conscience and ioy in the holy Ghost Seeing this fellowship with Christ is here promised to those that open receiue him into their hearts First hereby we are taught to renounce all earthly and carnall pleasures and not to addict our selues to drinking and quaffing or sumptuous fare for heere is a better feast sette before vs whereupon we must set our hearts turning our eyes from all worldly pleasures We know by experience how friends entertaine each other but wee must labor to know how to entertaine Christ and to feast him with his owne graces that hee may suppe with vs and we with him and so haue true fellowship with him Againe by this we may see a notable abuse of many that come to the Lordes table for heere wee see is required an interchange of feasting betweene Christ and a Christian but many there bee that will come to the Lords table and feast with Christ that will neuer feast Christ againe And yet we ougt to be as carefull to feast him as to feast with him It is a shame to suppe often with Christ and yet like vngrateful Nabals neuer to haue one good dish of grace and holy obedience to set before him wherewith indeede we should feast him dayly Others will seem to giue him good entertainment for that day whereon they feast with Christ but soone after they giue him gall to eate and vineger to drinke by their dayly sinnes Vers. 21. To him that ouercommeth will I make to sit with me in my throne euen as I ouercame and sit with my father in his throne Vers. 22. Let him that hath an eare heare what the spirit sayth vnto the Churches Here is the conclusion of this Epistle and it hath two parts A Promise vers 21 and a Commaundement vers 22. In the Promise note two things First to whome it is made To him that ouercommeth Hereof we haue spoken Secondly the thing promised that is fellowship with Christ in glorie I will make to sit c. whereby is not meant equalitie of glorie and honor for that is not possible for any creature to receiue But a participation onely of some part of his glorie so much as shall suffice for his perfect happinesse And because it might bee thought no great matter therefore it is illustrated by a comparison as I ouercame and sit with my father in his throne As if hee should say I will aduance them that ouercome their spirituall enemies into the participation of my glorie euen as my Father when I had ouercome aduanced me into the fellowship of his glorie Now Christ as hee is Mediator is inferiour to his father and in that regard is not aduanced to equall glorie with his Father though he sit with him So the members of Christ being inferiour vnto him may sitte with him in his throne though their glorie be vnequall These things for substance haue beene handled Chap. 2. vers 26.28 The second part of this conclusion Let him that hath an eare heare c. hath also
A GODLY AND LEARned Exposition or Commentarie vpon the three first Chapters of the Reuelation PREACHED IN CAMBRIDGE BY that reuerend and judicious Diuine maister WILLIAM PERKINS Ann. Dom. 1595. First published for the benefit of Gods Church by ROBERT HILL Bachelor of Diuinitie The second Edition reuised and enlarged after a more perfect copie at the request of M. PERKINS executors by THOMAS PIERSON Preacher of Gods word Hereunto is prefixed an Analysis of the Vision in these three Chapters And a twofold Table added one of places of Scripture the other of speciall points to bee obserued PROV 13.9 and PROV 4.18 The light of the righteous reioyceth by encrease shining more and more vnto the perfect day But the candle of the wicked shall be put out LONDON Printed by Adam Jslip for Cuthbert Burbie and are to be sold at his shop in Paules Churchyard at the signe of the Swan 1606. TO THE RIGHT VVORSHIPFVLL AND VERTVOVS Ladie the Ladie ELIZABETH MONTAGV of Hemington in Northamptonshire Grace and Peace IVST cause there was Right worshipfull as well in respect of the reuerend Author whose rest is now in glory as also of the godly Reader whose good herein claimes speciall stroke that some refining hand should recommend vnto the Church of God a more perfect coppie of this godly Exposition than the first edition hereof did affoord and yet no cause I find why your worthie children who no doubt for the Authors sake did more gratefully accept the former dedication should by me be depriued of their right Nay rather as they in heart I am persuaded did highly honour the Author for his double labor in Christs vineyard so do I reioyce this recompence is returned for their loue That with this worke their memorie with posteritie shall long endure And sith my paines herein yeelds me this right to make choyce of some to whom I also may commend the patronage hereof I presume to present the same vnto your Ladiship If this bee any kindnesse on my behalfe I confesse it is farre short of your desert and of my desire some others I know may challenge me herein as vnmindfull of their loue yet because God may offer me opportunitie hereafter to giue them good content this way I will intreat their patience for this time that I may ioyne the mother with the children in this worke of loue to affoord tuition to these godly labours of the dead It fits you best good Madam in many respects for neither will your children complaine of your admission into the society of their right nor you esteeme the lesser hereof because of their claime hereto by former possession They are your owne and you theirs this comes vnto you all as vnto one accounting your vnited loue for greater safetie and looke what grace it finds by your protection like grace it yeelds by many a good instruction Salomon saith Good vnderstanding maketh acceptable meaning to such as feare God for fooles hate knowledge how welcome then will this be vnto you who haue sayd vnto Wisedom thou art my sister and do esteeme the words of her mouth The ioy and reioycing of your heart sith herein you shall find on euery leafe some pleasant fruit of the tree of life a tast whereof I will here set before you that you may iudge the better of the store When the Disciples harts were full of greefe for Christs departure then at hand Philip sayd vnto him in the name of all Shew vs the father and it sufficeth Loe here behold and you shall see not the father alone but with the father the spirit of grace and with them both the Son of God so liuely described to your view that you may truly say of this knowledge God sanctifying the same vnto your soule It is eternall life When Christ would harten his Disciples for the great worke of their ministerie hee doth it by the promise of his presence saying Be hold I am with you alway The euidence and fruit whereof you shall hereby so well perceiue that hereupon I trust both you and many moe will learne to say with Dauid in temptation I haue set the Lord before me alway for he is at my right hand therefore I shall not slide And with Ieremie in affliction The Lord is with me like a mightie Gyant therefore my persecutors shall be ouerthrowne and shall not preuaile What shall I say more It would be too long to speake of the dignitie of Christs Church and ministerie here handled at large and to instance in particulars through the seuen Epistles to these seuen Churches of Asia onely this in the Preface of each Epistle learne what Christ is in himselfe and to his Church In the Matter behold the state of euery Church and see what Christ approueth and what his soule detesteth In the Conclusion see his bountie towards his children and the dutie of all to him againe The handling of these things will much delight your Christian heart for beside the Plaine euidence of the spirit in opening the text which is best pleasing vnto God and most profitable to his Church wherein this godly Author had a speciall grace the application is so fit and pertinent to our times that I had welnigh sayd He did foresee what we now behold and hath foretold what we for our lukewarmenesse and decay in loue may iustly feare Consider what I say and the Lord giue you vnderstanding in all things Hold fast that which you haue bee faithfull vnto death and the Lord will giue you the crowne of life For God is not vnrighteous that he should forget your workes and labor of loue which you haue shewed towards his name in that you haue ministred vnto the saints and yet do minister Now the God of hope fill you with all ioy and peace in beleeuing and increase your ioy by the constant walking of your children in the truth Yea the same Lord make all grace so to abound towards you all that alwayes hauing all sufficiencie in all things you may abound in euery good worke which is by Iesus Christ vnto the praise and glorie of God vnto whose gracious protection both now and euer I humbly commend your Ladiship with your godly familie London December 10. 1606. Your Ladiships to commaund Thomas Pierson TO THE RIGHT WORSHIPfull Sir Edward Montagu Sir Walter Montagu Sir Henry Montagu and Sir Charles Montagu Knights M. Iames Montagu Doctor of Diuinitie Deane of his Maiesties Chappell and M. Sidney Montagu Esquire the Ladie Susan Sandys and the Ladie Theodosia Capel children of that right worthie and religious Sir Edward Montagu of Bowghton in the Countie of North-hampton Knight and of the Ladie Elizabeth his worthie wife sister to the right Honourable Sir Iohn Harington Baron of Exton and father to the vertuous Ladie the Countesse of Bedford Grace and Peace RIght Worshipfull as the Patriarch Iacob had twelue
integritie Abrahams in meekenesse Moses in knowledge Arons in paines Paules and in praying Samuels and remember that as Augustine sayd Manus pauperum sunt gazophylacium Christi The hands of the poore are the treasurie of Christ. I need not speake much of the dutie of a Minister for euery one will teach him his dutie that will not bee ranged within any dutie himselfe These Churches were then like Dauids Worthies excellent aboue all the Churches of the world but because they lost their first loue were not faithfull to the death maintained the doctrine of Balaam suffered women to teach bare a name onely to liue had but a little strength were neither hote nor cold and repented not as they should haue done of all their sinnes they are reprehended by Iohn threatened by Christ and the Candlesticke of the Gospell is now taken away from them Iam seges est vbi Troia fuit Now Mahomet rageth where Messiah did raigne Are they reprehended let vs hearken are they threatened let vs feare are they fallen let vs labour to continue From Iohns reprehension we see that as one said hereof our Elders haue complained hereof doe we complaine and hereof they which liue after vs will complaine that men waxe worse and liue not according to the doctrine of Gods word From Christs threatning we see that God is mercifull who first offereth peace before he fight against vs that we being forewarned might be fore-armed And by the wofull downefall of these seuen Churches let vs that stand take heed that we fall not for if God spared not the old world who despised Noah the Sodomites who vexed Lot Ierusalem which abused the Prophets Colossa Hierapolis and Laodicea who reiected Paule and these Asian Churches who did not grow in righteousnesse as they did in riches how shall wee escape if we neglect so great saluation and for this cause these Sermons are most worthie to be considered of in this present age O then let vs now consider this season redeeme the oportunitie not harden our hearts but regard the time of our present visitation As the day openeth and shutteth with the Sunne so saluation openeth and shutteth with the Gospell Whilest it is called to day let vs heare his voice He that laboureth in Summer is the sonne of wisedome but he that sleepeth in haruest is the sonne of confusion All things in the world doe take their time the bird to build her neast the husbandman to sow his seed the mariner to goe to sea the gardener to set his trees the sicke patient to take physicke the cooke to season meats and the dresser of the vineyard to gather his fruit It will bee too late to build in Summer to sow in haruest to go to sea when the ship is launched to transplant trees when they are old to take physicke when we are dying to season meates when they are vnsauorie and when winter is come to gather fruit The fiue foolish virgines came too late Diues in hell repenteth too late the time present is onely ours Is the figge-tree fruitlesse it shall heare that sentence Neuer fruit grow on thee any more Get thee then righteousnesse before thou come to iudgement vse Physicke before thou be sicke and whilest thou maiest yet sinne shew thy conuersion as the wise man exhorteth euery man But alas whereunto shall I liken this generation We are like the Ephesians wee haue lost our first loue or the Laodiceans we are neither hote nor cold or the twilight neither day nor night or the Autumne neither faire nor foule or one sicke of an ague one day well another ill or a man in a Lethargie neither aliue nor dead or Hermaphroditus neither male nor female or to those creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which liue in water or on land or the Lionesse which the oftener shee breedeth the fewer cubs she beareth or the Mariner who is onely good in a storme or the Marigold that shutteth and openeth with the Sunne or the Mermaids which are halfe flesh halfe fish I would to God wee were either hote or cold that as the hotest regions bring foorth sweetest spices so most zealous people might be most fruitfull in good workes that as the Sunne in the heauen is swiftest at her setting so the sonnes of God might bee best at their ending But is it so no the more wee are taught the more ignorant are many and the older we are the colder in religion We haue indeed many of vs as it was said of Aristogiton Martem or rather religionem in lingua religion in tongue but when triall is made of vs euery Phocâ—on can espie our halting and then with Archilochus we thinke it better clypeum abiicere quà m interire euen to cast off all religion than to vndergoe the least disgrace for religion The Moone desiring to be apparelled as the rest of the Planets answer was made her That her diuerse chaunges could admit no kind of habite and we desiring to be attired with the robes of Christians it is to bee feared that since we tread not the Moon vnder our feet we shal neuer be clothed as the Church was with the Sunne Who is wise and he shall vnderstand these things and prudent and he shall know them Let vs therefore labor to grow in grace to abound in knowledge to be full of good works and to ouercome all the vnderminers of our future saluation Then shall we eat of the tree of life not be hurt of the second death tast of the hidden Manna haue power ouer nations bee clothed in white made pillars in Gods temple and sit with Christ Iesus in the throne of his father And though the sonne of Ishai cannot make vs Captaines of thousands yet that Sonne of Dauid will make vs the sonnes of God That we may doe so we must beleeue the Gospell put on Christ Iesus and bee renewed by repentance The first is necessarie the second comely the third profitable To come to the first it is necessarie we should beleeue for hee that beleeueth not is condemned alreadie he is condemned in the counsell of God in the ministery of the word and in his owne conscience he shall be condemned in the day of iudgement for the wrath of God abideth vpon him The more I consider the fruits of faith the more I see the necessitie of faith Through it we are saued by it we are iustified in it we liue We are saued from Sathan iustified before God liue in the Church In the Church nay by it we liue in heauen for hee that beleeueth in the Sonne of God hath euerlasting life Faith is that which purifieth the heart maketh the whole man to run the wayes of Gods commaundements
Gospell when he preacheth Gods word is in the roome of Christ and speaketh that vnto the church which Christ wold speake That they may be faithfull witnesses sundry things are required at their hands First they must deliuer the testimonie of Christ aboue all other things and before all testimonies of man in the office of their ministerie This was meat and drinke to Christ to teach his fathers will Eleazar Abrahams eldest seruant shewed his fidelitie in that he would not eate or drinke till hee had done his masters message Gen. 24.33 Much more ought the ministers of Christ haue speciall care of that weightie message committed vnto them Secondly they must testifie all the will of God concerning matters of salvation as faith obedience and a godly life among men wee count him a faithfull witnesse which testifies all the truth and no more but the truth so shold it be with all ministers that be Gods witnesses to his church Herein Paule cleared himselfe That he was free from al mens bloud seeing he deliuered the whole will of God in matters necessarie for saluation and kept nothing backe Thirdly he must neither add vnto or take away much lesse in any case depraue the word of God And this is the true marke of a faithfull witnesse For false prophets teach some truth but withall they adde something of their owne or detract from Gods truth something that they ought not In the church of Rome a man may hear things concerning morall vertues handled soundly but come to Iustification and thereto they adde the merit of mens works so they deale with Faith and Repentance matters of saluation they take away one part and adde another to the scriptures they hold the Creed in word yet in deed they denie the same as by their doctrine may appeare so shew themselues false witnesses Fourthly a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God and which he best approoueth that is in a plaine easie and familiar kind of speech that the conscience of the sinner may be touched the vnderstanding of the simple may be edified When the word is otherwise deliuered as in the entising words of mans wisdom or for ostētation of wit or much reading though nothing be said but the truth yet he that so dispenseth it is an vnfaithfull witnesse because he corrupteth the word by his vaine deliuerie And this is the sinne of this age in many ministers who teach the truth indeed but yet in such sort as it may appeare they seeke thēselues and not Gods glory respecting little the edification of the simple so themselues may bee famous for wit eloquence and learning But these men make marchandise of the word like to huxters that by starching blowing and spicing set a glosse vpon their ware to make it seeme that which it is not which is a greeuous sinne and such as will banish the Gospell out of our land vnlesse it be reformed Secondly this title of Christ That faithfull witnesse doth discouer vnto vs the damnable practise of men in the sinne of vnbeleefe for Christ this faithfull witnesse hath giuen testimonie to his word which is preached that the same is true And therefore they that beleeue it not doe make Christ a false witnesse and a lyar than which what can be more horrible yet this is the common sinne of this age For when the law is applied who is afraid and when the gospell is preached yet who beleeueth our report Gods ministers may say with the little children Wee haue piped vnto you but you haue not daunced we haue mourned vnto you but you haue not wept This deadnesse of heart whereby men are not mooued with the word preached vnto them is an euident argument of this fearfull vnbeleefe whereby they make Christ a false witnesse This therefore should moue vs to consider in our selues the heinousnesse of this sinne that so we may striue against it and labour to giue free passage to the word into our hearts trembling at the law and reioycing in the Gospell that so each part thereof may haue his perfect worke in vs for which end also wee may consider That amongst those which shall haue their portion in the burning lake vnbeleeuers are set in the first ranke Reuel 21. vers 8. Thirdly seeing Christ Iesus is that faithfull witnesse which giueth testimonie to mens consciences in particular of their saluation we learne That euery one which professeth himselfe to repent is bound in conscience to beleeue that the promises of the Gospell and the benefits thereof as Election Redemption Iustification Sanctification and Saluation belong to him particularly And though this be against all humane sence and reason yet seeing we haue a faithfull witnesse auouching the same wee must submit our selues vnto his testimonie for by vnbeleefe we greatly dishonour our witnesse bearer by denying truth vnto his record Here then wee see it it no presumption as the Papists say to beleeue our election and saluation in particular nay it is an horrible sinne in euery one that repenteth not to beleeue it seeing Christ a most faithfull witnesse testifies the same to our consciences by his holy spirit Hereto also serue the sacraments instituted by God to seale vp vnto euery worthy receiuer Christ and all his benefits The ministers giuing of the bread and wine to them that truly repent is as much as if Christ should say Beleeue thou and life eternall belongs to thee And the first begotten of the dead In these words is contained the second office of Christ namely his Priesthood the principall actions whereof stand in dying in rising againe from the dead and making intercession for vs. And here S. Iohn alludeth to the estate of the families amōg the Iewes comparing Christ to the first borne for as among them hee which was first borne and eldest of the familie had many priuiledges and preheminences aboue his brethren as Lordship right of the Priesthood and double portion c. so Christ he hath his priuiledges yea euen Christ crucified hee hath his prerogatiues among the dead aboue all that are dead So Paule expounding this title calleth him The first borne and beginning of the dead that hee might in all things haue the preheminence Coloss. 1. vers 18. The priuiledges of Christ dead and buried among all the dead are two first That he was the first that euer rose from death to life and so to glorie Some indeed haue risen before Christ from naturall death to naturall life as Lazarus but it was to die againe And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration but yet they laid them downe againe to the former miserie of corruption for a time But Christ Iesus ros◠from death to life eternall neuer to die againe And his resurrection was the first steppe into his glorie Secondly that by his owne power he raised vp
be dissolued and soule and body separated then must the child of God remember that he is a king in Christ and this will stay his heart against the feare of death for herein shall hee see that by death as through a straight passage he shall enter into the full possession of his kingdome And thus much in that wee are kings From the second dignitie of beleeuers which is to be priests vnto God we are likewise taught sundry duties First to teach and instruct one another It was the office of the priest vnder the law to teach the people the will of God The priests lips should preserue knowledge Malach. 2. vers 7. And now vnder the Gospell not onely the minister but euery true beleeuer is a spirituall priest and therefore ought to teach and admonish one another Coloss 3.16 When the Lord sayth Touch noâ— mine annoynted and doe my prophets no harme Psa. 105.15 He calleth all his faithfull by the name of Prophets because they ought to haue the knowledge of his wil and bee able also in due time and vpon iust occasion to teach the same to others that so the Gospell of Christ may flourish And as this dutie belongs to all men so especially to gouernours as parents and masters they must shew themselues priests to their charges Abraham did it Genes 18. Dauid did it Prou. 4. And Bathshebath did it Prou. 31. And all must doe it that desire an holy generation to succeed after them We teach them other things why not religion Secondly seeing wee bee priests wee must pray vnfainedly not onely for our selues But for all men especially the members of Christ. The priest in the old Testament must pray and make request not onely for himselfe but for the people also And herein stands the praise of a Christian to pray for his brethren Hence it is that Paule sayth Pray for all the Saints and for me Ephes. 6.18 Moyses is highly commended for this dutie especially when he prayed for the Israelites and stood before the Lord in the gap to turne away his wrath Exod. 32. Elias for his power in prayer and prophesie is called the chariot and horsemâ—n of Israell 2. King â— 12 And this is recorded for the praise of Hezechiâ— That when the people were vnprepared at the eating of the Passeouer He prayed to the Lord for mercy and was hâ—ard 2. Chron. 30.18 And so when we find any commended in scripture for his gift in prayer it is not so much for that hee prayed diligently for himselfe as for the whole church of God Thirdly being priests we must offer spirituall sacrifice vnto God that is dedicate our selues our soules and bodies and all that is in vs our wit learning knowledge and euery gift of bodie or mind to Gods seruice That we may doe all this to his glory we must looke that euery thing we take in hand haue his beginning from a pure heart a good conscience and faith vnfained and be directed to a good end to Gods glory principally and the good of others whom it may concerne Fourthly we must be full of blessings The priests in the old Testament Numbers 6â— vsed to blesse the people so must we if we be Christians because wee are spirituall priests We must take heede of all cursed speaking of slaundering and backbiting of swearing and forswearing and giue our selues to blessed and gratious speeches to all men and of all men friends or foes Rom. 12.14 Fiftly wee must seeke to haue God for our portion The Leuits had no portion in the land of Canaan but the tenthâ— onely The Lord was their portion So we being priests to God must bee content with any estate in this world for God is our portion We must not seek too much after any inheriâ—â—nce on earth for then we carry not our selues like priests vnto God The fauour of God in Christ must be the thing we long for and therin must we reioyce To him be glory and dominion for euermore Amen These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church as it were interrupting himselfe for the great desire hee had to the glory of God Whereby wee are taught that the consideration of Gods benefites towards vs specially such as concerne the kingdom of heauen should stirre vp our hearts to giue continuall prayse and glory to God This was Dauids affection when he felt in his soule the pardon of his sinnes and therefore hee breakes out into this thanksgiuing My soule prayse thou the Lord and forget not all his benefits Psalme 103. â— And so did Paule after the blessed memory of Gods mercy in his vocation 1. Tim. 1.17 Secondly in this example of Iohn wee may learne what is the true forme of giuing thankes to God namely to ascribe vnto him all power glory and absolute dominion for euermore But alas it is too too manifest that our corrupt nature will not do this but taking from God his due bestoweth it on creatures yea on our owne selues It is a matter of grace to know what is due to God and to ascribe the same vnto him and therefore we are charged to giue vnto the Lord glory and power which in the next words he cals the glory of his name Psal. 96.7 8. So Christ he teacheth vs to ascribe all power glory might and dominion to God when wee say in the Lords prayer For thine is the kingdome the power and glory that is The kingdome of heauen is thine all power in heauen and earth is thine and therefore all glory is thine and from our hearts wee doe ascribe the same vnto thee Lastly S. Iohn addeth Amen that is So be it Let all glory and dominion bee giuen to Christ which is the same he said before Whereby he doth testifie his feruent affection and strength of desire after the glory of Christ else he would not haue doubled his thanksgiuing And so should it be with vs we should not freese in our thankesgiuing for Gods benefits but labour to haue our hearts tongues to double the same that thereby we may testifie our feruent and earnest desire after his praise and glory Verse 7. Behold hee commeth with clouds and euery eye shall see him yea euen they which pierced him through and all kinreds of the earth shall wayle before him Euen so Amen These words are a declaration of the fourth action of our Sauiour Christ towards his church and that is his second comming to iudgement to iudge both quicke and dead Wherein wee are to consider sundry points first this note of attention Behold secondly the action of Christs comming it selfe Hee commeth Thirdly the manner how with clouds amplified by the manifestation therof Euery eye shall see him euen they that pierced him fourthly the effect of his comming All tribes of the earth shall
waile Fiftly the conclusion of this narration with two notes of asseueration Euen so Amen to confirme the second comming of Christ vnto all people I. point Behold First Saint Iohn beginneth this narration with a note of attention The spirit of God is accustomed when any thing is of special weight and worth our carefull marking to prefixe before it this note of attention Behold or such like Hence then wee are taught this speciall dutie namely often and euery day earnestly and seriously to bethinke our selues of the second comming of Christ to iudgement This consideration is a matter of great vse for it is a notable meanes to begin and continue the conuersion of a sinner vnto God When the Scribes and Pharises obstinat enemies came to the baptisme of S. Iohn hee vsed this as a meanes to make them to turne and beleeue in Christ saying Ob generation of vipers who hath forewarned you that you should flie from the vengeance to come Matth. 3.7 So Peter vseth this same Argument to bring the Iewes to repentance exhorting them to turne that their sinnes might be put away when the day of refreshing that is the day of iudgement should come Acts 3.19 Paule persuades the Athenians to repentance Because there is a day appointed in which the Lord will iudge the world by Iesus Christ Act. 17.30 31. Secondly this note of attention serues to strike our hearts with a feare and reuerence of Christ Iesus for it giues vs warning that hee shall come to bee our Iudge We are touched with awe and reuerence toward earthly magistrats when we consider that they haue authority to attach apprehend to bring vs to their courts and assizes How much more should this worke in vs a reuerend awe towards Christ when wee consider That one day wee must all bee brought before his Tribunall seat and there bee iudged of him II. point The comming of Christ himselfe Hee comes that is Christ locally descendeth from the highest heauen in his manhood to that part of the world where the clouds be there to giue iudgement vpon all mankind quick and dead Here marke in what manner Iohn propounds his comming hee sayth nor he shall come but in the present time hee commeth Whereby hee would teach vs First that this second comming of Christ is as certaine as if it were now present Secondly that it is not long to or far off but will be quickly Thirdly that our dutie is to consider of the comming of Christ as of a thing present This Saint Iohn learned and so should wee by his example for it is a matter of great vse For hence weâ— are taught to desire and doe that euery day which we would desire and doe in the day of iudgement and blessed is hee that attaineth hereunto Now that we may come to the practise of this dutie wee must dayly consider of the comming of Christ not as a thing to be delayed or farre off but as a thing present Wee must euery day call our selues to a reckoning and account and persuade our selues this may be the last day and so shall we carry our selues euery day as wee would in the last day Now we would wish at the day of iudgment that wee did repent and beleeue in Christ and therefore euery day of our life before the last iudgement come we ought to repent and beleeue in Christ. If this dutie were practised we should find lesse corruption and more grace in our hearts and lesse sinne â—â—d more obedience in our liues euery day than other but grace is wanting and sinne abounds because this meditation takes no place in our hearts Againe in that hee sayth Hee commeth meaning in respect of his manhood hence wee gather hee is absent from vs in regard of bodily presence and the heauens must containe him vntill the day of iudgement But if Christ were alwayes bodily present in the Sacrament hee could not bee said to come but onely to manifest himselfe being before present And therefore the opinion of those which hold the body of Christ to be really the bread to bee in or about the bread of the Sacrament is most false and friuolous flat against that article of our Faith whereby wee hold That he comes from heauen onely at the last day in regard of his manhood III. point The manner of Christs Christs comming in two things First that he comes with clouds Secondly that his comming is open and visible to euerie eye First with clouds here S. Iohn speaketh after the manner of the prophets who to set out God in his maiestie and glory say he comes with clouds rides on the wings of the wind as though he had sayd he comes in exceeding maiestie and glorie These words are added to make a distinction betweene the first and second comming of Christ. His first comming was in humilitie borne of a poore virgin entertained in a stable of an Inne but his second comming is with glorie maiestie and dominion in the clouds And the reason is because he came first to be a redeemer and a sauiour by his suffering and therefore came in the state of a seruant But his second comming is to bee a Iudge of all men yea of his enemies and therfore he commeth with all might maiestie and glory to shew himselfe king and lord of all The vses of this his second comming are set downe in the 97 Psalme to make the verie mountaines to tremble to confound the wicked and vngodly and to comfort the godly in that day Secondly for his open appearance Euerie eye shall see him he shall come in maiestie and glorie not secretly but in visible shew to all the world All men shall see him with their owne eyes All I say which were since the world began to his comming In these words hee toucheth three points First he taketh it here for granted that euerie man shall rise from death to life though their death were neuer so strange or neuer so long before Secondly that all men being raised againe shall haue life and motion and their senses restored to them as before they died Thirdly that all men none excepted shall come and stand before the tribunall seate of Christ and there bee iudged of him in the clouds The consideration whereof is First an exceeding comfort to Gods children in that they being dead and rotten in their graues shall rise and receiue their life and motion and see Christ their sauiour and iudge of all men If a man when hee layeth him downe to sleepe should bee told that when hee rose hee should see his dead father and mother or his dearest friends whom he saw not of long before this would bee a notable comfort to him that now he should inioy them againe 〈◊〉 how farre greater comfort shall this yeeld to all the godly who haue beene dead and rotten in the graue That they shall be raised vp and not onely to meete with godly friends but enioy Christ Iesus the
sonne of God which is the friend of friends who shall giue them not onely life and motion but eternall life with his owne maiestie This was Iobs comfort that though he died yet he beleeued he should see his redeemer with his eyes And this should be our comfort against the feare of death and last iudgement Secondly this is a terror to the wicked and to all impenitent sinners that they shall will they nill they be brought to the barre of Christs iudgement seate there looke on him who is their iudge whom they have in their life contemned and despised And this consideration may serue to moue them to repentance which haue noâ— begunne to repent and to labour to become the members of Christ aâ— also to increase and further repentance in them who haue by Gods grace begun the same It may be some do thinke when they die all is done and there is no further account to follow but though we lie rotten in our graues a thousand or two thousand yeares yet we shall rise and looke vpon our iudge with our owne eyes And if we haue not in our life time repented we shall heare him with our owne eares giuing the dreadfull sentence against vs Go ye cursed into euerlasting fire And therefore it is best for vs in this day of grace to preuent this danger and now repent and beleeue in Christ that then we may rise with ioy and stand with holâ—nesse before Christ Iesus No doubt if we were persuaded that we should thus appeare it would moue vs to repent Thirdly Euerie eye shall see him that is all men with their owne eyes shall looke on him Hence it may bee gathered that those who wanted their fight in this life shall haue it then restored It is granted of all Diuines that the elect shall haue all their senses and other defects restored wherein they were wanting in this life And it may also bee added that the wicked shall then haue some of their senses restored if they wanted the same in this life as hearing and seeing at the least for the deafe shall heare the blind shall see this Iudge And this can be no glorie to them seeing it is to increase their miserie for the more senses they haue the more punishment they shall feele because by sense we apprehend miserie Euen thâ—se which peirced him Here is added a further euidence of Christs manifestation of his comming and that for three causes First to shewe that no power or wisedome in the world can free any one from his appearance For if any could escape in all likelihod it would be those Iewes and Gentiles who preuailed most against Christ and put him to death But none of those can escape his iudgement for euen they which peirced him they shall see this Iudge and bee summoned before his maiestie For though they had power to kill him yet none of them shall haue power to absent themselues from before his bar of iudgement at the last day Secondly to shew the case of all wicked men namely that such woe and miserie shall befall them as they neuer once thought of The Iewes and Gentiles which crucified Christ neuer dreamed of this that he whom they then put to a temporall death should one day be their Iudge and condemne them to eternall death vnlesse they had repented Thirdly to shew the rufull and wofull estate of all impenitent sinners they shall rise to iudgement and haue the greatest enemie their Iudge who will shew rigor vpon them and iustice without all mercie for this peircing of Christ is meant not onely of the Iew which put him to death but of all vngodly personâ— because all such do by their sinnes as with swords and speares wound him at the heart as the souldiers did Impenitent sinners be as the Iewes which crucified Christ as Iudas which betrayed him and as the soldiers which goarâ—â— his side and vnlesse they now repent they shall one day be iudged as his enemies Euen they which peirced him Out of these words some gather that the body of Christ hath still the wounds and scarres which were giuen him at his death the print of the nailes in his hands and his feete and that these shall be seene in him at the last day adding withall that it is no blemish to Christ to haue these but rather an increase of his glorie But this cannot be gathered hence for though it be sayd They shall see him whom they peirced yet it followeth not that they shall see him as he was peirced what though they see the person whom they wounded shal they therefore see his wounds Manie shall see kings and queenes whom they crowned in this world but it followeth not that therefore they shall weare their crownes So we shall see our fathers and mothers but not as fathers and mothers IV. point The fruite and effect of his comming especially in the wicked in these words And all tribes of the earth shall waile before him Where S. Iohn speakes of the whole world according to the condition of the land of Canaan for only that part of the world was diuided into tribes As in like case our Sauiour Christ setteth out the iudgement of the whole world according to the state and manner of iudging the visible Church Math. 25. So that his meaning is that they which repented not of what nation soeuer of what state or condition soeuer they haue bene shall wayle and mourne at that day And hee addes a reason of this their mourning in these words for him before him or ouer him That is they shall wayle and lament with exceeding lamentation because they beleeued not his word but contemned him and his doctrine and therefore now they want all help to free them from the punishmeÌ„t of their vnbeleefe and contempt of the gospell for this life is the only time of grace and mercie afterward there is no worke nor inuention that can alter mans estate Hence then we are admonished first that in this world we labour aboue all things to be reconciled to God in Christ to get our sinnes pardoned to beleeue and imbrace his holy word and vnlesse we attaine hereunto in this life we shall wayle eternallie for when the last day is coâ—e there is no hope of help no way to escape no time of grace to repeâ—â— Remember the foolish virgins that sought for oyle when it was too late and knocked when the doores were shut Math. 25. But if by Gods mercie we can in this life get his loue and fauour in Christ then shall we enioy the same eternally yea at this dreadfull day to all the wicked we shall lift vp our heads and our harts when wee shall see Christ comming to our full redemption all teares shall bee wiped from our eyes when the wicked shall crie and houle woe and alas for euermore The diuell knowing the worth of this admonition will labour by all meanes to keepe it from our hearts
their common houses which is vntrue for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence the dwelling house is as holy as the church Indeed churches must bee maintained because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer for which time all due reuerence must be obserued in them but we must not think that they are more holy than other places More particularly in this circumstance of place note two things First by what meanes Saint Iohn came thither Secondly to what end and for what cause The meanes was banishment by the emperour Domitian the cause was for the word of God For the first hee came and abode in Patmos being banished thither for the Gospels sake In this his banishment consider many excellent things First Saint Iohn was a most worthy Apostle endued with rare gifts a singular maintainer of the Gospell and a famous founder of the church of God and chiefe pillar thereof in those dayes when he wrot this booke and for this cause most hated of the cruell persecutor Domitian and of the Romanes And yet obserue That whereas many other true Christians were put to the sword S. Iohn is not but escapeth by banishment The cause of this was Gods speciall prouidence by which hee reserued him for the benefit of the church that hee might receiue this Reuelation and commit it to writing for the perpetuall good of all his children And so though Domitian was a cruell tyrant and wanted no malice towards Iohn yet hee could not kill him God ouerruled him that he did but banish him and that into such an Island wherein he might quietly receiue these visions and pen the same for the good of the church By this wee see the great care and prouidence of God ouer his church that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors that they cannot for their hearts do any thing but that which serueth for Gods glory and the good of his church though they intend the contrary For Domitian intended onely the hurt of Iohn yet see by his banishment into that Isle he had fit place to receiue these visions for the good of the church So in the death of Christ the Iewes and Gentiles and all the people banded themselues together to put Christ to death and the diuell he laboured to stirre them on to practise their intended malice Yet the ouerruling power of God who bringeth light out of darkenesse directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was euen the redemption of mankind So Iosephs brethren intended no such deliuerance as God wrought by him in selling their brother This consideration should comfort all Gods children in the time of any outward distresse euen the remembrance of Gods ouerruling hand Secondly in that Iohn went into banishment when it was so appointed wee learne That when we are oppressed and persecuted by tyrants for Christs sake we must not make resistance or offer violence but suffer all iniuries with patience for as one sayth truly The Christians weapons in persecution are onely prayers and teares And Saint Iohn often in this booke addeth this conclusion after the foretelling of persecution Here is the patience of Saints shewing that patience must be the complete armour against all our bloodie enemies Thirdly here also obserue That Iohn came into this Island not of his own accord as chusing a solitarie life to bee the most happie state of perfection but by violence and constraint For if hee had come into it voluntarily being little or not inhabited hee could not haue done the duty of his Apostleship in preaching the Gospell and laying the foundations of the church This then confuteth the Monkish life which is no life of holy perfection as Papists call it but of glorious superstition and slat impietie before God for hereby they forsake their callings and vtterly disable themselues to do those duties which God requireth of them in church commonwealth or familie Fourthly whereas Iohn being banished receiued his visions in a barren and base desolate place we see that those which honour God shall be honoured of God euen then when men seeke most to disgrace them for what greater disgrace could they haue put vpon Iohn than to banish him into so base an Island Yet because it was for Gods glory euen there doth the Lord appeare vnto him and honour him much in reuealing vnto him these visions So when Ioseph was sold of his brethren and most dishonoured of them then did God exhalt him most of all The same may bee sayd of Daniell in Babylon whom God did most aduance when his enemies sought his greatest ruine and the same is true of all Gods children Them which honour God will he honour II. point The cause for which hee came into this Isle is expresly set downe for the word of God that is because he was a publisher and preacher of the word of God for the performance of which dutie he was banished By which wee may note That all naturall men as Domitian and his court and all the Gentiles without Gods speciall calling doe beare a deadly hatred towards Gods word For S. Iohn was a most worthy Apostle a famous man for gifts a singular preacher of the word of God yet is hated nay banished not for his owne cause but for the word of God This hatred hath appeared in the heathen emperours by their bloudie persecutions against the preachers and professors of this word and yet though men hate it naturally the same word winneth them and taketh place in their hearts for their conuersion and causeth them to loue it so as successiuely it hath beene spread ouer all the world Which shews against the Atheist That the word taught by the Prophets and Apostles is indeed the true word of God not the inuention of man for mans word being hated cannot win vnto it him which hateth it but the word of God preuaileth by grace in the hearts of those who hate it by nature which it could not doe vnlesse there were in it some diuine power Againe seeing Iohn was banished for Gods word all ministers are to cast their accounts and make this reckoning that they may and must suffer trouble persecution yea sometime banishment it selfe for the Gospels sake if they will be faithfull For that which befell the principall founders and chiefe builders of the church cannot bee auoided of them which are ordinary ministers if they will be faithfull Christ acquainteth his disciples with this telling them That they are euen accursed when all men speake well of them Let none therefore thinke it strange at this day if for well doing they heare and receiue euill nay let them feare the curse when all men prayse them And for the witnessing of Iesus Christ. Here Iohn doth note more specially the
cast off all dulnesse of flesh and spirit and with all might stirre vp our selues to attentiue hearing so shall the word be blessed vnto vs otherwise our hearing shall turne to our deeper condemnation Verse 11. Saying I am Alpha and Omega the first and the last and that which thou seest write in a booke and send it vnto the seuen Churches which are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamus and vnto Thyatira and vnto Sardai and vnto Philadelphia and vnto Laodicea These words containe the third description of this voice whereby Iohns heart was prepared touching the substance and matter which was vttered which consisteth in two things The first is a testimonie in these words I am Alpha and Omega the first and the last The second a commaundement in the wordes following That which thou seest write and send c. I. Touching the testimonie the substance thereof is set downe in the eight verse where the words were handled and the meaning shewed They do serue directly to proue the Godhead and eternitie of Christ which Christ himselfe doth here auouch to giue vnto Iohn and vnto the Church full assurance that the things now vttered and deliuered were from God for saying I am Alpha and Omega the first and the last it is as much as if he had said I which speake vnto thee am God and therefore the things I deliuer are from God In this testimonie note Gods speciall care in regard of his truth hee doth not content himselfe with reuealing his will vnto his Church but more specially his care is to certifie the Church of the truth thereof that it is indeed from God This hath beene Gods care from the beginning When Peter receiued a vision from God withall Gods spirit assured him that the things reuealed therein were certen sure And so when Christ preached the will of his father among men hee did withall worke strange miracles to confirme and seale vp the truth of his doctrine that it was from God This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture They hold the Scripture to bee certen in it selfe but not vnto men till the Church giue testimonie thereunto But this is false for God euer had this care ouer his Church not onely to reueale his will vnto them but also to vse meanes for the assurance of their consciences that that which was reuealed was his vndoubted and perfect will And therefore the word of God is certen and euer was not onely in it selfe bâ—t to the consciences of beleeuers and that without the testimonie of the church and so should bee through the testimonie of the church should neuer come thereunto Secondly hereby are confuted many carnall men who will be of no religion because say they there is no certainetie in the matters of religion mens opinions therein are so diuers that so many men so many minds almost and no man can tell who speakes the truth Answ. It may be that men in sundry matters hold sundry priuat opinions yet in the church of God all the true members of Christ hold the same opinions touching the foundation of religion But let it bee graunted That all men on earth were of diuers opinions touching matters of religion should religion therefore bee vncertaine God forbid For religion is certaine vnto men by the meanes that God hath appointed to certifie the conscience of the truth thereof and thereby might men come to the truth and certainetiâ— of religion taught by the Prophets and Apostles though all men in the world were of diuers opinions touching the same Thus much of the Testimonie II. point The commaundement giuen to Iohn is in these words That which thou seest write in a booke and send it to the seuen Churches which are in Asia This commaundement hath two parts First To write the things seene in a booke secondly to send the booke to the seuen churches here named And both these must Iohn do being now disabled by his exile to preach these things vnto them personally for these causes First that these churches might be edified in the faith and strengthened in these most grieuous times of persecution Secondly that they might become keepers of this booke for the good of others for the church of God is the pillar of truth not onely for that it publisheth Gods truth but also because it keepeth it and giueth testimonie therunto In this commaundement note sundry things First that the word of God written and penned by the hand of man is a notable helpe to the church of God and a worthy meanes to edifie the same els Christ would neuer haue commaunded Iohn to haue written these visions and sent them to the Churches Which serueth to confute the blind Papists which say the word written is but an inkie letter and a nose of waxe because the sence thereof may be turned euery way as man will This also confuteth the Anabaptists which so much magnifie their Reuelations and make no account of the word written If the Lord had thought it best hee would haue taught these churches by reuelations but they must learne by the word written Secondly that the reading of Gods word either publickly or priuately is an ordinance of God for the Lord commaunding Iohn to write this booke and send it to the churches hereby implieth that they must reade the same as they did other bookes of Scripture The preaching of the word is indeede the most worthy instrument for the founding and confirming of Gods Church whereby ordinarily iustifying faith is wrought in the heart and yet reading must haue his due reuerence as a meanes to confirme and encrease true knowledge faith and repentance where it is begun Thirdly here note that a man may be vnder the crosse and in persecution and yet remaine in the speciall fauor of God for this banishment into such a desart place was vnto Iohn a grieuous crosse and yet the Lord vouchsafed there to reueale himselfe vnto him and to make him the penman of this booke Which honour hee vouchsafeth not to all but to them that are most dear vnto him Which thing each one should carefully obserue for our nature is so corrupt that when wee are vnder the crosse it would persuade vs we are cast out of the loue and fauour of God In the end of the verse the seauen Churches Ephesus Smyrna and the rest are named Which seuen places were seuen famous cities in Asia wherein were planted the most famous churches that were in those parts and for their excellencie are they named And thus much for the meanes of Iohns preparation Now follow the parts thereof which are two first is hearing folded vp with the former meanes And I heard a voyce Second is Turning of himselfe to see the partie that spake vnto him in these words Verse 12. Then I turned backe to see the voice which spake with me and when I was turned I saw seuen
golden candlestickes That is so soone as I heard this sudden and mightie voice I turned my selfe to see who it was that vttered the same In this behauiour of Iohn we are to learne our dutie so to dispose our hearts towards God in the receiuing of his word as Iohn disposeth himselfe towards Christ in the receiuing of this vision So soone as the voice spake Iohn hearkened and because the sound thereof came behind him he turned himselfe to looke on him that vttered it Euen so must we doe we are by nature strangers with God slow to heare when hee speaketh and readie to turne our hearts from God when we heare Therefore when God speaketh vnto vs in the ministerie of his word we must hearken And though we bee going another way yet wee must turne our selues from our euill wayes and encline our hearts to his voice that we may haue fellowship with him Saint Iohn had not seene this maruellous vision vnlesse hee had turned himselfe to behold him that spoke No more shall wee at any time feele true fellowship with the Lord vnlesse we turne our hearts vnto his word and that betimes while he speaketh vnto vs in the ministerie thereof Thus much for the first part of the vision viz. the entrance thereunto The second part it the matter and substance of the vision containing a most worthie representation of Christ in his maiestie as he is the Prophet King and Priest of his church set downe at large by a description of Christ continuing from this twelfth verse vnto the end of the third chapter wherein Iohn sheweth what hee receiued of Christ partly by hearing and partly by seeing And first he beginneth his description of Christ as hee saw him represented in vision and so describeth him by two arguments First by the place where he saw him Secondly by his forme and figure wherein he appeared I. For the place Iohn saw him in the middest of the seuen golden candlesticks These seuen candlestickes here seene are the seuen Churches of Asia the particular churches of God being compared to candlesticks as Christ expoundeth himselfe vers 20. Now the particular congregations of Gods church bee called candlestickes for that resemblance which is between them For as the candlesticks serue to bear vp and hold forth the light that is set therein so the particular churches of God on earth they beare vp and shew forth the light of the gospell vnto the whole world partly in the ministerie of the world and partly in the profession of the faith of Christ. From hence sundry things are to bee learned first obserue that the churches are rather called candlestickes than candles To giue vs to vnderstand that they haue no light of themselues or from themselues but onely are Gods instruments to beare vp and hold forth the light in the ministerie of the word and profession of the faith for Christ Iesus is the onely true lampe and candle that giueth light to the heart and conscience by his holy spirit in the word Secondly hence euery one that professeth himselfe to be a true member of Gods church must learne his duty which is earnestly to labour to become a shining and burning candle Indeed this principally concernes the ministers of the church and therefore Iohn Baptist is called a burning and shining light Iohn 5. vers 35. but yet it must also bee verefied of euery member thereof as Saint Paule commaundeth Shine sayth hee as lights in the world in the middest of a naughtie and câ—â—oked nation holding forth the doctrine of life that is the gospell Quest. How shall euery member of the church become a burning light Answ. First hee must haue his mind enlightened in the knowledge of Gods will and word and then as a candlesticke hold out and send forth the beaâ—es thereof to others partly by teaching within the compasse of his calling and partly by example of an honest and blamelesse life and conuersation Thus we should doe if wee would be answerable to our profession And to induce vs hereunto let vs obserue the reasons following First it is Gods commandement Shine as lights sayth S. Paule in the world Philip 2.15 And walke as children of the light Ephes. 5.8 Secondly consider the fruit hereof which is wonderfull great For by godly instruction in our places and by answerable obedience in our liues we win many to the Lord shewing forth such lights whereby others may walke in this darke world to the kingdome of heauen which is a most blessed light In the Winter season men thinke they doe others great pleasure if in the night they hang forth a light to guide passengers a little way in an earthly walke What a blessed thing then is this that a man should alwayes hold forth that light which shall guide a sinfull wicked wretch to leaue the wayes of death and to walke in the pathes of righteousnesse to eternall life But on the contrarie when men liue in Gods church like candles put out by reason of the blindnesse of their minds and the badnesse of their liues hence commeth great hurt and danger to others with whom they liue for they lead others that depend vpon them to the pit of destruction especially they who know the will of God and yet make not conscience to shew forth the same by good example of a godly life For as in an hauen towne if any man in the night time doe remooue the sea-marke which guideth the ships in the right channell he doth as much as in him lieth cast away all the ships that are comming neere the shore by causing them to run on rockes and sands euen so they that should giue light in the church if they giue either no light or false light to such as depend vpon them who are sayling in the sea of this sinfull world hereby they lead and direct them to a wrong hauen and instead of heauen bring their soules to eternall perdition which must terrifie vs from ignorance and euill workes and make vs labour to shine as lights in this world by good instruction and godly conuersation Third reason Consider the fearefull iudgments of God against such as liue in his church as members thereof and yet giue no light they doe incurre the fearefull wrath of Christ. In the Temple the keeping of the lampes and lights belonged to the priest and therefore he had his snuffers and other instruments to trim the same which notably figured the dutie of Christ in the Church of the new Testament for hee is our high priest who looketh to euery light in the Sanctuarie that is to euery member of his church who ought to shine as a lampe and when they burne but dimly and darke he hath his snuffers to trim them and make them giue a better light both by godly life and good instruction But when hee hath snuffed them againe and againe if still they burne darke and dim and giue either no light or else a false light
doe into the substance of bodily things And there is great necessitie it should be so for being head and gouernour of his church he must know all the parts and members thereof he must behold their seuerall estates and see the malice and practises of Sathan and other enemies against them Now in that Christ our Sauiour hath this piercing sight we are taught to haue care not onely of our words and actions but also of the very secret thoughts purposes and desires of our hearts for the piercing eye of Christ seeth them all therefore we must be sure they bee well ordered In the courts of men thoughts and inward motions beare no action but with God it is otherwise Christ Iesus hath a fierie eye that seeth into all our thoughts and there hee holdeth a court of iudgement Therefore we must keep a godly watch ouer all the imaginations of our hearts that they may be approued of Christ least for them wee bee iudged and condemned Secondly this teacheth vs in matters of religion to bee that indeed which we seeme to bee in profession For though wee may deceiue men which know not our hearts yet we cannot deceiue Christ for by his fierie eyes he seeth whatsoeuer is in vs. And yet the common practise of the world is here to be reproued who tearmeth them hypocrits that take vpon them any profession for the name and religion of Christ. But herein men goe beyond their calling it belongeth onely vnto the piercing eye of Christ to iudge and looke at mens hypocrisie of heart Secondly by these fierie eyes is signified That Christ is full of anger wrath and iudgement against all sinners readie to take vengeance on all those that will not yeeld subiection vnto him by turning from their sinnes and beleeuing in him for Christ as he is a Sauiour so is he a Iudge and therefore in the parable he sayth Those mine enemies that would not that I should rule ouer them bring them hither and stay them before mee The consideration hereof serueth to awake many an one out of the sleepe of sinne This age is miserable if wee regard the practise of faith and repentance which God requireth for men liue in ignorance without knowledge they goe on in loosenesse of life without reformation which is both scandalous vnto men and odious vnto God not one of an hundred turneth to God at the preaching of his word renewing his wayes by dayly repentance But vnto many it is meat and drinke to go on in those sinnes wherein their harts delight But let these men consider that Christ is a righteous Iudge beholding his enemies with fierce and fierie eyes alwayes readie 〈◊〉 take vengeance on them that doe noâ— repent and therefore they must in time consider their estate for if they perseuere in their euill wayes as they haue begun the truth is hee still beholdeth them with his fierie eyes and though in his great patience hee spare them for a time yet at length he will put in practise the execution of his iudgement and slay them for enemies as it is in the parable Luke 19 27. Let them remember what a fearefull thing it is to fall into the hands of God if his wrath bee kindled neuer so little Psal. â— 12 Vers. 15. And his â—eele like vnto fine brasse burning as in a furnace and his voice as the sound of many waters The word in the originall signifieth Brasse that shineth which for substance is pure and durable a very choise and excellent kind of brasse And hereunto Christs feet are compared to signifie vnto vs his inuincible power whereby hee is able not only to encounter with sinne Sathan and death but also that hee hath alreadie entered combat with them and hath bruised the heads of these his enemies Yea hereby is signified that hee hath not onely done these things in his owne person but also will doe the same in all his members by his inuincible power vnto the end of the world Which is a matter of exceeding great comfort to Gods church and people neuer to be forgotten If any man be exercised in any grieuous temptation of Sathan hee must not be astonished and confounded therewith but remember that Christ our Sauiour hath the brasen feet wherewith hee hath bruised the head of the serpent and will if hee seeke vnto him vnfainedly bruise in him the serpents head so by experience shall we find the benefit of his brasen feet If any be oppressed with the corruption of his nature whether it bee in thoughts or affections let him come vnto Christ Iesus lay open his wants before him shew his sinnes and make knowne the strength thereof vnto him and withall crie vnto him for helpe and hee shall find by ioyfull experience though they were neuer so many or mightie That the power of Christ in him will vanquish and subdue them all Againe doth any feare the terrours of death as all men doe by nature let him consider that Christ hath the feete of brasse wherewith he did encounter with death vpon the crosse and not content with that went downe with him into his owne denne and there did bruise his head and subdue his power Indeed if death were to encounter with vs in his full strength it were a matter of feare but considering that Christ hath bruised his head this must stay our heartâ— against ouermuch dread And as it serueth to minister comfort to the godly so it is a matter of all terrour and woe vnto those that liue impenitent for Christ hath feete of brasse to bruise the head of all his enemies and such are all those that go on in sinne vnlesse they turne destruction will bee their end Let euery one therefore looke vnto his soule that hath led a course in any sinne Let him forsake his old master Sathan and the workes of darkenesse and turne vnfainedly to Iesus Christ in the practise of faith and true repentance and by all obedience in the duties of his callings For howsoeuer the patience of God may stay for a time the execution of his iustice and wrath yet in the end they shall feele by wofull experience the destroying power of these his brasen feet Burning as in a furnace Feet ascribed to God and men in Scripture doe oft time betoken their wayes So here by Christs feete wee may vnderstand his workes and wayes And whereas they are said to burne as in a furnace thereby is signified the perfection thereof All the counsels of God with the execution thereof in the creation and gouernment of the world with all his works therein are all most holy pure like fine brasse purged in the furnace Psa. 18.30 The waies of God are vncorrupt yea hee is holy in all his wayes The consideration whereof must teach vs to conceiue and speake reuerently of all the workes of God euen of those most secret strange iudgements whereof we cannot comprehend a reason Yet because they proceed from
bee an inducement vnto all those that are indued with gifts fit for this calling to affect the same Lastly euery minister of the gospell must hereby learne to bee faithfull in his calling and holy in his conversation for by vertue of his calling hee is placed in Christs right hand Now shall we thinke that Christ wil long bear in his right haÌ„d any that are vnfaithfull or prophane Nay he will take them out of his right hand and put them vnder his feete of brasse and there grind them to powder For as they are honoured aboue others by their place so shall their confusion be the greater vnlesse they be faithfull This wee may see in Nadab and Abihu Leuit. 10.1 and Hophâ—â—â— and Phineas 1. Sam. 3.13 And in the same respect ought all the people of God to be carefull to their wayes for by their calling of christianitie they be members of Christ. Now if they be not faithfull and answerable to their profession hee will surely deale with them as with vnfaithfull ministers put them vnder his feet of brasse confound them for euer They must therefore make conscience of all sin and become not hearers onely but doers of his will so shall Christ protect them in this life and saue them eternally And out of his mouth went a sharpe two edged sword This sword that came out of his mouth is nothing else but the doctrine of the Law and the Gospell vttered and propounded in the writings and ministerie of the Prophets and Apostles Heb. 4.12 The word of God is liuely mightie in operation and sharper than any two edged sword And it is thereto compared because as a sword with a double edge entreth sharply into the flesh and pierceth deeply into the bones euen to the very marrow So the doctrine of the Law and the Gospell entreth sharply and pierceth deepely into the very marrow of the heart of euery man to the diuiding of the thought and the spirit This two edged sword the word of God hath a twofold operation One vpon the wicked Another in the elect It woundeth the wicked at the very heart with a deadly wound and thereby brings them to eternall death Isay. 11.4 Christ shall slay the wicked with the breath of his lippes that is with his word which is this two edged sword Herewith shall he consume Antichrist 2. Thes. 2.8 visit Leuiathan and slay the dragon that is the greatest enemies of his church Isay. 27. vers 1. Here consider how the word of God should kill an impenitent sinner There be three degrees of spirituall death First in this life where an impenitent sinner receiueth his deadly wound The second at the end of this life when the bodie is laid in the graue but the soule goeth to the torments of the damned The third at the end of the world when bodie and soule together go to hell eternally Now a sinner receiueth in this life his deadly wound after this manner Christ in the giuing thereof hath a threefold worke in his heart by the ministerie of his word which is this two edged sword First hereby he reuealeth vnto him his sinnes as hypocrisie pride and rebellion of heart with all other his horrible and damnable transgressions against the first and second table 1. Cor. 14.24.25 When all Prophesie and there commeth in one vnlearned he is reproued of all the Prophets by the word iudge him and thereby lay open vnto him the secret sinnes of his heart with the sinnes of his life Secondly Christ hereby reueâ—leth vnto him his indignation and wrath which is the curse of the law due vnto him In which regard the law is called a killing letter shewing no mercy but onely thundreth out the fierce wrath of God vpon transgressors Thirdly hereby Christ awaketh his guiltie conscience sharpneth the sting thereof and terrifieth him at the hearing of his word Thus wicked Felix trembled when hee heard Paul preach of temperance righteousnesse and the â—udgement to come So when king Belshazzer saw the palme of the hand writing things against him vpon the â—all his countenance was changed his thoughts troubled him his ioynts were loosed and his knees stood one against another And al these are wrought in the wicked without apprehension of mercy or reformation of life It may please God to recouer one that â—s 〈◊〉 wounded but while he is 〈◊〉 this estate hee hath receiued a deadly wound and without vnfamed repentance is alreadie in thâ— first step towardâ— eternal death for these horrorâ— oâ— conscience seuered from the apprehension of Gods mercie in Christ are no grace but the flashes of hell fire and the beginning of eternall woe And thus we see how Christ by this sword woundeth his enemies Hence we are to learne sundry duties First how to earne our selues towards them that after they haue heard the word preached vnto them will rage and storme against it and the preachers therof because it touched them We must not despise or maligne them but rather be mooued with compassion towards them For this their behauiour is a token they are wounded with the sword of Christ at the verie heart and these their ragings are nothing but struglings before death eternall vnlesse the Lord in mercy recouer them of this deadly wound II. Hereby wee are let to see and know the lamentable state of the greatest number in those congregations where the word hath long bene preached for we shall find by lamentable experience that in those placeâ— few come to true knowledge repentance and obedience but most remaine ignorant and impenitent now this their condition is most fearefull A terrible iudgement of God is vpon them for when men haue long heard Gods word and are not thereby bettered for knowledge in mind and obedience of life they are thereby wounded vnto death This two edged sword hath alwayes his worke it either cureth vnto life by working repentance and other graces of saluation or woundeth vnto death them that receiue it not We must therefore lament the case of such persons as remainâ— ignorant and impenitent vnder the ministerie of the word for they are as yet dead men for ought wee know how soeuer they may make a faire shew by their â—â—ill honestie If any man should come into a field and there behold many thousands slaughtered and 〈◊〉 ouâ— bloâ—d some in the â—ead some in the side c. this sight would make his heart to bleed Wel this 〈…〉 God 's church though it be not seene with bodily eyes the most men are wounded with this sword of Gods word and lye 〈◊〉 wallowing in the bloâ—d of their soules 〈◊〉 they continue in ignorance in seâ—uritie and want of repentaâ—ce III. This mâ—st admonish vs all to labour earnestly to haue further things wrought in vs than a knowledge of our sinnes an apprehension of wrath oâ— horrour of conscience namely 〈◊〉 faith and repentance and sound reformation of life for without this wee haue nothing in vs
First he giueth him the signe of his presence Laying his hand vpon him to assure him of protection froÌ„ al danger of death TheÌ„ he giueth him his wrod bidding him not to feare Hence we may learne that the assurance of Gods presence and protection is a souerigne remedie against all feare when Moses feared the great calling he was sent about to take away that feare the Lord saith I will be with thee Hence Dauid saith He will not feare though he walke through the valley of the shadow of death because God is his stay and comfort Wherefore it concerneth vs to labour to be assured not onely of Gods presence but of his prouidence and speciall protection And so in all dangers both of life and death wee shall haue stay and comfort for our soules The Lord hauing vsed these two meanes to confirme Iohn both a signe his word doth yet further condescend vnto Iohns weaknesse and establisheth his owne word by two reasons The first in these words I am the first and the last Christ is the first Because nothing was or could bee before him The last because nothing is or can bee after him These two titles are giuen vnto Christ to expresse his Godhead and eternitie as before wee haue heard verse 8. Now here they are againe set downe to giue vs to vnderstand that hee hath in his owne power the beginning and end of all things and therefore is able to protect his seruants from all dangers and from death and will make good vnto them all his promises vnto eternall life Verse 18. And Am he that liueth but I was dead and behold I am aliue for euermore Amen And I haue the keyes of hell and of death These words conteine the second reason to confirme Iohn And it may thus be framed by way of a distinction Although I was dead yet I am he that liueth for so the words are and behold I am aliue for euermore Amen Yea I haue power ouer death and hell This distinction containeth three parts First Though I was once dead yet I am he that liueth Secondly Though I was once dead yet I liue for euermore Thirdly Though I was once dead yet I haue the keyes of death and of hell Of these in order I. part And Am he that liueth though I was dead Here life is ascribed to Christ in a speciall manner For Christ liueth in a peculiar sort differeÌ„t froÌ„ the life of other creatures For first hee hath sufficient life in himselfe and from himselfe Secondly he giueth life to others For the first that wee may better conceiue it wee must know that life is twofold vncreated and created Vncreated life is the life of God whereby God liueth This life is eternall and infinit in it selfe from it selfe Now as Christ is God he liueth this vncreated life which is all one with the godhead Againe created is twofold The first is naturall preserued by means of meat and drinke The second is spirituall both begunne and continued by meanes of the immediat operation of Gods spirit whereby wee haue fellowship with God And this spirituall life is more perfect than the naturall Now Christ liueth not the naturall life but as he is God liueth the vncreated life as he is man he liueth the spirituall life his body and soule hauing al their subsisting and sustentation in the second person in Trinitie and therefore he hath in himselfe most absolut and perfect life and so liueth of himselfe Secondly Christ is here said to liue because he giueth life vnto men that two wayes First as he is God and so he giueth life to all good and bad For in him euery thing liueth moueth and hath his beeing Act. 17.28 Secondly as he is mediator God and man and so he giueth spiritual life vnto his church and people Hence he saith to his Disciples Because I liue yee shall liue also Iohn 14.19 For looke as Christ died not for himselfe but for vs that we might not die eternally So hee liueth now in heauen the spirituall life not for himselfe alone but for vs that we might liue that spirituall life in and by him eternally And therefore our life is sayd To be hid with God in Christ. And for this cause in the Sacrament we doe eate the body and drinke the bloud of Christ really by the mouth of faith that wee might know that our life is to be fetched from him For as we receiue grace from his grace so wee receiue life from his life Hereby wee are taught to seeke for this spirituall life at Christ hands that we may say with Paul I liue not now but Christ liâ—eth in me Gal. â— 21 and that Our life 〈◊〉 â—id in Christ as in a head and roote For he liueth in heauen that wee might liue by him our care must not be so much for our temporall life which is but a vapour and like a fleeting shadow as for this spirituall life which is eternall But the practise of this duty is rare to bee found though the omission of it bee a grieuous sinne Mens whole care is for temporall life few thinke on this how to procure to themselues this spirituall life by Christ though he haue said I liue that you may liue in me This appeareth by their common practise They will goe ten twenty yea an hundred miles to prouide means for their bodily preseruation and yet will scarce go one or two miles for the meanes of their saluation for euer The cause thereof is the hardnesse of mens hearts which are not touched for their sinnes nor feele the smart weight thereof This we may see plainly in the woman of Samariah For when Christ sate at the well of Iacob talking with her and telling her that he was the well of life of whose water whosoeuer dranke should neuer thirst She did nothing but cauill with him But when he layd to her heart her principall sinnes then she left off cauelling and in reuerence and some beginning of faith Acknowledged him to be the Messias Euen so let the minister say vnto his people hee can bring them to the water of life they will nothing regard but cauill at the doctrine of the Gospell till their sinnes bee touched and their soules humbled by the sight thereof Wherefore if wee would haue our hearts fit to receiue spirituall life by Christ we must first labor to haue a sense of our sinnes and to feare Gods wrath due vnto vs for the same Hereby we shal be weined from the dangerous loue of earthly things and our soules shall bee rauished with desire of Christ Iesus He is the well of life and if once we could feele a parching heat in our soules by reason of our sinnes then would we thirst neuer be at rest till we had drunke our fill and dined our selues in his sauing merits This naturall life is but vanishing and therefore we must labour for this spirituall
his loue into their hearts whereby they are enabled to suffer any thing for his name euen with ioy And hast patience This is the first means whereby this church opposed her selfe against the false Apostles they troubled her two wayes by persecution and by false doctrine Now by patience this church opposeth her selfe against their persecutions And indeed that is the most excellent meanes for any man or any church to oppose theÌ„selues against their enemies and to vanquish them for hereby they shall stop their mouths and if it bee possible win them to their faith and religion In this their practise wee haue an example for our direction how to oppose our selues against wicked men with whom we liue or any enemie that shall trouble vs either by oppression or hereticall doctrines We must not render taunt for taunt and abuse for abuse but labour for patience not in bearing with their sinnes that may not bee but in a meeke enduring of their iniuries and wrongs whereby they trouble vs. Thus shall we stoppe their mouths and soonest ouercome them And for my names sake hast laboured Here Christ setteth downe the second meanes whereby this church opposeth her selfe against the spreading of false doctrine by these false Apostles which was the second way wherby they became a burden vnto her The meaning of the words is this that they had taken much paines to maintaine the glory of God and the true doctrine of Christ Iesus labouring therein as much as the false Apostles did to broach their damnable heresies Here wee are taught a second duty how we are to oppose our selues against all hereticall and scismaticall teachers namely as they labour to publish their false doctrine so must wee endeuor to maintaine the glorie of God and his true religion Hereunto a twofold labour is required partly of the minister and partly of the people The labour of the minister stands in these things principally I. He must endeuour by reading and studie to furnish himselfe with the true knowledge of the foundation and substance of the Gospel true religion that hee may be able soundly and plainly to teach the same For this cause S. Iohn is commanded to eat the little booke Re. 10.9 10 which was as it were by studie and meditation to haue the same digested and setled in his heart Hence Malachie saith The priests lippes should preserue wisedome and thither should the people come for instruction And euerie scribe taught of God must haue store in the treasury of his harâ— like a good housholder Matth. 〈…〉 he must deliuer the whole will and counsell of God concerning saluation truly and distinctly vnto his people as it is propounded in the bookeâ— of the Prophets and Apostles This Paul commendeth by his owne example Act. 20.27 testifying vnto this Church that He had taught them all the will of God and kept backâ— nothing which he was commanded to deliuer vnto them III. Hee must labour to discerne and bee able to discouer false teachers vnto the people that hee may not onely know them himselfe but also cause the church to take notice of them Tit. 19. Paul requireth that the teacher in the church Be able to conuince the gainsaiers to his truth In this discouerie he must do two things First detect their hereticall doctrins Secondly their wicked maners Thus dealt our Sauiour Christ in his owne person liuing in the church of the Iewes with the Scribes and Pharises he did detect vnto the people their false interpretations of the law Mat. 5.21 to the end And also their wicked liues and damnâ—ble hypocrisie Mat. 23.3 4. c. to the end And Saint Paul in all his Epistles laboureth to discouer the wicked liues and to confute the hereticall opinions of the false Apostles IV. Hee must endeuour that the doctrine of the gospell thus published may edifie This is the end of all teaching as Paule sheweth 1. Cor. 14. throughout the whole chapter Now it doth edifie when it is so applied to the hearers that thereby they are wonne to Christ suffering themselues to be reformed by it in heart and life so made fit for the kingdome of God V. He must be careful in his own person to become a patterne of the doctrine of the Gospell which hee teacheth that so the people may haue a double light to follow This is a notable meanes in the minister to make men loue the Gospell and the neglect hereof causeth many to contemne and despise the same VI. Lastly he must bee diligent in praying for his owne and other particular churches of God that they may know beleeue and obey the same doctrine which is taught them out of Gods word Thus did Paul as wee may see in his particular Epistles pray for euery church that by the blessing of the spirit they might embrace and obey the Gospell of Christ Phil. 1.4.9 10. Col. 1.9 10 11. The people also for the name of Christ and his religion must vndergo a threefold labour I. Euery one must see that himselfe know and beleeue the true and sincere doctrine of the Gospell This Christ inioyneth to all in this commandement Repent and beleeue which none can do vnlesse they first know and vnderstand the doctrine thereof and therfore euery one must do as Mary did for which Christ so commends her namely lay aside matters of lesser moment giue our selues to heare and learne the doctrine of Christ Luke 10.39.42 II. Euery one must vse all good meanes that knowledge of religion which himselfe hath receiued bee conueyed to others And indeed if we truly beleeue we cannot containe our selues but must needs teach others For as Christ saith He that drinketh of the water of life out of his belly shall flow riuers of water of life streaming out for the good of others Que. How should priuat men conuey their knowledge vnto others Answ. I. All maisters and gouernours of families are bound in conscience to teach those that are vnder them the maine points and grounds of true religion his place requireth gifts and God lookes for increase For euery christian family should be a little church as it is sayd of the house of Aquila and Priscilla 1. Corinth 16.19 II Euerie man in his place must labour to conuey that knowledge he hath vnto his neighbour yea to his enemies The Iewes would compasse sea and land to make a man a prosâ—lite And Idolaters at this day will trauell farre and neere to make a man of their profession Much more therefore must all true christians labour to conuey their knowledge to others so to winne them vnto Christ. III. Euerie man is to edifie those that bee members of the same church in these three things faith hope and loue as Iude notably exhorteth in the end of his Epistle Edifie one another in your most holie faith verse 20. Haue compassion of some in putting difference and others saue with feare in pulling them out of the fire
He must begin to repent when he is receiued to mercie he must renew that repentance for his daily offences If God therefore haue giuen â—s grace to repent we must not content our selues with that good beginning but adde more repentance daily vnto it For no man liueth that hath receiued grace to repent but hee seeth in himselfe continuall cause of renewing the same by reason of his daily sâ—ilâ— and wants for euery sinne decayeth grace which must be repaired by a new practise of repentance This dutie must needs be practised It is the most dangerous case that can bee for any man to lie in sinne for sinne makes a man liable to all Gods iudgements And it is not so much the act of sinne as the lying in sinne that bringeth damnation For this cause Paule 2. Corin. 5.20 speaking to those that were reconciled to God doth still most â—arnestly beseech them to be reconciled vnto him saying We beseech you in Christs steed as though God did beseech you through vs that ye be reconciled to God Intending thereby to prouoke them to the daily renewing of their repentance that thereby they might get a more full assurance of their reconciliation V. point For what must they repent namely for the decay of their loue not for the want thereof but for that they suffered it to waxe lesser both towards God and his word and towards their brethren The same thing is spoken to vs dayly in the ministerie of the word that whereas our first loue is gone many hauing fallen from it and moe hauing none at all wee would vnfainedly repent of this our decay and want that if wee haue had loue and now waxe cold wee may renew it and if we neuer had it we may labour for it that so we may be answerable to his blessed desire And here obserue that Christ enioyneth vs a strait repentance It is not ynough for men to repent them of grosse sinnes as whoredome theft drunkennesse and such like but they must repent them of their wantâ— of grace as of the knowledge and feare and loue of God and of brotherly loue and of decay in any grace bee it neuer so little Wee haue many iusticiaries in conceit that bee Pharisaically minded thinking too well of themselues that they need no repentance because they liue ciuilely and are not tainted with grosse sinnes But these consider little what God doth here require euen repentance for our secret wants and decayes And great reason it should bee so for els to what end should we examine our selues of our secret wants vnlesse wee should repent vs of them hauing found them in vs Againe if this church must repent for her wants then what great cause haue we to repent in this last age of Atheisme a grosse and common sinne of outward pride in apparrell a sinne flat against Gods word and for contempt of the gospell a sinne that enlargeth it selfe more and more among vs. And for crueltie and want of mercy and compassion all which are rife in our church and may more easily remooue the candlesticke from vs then want of loue could remooue the candlesticke from this church And thus much for the second part of this remedie The third part of this remedie is to do their first workes that is shewe the like zeale and feruencie of loue to God to his word and to their brethren that they did at the first time of their conuersion This duty Christ addeth to the former because true repentance neuer perisheth in the heart but alwaies breaketh out into action in the life Here then is an excellent lesson for vs to learne and put in practise wee must search our own harts and see what good things haue bene in vs what good motions and desires or good affections We must also call to mind our former wayes and see what good things wee haue done and if in heart or life we find decay we must recouer our losse and seeke to do our first workes and striue to continue so doing to our liues end that so wee may escape this heauie charge of decay in grace Thus much of the parts of this remedie If not I will come against thee shortly and remooue thy candlesticke out of his place except thou amend In these words Christ layes downe a reason to persuade the church of Ephesus to the practise of the former remedy especially for repentance This reason containeth three parts I. A generall commination in these words If not I wil come against thee shortly II. A particular threatning of a particular iudgement And remoue thy candlesticke out of his place III. The condition of them both except thou amend I. point If not I will come against thee shortly that is if thou do not practise this remedie and the duties therein prescribed especially the dutie of repentance then will I come against thee shortly The words may as well bee read thus If not then will I come to thee shortly For so they are in the originall and doe containe in them sufficient and profitable instruction God is said to come to any people two wayes in mercie and in iudgement In mercie when he testifieth his presence by workes of mercie As when Christ in spirit went vnto the old world and preached vnto them in the person of Noe an hundred and twentie yeares before the floud 1. Pet. 3.19 20. Secondly God commeth in iudgement when hee testifieth his presence by iudgements In the second commandement God saith He wil visite the sinnes of the fathers vpon the children that is he will make inquirie among the children for the fathers sinnes and if hee find them to liue in the same sinnes that their fathers did then will hee punish them this is properly to visit So in this place If thou repent not I will come vnto thee and testifie my presence not in mercie but in iudgement In this generall threatening we may obserue that when a church or people decay in loue to God to his word or to their brethren or els lye in any sinne then God prepareth himselfe to come vnto them in iudgement Amoâ— 4.12 Because I will doe thus and thus vnto thee for thy sinnes therefore prepare to meete thy God Oh Israell meaning that because they lay still in their sinnes therefore he would make knowne his presence by more fearefull iudgements This doctrine according to Christs direction is to bee applied to vs and to our church for the sinnes that were in the church of Ephesus are the sinnes of our church and people They decayed in loue to God to his word and to the brethren so doe we Nay generally there is no loue at all in vs as hath been shewed and besides these wants there be many other grosse sinnes wherein our church and people doe lye as in Atheisme both in iudgement and practise in contempt and neglect of Gods worship and true religion in crueltie oppression and want of mercie and that which is
hated namely Idolatrie and Adulterie which are ioyned together in these Nicolaitans Adulterie is the punishment of Idolatrie and Idolatrie the punishment of Adulterie Spirituall Adulterie is punished with bodily adulterie This was verified in the old Iewes when they fell a whoring after strange gods God gaue them vp to vncleane lust And it is palpable in the Church of Rome they being fallen to idolatrie doe abound in all vncleanenesse for they tollerate stewes for fornication and adulterie and Sodomic are common among them Againe sundry men may here be well admonished who will bee of no Religion because there are many sects and schismes among the professours thereof These men should consider That in the best Churches planted by the Apostles there were sects and heresies euen in the Apostles times as here in Ephesus And therefore no maruell if there bee sects and schismes among vs at this day This offence should not mooue any to dislike the gospell but rather cause them more firmely to cleaue vnto the truth Which I also doe hate This Christ addeth to encourage them to goe forward in the vertue for which hee commended them in hating euill workes for what could more prouoke them to zeale and constancie therein than to know they did that which Christ himselfe did And here wee see that Christ would haue euery member of his Church to be like minded and like affected vnto him as he was man Wee must loue those things which Christ loueth and hate those things which Christ hateth reioyce wherein Christ reioyceth and mourne for those things for which Christ mourned And great reason it should be so for wee professe our selues to be members of Christ bone of his bone and flesh of his flesh for out of his bloud sprung the Church and there must bee consent and conformitie betweene the head and the members Quest. If Christ hated these wicked men why did hee suffer them to liue and not cut them off from troubling his Church Answ. Because hereby hee would manifest his loue to his Church and his iustice vpon the wicked for hee can bring light out of darkenesse and good not onely out of good but out of euill Verse 7. Let him that hath an eare heare what the spirit sayth vnto the Churches To him that ouercommeth will I giue to eat of the tree of life which is in the middest of the paradise of God These words containe the conclusion of this Epistle the scope whereof is to excite this Church to the more carefull performance of the duties before prescribed This conclusion hath two parts a commaundement and a promise The commaundement in the beginning of the verse Let him that hath aâ—â—are he arâ— what the spirit sayth vnto the Churches In this commaundement note three points I. who are commaunded These which haue eares II. The dutie commaunded They must heare III. What they must heare namely What the spirit sayth vnto the Churches I. point The parties commanded are thus set forth He which hath an eare who these bee Christ doth more fully expound Matth. 13.9 when hee saith Let him that hath an eare to heare heare Where he maketh this distinction of hearers that some are deafe hearers some hearing hearers The deafe hearers are those that bring with them to the ministerie of the word their outward eares only but their hearts are not affected with it neither do they care to learne to beleeue or obey that which is taught them The hearing hearers are all such as beside their bodily eares haue eares piâ—â—ced in their hearts by the spirit of grace whereby they doe not onely heare the word outwardly but their hearts are also affected with it and made pliable vnto it so as they beleeue it and bring forth obedience vnto it This hearing eare is set foorth by Dauid when he saith Sacrifice and burnt offeringâ— thou wouldest not haue but mine â—ares hast thou opened and preparâ—d and then I sayd Loâ— I come Hereof Isay saith Thou openedst mine eares and I was noâ— rebellious And this hearing eare 〈…〉 giuen her when God opened her heart whereby she became attentiue to the word of God preached by Paule By this distinction of hearers which Christ maketh we may learne that Gods grace vnto saluation is not vniuersal that is God giueth not vnto al men such measure of grace whereby if they will themselues they may beleeue repent and be saued For in Christs time and euer since there haue bene in the church these two kind of hearers whereof the deafe hearer doth not receiue nor beleeue the gospell vnto saluation Neither is it true that God giueth grace sufficient vnto all whereby they might be saued if they by their malice and sinne did not abolish the same For though he admit all sorts into his church yet not all but some onely haue eares pierced by the spirit of grace that they can heare And therefore when the Disciples asked Christ Why hee spake in parables he answered thus To you it is giuen to know the will of God and the secrets of his kingdom but to others it is not giuen Shewing plainly that the gift of hearing to saluation is not giuen to all and in some made void by their own wilfulnesse but to some it is giuen and they haue hearing eares and to some it is not giuen and their eares are deafe Secondly seeing this commaundement is directed to the hearing hearers we must hereby be admonished to vse all good meanes to become good hearers of Gods word bringing with vs not onely the bodily eares which we haue by creation but the spirituall eares of the heart which we haue by regeneration For it is not sufficient to our saluation to receiue the word into the outward bodily eares vnlesse the inward eares of the heart bee opened that our soule may bee affected with the word and fitted to receiue to beleeue and obey the same Thus did good king Iâ—sias heare the law read the text saith His heart 〈◊〉 within him And thus did Dauid heare when the Lord sayd to the church Seeke â—ee my face his heart answered I seeke thy face O Lord. And as we must bee carefull to get spirituall eares so wee must take heede of deafe eares Which is when a man commeth heareth the word of God but yet hath no care in his heart to learne beleeue or obey the same This deafe eare is a fearefull iudgement of God whereof we may read Isay. 6.9 where the Prophet is sent To make their eares heauie and their harts fat that they might not beare nor beleeue lest they should turne and be saued And this the rather we must looke vnto because it is a iudgement of God vpon many among vs at this day The greatest part of hearers are deafe hearers which appeareth by this that after long teaching they neitheir increase in knowledge nor in faith nor in obedience but remaine the same for blindnesse of mind hardnesse
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
Apostles that were extraordinarie men of moâ—e â—xcellent gifts might doe nothing without warrant Of the parts of this commaundement we spake in the first verse of this chapter The Epistle it selfe followeth containing thrâ—e parts a Preface a Proposition and a Conclusion The Preface containeth a preparation to the matter of the Epistle in these words These things sayth â—e that is the first to 〈◊〉 last which was dead and is aliue In this Preface he sheweth in whose name this Epistle was written vnto this Church namely in Christs name which he setteth downe for two causes First to stir vp the people in this church to a religious attention and a reuerent care of receiuing the things therin written as the pure words of Christ Iesus Secondly because no commaundement in the matter of Gods worship and religion is to be receiued from any creature but from Christ alone And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone In this Preface Christ is described by two notable Arguments First To be the first and the last second that he was dead but is aliue The meaning of them both was shewed in the 17 and 18 verses of the former chapter whence they are borrowed By the first Christ would signifie that he is euerliuing God without beginning or ending before all creatures and after them By the second that hee is true man and assumed mans nature to suffer death for our sinnes and rose againe to liue for euer and to giue to man eternall life In this description two points of doctrine are expressed I. That Christ is a person consisting of two natures Godhead and Manhood He is the first and the last and therefore God He was dead and is aliue and therefore is true man If any aske how one person can consist of two natures Answ. As bodie and soule concurre to make one man so the Godhead and Manhood of Christ concurre to make one Christ and therefore are vnited II. Doctr. Here is the foundation of all true comfort vnto Gods Church and people in any miserie or afflictioÌ„ Which standeth in two points first that Christ is able to helpe them in any miserie either by freeing them quite from it or easing them in it seeing hee is God the first and last Secondly that as he is able so he is willing and readie to helpe them for he is man who tooke on him our nature died for vs and rose againe vnto life to giue to vs eternall life This is the very scope and end for which Christ thus describeth himselfe to this church that was in affliction Here then wee haue direction where and whence to seeke for true comfort 〈…〉 tribulation of this life namely wee must haue recourse to Christ and in him â—onsider both his abilitie and his willingnesse to â—ase all 〈◊〉 children in affliction And by these wee must arme our selues against dâ—spairâ— and against immoderate griefâ— and sorrow vnder the crosse Verse 9. I knâ—â— thy workes and â—â—ibulation and 〈◊〉 but thâ—â— ar◠〈◊〉 and I know the blasphemie of them which say they are Iewes 〈…〉 but are the Synagogue of Satan Here beginneth the Proposition of this Epistle containing the matter and substance of the whole Epistlâ— This Proposition hath two parts a commendation of this Church and counsell how to behaue 〈◊〉 selfe in the time to come The commendation is in this ninth verse wherewithall are mingled some comfortâ— vnto this Church being in affliction I knâ—w thy workâ—â— These wordâ— were handled in the former Epistle The meaning breefely is this I know all thy dealings thy waies I know the whole tenor of thy life and I doe withall well like and approoue of them Here Christ setteth downe an excellent propertie touching himselfe namely that he seeth and knoweth all things whatsoeuer nothing is hid from him and that this Church might bee resolued hereof hee repeateth this vnto them I know thy workes Neither is it any vaine repetition being indeed the ground of all true pietie and syncere obedience Wee therefore in a our affaires are here taught to labour to bee fully resolued in our consciences that Christ is with vs and seeth vs and knoweth the whole tenour of our wayes in thoughts words and â—â—eds Dauid had learned this when as he sayd Thou knowest my sitting and my rising thou vnderstandest my thoughts a farre off Thou compassest my paths and my lying downe and art accustomed vnto all my wayes there is not a word in my toung but thou knowest it wholly This persuasion is very necessarie for it will moue a man to make conscience of euery thought word and action and of his whole behauiour but where this persuasion is wanting there is no religion in the heart nor good behauior in the life When this takes place Religion beginneth and encreaseth with it so doth good conscience and true obedience for hee that hath the Lord alwayes before him will not greatly fall Psal. 16.8 And tribulation Marke here how workes that is a godly conuersation and tribulation goe together Hence we learne that God will haue tribulations ioyned with his grace where hee bestowes his graces there also hee layeth tribulation and that for weightie causes as to humble them for their sinnes past to make triall of their faith and other graces and to preuent in them sinnes to come The consideration wherof must mooue all Gods children in this our Church to looke for some tribulation for God hath bestowed among vs plentie of his graces with long peace and many outward blessings and his will is that trouble and affliction should accompanie the same Further Christ saying I know thy tribulations would hereby comfort this Church as if hee should say True it is thou art in great trouble but it commeth not by chaunce but by the speciall prouidence of my father and I do know and regard the same Psal. 113.6 7 The raising vp of the poore and needie is made a fruit of Gods beholding the things that are done vpon the earth This is an excellent comfort for any church or people that be in affliction for when they shall know that beside the hand of God therein Christ Iesus regardeth their sorrowes this must needes arme them with long suffering and ioyfulnesse We in this Church as hath beene shewed may persuade our selues that God will send tribulations among vs now when they come what shall we doe Shall wee sinke vnder them No but wee must now forecast to vse the meanes whereby we may stay our hearts vnder the smart and burden of them that is by setling our hearts in this persuasion that Christ seeth our affliction and withall hath speciall care to comfort or deliuer vs as hee seeth most for his glory and the good of our souleâ— In the next words Christ setteth downe two kinds of tribulations in this church Pouertie and Reproâ—h By Pouertie he meaneth want of temporall things to maintaine this
by the name of counsell First â—ere note that Christ commendeth this church and giueth her counsell but doth not at all rebuke her for her faults as he did the church of Ephesus Hence the Papists gather that Gods church and so the members thereof may liue without sinne and fulâ—ill the law But they are deceiued Christ therfore abstaineth from reproofe of this church not for that he had not any thing against them but for these two causes especially First because this church of Smyrna did truely repent and beleeue and did not decay in grace as the church of Ephesus did and therefore had the pardon of her sinnes and was in Gods loue and fauour Secondly this church did indeuour to obey Christ and to testifie her faith and loue thereby Now God accepteth the desire and will of obedience in his children as obedience it selfe and therefore did not reproâ—ue them for any fault that was among them Seeing this church being in affliction is so farre forth accepted that Christ reproueth nothing in her wee are taught it is profitable for Gods church and people sometime to bee in affliction for thereby are the gifts and graces of God preserued as Faith and Repentance and many greeuous sinnes preuented which otherwise Gods children might fall into The counsell it selfe containeth three parts A precept A prophesie And a precept againe The first precept is in these words Feare none of those things which thou shalt suffer This precept may seeme to be against other places of Scripture as Phil. 2.12 Worke out your saluation in feare and trembling And Rom. 11.20 â—e not high minded but feare Answ. There bee three kinds of feare I. naturall feare II. feare proceeding from grace III. a distrustfull fearefull proceeding from vnbeleefe I. The naturall feare is a declining and eschewing of death and those things that tend thereto this feare is in all men in as much as euerie thing desireth to preserue it selfe this was in Christ who in his agonie feared death as it was a separation of soule and bodie asunder yet this was no sinne in him but onely an infirmitie without sinne The second kind of feare is that which commeth from grace Mal. 1.6 If I be a maister where is mine â—onor If I be a father where is my feare This feare is a reuerent awe towards God in regard of his mercie and iudgements and this is a vertue and no sinne The third is distrustfull feare when men for affliction forsake religion and obedience to God standing more in feare of men than of God and this is that feare which Christ in this place forbiddeth being a sin that draweth men from God vnto perdition In this commaundement Christ doth two things First he giueth them and vs to vnderstand what is the sinne in which euerie man is conceiued and the seed whereof remaineth stil in the children of God namely distrustfull vnbeleefe whereby men feare the authoritie of the creature more than the glorious maiesty of the eternall God which proceedeth from this that men consider not of God as he extendeth his prouidence ouer all things and as he is a mightie iudge taking reuenge vpon all sin and wickednesse Secondly here Christ describeth the meanes wherby Gods people may arme themselues against all perils and troubles whatsoeuer to wit Christian fortitude which is a gift of God proceeding froÌ„ true faith inabling a man to lay aside all feare and with courage to vndergo al dangers whatsoeuer that he may in life and death maintaine faith and a good conscience This vertue God prescribed to the Prophets when they were to enter into their calling and our Sauiour Christ to his Apostles and to this church of Smyrna And it were to be wished that all the ministers of the gospell might speake vnto their people as Christ speaketh vnto this church Feare not But the truth is if they deale faithfully they must change their note and say with Ioell Waile and houle ye priests and people lying in sackcloth and ashes because the day of the Lords vengeance is at hand For it is lamentable to see the state of the whole body of our people of whom wee may generally say with the Prophet There is no knowledge of God in the land And where knowledge is there is litle conscience to liue therafter Consider also how the most are carnall minded dead in sin they sauour not thâ— things that pertaine to Gods kingdome but their hearts are wholly possessed with earthly desires delights and spirituall things affect them not Yea in all places wee shall see that as naturall sleepe wrappeth vp the senses of the body so a spiritual slumber benummeth their minds and hearts For though God preach daily vnto vs by his iudgements yet like the old world wee know nothing of the euill day we neuer cal to mind the iudgement to come And if herunto we ioyne the common crying sinnes of this land as swearing cursing oppression Saboath breaking drunkennesse whordome and all vncleannesse yea Atheisme it selfe the ground of all How can we say with Christ Feare not yea rather wee must call men to repentance in sackcloth and ashes For God is iealous of his glorie neither will hee alway be chiding nor winke at our iniquities he hath whet his sword and bent his bow and vnlesse wee repent the day of hauocke will come shortly wherein hee will take vengeance vpon all our iniquities And although this be the common state of our land yet Christ hath his remnant among vs who mourne for the sinnes and abhominations of the times and doe endeuour to keepe faith and a good conscience in all things and to these it may be sayd Feare not but take to your selues christian courage arme your selues therewith lay aside all distrustfull feare and glorifie God in your hearts striue to keepe the faith in a pure conscience vnto the end and so shall Christ appeare to your ioy when the wicked shall be ashamed And to moue Gods children to this christian fortitude First let them consider what a iudgement of God is due vnto them that are distrustfully fearfull when they should suffer any thing for the name of Christ Reuel 21.8 They must haue their reward in the lake that burneth with fire and brimstone among the damned Secondly let them obserue the Lords presence and his gracious promise of protection in distresse He will cause his Angels to pitch their tents about them that no perill shall hurt them 2. King 6. When a mightie armie came against Elisha his seruant was fore afraid but marke how he comforteth him Feare not saith he for they that be with vs are more than they that be with them And so it is with Gods children Thirdly let them consider that it is a most honourable estate to suffer any thing for the name of Christ. And therefore the Apostles reioyced exceedingly when they had bene beaten That they were counted worthie to suffer any
sinnes in them These things wee should often thinke of and blesse Gods name for euer that by his prouidence he doth maister Sathans power malice and so dispose of all actions of the wicked that they tend to the good of his church This must also teach vs to renounce our selues and to put all our trust and confidence in Christ his prouidence making that our comfort our stay and protection in all distresse Againe whereas the end of afflictions in Gods church is the trial of faith other graces Hence we are taught many things First to labour to haue in our hearts the power of godlinesse in true faith and vnfained repentance and not to content our selues with the forme and shew thereof in a naked profession only For we must bee cast into the fieâ—ie triall of afflictions to see what is in our hearts In the day of triall shewes will not serue the turne nor stand vs in steâ—d Trials and afflictions will consume them as the fire doth drosse and stubble Secondly to bee ioyfull and glad when the Lords will is to call vs to suffer for his sake Because this is a means to make knowne good graces in our hearts Iames 1.2 Brethren count it exceeding great ioy when yee fall into diuers afflictions knowing that the triall of your faith bringeth foorth patience V. Argument The time of their continuance in affliction is for tenne dayes By which some vnderstand a long time according vnto that which Iacob sayth to Laban Thou hast changed my wages tenne times that is often And so the Israelits are sayd to sinne tenne times against the Lord that is many times but this Exposition will not so fitly stand in this place for Christ intendeth to comfort this church But what comfort could this bee to say they should bee so long in affliction Others expound tenne dayes to be tenne yeares And so the word dayes is sometime vsed to betoken yeares for in the Scripture there bee yeares of dayes as well as yeares of weekes But though this exposition may well stand with the words yet none can shew by true record That this church was afflicted only fâ—â—tenne yeares and no longer Therfore a third exposition is this That by tenne dayes is meant some short space of time and I so vnderstand this place because it is most sutable to all circumstances For here Christ intendeth to comfort this church which is most fitly done by foretelling a short time of their affliction In this circumstance of time Christ setteth downe two things First that the affliction of Gods church and people are for a certaine time decreed of God which cannot bee changed lengthened or shortened Particular proofes hereof we haue in Scripture So God foretold Abraham That the afflictions of his people should be 430 yeares which time they were afflicted especially in Egypt but at the same night when those yeares were expired they were led out of Egypt and their afflictions ceased Exod. 12.46 And the 70 yeares captiuitie were well knowne vnto Daniell to bee determined of the Lord And therefore hee armed himselfe with patience during that time and prayed not for deliuerance vntill it should bee expired The consideration hereof must moue vs to arme our selues with patience when God shall send affliction because wee cannot deliuer our selues before the time which God hath appointed for the continuance of our afflictions is set downe by God and cannot bee changed by vs. Secondly here Christ sheweth that the afflictions of his church are but for a short time and therefore Paule calleth them moment anie in regard of the eternall weight of glorie which shall be reuealed at the end of this life and neuer haue end Which is a singular ground of comfort vnto the child of God in any distresse Thus we see the parts of this prophesie yet in the words there is a further thing intended for euery word containeth a reason to comfort this church as first from the cause of their persecution which is the deuill and therefore they must not feare for if hee cast them into prison their case is good he is Gods enemie and so the Lord is on their side who then can bee against them to doe them hurt Secondly not all your whole church but onely some sayth Christ must be afflicted Thirdly Sathan cannot kill you but onely cast you into prison Fourthly his imprisonment shall not tend to your damnation but make for the triall of your grace And lastly it is but for a short time In all which you may see the power of Gods prouidence ouerruling your enemie and turning his rage vnto your saluation and therefore take comfort and courage vnto your soules lay aside all feare and al dread and keepe faith and good conscience to the end The third part of this counsell is a most blessed precept containing most heauenly aduice Bee thou faithfull vnto death and I will giue thee the crowne of life Gods seruants are called faithfull in regard of their fidelitie which they owe to God and that is in two respects I. Euery member of Christ is baptized wherein God for his part promiseth Christ with life euerlasting and the partie baptized promiseth vnto God againe that hee will denie himselfe and cast himselfe wholly vpon God in life and death and keepe faith and a good conscience Which promise â—s called the stipulation of a good conscience 1. Pet. 3.21 And when a man keepeth this promise made to God then is hee faithfull and when hee breaketh it hee is vnfaithfull II. God giueth vnto his children many good gifts and graces as knowledge faith repentance and care to keepe a good conscience which he would haue them in all things to keepe and preserue And therefore Paule biddeth Timothie keepe that thing which is committed vnto him of trust Now a man is faithfull vnto God when hee maketh good vse of the gifts and graces of God and still preserueth the same vsing them for Gods glorie and the good of his owne soule and of his brethren like as we are counted faithfull with men when wee keepe that thing safe which is committed vnto vs of trust The meaning then of Christ is this Thou hast made a promise vnto mee in baptisme to renounce sinne and Sathan and to keepe faith and a good conscience vnto death therefore performe this thy promise and for those gifts which I haue committed of trust vnto thee see thou keepe them well and vse them to my glorie in the good of thy brethren Against this precept three sorts of men offend and bee vnfaithfull vnto God I. Those that being baptized doe yet liue in ignorance and securitie neuer seeking to know God or to vnderstand his will no not so much as for their owne vow in baptisme though none will brag more of fidelitie vnto God than these men do II. Those that haue knowledge and vnderstanding in Gods will and yet make no conscience to liue accordingly
in the word of God and receiuing the Sacraments for the increase of faith and renewing of their repentance All which will rather make a man fearefull and carefull than secure For with the meanes is certainty of saluation both atteined and preserued so that our doctrine is not a doctrine of offences but a true doctrine that beateth out the plaine way that â—eadeth vnto life Secondly Christ his detestation of this doctrine of Balaam must admonish vs to be so carefull of our behauiour euerie way that we giue no offence vnto anie for if wee do wee are Balaams schollers This is a point of speciall obseruation wee must looke to our communication that it be void of railing bad speeches and to our conuersation that it bee holy and vnblameable In euerie thing we must haue care not to hinder others in the way of life Woe bee to them saith Christ that giue offences it were better that a huge milstone such as an asse can but turne about as the word imports were tied about his necke and that he were cast into the sea The reason is because when a man by any means giueth his brother an offence he doth as much as in him lieth to plunge his brothers soule into the pit of destruction and therefore we must flie offences as hell it selfe yea rather on the contrary we must helpe our brethren forward in the way of saluation and remooue from them all stumbling blockes that cause them to fall If this duty were practised our church would abound with grace and godlines but this duty is wanting and hence it comes that we haue so small increase after long labour in preaching for example and euill counsell do quench the graces of the spirit in mens hearts Thirdly hereby wee must learne to haue speciall care against offences giuen by euill counsell or bad example For if it be the propertie of a false prophet to cast stumbling blocks before others then is it a dangerous thing to fall vpon them when they are laid before vs. While we liue in this world wee shall see many offences giuen but we must take heed we take them not And therfore Christ biddeth vs If thy foote offend thee or thine haâ—d cut it off or thine eye plucke it out Teaching vs to forgo the dearest thing that can be vnto vs if it would cause vs to sin against God And to mooue vs hereto marke the Israelits example in the wildernesse while they kept a good conscience and obserued the true worship of God all Balaams curses were turned into blessings but when they fell to idolatrie fornication with the Moabitish women then was Gods wrath kindled against them and his plague seized vpon them Euen so if our church be carefull to keep it selfe to the true religion which by Gods mercie we enioy and withall haue care to keepe good conscience in becomming a penitent and obedient people vnto God then may Balaam curse and al our enemies spit their venome yet we shall be safe But if we let go true religion and good conscience and fall to sinne then we must looke for â—ods heauie iudgements to fall vpon vs in his wrath as they did vpon his owne people Fourthly when Balaams cursing would not preuaile then did faire women and banqueting draw them to idolatrie and fornication Hence we learne that temptations on the right hand that is taken from profits pleasures and preferments are most dangerous and soonest preuaile to draw men from God The state of a christian is like a besieged citie when a huge armie cannot sacke it than siluer and gold will open the gates hereof euen so when aduersitie cannot make a man to forsake religion good conscience then by prosperitie ease and pleasure hath the diuell stollen away his heart Those therefore that haue ease pleasures and outward blessings at will are in a farre more dangerous case in respect of sinne than others vnlesse God vouchsafe vnto them speciall grace to watch against these pleasing temptations This made godly Iob To sanctifie his children euerie day when they feasted each other at their houses lest any one then should haue blasphemed God in his hart Because he knew the diuell by pleasures would soonest wind himselfe into their hearts Lastly note the order of these sinnes First they are drawn to sit at idols feasts and then to commit adulterie where we see that these two sinnes goe together Spirituall adulterie that is idolatry and bodily adultery one is the plague punishment of the other that people which giue themselues to idolatrie will God giue vp to bodily adultery As this was true in these Israeliâ—s so is it to be seene among the Turkes and with the Papists at this day who maintaine fornication in tollerating stewes and further it much by their vow of single life wherewith they bind the conscience though the partie want the gift of continence Verse 15. Euen so hast thou them that maintaine the doctrine of the Nicholaitans which thing I haâ—e Here followeth the second part of the comparison where Christ setteth downe two things First what the Nicolaitans were Secondly how hee was affected towards them What they were is expressed in the first words Euen so which is a note of resemblance or comparison hauing reference to the words going before They may be thus described The Nicolaitans were a seâ—t in the church of Pergamus that maintained two damnable opinioÌ„s according to the doctrine of Balaam I. That it was lawfull to eate things offered to idols in the honor of idols sitting in the idols teÌ„ple Iâ— that fornication was no sin but that a man might lawfully commit it It may seeme strange that in the dayes of the Apostles there should bee men professing the name of Christ and yet hold such damnable opinions but the truth is hereby euident that there were such in this church And that we do not conceiue a liking of their wicked opinions let vs examine their reasons whereupon they might seeme to be grounded For the eating of things sacrificed to idols they would pleade thus I. From the doctrine of christian libertie Things indifferent may â—e lawfully vsed Things offered to idols are things indifferent as meates and drinkes and therfore may lawfully be vsed Ans. Meats and drinkes if they bee considered in themselues are things indifferent and may lawfully be vsed yea after they haue bene offered to idols if they be sold in the market they may bee lawfully bought and eaten in priuat houses if it be done without offence of the weake as Paul teacheth at large 1. Cor. 10.25.29 But if these meats be considered as they are offered to idols and eaten in the idols temple in the honor of idols they be vnlawfull And yet the Nicolaitans held this to be lawfull II. Reason An idoll is nothing 1. Cor. 8.4 and therefore we sinne not in eating meates offered vnto them Ans. An idoll is nothing that is in nature subsisting nothing
it meaneth for meat and drinke is neuer knowne till a man be hungrie Yea to many that liue in the church this Manna is hidden for though men heare the doctrine of Christ yet not one of an hundred feele in themselues any want of Christ let the conscience speake and this will prooue true Ignorant people blesse themselues and say all is well Christ is a sauiour when as indeed to them Christ is hidden Nay which is yet more lamentable to many which teach and preach Christ Christ is hidden Manna for many of them neuer felt in their hearts and conscience that they had need of Christ for the pardon of their sinnes and the saluation of their soules It is not the knowledge in the brain that maketh Christ known to man but knowledge in the cōscience when a man feeles in his heart and soule that hee stands in need of the bloud of Christ and all the benefits of his passion for his redemption saluation And seeing this is the condition of the world wee on the contrarie must labor to feele in our selues our owne pouertie to see in our selues that we stand in need of Christ and of all the benefits of his passiō to free our souls from the gulfe of hell and the wrath of God Away with bare mentall knowledge for till we haue this true sense of our owne wants wee can neuer get into our hearts any sound grace Secondly is Christs hidden bread not reuealed to all Then calling effectuall to saluation so as if hee will euery man may be saued is not vniuersall for then should Christ not be hidden but reuealed to all which is not so Election therefore and effectuall vocation is definite particular And thus much of the first branch of this gift The second gift is a white stone Here Christ borroweth a comparison from the custome and manner of the gentiles to whom these Epistles are directed A white stone was of great vse among thē For first the iudge in giuing sentence vsed white stones and blacke stones the giuing of a white stone was a token of absolution the giuing of a blacke stone a signe of condemnation Here then the giuing of a white stone may signifie Absolution from Christ of all a mans sins and trespasses Againe when the gentiles would know which were luckie dayes as they spake and which were vnluckie they vsed to cast lots with white and blacke stones and that day which light on a white stone was iudged to be a lucky day that which light on a blacke stone was iudged to be vnlucky This practise they vsed as might be shewed by sufficient records And though this practise haue no warrant yet may Christ allude vnto it to signifie vnto them that hee will giue them good successe in all their actions yea happie dayes and a blessed life full of all ioyes and pleasures Others doe expound it of giuing victorie whereof the giuing of a white stone was a signe but this is not so fit neither can it bee shewed by true record that they had such a practise I rather take it Christ alludeth to the first and here promiseth to him that ouercommeth the true remission of all his sinnes and full absolution not in regard of ciuill punishment but in respect of guilt and punishment before God which is eternall damnation Here note one infallible token of the pardon of sinne namely to ouercome that is to renounce our selues and by faith relie wholly on Christ testifying this faith by maintaining good conscience and true religion vnto the end And therefore if anie desire to know whether God haue absolued him of his sinnes let him labour thus to ouercome and then shall this assurance be sealed vp vnto him The third gift is a new name written in the stone What this new name should be S. Iohn expresseth in his first Epistle chapter 3. vers 1. saying Behold what loue the father hath shewed to vs that we should be called the sonnes of God This new name therefore is to bee the sonne and heire of God in Christ. And because it is giuen of God himselfe therefore wee must not thinke it is an idle name or a bare title onely but withall God giueth him a new condition whereof this name is a token and title God changed Abrams name called him Abraham but it was when he had changed his estate and made him the father of the faithfull And there was a change in Iacob when God called him Israell This new name then signifieth the giuing of a new estate to a man or womā which they had not before namely their regeneration whereby they are made to die vnto sinne and to liue vnto God for therewith goeth the blessing of adoption whereby they become the sonnes of God and heires with Christ and so haue heauen and earth for their possession and all miseries and crosses yea sinne it selfe turning to their good they haue also the protection of Gods holy Angels in this life and at the last gaspe death to bee no death but a strait passage to eternall life Further this new name is sayd to bee written in the white stone that is in the pledge of absolution which sheweth the vnion of these two Absolution and Regeneration So that whom the Lord of his mercie absolues from their sinnes them in his bountie hee brings to a new estate and condition He that is in Christ is a new creature 2. Cor. 5.17 A point to be obserued as yeelding speciall aduice to reforme the grosse and common abuse of Christ. Men persuade themselues that Christ is their Sauiour and will pardon their sinnes for he is mercifull and thereupon they take occasion to liue as they list But let no man herewith deceiue himselfe for they that haue absolution haue regeneration also a new condition of life goes with the fruition of Gods mercie in Christ they that go on in sinne haue not the pardon of sinne the corruption of sinne must bee abolished where the guilt of sinne is absolued and their liues are reformed that haue their sinnes remitted Here some man may say Why are not those called by this new name to whom Christ giues it for vsually men are called after their names The answere is made in the end of the verse Because no man knoweth that name saue he that receiueth it that is in that manner and certainetie as hee that receiueth it And therefore the children of God must not be much offended when they are reuiled for their profession because the world knowes not their estate Here we may obserue diuerse points First that hee which is the child of God and hath this new name giuē him knows that hee is Gods child iustified and sanctified Neither is this knowledge by probable coniecture onely and good hope as the Papists would haue it but certaine and infallible for else others should know it as well as hee that receiueth it which is here denied Each one is bound in
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
sinne of impenitencie forbidden for the law condemnes no more than it reuealeth but it neuer reuealed repentance and therefore it doth not forbid or condemne the want thereof Secondly for the greatnesse of this sinne it may appeare because hereby men heape sin vpon sinne and Wrath vnto themselues against the day of wrath Some to aggrauate the grieuousnesse of this sinne say that impenitencie is the sinne against the holy ghost and that opinion is antient but yet false and erronious for the sinne against the holy ghost is a blasphemie Mat. 12.31 but this is not a blasphemy Again the sinne against the holy ghost is in this life but finall impenitencie is neuer before the end of this life Hence also the Papistes gather free will to good by nature shee did not repent therefore she had freewill power to repent if she would Ans. This reason is not good thus much may hence be gathered that she had freewil not to repent and to sinne for euery man sinneth freely but yet it followeth not that they haue the same power to cease from sinne or to repent without Gods special grace without which no man can will or doe that which is truly good before God Againe the same sinne which is reproued in this wicked woman may bee layd to the charge of the greatest number in our churches and congregations God hath giuen vnto men a long time of repentance to some ten to some twenty yeares but they repent not as their liues do plainly testifie for some liue in irreligion and prophanenesse some in Saboath breaking some in fornication and adulterie some in idlenesse some in couetousnesse and extortion giuing themselues wholly and spending all their time in seeking the things of this life neuer regarding with reuerence thâ— things of God Verse 22. Behold I will cast her into a bed and them that commit fornication with her into great affliction except they repent them of their works Christ hauing reprooued this church and this woman for their seuerall faults doth here giue speciall counsell and direction vnto them both whereby they may auoid escape the grieuous iudgements due vnto them for their sinnes both in this life and in the life to come This counsell of Christ hath two parts First to Iesabell and her company vers 22.23 The second to the church of Thyatira verse 24 25. The summe of Christs counsell to Iesabell is to repent which is not expressed but insteed thereof the reason to moue her to repentance is propounded And it may be framed thus If thou repent not I will punâ—sh thee with sundry iudgements But thou wouldest not be so punished and therefore repent This reason hath two parts A threatning and an exception thereof The threatning in these words I will cast her into a bed and them that commit fornication with her into great affliction And before this threatning Christ prefixeth a word of attention Behold whereby hee would teach them and vs that wee ought seriously to consider of the threatnings that are propounded in Gods word against sinne and sinners When Iosias heard the booke of the law read hiâ— heart melted which it could neuer haue done vnlesse it had first trembled at the iudgements therein denounced And the pricking that was wrought in the hearts of the Iewes by Peters first Sermon was nothing else but a compunction wrought in them vpon consideration of the iudgements and condemnation due vnto them for crucifying the Lord of life The cause why sinne is so rise in euery estate and condition of men at this day is for that men set light by the threatnings of Gods word If men would tremble when they heare of Gods iudgements it would make them crie out Men and brethren what shall we doâ— but because God is mercifull therefore men feare him not Isay. 57.11 This threatning hath three seuerall parts according to the three seueral sorts of persons whom it concerneth The I. is against Iesabell her selfe who was the chiefe of them all in these words I will cast her into a bed The meaning whereof may bee gathered out of the like words of Ionaâ—â—â— to Ammon bidding him lye downe on his bed and make himselfe sicke So that Christs meaning is that he wil strike her with some grieuous sicknes the place of the sick person being put for the sicknesse it selfe As if hee should say Iesabell takes her pleasure in fornication and thereto abuseth the bed I will therfore send on her some great sicknesse which shall cast her into her bed Here note Gods dealing with sinners In those thingâ— which they abuse for the furtherance of their sinnes will the Lord plague and punish them Iâ—sabell abused her bed with fornication thither shee must bee cast with sicknesse Diueâ— in his life time abused his tongue and tast by gluttonie and therefore 〈…〉 now in in hell therein most of all plagâ—d and tormented at hiâ— crying 〈◊〉 drop of water to coole his tongue doth import gamesters take their pleasure in â—â—â—ding and dicing which many times God turneth to their wo for therby they are vsually brought to extreame want and miserie Ahab shed Naboths bloud to get his vineyard and for that sinne must his bloud the bloud of Iezabell and his children he shed And now in these dayes the couetous for their gaine doe suckâ— the bloud of the poore but that bloud will haue bloud from them againe The Lord will spoyle the soule of him that spoyleâ— the poore Prou. 22 2â— This must make vs to beware how we abuse any creature of God to serue vs for any sinne for the Lord will cause that to bee a meanes of woe and punishment vnto vs which we misuse vnto our lusts Againe note here who is the author of grieuous sicknesses namely Christ himselfe For he saith I will cast her into a bed Sicknesses come not by chaunce or fortune but from the hand of God This wee must learne to beleeue and it will cause vs to make better vse of sicknesses than vsually we do If men did beleeue this it would make the hardest heart to repent in time of sicknesse for this they would say Hath God cast me downe with sicknesse no doubt it is to humble me for some of my sinnes to make me know them to leaue them and to turne vnto him This vse the seruants of God haue made hereof when the Prophet came to Hezâ—â—ias and told him hee should die he turned his face to the wall and wept as for other things so for his sinnes especially And Iaacob being to die leaâ—ed on his â—â—affe and by faith worshippeâ— towards the beds head lifting vp his body to do reuerence vnto God thereby testifying his humilitie faith and hope And the like ought we to do which if wee could wee should find our sicknesse would become a blessing vnto vs. The second part of Christs threatning is the punishment of her followers which
hearts As if he should say to Iesabell and her companie you may persuade your selues that because your sinnes are secret therefore my iudgements shall not befall you But know that I will discouer your secret sinnes and practises in such sort as all Churches shall know by experience in your persons that I do see and discerne the most hidden thoughts of mans heart First here obserue to whome Christ will discouer their sinnes not to all the world but to the Church of God All Churches shall know This Christ doth to terrifie Iesabell her companie For as it is an excellent honour to bee well esteemed of with the Churches of God so it is a most shamefull dishonour to bee in disgrace with the Churches of God For whatsoeuer is bound or loosed by the Churches on earth the same is bound or loosed in heauen And therefore by due proportion it followeth that they which are in disgrace with Godâ— Churches on earth are also in disgrace with God himselfe in heauen Hence wee are taught that howsoeuer we must so much as in vs lieth endeuour to approoue our selues to the whole world yet especially wee must labour to bee in good account with the Churches of God and the members thereof And on the contrarie we must continually auoide the doing of all such things as may iustly bring vs into disgrace with the Church of God Rom. 16.16 The Churches of Christ salute you And 1. Cor. 16.19 All the Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings vnto them But hereby hee would signifie that all Churches did approue of them which hee saith for their great comfort Paule receiued Timothie into the companie because the Churches gaue him a good report Act. 16.2.3 But what is the thing that all churches should know by experience in the persons of Iezabell and her company namely that Christ is he which doth indeed search the reynes and the hearts where by Reynes and hearts wee must vnderstand the same things namely the thoughts and affections of men for in that sence those words are often vsed in the old Testament Quest. How can reynes signifie the thoughts and affections seeing the thoughts are seated in the braine and the affections in the heart Answ. The reynes are put for the thoughts and affections not because they are seated therein but for that resemblance and analogie that is betweene them for as the reynes are seated in the most secret part of the bodie so the thoughts and affections are seated in the most secret place of the soule and the heart is pâ—rt for the thoughts and affections first because the affections are there seated secondly because the thoughts though they bee seated in the braine yet they haue their operation in the heart for ioyfull thoughts make a merry heart and fearefull thoughts an heauie heart Againe the word Search signifieth a most narrow search and such a one as goeth with finding thereby shewing that nothing is so secret in man but the Lord both can and doth see and discerne the same Hence wee learne first that Christ our Sauiour is not onely man but very God one person standing of two natures That Christ is man heretickes denie not but whether he be God or not there is the question Which yet is here euidently prooued for hee that hath in him the peculiar properties of God must needs be God But Christ hath in him the true properties of God he can search and discerne all the thoughts and all the affections of the hearts of all men which none can doe but God onely Ierem 17.9 10 The heart is deceitfull and wicked aboue all things who can know it I the Lord search the heâ—â—t and trie the reynes And therefore Christ is the true and very God Secondly hereby wee are taught to beware and take heed of hypocrisie in all things but especially in the matters of religion Hypocrisie is when a man seemes outwardly to be that which hee is not inwardly But wee must haue care to bee truly in heart that which we appeare to bee in life and profession wee must come as neere Christ in thought and affection as in our outward action for Christ knowes as well the whole estate of euerie mans reynes and heart as he doth their speeches and their deeds Thirdly hereby wee must learne to suspect our selues of our vnknowne sinnes as of our vnbeleefe and presumption not contenting our selues with an acknowledgement of our known sinnes for wee can neuer discerne the depth of our corrupt heart and yet God knoweth them This was Dauids practise after due examination of himselfe hee yet crieth Lord cleanse mee from my secret sinnes As if he should say I haue O Lord searched my heart but I cannot sufficiently know mine owne corruptions therefore doe thou O Lord helpe to cleanse mee from them If this were practised true religion would flourish for many iustifie themselues when as they know not what is in their hearts little considering what Christ sayth vnto the Pharisees You are they which iustifie your selues before men but Christ knoweth your hearts And I will giue to euery one of you according to your workes Here Christ proceedeth to remooue a second wicked conceit whereby they might seeme to illude Gods iudgements threatened For they might say Let the Lord send iudgments and plagues vpon vs yet wee shall escape them as Isay sayd of the wicked in his time That they made a league with death and hell and sayd the iudgements of God shall passe ouer them Isay. 28. verse 15. But to cut off this vaine conceit Christ threateneth a iust reward to euery one according to his workes As if hee should say You may sooth vp your selues and falsely thinke that you shall escape my iudgements but know it that I will reward euery one of you partly in this life and principally at the day of iudgement according to your workes bee they good or bad For these words must especially â—ee vnderstood of the day of iudgement as they are vsed 〈◊〉 2. â— and Reuel 2â— 12 Hence the Papists gather that men are saued not onely by faith in Christ but also by workes for thus they reason â—y that whereby wee must bee iudged must wee bee iustified and â—aâ—ed but by workes wee must bee iudged and therefore saued Answ The Proposition is false There is great difference betweene iustifying and iudging for iudging is onely the declaration of a man to bee iust but iustification is the making of a man iust And because the declaration of a man to bee iust is by workes therefore is iudgement by workes Againe it is not sayd I will giue to you for your works but according to your workes If he had sayd I will giue to euery one of you for your workes then it might haue seemed they had bin iustified by them But here Christ doth only make works an outward
is 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
and doctrine Second reason Antichrist say they sitteth in the Temple of God Now the Temple of God is Gods Church therfore the church of Rome is Gods church Answ. He sitteth there not as a member thereof but as an vsurper and deceiuer For in the Church of Poperie is the hidden church of God they are therein mingled as a little wheat with much chaffe and as little gold with much drosse So that though the church of God be where Antichrist sitteth yet the Church whereof hee is head is no church of God for whether we regard their doctrin or worship of God there is no meanes to beget or preserue spirituall life in their Church Further this which Christ sayth of Sardis may be sayd not onely of the Papists but of the churches of the Protestants as of this our Church of ENGLAND of the most congregations in the great townes thereof though not for doctrine yet in regard of mens conuersationsâ— for the body of our people seeme to be aliue by their outward profession but indeed they are dead in respect of the power of godlinesse for by occasion of outward peace these sins abound fulnes of bread pride both inward in heart outward in attyre also cruelty couetousnes carnal security like as it was in Noahs time Now where these sins raigne there the power of godlines is wanting men content theÌ„selues with an outward profession but the spiritual life of grace is not to be seen And yet this doth not preiudice the state of our church to nullifie it from being the church of God for God hath his chosen among vs in all places who liue indeed a spirituall life thogh the body of our people be dead in 〈◊〉 so will continue while peace abideth the threatnings of the ministers wil not awake meÌ„ out of the sleepe of sin it must be the rod of correctioÌ„ that must put into them the power of religion Men are like to little children who besides admonition must feele the smart of the rod to bring them to their dutie Further in this Church of Sardis whom Christ calleth dead though they had a name to liue Note the state of the Church of GOD for this was a true Church of God who among the rest was washed in the blood of Christ. Chap. 1. vers 5. And yet Christ saith it is dead in sinne that is in part not wholly And therfore a Church that is in a very corrupt state both in regard of outward conuersation and of sundry erronious opinions may yet remaine the true Church of Christ if so be they erre not in the foundation Which serueth for answere to them that thinke our Church to bee no Church because it maintaineth not that out-ward order which they thinke should be in it And therefore though wee must preferre Church before Church yet we must not condemne a Church to bee no Church for some corruptions that bee therein A true body may haue some blemish and a true Church some wants Againe the Churches of God say this is a Church yet Christ saith they are dead How can these two stand Answ. The Churches about Sardis iudged this to be aliue according to the rule of charitie because of their outward profession of true Religion for as Infants are not indeede all holy as experience sheweth yet till wee see the same made manifest wee are in charitie to iudge them to bee holy that are borne of fâ—ithfull parents euen so ought the Minister and euery one in GODS Church to thinke the best of euery one in Gods Church till God make manifest what hee is Paul following this rule calleth whole Churches elect But thou art dead Here are two iudgements one of neighbour Churches the other of Christ and Christs iudgement is preferred Wee must therefore regard specially the iudgement of Christ and labor to approue our selues our conuersations vnto Christ rather then to men for let men say what they will of vs it is Christ that must saue and condemne this made Paul to say I passe little to bee iudged of you or of mans iudgement why so for hee that iudgeth mee is the Lord. And indeed without Christs commendation the iudgement of men is nothing for Christ may condemne vs when men thinke well and speake well of vs and therefore hee saith Woe bee vnto you when all men speake well of you Luke 6.26 Verse 2. Be watchfull and strengthen the things that remaine that are readie to die for I haue not found thy works perfect before God There be two degrees of hypocrisie first when men professe that which is not in their heart at all The second when men make profession of more then is in their heart This second kind of hypocrisie oft befalleth the children of God and it is that which Christ reprooueth in this Church of Sardis in the former vers After which reproofe here he propoundeth a remedie to their vice and a reason to mooue them to vse the same The remedie is in the beginning of the verse where are two duties prescribed To bee watchfull and to strengthen or confirme the decayed graces of God in them For the first Be watchfull to bee watchfull here is a most worthy and excellent dutie it is not bodily but spirituall and it is practised when any man hath a circumspect care and diligent heed in respect of the saluation of his soule This dutie of watchfulnesse concerneth two things sinne and death Watchfulnes against sinne stands in two duties First a man must daily and continually bethinke himselfe before hand of all sinnes and vices into which he may happily fall for the doing of this he must consider in himselfe two â—hings his Nature and his Calling Touching his Nature he must consider that in him remaines the seed and roote of all sin and therefore that hee may fall into any sinne whatsoeuer Againe a man considering his nature shall finde himselfe more inclined to some sinnes then to others and those hee must especially marke and obserue Secondly for his Calling a man must marke the sinnes thereof for since the fall of man euery calling hath his especiall sins wherto men that walke therein are more incident The Magistrate hath his sins the Minister his the Lawyer his the Physition his and the Trades-man his And touching these a man must consider vnto what vices and abuses men are most subiect that walke in that calling wherein he liueth and so shal he haue a foresight of the sinnes that he may fall into Secondly after this foresight of sin he must watch his heart with all diligence that though it bee tempted and assaulted yet it bee not tainted with any one sin as the wise man counselleth Keepe thy heart with all diligence that so the fountaine of al thy actions may be kept holy and pure The second part of this watchfulnesse respecteth death or the second comming of Christ. In this two things must bee practised
Yea hee is holy in regard of men in a further respect namely as the roote of all mans holinesse as he is Mediator For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him and for this cause hee is called our righteousnesse and sanctification and in this sence especially is Christ said to be holy in this place Whereas Christ is said to bee holy not only in himselfe but for vs here we must marke what is the principall thing in Christian Religion namely to haue care to bee ingraffed into Christ that from him wee may receiue grace to become new creatures and feele in vs his power to kill our corruptions and dayly to renew his owne Image in vs in righteousnesse and true holinesse and that as truely as wee feele in vs Adams corruption It is not sufficient for vs to plead that Christ will bee our Sauiour and will free vs from all sinnes but wee must labour to haue Christ conuay holinesse into vs and that as sensibly as wee see the roote conuay sappe into the branches and this holinesse wee must make to appeare in our liues as the branches by their fruit and leaues doe shew they receiue sappe from the roote Secondly here note Christ propounds himselfe vnto vs and to all Churches as a notable patterne to be followed giuing vs to vnderstand that all that beleeue in him and looke to be saued by him must bee holy as hee is holy making conscience of euery euill way for Christ is holy to make vs holy Let vs therefore behold Christ and see wherein hee expresseth himselfe to be holy and therein let vs follow him So Iohn saith Hee that hath this hope purifyeth himselfe as hee is holy that is vseth all good meanes to conforme himselfe to Christs holinesse Thirdly hereby wee learne that the common title giuen to the Pope whereby hee is called Holinesse is a blasphemous title for to be holy is here made a propertie of Christ. And yet more is giuen to the Pope than to Christ in this place for he is called Holinesse which is a title of God alone The second propertie whereby Christ is described is Truth Christ is sayd to bee true in three regards First because hee is without all error or ignorance knowing euery thing as it is Truth is in Christ properly and in the creatures onely by meanes of him Secondly because whatsoeuer hee willeth and decreeth he doth it seriously without fraude deceit change or contradiction as the whole tenure of Scriptures doe shewe wherein euery part is sutable and agreeable to another because hee maketh good euery promise made in his word for in him all the promises of God are yea and Amen 2. Cor. 1.20 Whereas Christ is sayd to bee true yea Truth it selfe First Wee learne a full difference betweene him and all false wicked spirites for they are spirites of error and falshood for the diuell is the father of lyes and the author thereof Againe whereas Christ is true in all his wayes we ought without all doubting to beleeue his word and all the promises made therein that concerne our saluation If Christ could erre or lye and men bee deceiued by him then they might iustly doubt of the truth of his word but seeing hee is true in all his promises wee must beleeue in him and in all our distresses either of bodie or mind depend vpon him for he hath made a promise to helpe and he will neuer faile them that rest on him Thirdly in this Propertie hee propounds himselfe an example to be followed of his Church and of vs that as Christ is serious in his decrees and constant in his promises so must wee purpose euery good thing seriously and also make good whatsoeuer good thing wee promise For Lyers must bee destroyed Psalm 5. Vers. 6. They that loue or make Lyes must neuer come into Heauen but â—e shut out thence and cast into the burning Lake of fire and brimstone Reuel 22.15 But it is a note of a man that is a good member of Gods Church in this world and that shall bee inheritour of Christs Kingdome in Heauen to speake the trueth from his heart Psal. 15. Verse 22. And Lying is a note of the childe of the diuell Ioh. 8.44 Secondly Christ is described by his kingly office Which hath the key of Dauid which openeth and no man shutteth and shutteth and no man openeth VVhere first let vs see the meaning of the words For which purpose wee must haue recourse to Esay 22. vers 22 whence these wordes are borrowed being there sayd of Eliachim The circumstances of that Text will easily shew the meaning of the wordes in this place Shebna who had been an ancient Steward to many of the Kings of Israel was Treasurer also vnto King Hezekias And because hee was an hinderer of Reformation intended by Hezekias the Lord threatned to cast him out of his office and further the Lord signifieth that Eliachim shall come in his roome and haue the same office now to expresse this thing the Lord sayth The Key of the house of Dauid shall bee layd vpon his shoulders That is Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid whereof Hezekias was Gouernour for so the House of Iuda and the House of Israel are often put for the whole Kingdome of Iuda and Israel And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie so that the meaning of this place is this that God hath giuen vnto Christ soueraigne power and authoritie of gouerning his Church Quest. But why is Christ sayd to haue the Key of Dauid for Dauids kingdom was a temporall kingdome but Christs Kingdome is not of this world Iohn 18.36 And yet it is said The Lord God shall giue vnto him the Throne of his father Dauid and hee shall raigne ouer the house of Iacob Luk. 1.32.33 Answ. Christ may bee sayd to haue the Keyes of Dauid two wayes First Properly for when hee was borne of the blessed Virgin Marie he was borne King of the Iewes by right descent from his father Dauid as his Genealogie plainely sheweth Luk. 3. And also the question of the wise men at Ierusalem saying Where is the king of the Iewes that is borne Mat. 2.2 And therefore when the Publicans asked tribute of him he pleaded the priuiledge of a Kings sonne albeit to auoyd offence he was content to yeeld of his right to pay tribute Thereby shâ—wing that he had right to the Kingdome of Israel though he would not take it vpon him therfore came in such a time when the Kingdome was taken of the Romane Emperour Secondly he may bee sayd to haue the key of Dauids kingdome Tipically for Dauids kingdome was a figure of Christs kingdome and
them signifying that this Church had speciall care of keeping Gods word in euerie Commaundement both legall and euangelicall Happie were our Church if the same might truely be said of vs that we had care of obedience vnto God and of the true profession of his name But generally we faile in practise though in outward profession we make some shew thereof Thus much of the praise of this Church Vers. 9. Behold I will make them of the Synagog of Satan which call themselues Iewes and are not but doe lye behold I will make them that they shall come and worship before thy feete and shall know that I haue loued thee Heere followes the second part of this Epistle namely the Promises of Christ which are two First concerning the conuersion of certaine Iewes vers 9. Secondly concerning the deliuerance of these Philadelphians in the time of temptation vers 10. For the first of these promises In all likelyhood there was in this Citie of Philadelphia a Synagog of the Iewes which bare an outward shewe that they were the true worshippers of God albeit they denyed the name of Christ and persecuted his Church Yet Christ here promiseth that he will conuert them and make them members of his Church and cause them to worship him in the congregation before this Church of Philadelphia In this promise note three points touching the conuersion of these Iewes The Author thereof The parties conuerted and the fruit of their conuersion For the first I saith Christ behold I will make them The wordes are verie significant being doubled and they make Christ the whole and sole author of their conuersion Hence we learne that in the conuersision of a sinner God hath the whole and sole worke true it is that a man willeth his conuersion in the act thereof but yet it is God that worketh that will in him it is not of himselfe This confuteth the erronious Doctrine of free-will in the Church of Rome whereby they teach that a man can dispose himselfe to worke out his saluation being onely helped by Gods grace Like vnto a sicke man who though he bee weake yet being holden vp by another can goe of himselfe Ans. But Saint Paul teacheth vs That a man by nature is not sick or weak with sinne but starke dead in sinne and can no more mooue himselfe in the worke of his conuersion thaÌ„ a dead man in the graue in the worke of his resurrection But they say by this wee make a man like vnto a blocke Answ. Not so for though hee cannot turne himselfe vnto God yet hee hath his will and vnderstanding free to vse in ciuile and outward actions and besides theâ—e is a possibilitie in his nature to bee conuerted by grace which is not in a blocke Again wheras Christ sayth I will make them come and they shall come Heere is plainly confuted the Doctrine and opinion of some which hold That a man being effectually called may come vnto Christ or not come at his pleasure when God hath giuen grace man may receiue it or refuse it if hee will This is flat against this text for God will make them come and mans will must bee plyable to Gods will in this matter But they alleage Mat. 23.37 Oh Ierusalem Ierusalem how oft would I haue gathered thee as a hen c. but thou woldest not Answ. Christ there speaketh not of the wil of his good pleasure for that cannot be resisted But of his signified will in the ministerie of his Prophets and by himselfe as hee was a Prophet and the Minister of circumcision vnto the Iewes for so he might will their conuersion and yet they will it not Obiect 2. Act. 7.51 Ye stiffe-necked Iewes ye haue alwayes resisted the holy Ghost Answ. That must be vnderstood of the ministerie of the Prophets and Apostles who spake by the spirit of God and not of the spirit himselfe II. point The parties conuerted namely Them of the Synagog of Satan Such as called themselues the onely true worshippers of God and yet indeed and in truth were no better than the slaues of Satan This is to be obserued for hereby we may see that not onely sinners which commit small sinnes are conuerted vnto God but euen grieuous and ancient sinners such as haue long concâ—â—ued the slaues of Satan Christ died not for painted sinners but for grieuous sinners and therefore Paul chargeth Timothy and the Ministers with him To waite for the conuersion and repentance of them that were taken in the snare of the Diuell and that according to the Diuels owne will Rom. 1.28 Paul speaketh of some Gentils that were giuen vp to a reprobate sence which was a fearefull case and yet no doubt many of them were after turned to beleeue the Gospell for such are they that are taken in the snare of the Diuell and yet there is repentance to be wayted for of them This Doctrine must not bee abused to libertie in sinning for that is the right way to cast our soules into the pit of destruction But yet seeing Christ will bring home into his kingdome most greeuous sinners we must hereby take occasion not to be discouraged either by the greatnesse or multitude of our sins from comming vnto Christ. For marke Christ only raysed three that were dead to life Iayrus daughter that was newe dead the widowes Sonne that lay on the herste and Lazarus that lay stinking in the graue This is a notable figure of the conuersion of sinners hee will not onely call to repentance small and young sinners but euen great and old sinners that lye rotting and stinking in the graue of sinne as Lazarus did in the graue of death Hee came to call sinners to repentance and to saue the lost sheepe which are readie to bee deuoured by Woolues and wilde beasts Wee must all blesse the name of Christ for this his large mercie and in time lay hold vpon it and repent III. point The fruite of their conuersion in these wordes They shall come and worshippe before thy foote and shall knowe that I haue loued thee These wordes may bee fitly expounded by another place of scripture 1. Corinth 14.24.25 If all prophesie and there come in one that beleeueth not or one vnlearned he is rebuked of all men and iudged of all so as the secrets of his heart are disclosed and he will fall downe on his face and worship God and say plainly God is in you indeed so that the meaning of these words is this I will cause theÌ„ to come to the coÌ„gregation of Gods people at their feet to fall downe and worship the true God Heere are set downe twoo notable fruits of the conuersion of a sinner First concerning God The second concerning the Church The fruit of conuersion that respecteth God is The true worship of God noted in these words I will make them come and worship that is In spirite and truth with bodie and soule to adore the true
God This fruite no man can bring forth till hee bee conuerted For the wicked and naturall man cals not vpon God True it is they will acknowledge there is a God and that the same God is to bee worshipped and therefore they will come outwardly and heare the word and receiue the elements of the sacraments but the true worship of God is in spirite and truth from the heart which a naturall man cannot perfourme vnto God This is the fruit of true coÌ„uersion which when a man receiueth hee doth heare the word of God with reuerence tremble at Gods iudgements and mingle the Doctrine of the Gospell with faith in his heart and in calling vpon God hee feeles his sinnes and therefore by prayer doth earnestly desire the supply of grace and the remission of his sins hauing his hart also beleeuing that he shall receiue mercie And in thankesgiuing his heart is filled with ioy and the grace of thankefulnesse so as being conuerted all his worship vnto God is in spirit and truth In the worship of these Iewes are noted three properties required in Godâ— seruice First it must bee willing and cherefull so did these Iewes worshippe GOD For they are sayd not onely to worship GOD but to come and worship GOD and thus doe all Gods children worship him Isay. 56.7 Those whom God bringeth to his mountaine hee maketh ioyfull in his house of prayer Psal. 110.3 They shal come willingly in the day of assemblies By this propertie wee may see a great number at this daye euerie where come farre short in the true worship of GOD for most men neuer regard the preaching of the word but content themselues with morning and euening prayer which they frequent to auoide the penaltie of the lawes of the Magistrate and the shame of the world But these are miserable worshippers of God his worship ought to bee free and willing The second propertie The worship of God must bee expressed with seemely meet and conuenient gesture The word translated Worship signifieth doing of reuerence with bowing of the body and knee and therfore it is not an indifferent thing but necessarie to vse conuenient gesture in Gods worship that thereby the grace and humilitie of the heart may bee expressed The Angels that stand before the throne of God haue two winges to couer their feete and two to couer their faces therby testifying their reuerence to Gods Maiestie In this point also many come short for as the common complaint is the maner of many is to lie snorting and sleeping vnder mens elbows at sermons and in the time of prayer to sit vnreuerently with their heads couered These things ought not to be for God is Lord of body and soule and ought to be worshipped with both The third propertie All that will truly worship GOD must first bee humbled for their sinnes and haue the pride of their hearts brought downe and bee stroken with a feare of GODS glorious Maiestie So these Iewes did prostrate their bodies at the feete of the congregation when they came to worship GOD. The Iaylor that imprisoned Paul and Silas ouer-night and put their feete in the stockes would then haue verie little regarded Paules Doctrine beeing so cruell and rigorous to their persons Yet when he was about to haue killed himselfe with his sword supposing the prisoners had beene gone because hee sawe the dores open hee was glad and ioyfull to heare the voice of Paul who called vnto him that hee should doe himselfe no harme for they were all there then being humbled by that strange and woonderfull worke of GOD he comes in vnto them humbles himselfe and fals downe before them crauing them to tell him what hee must doe to bee saued In like manner so long as men haue not their proud hearts beaten downe they will neuer worship God in spirit and truth Would wee therefore know why the most part worshippe God formally Surely it is because they haue not beene humbled with a feare of Gods maiestie and a terrour of hell Neither can it bee hoped that we shall euer worship God sincerely till our hearts bee thus broken within vs and we touched with the feare of Gods iudgements The want hereof is the cause why men and women content themselues with a bare mumbling ouer of the words of the Lords prayer the Creede and ten Commaundements neuer seeking in the sinceritie of their heart cheerefully and willingly both with soule and bodie to doe worship vnto God The second fruite of true conuersion concerneth man and that is A reuerence of the true worshippers of God noted in these words Before thy feete These Iewes when they were conuerted did not think themselues worthy to bee members of this congregation but submitted themselues to be foot-stooles vnto them This reuerence shewes it selfe in this one thing which is the ground thereof namely a base opinion which euery true conuerted person hath of himselfe by reason of his owne vnworthinesse This was in Paul causing him to call himselfe the cheefe of all sinners And the same ought to be in euerie one of vs for this is true grace and a note of true repentance when a man or woman can truely abase themselues beneath all Gods people so as if the question were who is the vilest person in the Church the conscience of euerie man should answere I my selfe The proude and pharesaicall heart is farre from true conuersion but the humble hart is pleasing to God And shall know that I haue loued thee These words contain a reason of the former submisse behauiour of these Iewes for it might bee asked why shall these Iewes come to ioyne themselues with Gods people and bee content to make themselues foote-stooles vnto them The answere is because Christ will make them know that hee hath loued his Church Here marke and see the ground of all true reuerence Gods loue and fauour Sundrie peâ—sons both in Church and Common wealth haue reuerence due vnto them as Maisters from their seruants parents from their Children and all superiours from their inferiours Now if these men would attaine to true reuerence indeede first they must seeke to be in the loue and fauour of God and of his children and so shall they procure vnto themselues true reuerence for when men set their hearts to feare God then will God turne the harts of men to reuerence them This ought to be thought vpon of those that be great in birth and wealth They must not stand on these things but look to the foundation of true reuerence namely the fauour of God which they must seek for and getting that God will get them reuerence euen of wicked men The cause why many in high place as Magistrate Maisters c. want due reuerence is for that they care not for the fauour of God the ground thereof Vers. 10. Because thou hast kept the word of my patience therefore will I deliuer thee from the houre of temptation which will
Thirdly men will professe that they are rich in loue both towards God and their neighbours when as they loue the world and the pleasures thereof more than Christ and so haue no true loue of God in their harts Fourthly to make more plain that this spirituall pride raignes in mens harts mark this let any bodily calamity be made knowne to a man that is newly befallen him oh how is hee presently perplexed but let Gods Minister out of his word make knowne vnto him his inward fearfull estate that by reason of sinne hee is in danger of Gods iudgements and a firebrand of Hell hee is not affraide Worldly newes doth affright men much when as the threatnings of the word mooue them nothing What argueth this but that their hearts are fore-stalled with this false conceit I am rich The drunkard in his drunkennesse the filthie person in his vncleannesse and euerie man in his sinne sootheth himselfe with this God is mercifull I am rich and in his fauour hee will not condemne me Well it being thus manifest that spirituall pride is our common sin We must labour to see it in our selues and vse all good meanes that it may be remooued The means follow afterwards And increased with goods or am made rich so the words are these words are added onely for amplification to shew that this church had not any smal portion but an exceeding measure of spirituall pride The doubling of the words sheweth the strength of this conceit What 's the cause that this Church was growne to such an height of pride Answ. It may be it was knowledge wherewith no doubt the Angell of this Church and many therin did abound now the holy Ghost saith That knowledge pusseth vp This is true in all places great knowledg without speciall grace great pride This is the sinne of the Schooles of learning Where knowledge abounds there pride of heart abounds and men are puffed vp according to the measure of their gifts vnlesse by his grace and the sight of their sins God doe humble them And haue need of nothing This is a further signe of their great pride that they thought they needed not the helpe of any thinge or any person beside themselues And all such as thinke they haue no need of the blood of Christ for the washing away of their sinnes doe surfet and abound with this spirituall pride of heart This serues further to conuince our congregations of this damnable spirituall pride If any one be sicke in bodie hee streight sendeth to the Phisitian but not one of a thousand seeketh to the Minister till the pange of death draw neere The soules disease by sin is not felt there is no complaint for want of the blood of Christ. But if wee would be emptied of this pride wee must labour to see that wee stand in neede of Christ and euerie droppe of his blood till such time as wee feele that in vs there is no goodnesse in our hearts VVee are but the proude Laodiceans and our case is wretched and damnable And knowest not how thou art wretched and miserable and poore and blinde and naked Christ intending to strike this sin of pride to the verie heart doth here set downe the true cause thereof to wit Ignorance as if hee should say Thou knowest not thine owne naturall estate as thou art borne of Adam out of Christ and therefore thou art proude and thy pride maketh thee luke-warme Then he sheweth whereof they were ignorant namely of their naturall estate For the first Christ making Ignorance the cause of their Pride teacheth vs that Pride is not the first sin that euer was in the world as many both Papists and others haue thought True it is Pride is a great and mother sinne and the cause of many fowle iniquities but yet Ignorance is a mother sin wherof Pride springeth The cause why any person swelles with pride in himselfe is Ignorance of his owne naturall estate By this then wee are taught to learne to knowe our owne estate what wee are by nature in our selues without Christ for that is the way to pull downe our hearts For this cause the Prophets of God vsed to call men To a searching of themselues Zeph. 2.1 when they would bring the people to humilitie and grace that men seeing their estate by reason of their sinnes to bee damnable might bee humbled and caused to forsake themselues and come vnto Christ. And surely till such time as men bee humbled for their sinnes they will neuer get sound grace but be as the proud Pharisie hypocrits and dissemblers though they haue much knowledg But when a man hath searched his naturall estate then besides knowledg of himselfe come other most excellent graces as humilitie the feare of God and true obedience with good conscience And therefore first of all let vs labour to be acquainted with our own estate in our selues with our personall sins with Gods iudgmēts due vnto vs for them For this is the ground of true grace The spots and blemishes of our bodies we can soone espy and wipe away and why should wee bee lesse carefull of our soules which be farre better That Christ might fully make knowne vnto them their ignorance of thēselues it pleaseth him to desrcibe to thē their naturall estate so proportionally the naturall condition of all Churches of all people which is the state of mans miserie This he propoundeth two waies first generally in these wordes and knowest not how thou art wretched and miserable then by the parts thereof which be three Pouertie Blindnesse and Nakednesse For the first The word translated Wretched signifieth one subiect to calamities griefes and in a word to all miseries And that we may know who is thus wretched I will enter into a description of mans miserie whereof that we may conceiue aright two things are to bee considered First the roote and fountaine thereof for therein wee shall best see what miserie meaneth This root is originall sinne and it hath two braunches First that particular transgression whereby Adam sinned which was not only the sinne of his person but also of the whole nature of man spreading it self to all his posterity Christ excepted Secondly the defacing of Gods Image and the corrupting of mans heart which by reason of the fall of our first parents hath in it a pronesse vnto all sin both in will affection and in all the faculties of the soule In these two stands originall sin and in them and with them must wee conceiue of mans misery as in the root thereof Secondly we must conceiue of mans misery vnder the forme of punishmēt hauing relation to the first sin of Adam to the corruption of ech mans nature therby receiued The punishent of sin must be considered sundry waies according to the diuers kind of mans being either in this world or after For it is either in this life or at the end of this life or after this life
neuer seeketh it This his mercie is verified in all Churches and vnto vs VVhich must be an occasion to enlarge and stirre vp our hearts to blesse the name of Christ for this vnspeakable mercie in vouchsafing vs fauor when we neuer sought it but refused it Quest. How doth Christ knocke Answ. The words going before wherto these haue reference giue light vnto this Question Before Christ had threatned this Church euen to spew her out of his mouth for her luke-warmenesse and after hee counsels her to buy of him gold and other remedies Now vpon this greeuous threatnings the Church might despaire of his mercie But Christ to comfort her tels her here that these reproofes and rebukes were but knocking 's at the dores of their hearts to make them open For then Christ knocketh at the hearts of any people when he vouchsafed them means to see their sinnes and threatens them for the same and withall giues them coun wherby they may escape the fearefull punishments thereby deserued Here then note the state of any people that haue the ministrie of the Gospell vouchsafed vnto them they haue Christ among them standing at the dore of their harts and knocking to come in by exhortations admonitions threatnings and by promises which is a great and endlesse mercie First seeing wee haue Christ knocking at our dores there ought not to bee in vs such dulnesse and deadnesse of heart in hearing him knocke If a man of any account come and knocke at the dore of our house oh what a stirre will we make to let him in quickely VVhat a shame then is it that we should be dead-harted when Christ Iesus the King of Heauen knockes at the dore of our hearts Secondly this must admonish vs with all speed to turne vnto God by true repentance for wee knowe not how long hee will continue knocking and if wee doe not heare and turne before he withdraw himselfe from vs wee perish eternally For if we refuse when he knocketh at the dore of our harts he will refuse when we knocke at the dore of his mercie Prou. 1. 25.26 Mat. 25.11.12 Note further this knocking is not ordinarie but it is ioyned with crying For he saith If he heare my voice so that hee both knocks cries It is then the knocking of one that would enter we therfore ought answerably with serious regard to receiue the threatnings of the law and the promises of grace and so bee as earnest in receiuing and embracing him as hee is in knocking to come into vs. The second token of Christs loue is a gracious promise of fellowship with them in these words If any man heare my voice and open the dore I will come in vnto him and will suppe with him and hee with mee These wordes haue beene much abused and therefore I will stand to set downe the true vse and meaning of the same Marke the forme of speech is such as giues vnto a mans will soule an action in his conuersion whereby hee comes to Christ and receiues Christ. This may seeme strange but it is for iust cause vsed by the holy Ghost for in the conuersion of a sinner there be three workers the holy Ghost the word and mans will The holy Ghost is the principall Agent inlightning the minde with true knowledge softning the heart and changing the will from euill to good The worde is the instrument of the holy Ghost for now he worketh not by reuelation or speciall instinct but ordinarily in and by the word when a man is reading hearing or meditating either publickely or priuately for the word preached is the power of God to mans saluation from faith to faith Thirdly mans will though by nature it be euill and dead vnto grace yet being renewed by the holy Ghost in the first act of conuersion moueth and striueth to bee turned It is not like a peece of waxe onely passiue which without any action receiueth impression But as fire so soone as it fire doth borne and so soone as it burneth it is fire so the will though by nature it mooue not yet being renewed by grace it mooueth and so some as it mooueth it is renewed And hereupon it is that the holy Ghost ascribeth action vnto a sinner that is to bee conuerted which argueth not that by themselues men can haue a will to bee conuerted but that being renewed they may will their conuersion And for this cause is the Gospell preached in these tearmes Repent and beleeue not to shew that man by nature can repent or beleue but that God in mans conuersion doth giue him grace to will and desire the same Hence then it followes thar this text hath been diuers waies abused First by the Papists who hence would gather Free will of conuersion in a sinner by nature True it is a man hath free will in his conuersion yet not by nature but by grace neither can any more be gathered hence for here it is onely said If any man heare and open when I knocke Nay hence wee may rather gather that a man by nature cannot heare nor open because the counsell is giuen to such as are poore and blinde and naked by nature Secondly they also abuse this text that hereby would prooue a flexible free will by grace to be in man which is this Sundry men thinke that after the fall of Adam all being wrapt vp in sinne God gaue a generall grace whereby any man might will and receiue that which is good and this grace though it dispose the will in some part to that which is good yet it takes not the corruption away but that remaines still whereupon if hee will he may receiue Christ by that general grace or if hee will not hee may refuse Christ by his naturall corruption which yet remaineth in him It is saide this may bee gathered from this text But the truth is here is no foundation for flexible free-will all that can here be gathered is that man hath free-will in his conuersion yet not by a generall but by Gods speciall grace Nay Christs ministry serue◠for this end that those which before could not turne of themselues might by grace be conuerted This flexible grace is against Gods word Christ sayth Euery one that hath heard and hath learned of the Father commeth vnto me He saith not may come if hee will but peremptorily commeth For mans will cannot dispose and ouer 〈◊〉 the worke of God but the worke 〈◊〉 God ouer-rules the will of man though man be vnwilling yet when God calleth effectually hee cannot but come For the creature cannot reiect or resist the will and calling of his creator If any man open vnto me I will come c. The proper intent of Christ in this conditional promise is to prouoke them that be dull and heauy to listen diligently to Christ words and to receiue the doctrine of saluation from him gladly In the example of this Church we are taught our dutie Seeing
But this shall bee our wisedome betime to sue for grace and so shall wee defeat Sathan and preuent eternall wailing Secondly here see what an euill conscience is It lieth asleep here while a man liues and neuer troubleth him and so it may do in death also but in the last day when he shall see his Iudge with his eies then it will stirre it will torment him it will attach accuse and condemne him it will lay to his charge all his sinnes his contempt of Christ and his word his vnbeleefe in the time of grace and then it will breake his heart being as good as a thousand witnesses to condemne him This should cause all men to labour to get a good conscience washed and purged in the bloud of Christ which will not suffer vs to lie in any one sinne and vpon our repentance will assure vs we be in the fauour of God Which if it do in this life then will it neuer make vs to waile at the last day but it will excuse vs and make vs looke vp to our redeemer and to reioyce in him But take heed when thy conscience lieth asleepe and accuseth not for thy sinnes no not at death that is an euill conscience which will awake at the day of iudgement to torment and condemne thee V. point The meanes whereby hee confirmeth the certaintie of the second comming of Christ that is by a double note of asseueration Euen so Amen One of these is taken from the Greeks Euen so the second from the Hebrews Amen being both as much as Amen Amen or verily verily In which phrase Saint Iohn teacheth vs how to confirme the things we auouch There bee three wayes wherby a thing may be auouched First by a simple and bare affirmation or negation Secondly by an earnest asseueration Thirdly by an oath Now S. Iohn vseth these two notes of assuring in this weightie matter of Christs second comming saying He commeth euen so Amen that is certainly and without all doubt it is so Hereby teaching vs first that an asseueration must not be vsed but only when the matter in hand is of great weight and moment Here then we see that wretched is their practise who vse to bind euerie word with an oath which is a degree aboue this asseueration Yea they also are here iustly reprooued who in their ordinarie communication haue euer in their mouth some weightie asseueration Our sauiour often vseth these words of asseueration yet onely in matters of weight and moment and when the hearers were to be moued to greater attention and their hearts were to bee more fully setled in some truth of great importance Secondly by these asseuerations Iohn would teach vs to hold against the practise of Atheists that the comming of Christ is most certaine and vndoubted Which thing we should more seriously obserue because in our corrupt nature there is bred this false persuasion That either wee shall not bee summoned to iudgement or else that Christs comming is farre off like to the euill seruant who saith My maister deferres his comming which euill seruant by nature is euerie one of vs. Thirdly hereby Iohn giues vs to vnderstand one speciall note and marke of the child of God namely to desire and long after vnfainedly the second comming of Christ to iudgement for as these words be an asseueration so withall they containe a most earnest desire Euen so Amen as if he should say by way of answer to the proclaiming of his comming Lord grant it be so yea Lord let it be so Hence it is that Saint Paule describes all those who must receiue the crowne of righteousnesse by this propertie that they loue his appearing 2. Tim. 4.8 As for the vngodly it is not so with them they being not iustified nor sanctified and so not reconciled to God in Christ cannot loue this appearing Nay they could wish with all their heart there were no hell nor last iudgement And by this one note we may well iudge of our estates for if from our hearts we desire and long for this second comming to iudgement and wish he would come quickly then it is a certaine token and signe we bee reconciled to God in Christ and shall receiue the crowne of righteousnesse But if as yet wee feele not this longing and hungering desire in vs then we must suspect our selues and labour euery day to feele it for it is the desire of the saints to say How long Lord. And with Iohn Euen so Amen Verse 8. I am Alpha and Omega the beginning and the end sayth the Lord which iâ— which was and which is to come euen the Almightie After Saint Iohn had described Christ at large in the former verses he bringeth him in speaking of himselfe by a figure as may appeare by this clause saith the Lord. The end and scope of these words in this verse is to confirme that which was before spoken of Christ being a proofe and reason thereof after this manner to be conceiued He which is the beginning and the end of all c. he is sufficient to be a king priest and prophet to the Church and is both able and willing to bestow on them all blessings which serue for their good The first part of this argument is omitted the second part is contained in this eight verse But I am the beginning and the end and therefore I am sufficient c. In this eight verse are three points concerning Christ. First he is the beginning and the end Secondly he is was and is to come Thirdly he is Almightie For the first that Christ is the beginning and the end Saint Iohn expresseth by a comparison taken from the Greeke alphabet and it standeth thus As in the A B C of the Grecians Alpha is the first letter and therefore the beginning of all the letters and Omega is the last and therefore the end of all the letters So saith Christ am I the beginning of all things that are and the end of all things The first part of this similitude is in these words I am Alpha and Omega that is I am as Alpha and Omega The second part in these words The beginning and the end From this and such like manner of speaking the Papists gather that it is lawfull to worshippe God in a strange language And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue But their collection is friuolous For though the vnlearned English man know not what Alpha and Omega is yet the Churches to whome this booke was written being Grecians knew generally what was meant hereby Againe though the spirit of God vseth here and there a strange word or phrase yet we may not follow that practise in the whole seruice and worship of God whereby neither the word nor prayer should be vnderstood of the people as the Papists do I am the beginning Christ is sayd to bee the beginning for two causes First because he
of the Preface of this booke containing the title and inscription thereof Now from this ninth verse to the end of the third chapter is contained one of those seuen visions which were shewed vnto Iohn and are set downe in this booke In this first vision two things are to bee noted first the circumstances secondly the parts thereof The circumstances in the ninth and tenth verses the parts from thence to the end of the third chapter The circumstances of this vision are foure first the person to whom this vision was shewed namely Iohn The second the place where at Paâ—mos The third the manner how it is propounded It was deliuered to him being 〈…〉 the spirit The fourth the time when on the Lords day For the first Iohn is the person to whom this vision befell who doth therfore name himselfe to shew that it was giuen him of the Lord for as the Lord hath his visions and reâ—elations as hath beene sayd so the diuell hath his but they may bee distinguished by the persons to whom they be giuen God giueth his visions not to all men but vnto those which are most â—it for them such as bee most holy men for life endued with exceeding gifts of God aâ—knowledge wisdome constancie zeale pietie and religion So in the old testament hee deliuered not them to all 〈…〉 his seruants the Prophets men of singular gifts and graces and of exceeding holinesse pietie Indeed the Lord reuealed some particular things by wicked men as by Balaam and Cayphaâ— but they neuer knew what those things meant which were shewed vnto them It is a propertie belonging to the seruants of God to receiue a vision and to know the same to their comfort And for both these was Iohn throughly qualified he was a man of exceeding holinesse of life for Christ loued him and of singular and rare gifts full of zeale loue and pietie and also had the knowledge of this vision made knowne vnto him But the diuel maketh no such choise his visions befall men which are Heretickes wicked notorious sinners who haue no such rare and speciall gifts as the other haue so that wee must esteeme of this as a singular gift of God to his owne Apostle S. Iohn Now Iohn hauing named himselfe to bee the receiuer of this vision for the greater credit hereof he describes himselfe by two modest tearmes First A brother secondly A companion First hee cals himselfe their brother that is of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie whereof God the father is head and house-holder Iesus Christ is the â—lder brother and all beleeuers are fellow brethren in and by Christ being by faith the adopted sonnes of God members of that familie and brethren 〈◊〉 to other By this title your brother first hee setteth out his humility and great modesty For hee was a man at that time aboue all men which liueâ— in regâ—rd of his gifts and holinesse of life hee was the last Apostle and had Apostolicall authoritie bâ—ing a most zeâ—lous and constant professour yet hee calleth himselfe a brother to 〈…〉 himselfe but equall with them though they were farre inferior to him And so should we esteeme better of our brethren than of our selues and make our selues inferiour to them Secondly by this title we see he had his heart full of brotherly loue to all the members of the church of Christ he loued them as brethren So we are bound to loue all men euen our enemies as they be of the same flesh with vs but those that bee of the same faith and religion with vs to these especially should wee shew our loue and affection So Paule sayth to the christian Romans He affectioned to loue one another with brotherly loue Rom. 12.10 And great reason for beleeuers are linked each to other with the neerest bond they haue the same father which is God the same redeemer the same faith hope baptisme and the same benefit by Iesus Christ his death and obedience But this dutie is not practised there be that call themselues brethren who as Isay saith hate them that tremble at the word and mocke them euen for the profession of the same religion whereby they thinke to be saued If any seeme to make more conscience of their wayes than others they are reuiled and hated for the name of Christ which ought not to bee for among all true Christians should bee brotherly loue The second title Companion or copartner in three things in tribulations in the kingdome and in the patience of Christ. He cals himselfe Copartner with 〈◊〉 in tribulations for two causus First because at that time when hee wrote this vision the whole church was in persecution and tribulation vnder that cruell tyrant Domâ—â—ian about fourescore or an hundred years after Christâ— who banished him into 〈◊〉 where he was not vnmindful of the afflictions of the church whereof he was a member and therefore cals himselfe a partner with them in affliction By which he shews what is that state of Gods church in this world namely to be vnder the crosse and the members thereof must not bee companions of peace and ease but copartners in affliction and tribulation And therefore Christ teacheth those which will bee his Disciples these lessons First to deny themselues to take vp his crosse daily and to follow him And because of this estate the church in this world is called The Militant Church being in continuall fight against the diuell and his instruments The consideration whereof is of speciall vse For we in this land haue had peace and quietnes for many yeares without persecution which wee must acknowledge for a speciall blessing vouchsafed to vs for this end that now in the time of peace wee might prepare our selues against the day of triall For seeing the estate of the church is to bee vnder afflictions wee are all in duty bound to waite continually when God will call vs out to suffer for his sake No man can define the time or the manner of our triall but yet that it will come we must resolue because of the vsuall estate of the church God hath for a long time sent foorth labourers into his haruest whereby no doubt many sheaues are gathered into the Lords barne Now after this long gathering there will come a day of â—â—â—â—ing The Lord will take into his hand the 〈◊〉 of affliction and put it into his corne and thereby try the chaffe from the wheat It stands vs therfore in hand to prepare our selues in this time of peacâ— that wee may bee found good corne in the Lords sieue and not chaffe which must be cast into vnquenchable fire Secondly he cals himselfe their copartner in afflictions because his pitifull heart was moued with the bowels of compassion towards all his fellow members when he remembred their persecution and affliction vnder the cruell tyrant Domitian And the same affection should
be in euerie one of vs towards the poore afflicted seruants of Christ seeing they bee our fellow members wee should haue a fellow-feeling with them weeping with them that weepe and shew our compassion in pittying them If the foote be pricked the head stoopes the eye beholds and lookes on it the finger puls it out the hand applies the plaister the other foote is readie to runne for helpe the tongue to aske for counsell all the members are readie to affoord their mutuall helpe in piâ—tie and fellow-feeling so when any members of the church suffer affliction be pricked with persecution for Christs cause then should we as members of the same body be readie to do all the helpe wee can to them especially in shewing our fellow-feeling with them The second thing wherein he is this copartner is in the kingdome of Christ that is the kingdome of heauen Where obserue that he placeth fellowship in affliction before companion in the kingdome to giue vs to vnderstand that through afflictions crosses for Christs sake is the readie way to the kingdome It is that way which is beaten and troden by the Prophets Apostles and the Saints of God as the Apostle saith thâ—ough manifold tribulations we must enter into heauen And this momentarie affliction causeth to vs an infâ—â—it weight of glorie not by deseruing it but by shewing the plain way thither Wherby we are taught not to thinke it hard when trials do befal vs but rather to count it a good thing yea exceeding great gladnesse when any affliction doth befall vs for Christs sake for herby we are brought like wandring sheep into that beateÌ„ path which leadeth to heauen Nay we must rather maruell when we professe the Gospell and haue no affliction then we may feare wee be out of the way seeing the Lord afflicts euerie child which is his Thirdly hee is Copartner in patience which he addeth because it is a most worthie vertue whereby wee are made able to perseuer in affliction till we come to heauen Afflictions are the beaten way heauen is our ioyfull end patience is the meanes to make vs go on till wee come thither Whatsoeuer things are written are written for our learning that we through patience comfort in the Scriptures might haue hope Rom. 15.4 Where true hope to come to heauen is obtained by patience which maketh a beleeuer to go on in suffering till he come to life eternall There is much fruit in the good ground but not broght forth without patieÌ„ce the true beleeuer is saued by hope in this world yet caÌ„not come to heaueÌ„ without patieÌ„ce Ia. 5. for therby he must possesse his sâ—ule Now because men will say patience is an hard matter and so are discouraged from seeking for it therefore to set an edge on ther desire he addes It is the patience of Christ and it is so called either because he commands it or because it is his gift and commeth from the spirit of Christ or chiefly because hee himselfe suffereth in his members and as their miserie and suffering is his so is their patience The consideration whereof is a singular motiue to enduce euery child of God to patience in bearing the crosse for Christ his sake for they haue Christ their fellow sufferer he takes part with them and puts vnder his shoulder Who would not then be content to suffer with patience And thus much of the branches of his fellowship seuerally Now consider them ioyntly and they containe a notable description of the communion of saints which is a speciall article of our faith standing in three things In tribulation In the kingdome of heauen And in patience And marke well that this communion begins in tribulation therein we must be partners and that with patience before wee come to haue fellowship in the kingdome of heauen That man therefore that hath afflictions layd on him must beare them patiently and when the members of Christ are vnder the crosse hee must in tender compassion be touched with their miseries and when he doth truly feele in his heart this Christian patience and compassion then may he assure himselfe he is entred into this communion and shall vndoubtedly with all saints be partaker of the ioyes of heauen But if patience and compassion bee wanting wee persuade our selues in vaine of this communion and therefore let vs striue against impatience and against the deadnesse and hardnesse of our hearts that we may neither murmur against God in our owne afflictions nor yeâ— want compassion towards our brethren that any where suffer affliction for the name of Christ. Thus much for the circumstance of the person Was in the Isle called Patmos In these words is the second circumstance namely the place where this vision 〈◊〉 giuen to Iohn This Patmos is one of those Islands which the Geographerâ— call Sporades lying in the West part of 〈◊〉 the lesse neere to the churches to whom Iohn writ and by the sea commonly called the Egâ—â—n sea This Island was a small base and poore Island little or neuer a whit inhabited Saint Iohn had his vision not at Ierusalem at Antioch or Rome but in Patmos a base poore and little inhabited Island By this we see that in the new Testament there is no respect of one place aboue another in regard of Gods presence and our fellowship with him hee doth as well manifest himselfe to Iohn by this vision in Patmos as to other his Prophets and Apostles in Ierusalem the holy citie In the old Testament there was difference of places in regard of Gods solemne worship and presence as the Lord shewed his presence and tied his worship especially to his Tabernacle and Temple at Ierusalem This Daniell sheweth by his gesture in prayer for being in captiuity when he prayed in his chamber He opened the window which was towards the Temple at Ierusalem and turned his face thitherward But now in the new Testament that difference of place is abolished in respect of Gods worship And therefore Paule willeth That men pray euery where lifting vp pure hands vnto God and so for all the duties of religion wee must thinke the like I. Then away with Popish pilgrimage to churches and chappels of Saints or to their reliques This is meere superstition for God is present euery where and a man that will worship God in spirit and truth may haue fellowship with him in one place as well as another II. Also this may serue to correct a false conceit which many haue of our churches and chappels for when they come to a dwelling house they thinke it not their dutie there to humble themselues to kneele downe and call vpon God but if they come into a church or chappell neuer so often vpon ordinarie affaires they fall downe to prayer The reason is because they thinke these places bee more holy and God more present there and they shall sooner be heard in them than in
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
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
reuealeth his will not to the proud but to the meeke and lowly and as Isay sayth to them that are of a contrite spirit Isay. 57.15 And in this humbling of himselfe a man must renounce his owne naturall wit and reason and become nothing in himselfe but euen a foole in respect of his owne conceit Also he must vnfainedly pray to God that hee would reueale vnto him his truth Aske sayth Christ and it shall be giuen you euen the holy ghost vnto them that desire of the father And S. Iames sayth If any man lack wisdome let him aske of God which giueth to all men liberally Secondly after preparation hee must labour to know throughly what the false teachers are and what be theiâ— opinions with the grounds and foundations thereof wherein they agree and wherein they differ from the truth of God maintained by the church for it is a foule ouersight to misconceiue the state of the aduersaries question by propounding it otherwise than they hold as it falleth out with many in the handling of controuersies Thirdly due proofe must bee made whether the aduersaries doctrine bee of men or of God This is Gods commandement 1. Iohn 4.1 Proue the spirits whether they be of God or not And for triall hereof we must haue recourse vnto the word of God it must be Iudge in this cause Isa. 8. vers 20 To the law and to the testimonies if they speake not according to this word it is because there is no light in them Iohn 5.39 Search the Scriptures for in them yee looke to haue eternall life and they are they which testifie of mee Who is so fit to iudge in the matters of God as God himselfe and so hee doth in his written word of all doctrine and opinions in religion The Scriptures shew whether the doctrine examined be directly gathered thence and by iust consequent or not Fourthly serious consideration must bee had of the faith and liues of the teachers examined for a false teacher by Gods iust iudgement is vsually a wicked liuer And therefore Christ sayth yee shall know them by their fruits if they bee throughly examined such they will appeare howsoeuer for a time they may bleare the eyes of men as the hystories of the church in many famous heretickes doe plainely declare The second braunch of this discouerie is sentence giuing in these wordes And hast found them liers The church here giueth out a sharpe and seuere sentence against them shee calleth them false Apostles and liers and yet she sinneth not for Christ commendeth her for it Though to raile or taunt cannot beseem any yet magistrats and ministers in their places may giue ouâ— seuere speeches against offendors in token of detestation to their sinnes and not offend Thus Iohn called the Scribes and Pharisees a generation of vipers Matth. 3.7 and our Sauiour Christ called Herod a foxe Luk. 13.32 and Paule called the Galathians fooles Gal. 3.1 And in this place the church calleth these false teachers lyers which is very much for therein shee accuseth them of three things First of teaching that which was false indeed secondly that they know it to be false and so sinned of knowledge Thirdly that they did it of malice with intent to blind the eyes of the Church and to deceiue the people In this discouerie wee may obserue the iust accomplishment of Paules prophecie Acts. 20.29 30. namely that there should rise vp among the Ephesians grieuous wolues and men speaking peruerse things and such were these false Apostles who after examination were found liers Againe seeing in the dayes of this Apostle Iohn men durst presume to claim Apostolicke authoritie and call themselues Apostles when they were not no maruell if the Pope of Rome sixe hundred yeares after did challenge to himselfe to be Peters successour and to haue Apostolicke authoritie and that they dare now auouch some bookes to bee scripture which are not as also bring in their traditions vnwritten verities to bee receiued and obeyed equally with Gods word Verse 3. Thou hast suffered and hast patience and for my names sake hast laboured Here our Sauiour Christ declareth how this Minister and church of Ephesus opposed themselues against false teachers after their discouerie The manner we shall see in handling the points particularly as they lie in order Thou hast suffered or Thou hast borne a burden for the word signifieth to be pressed downe vnder a great burden This burden was the troubles which false Apostles brought vpon them after they were discouered partly by open affliction and persecution partly by the spreading of their hereticall and schismaticall doctrine These false teachers were Ebion Cerinthus Marcion and such like who in the dayes of Iohn troubled this church as hystories do shew Here wee may obserue that it is Gods will that the best churches should be troubled by wicked men and hereticall teachers who both by false doctrine and persecution become grieuous burdens This the Lord permits for weighty causes I. That true beleeuers may bee excited more constantly to embrace the syncere doctrine of the Gospell and therefore Iude most worthily exhorts the Christians in his time to fight for the common faith II. That professors may be tried whether they soundly hold the doctrine of the Gospell or not 1. Cor. 11.19 It is â—ette sayth Paule that there should bee heresies in the Church that they which are sound in the faith and approoued may â—ee knowne III. That God may execute his iudgements vpon wicked men and hypocrites that haue not loued his truth reuealed vnto them 2. Thess. 2.10 11. God gaue them vp to strange illusions to beleeue lies because they haue not loued his truth For many know the word that loue it not This must teach vs to take heed of a common scandale in the world which is to be offended at religion because there be in the church schismes and heresies which come not from the Gospell but from the malice of Sathan who soweth his tares among the Lords wheate Wee must consider that it is the will of God there should be such euils in his church and therefore should labour to bee so farre from offence that hereby wee bee rather prouoked with more cheerefulnesse and courage to loue and embrace religion And hast patience and for my name hast suffered c. Here is set downe the dealing of this church against these false Apostles in all their persecutions But first note the coherence of this vertue with the former Thou hast suffered trouble and hast had patience Quest. How can these stand together It is against mans nature in trouble to be patient for troubles and afflictions make men discontent and to fret against God and man Answ. They stand not by nature but by grace Rom. 5. vers 4. Tribulation bringeth forth patience namely to all those that haue receiued to beleeue in Christ for to them God giueth the spirit of meekenesse in their troubles shedding
come vpon all the world to trie them that dwell vpon the earth These words containe the second promise of Christ vnto this Church concerning their preseruation in time of most bloodie persecution for this Epistle vnto this Church as also this Booke was written by Iohn after the Ascention of Christ in the daies of Domitian the Emperour of Rome after whome succeeded Traâ—anus who when hee was seated in his Empire raysed vp greeuous persecution against GODS Church in all places of his Dominion wherein he put to death innumerable thousandes of Christians for the space of foureteene yeares Of this persecution our Sauiour Christ fore-tels this Church calling it The houre of temptation and withall he promiseth to preserue this Church in the time of this bloodie persecution adding a reason thereof Because they had constantly and syncerely professed his Gospell In this promise of preseruation note sundry points I. the occasion thereof The keeping of the word of his patience II. The thing promised deliuerance vnder Traianus III. A prâ—diction of this persecution That it shall come vpon the world for this end to trie them I. point The word of Christs patience some expound to be Christs commandement of patience but that exposition is too strait here it signifieth the whole Doctrine of saluation by Christ which is called the word of patience first because it teacheth patience Secondly because it is the instrument of patience for when a man knowes saluation by Christ and also belâ—eues the same to belong to him that will make him patient in all the miseries of this life Thirdly because it cannot bee professed and holden vnto death without patience but as it is sayd of the good ground It bringeth forth fruit with patience so must euerie one doe that professeth this Gospell In this occasion of Gods promise obserue that Gods grace well vsed is rewarded with increase Those which haue receiued but small measure of grace at the first by becomming faithfull therein haue receiued increase which serues to mooue vs to bee faithfull in the vse of those tallents which wee haue receiued For heereby wee shall receiue increase when as those which hauing receiued good gifts from God as knowledge and such like because they haue not beene faithfull in the vse thereof haue beene depriued of the same Wherefore whosoeuer hath begun to know the will of God to beleeue and to repent let the same parties proceed to vse those giftes still to Gods glorie and the good of his Church and people among whom they liue and they shall see the Lord will double and treble and greatly increase the same vnto them Againe note the doctrine of the Gospell is a Doctrine of patience This sheweth how good and meete it is for euerie one to learne the Gospell in the dayes of peace for euerie one in times of tryall wold wish for strength and patience and wee know not how long these dayes of peace will last Againe each man in his calling is subiect to many crosses and miseries for in the sweat of our face must wee eat our bread And who is free from paines and diseases yea who can scape death it selfe Now in all these and in all other troubles wee haue neede of patience And therefore in the time of health and ease let vs hide in our hearts the seedes of this grace to wit the Doctrine of the Gospell and then in due time wee shall reape the fruit of patience which will make vs contented in all distresses both of life and death And if wee would know why most men are so impatient in afflictions it is because they haue so little knowledge and faith in the Gospell of his grace Secondly seeing the Gospell is the word of patience heereby all persons that looke to bee saued by the Gospell must learne to put on patience keeping a moderation in all their thoughts wils and affections for when wee be impatienâ— any way wee are not sutable to the Doctrine of our saluation Thirdly this word of patience is called Christs The word of my patience because Christ is the author of it This is added to beat downe the pride of this Church for when God doth praise them for their obedience their hearts might haue beene puffâ—d vp with pride But to preuent this euill in this Church whom he now praised hee calleth it his patience that they might not thinke this good thing was of themselues And the same consideration must checke the proude thoughts that rise in our hearts namely to remember that no good thing wee haue is our owne but Christs What hast thou which thou hast not receiued Why then shouldest thou boast 1. Corinth 4.7 II. point The thing promised is preseruation and deliuerance in the bloodie persecution vnder Traianuâ— in which for the space of fourteene yeares innumerable Christians were put to death I will deliuer thee from the houre of temptation Here first obserue that God hath appointed certaine set houres and times for the triall of his Church as well for the giftâ— of his grace as of their wickednesse and hypocrisie Thus he led the Israelites fortie yeares in the wildernesse to see whether they would obey him and hee sent false Prophets amonge them to trie whether they would turne from the true God or no. And as God thus dealeth with his Church so hee bath appointed particular times and houres wherein hee will trie particular persons God bid Abraham kill his Sonne and that was his tryall And Hezekias was left vnto himselfe That the Lord might see all that was in his heart And so for euerie Christian God hath a set time of triall wherin he will either make manifest his grace or disclose their hypocrisie This point ought to bee well weighed for herein the Lord dealeth like the worthie founders of great Schooles who haue appointed certaine set times of posing for the tryall of their Schollers to see what euerie ones proceeding is that they may be accordingly rewarded And as it is a shame for one to haue been long in a good Schoole and to haue made no proceedings in learning so it is for any one that hath liued long in the Schoole of Christ and hath not profited in grace This therefore must teach vs these duties First to try our selus and that staightly concerning our progresse in knowledge faith repentance and obedience for God himselfe will trie vs whose eyes wee can neuer blinde though wee may deceiue men He will lay open our hearts and make knowne what is in vs whether it bee true grace or false hypocrisie Let vs not couer our selues with figge leaues for God will strip vs naked but rather let vs search our selus touching our sins and Gods graces and neuer rest contented till wee haue found in our soules the good gifts of grace which will abide his tryall Secondly hereby we are admonished as neere as we can to conforme our harts and liues vnto the word and wil
of God for he will trie vs woonderfull it is to see how common the reproch of presizenesse is and if it were not well knowne that the world is full of Athiests that might discourage many a Christian. But the remembrance of this triall wherein hypocrisie will vanish as the stubble before the fire must mooue vs to labour for sinceritie When we haue done our best wee shall bee farre short of that wee ought to bee And therefore through the reproach of the world let vs hold on our good endeauour and labour to haue the maine graces of true faith and a good conscience with a resolute purpose not to sinne that so we may stand in the day of tryall But if wee want these and liue loosely wee shall be found like the foolish Virgins that haue onely the blasing lampes of an outward Profession and want the sauing oyle of grace which may make vs acceptable vnto God at his appearing Wee haue beene trayned vp in the Schoole of Christ what a shame will it be if when Christ comes to prooue vs we be then found barren and voide of sound grace Dauid bethinking himself of this trial of the Lord doth conforme himselfe vnto the will of God and therefore offereth himselfe vnto his tryall saying Lord prooue mee meaning in regard of the truth and synceritie of a good conscience not of the perfectnesse of his owne wayes And hereunto must wee endeauour not suffering any sinne to raigne in vs. Qu. But how was this promise verified touching their deliuerance from persecution seeing no Church was free from it For euen the Churches of Asia whereof this in Philadelphia was a principall one were persecuted by Traianus Answ. This and such like promises of deliuerance to Gods children from tryals and afflictions must bee vnderstood not simply but with condition to wit so farre foorth as they may bee hurtfull vnto them and in the least measure hinder their saluation and indeed they are promises of deliuerance from the euill of temptation and persecution not from persecution and temptation it selfe Psal. 91.10 The Lord promiseth to him that trusteth in God The plague shall not come neere his dwelling and yet by experience wee know that Gods children in generall plagues are taken away as well as others and therefore that promise must bee vnderstood of deliuerance not from the plague it selfe but from the hurt therof so as it shall not hinder the good or saluation of any in the godly mans house We pray Lead vs not into temptation which wee must not vnderstand of freedome from all temptation for it is the will of God we should be tryed but therein wee are taught to pray that God would not forsake vs in our temptations or giue vs vp wholly to the power of the deuill but that it may tend to our profit and not to our hurt as well in respect of grace as of saluation And so farre foorth was this promise accomplished to this Church The due consideration whereof is most comfortable to Gods church and people teaching thē not to feare the crosse in any temptation God will haue his church tryed but the faithfull therein need not to be dismayed for God by his promise hath taken away the euill and poyson of all tryals and temptations to them that haue care to keepe faith and a good conscience though they suffer a thousand crosses in this world neuer so long yea though they die vnder the crosse which may put comfort into the heart of any distressed soule whatsoeuer reuiue those that are oppressed with temptations Againe in that this promise is not made simply and absolutely but with restraint hereby we are taught that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities are not according to Gods will and word For euery petition must depend vpon some promise of God but wee haue no absolute promise of freedome from all tryals and temptations but onely so farre foorth as they be euill And therefore in praying against temptations we must qualifie our petitions for temporall deliuerance according to the tenour of the promises of Christ that is so farre forth as may most aduance Gods glorie and best further our saluation Quest. How can this great persecution bee called but an houre of temptation seeing it lasted 14. yeeres Answ. In diuers respects it may bee so called First in regard of God with whom a thousand yeeres are but as one day and therefore 14. yeers with God are but as one houre Secondly in regard of that punishment which euery man by his sinnes deserueth in hell eternally Thirdly in the affection of Gods people which were tryed When Iacob serued Laban seuen yeeres for Rahell his affection made him thinke it was but a short time So when Gods children suffer for the name and Gospel of Christ the consideration thereof will make them thinke long afflictions to bee but short This affection caused Paul to wish to himselfe eternall perdition for the glory of God in the saluation of the Iewes Rom. 9.3 The end of this phrase touching the shortnesse of time was to comfort this and all other Churches in the time of this grieuous persecution for the consideration of the shortnesse of the time is a meanes to ease any affliction and to arme an impatient man with some measure of contentation III. point The prophecie or prediction of this affliction is in these wordes Which will come on all the world to try them that dwell vpon the earth Heere Christ foretelleth a thing which was to come simply by himselfe and from himselfe not by the helpe of any cause or any man or angell And hereby hee prooues himselfe to be true God for it is a propertie and priuiledge of the true God of himselfe and by himselfe to foretell a thing to come before it can bee seene either in it selfe or in the causes thereof no man nor angell can so absolutely foretell that which is to come but in their predictions they first see the things present in their causes vnlesse they bee reuealed vnto them from God But some may here demand whether Christs foreknowledge and prediction were the cause of this grieuous persecution Answ. Not so for things come not to passe because of Gods foreknowledge thereof but because they would come to passe therefore God foreseeth foretelleth them there is a higher cause of all things then prescience and prediction to wit the good will and pleasure and decree of God So Christ is said to be deliuered to bee crucified by the determinate will and counsell of God and from the same eternall counsell did this persecution vnder Traian originally proceed for the first cause of the euent of euery thing is Gods decree either ordaying or disposing the same It will be sayd if this be so then is God the author of sinne Answ. God forbid For the maner of Gods will and decree is