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 God So Christ bids vs first to seeke the kingdome of God and his righteousnesse for when we are in Gods kingdome of grace reconciled to him in Christ then all things needfull shall bee ministred to vs Matth. 6.33 This discouers the bad practise of most men euery where who in seeking the blessings of God begin at the wrong end They will toyle themselues in their callings to get wealth honour pleasures and preferments but the fauour of God in Christ is not regarded which notwithstanding is the true and right foundation of all outward welfare Here some will say if God giue mee wealth honour and reputation then hee loues me for these be signes thereof I answere These be no sure tokens of his fauour in Christ for those that bee his enemies may enioy them all as Iob. 21.7 to the 14. This Dauid perceiued how the wicked might flourish in their outward prosperitie hauing more than heart could wish Psalm 73.3.7 And yet they stood but in slipperie places And therefore let no man herewith deceiue himselfe hee that wanteth Gods fauour in Christ is but a cursed wretch and a firebrand of hell though he had all the world for outward things at his commaund For all earthly things seuered from Gods speciall grace are but an heape of miseries The wicked mans peace is no peace sayth the Lord Isay 48.22 And the man that hath Gods grace in Christ though hee want all wordly benefits yet hee hath more than all the world without it for hereby alone hee is truly blessed and happie From him which is and which was and which is to come and from the seuen spirits which are before his throne Here is set down the first cause and author of these two Grace and Peace to wit God himselfe distinguished into three persons the father son and holy ghost The Father is noted in these words Which is and which was and which is to come The holy ghost in these And from the seuen spirits which are before his throne The Sonne in the fift verse And from Iesus Christ which is a faithfull witnesse and first begotten of the dead and Lord ouer the kings of the earth vnto him that loued vs and washed vs from our sinnes in his owne bloud c. S. Iohn in the first place describes the father by a distribution which expresseth the true nature of God in these words Which is was and is to come In which he alludes to that Exod. 3.14 15. where Moyses demaunds of God If the people should aske who sent him what he should answere The Lord bids him say Ehich Iehouah hath sent me which two names serue to one end namely to expresse the nature of God They are translated I am and the Lord but these English words doe not fully expresse their signification Yet S. Iohn expounds theÌ„ here making Ehich to signifie him which is which was and is to come Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse And yet they may be thus explaned Grace and Peace be from him which is in himselfe and of himselfe a most perfect and absolute substance which was a most perfect substance and which is to come a most absolute perfect simple substance and essence In these words are touched sundry weightie points First touching the nature of God namely That God is a most absolute perfect substance and essence which hath his being in himselfe of himselfe and from none other Paule sayth An idoll is nothing 1. Cor. 8.4 that is nothing subsisting in nature but a meere fond deuice of mans braine But the true God is an essence subsisting and that of himselfe alone perfectly and herein differeth from all Idols and false Gods Secondly hereby we see a difference betweene God and all his creatures Euery creature is a substance as Angels and Men likewise mans bodie and soule are substances yet none of these haue being of themselues but from God and of God And yet wee must not conceiue that the creatures are parts of God though they haue their substances and being of him for then each creature should be God for the communication of the diuine substance cannot be without the diuine nature But Gods substance is indiuisible and incommunicable to the creature My meaning then is that God made the creatures out of himselfe of that matter which he created by his word and preserueth them beeing made Which by the way should teach vs to returne our bodies and soules by obedience vnto God in lieu of thankfulnesse endeuouring his glory all the daies of our life Thirdly hence wee learne that the Lord is Eternall euery way without beginning or ending for it is hee which is which was and which is to come Angels and the soules of men they bee eternall but not euery way though they be eternall in that they shall neuer die yet had they a beginning Secondly they are eternall not absolutely but by participation for God made them eternall but the Lord is most absolutely of himselfe eternall Fourthly note he sayth not from him which shall bee but from him which is to come that is to iudgement to giue vs to vnderstand That this eternall God is also a iudge of all his creatures especially men and Angels A point of speciall vse to moue vs to well before God with all good conscience If any shall flatter himselfe thinking hee shall bee dead before that day come I answere iâ— may be so What then thinkest thâ—u thereby to escape his iudgement No verily for this God commeth to iudge thee particularly by death and thereby to reserue thee to the iudgement of the great day Oâ— that wee could seriously thinke on this it would be a meanes to mooue vs to repentance by breaking of the course of sinne and endeuouring â—o keepe a good conscience in all things Acts 24.16 And so shall we be readie to meete him at his comming whether by death or iudgement And from the seuen spirits which 〈◊〉 before his throne These words commonly are expounded of seuen Angels of God which stand before the thronâ— and minister vnto him But it cannot be meant of them for two cause a first because 〈◊〉 and Peace is here said to proceed from these seuen spirits but it cannot come from the holy Angels which attend to minister before the Lord. Secondly in this verse which is a benediction or a salutation of 〈◊〉 to the Church the seuen spirits are set before Iesus Christ the second person of the Trinitie but there is no reason nor respect for which the Angels should bee placed before Christ. The words are rather thus to be expouÌ„ded And from the seuen spirits c. that is from the holy ghost This exposition is most agreeable to all the circumstances of the text and the holy ghost may be called by the name of the seuen spirits for two causes First because though he be onely one in substance
of the church For the time is at hand Here is a reason of the former benediction for seeing the time of the accomplishing of this prophecie is at hand must shortly be fulfilled therefore those be blessed which reade and keepe the same in memorie And it is an answere to a secret obiection for they might haue said we need not to reade or remember this prophecie seeing it shall not be fulfilled in our dayes but he addeth The time is at hand wherein they must be fulfilled and therefore it must bee marked These wordes for substance were in the first verse where it is said The Reuelation was of things that must shortly be done And here they be repeated againe Whereby hee would teach vs That these prophecies containe weightie matter to be deepely considered and earnestly thought on And S. Iohn repeates the same for two causes first to awake the members of the church out of the sleepe of security and make them stand vpon their watch continually for though they cannot fall into the dead sleepe of sinne yet the slumber of securitie may ouertake theÌ„ the wise virgines slumber as well as the foolish Matth. 25.5 And the spouse of Christ the true Church confesseth That shee sleepeth though her heart waketh Cant. 5.2 Secondly to confirme and hearten the church and all true members of Christ against the afflictions to come for herein is the common saying true He that is forewarned is fore-armed Now in these words The time is at hand Christ would teach vs to obserue That whatsoeuer thing may befall the members of Christ in this life whether afflictions temptations death or the last iudgement it selfe all will come shortly This consideration ought to take place in our hearts being of great vse in our liues as to stay vs from many sinnes so to mooue vs to doe all things with good conscience And the want hereof is the cause of much euill The bad seruant beates his fellowes because hee thinkes his maister doth deferre his comming Matth. 24.48.49 The old world went on in sinne neuer regarding Noahs prophecie and so knew nothing till the flood came and swept them all away Matth. 24.39 We should lay these to our harts and alwayes thinke with Paule the Lord is at â—and The rather because wee haue had the Gospell and peace with all temporall blessings these eight and thirtie yeares now the state of the church is interchangeable one while peace and then trouble so as it is like this peaceable state will not long continue but we must bee tried And the time of ouâ— triall is at hand for whatsoeuer must befall the Church will come shortly We must therefore prepare for trouble and so wee shall finde it the lesse greeuous Vers. 4. Iohn to the seuen Churches which are in Asia Grace be with you and Peace from him which is and which was and which is to come and from the seuen spirits which are before his throne Here beginneth the second part of the Preface to wit the inscription of this vision and it hath two branches First a dedication in these words Iohn to the seueÌ„ Churches which are in Asia Secondly a salutation in the next words Grace be with you and peace c. to the ninth verse In the dedication obserue first the penman that dedicates this booke secondly the parties to whom it is sent For the first the penman is Iohn who here againe repeats his name to shew and certifie euery reader of this booke that he was without al doubt the true penman of the holy ghost in writing this Reuelation But though he repeat his name yet he doth not adde any titles of honour or commendation as hee did in the first verse Wherein he giues vs a true patterne of modestie and humilitie which is neuer to speake in our owne cause to our owne praise but onely in cases of necessitie when Gods glory may bee aduaunced and the credit of our particular callings maintained This Paule practised who often humbles himselfe and cals himself the least of all the Apostles yea the chiefe of all sinners yet when the credit of his Apostleship came into question then he sets out himselfe shewing he was a true Apostle one of the chiefe and aboue those which did falsely call themselues so as wee may find in both of his Epistles to the Corinthians Secondly the persons to whom hee wrote were the seuen Churches in Asia concerning them note two things first hee writes to churches secondly to the churches in Asia For the first why writes he to the churches rather thaÌ„ to the church seeing there is but one only Catholicke church Ans. The church may be considered diuers waies first as it is the whole companie of the elect so it is but one secondly as the same is parted into seuerall branches and companies one part being in one countrey and another part in some other Wherein also euery seuerall congregation professing the gospell is a particular Church And so there may bee many Churches all of them beeing members of one Catholicke Church As the sea is onely one yet it consisteth of many parts which taking their names of the countreyes whereto they adioyne are called so many particular Seas as the English Sea the Spanish sea French Italian Scottish Seas c. And of particular Churches must Iohn bee vnderstood in this place Now Iohn chuseth rather to write to Churches than to particular men First because the matter of this booke concerneth the Church being a Propheticall hystorie touching the state of the Church to the end Secondly because particular Churches which bee true members of the Catholicke Church are the pillars and ground of truth 1. Timoth 3.15 And the Church is so called not that her authority is aboue the word but first because it is the treasure house wherein the Scriptures are preserued from age to age against the rage of Gods enemies Secondly because the Church giues testimonie to the truth of Gods word And thirdly because it publisheth the truth of God word by vertue of that ordinary ministery which God hath ordained therein Secondly in the dedication of this booke among all particular Churches God directs him to make choise of those seuen in Asia no doubt for speciall cause First because they were then most famous Churches as the chapters following and the histories of the Church doe plainely shew Secondly that the calling of the Gentiles to the light of the Gospell which long before had beene foretold might bee more euident for here the Iewes are passed by and the Gentiles sent vnto Lastly we may here obserue That S. Iohn knew no prerogatiue of the church of Rome aboue other churches for if it were the mother church whereon alâ— other churches should depend as the Papists would haue it I would know of them why Iohn passed by it in the dedication of this booke which containeth matter needfull for al churches to know Grace be with
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
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
God wee must acknowledge them pure and iust In sundry points of religion there is a learned ignorance whereof this is not the least to hold our selues content and to reuerence the workes of Christ though wee see no reason thereof nay though to vs they seeme against all reason for all the wayes of God are vncorrupt Though the blind eye of men cannot discerne the light of the Sunne yet the Sunne is full of light so though our blind eyes cannot â—e â—old the puritie of Gods workes yet they are all done in iustice and equitie yea they are iustice it selfe for his will is the rule of iustice And we must not thinke that God doth a thing because it is good and right but therefore is the thing good and right because God willeth and worketh it Examples hereof wee haue in Gods word God commaunded Abimeleâ— to deliuer Sarah to Abraham or els hee will destroy him and all his houshold In mans reason this might seeme vniust for why should Abimelechs seruants be punished for their maisters fault So Achan sinneth and all the hoast of Israell is punished Dauid committed adulterie and the child which he begat â—â—eth Dauid numbreth the people but the people are smitten with the plague 2. Sa. 24. All this to mans reason may seeme vnequall yet being the workes of God we are withal reuerence to iudge them most iust and holy Againe the Scripture sheweth plainely that God in his eternall counsell hath decreed to saue some and to reiect others and his reason mouing him thereto is not any thing foreseene in them but his will and pleasure alone This in mans reason seemeth to be crueltie towards some and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie But herein they greatly offend for it is the manifest truth of God in his word therfore ought with reuerence to be acknowledged though we can see no reason thereof For who art thou oh man that pleadest against God Rom. 9.20 And his voyce as the sound of many waters The voyce of Christ is resembled to the sound of many waters for two causes First to signifie the loudnesse and greatnesse of it the sound whereof hath bene heard through all the world in the ministerie of the Gospell Secondly to shew the power and efficacie thereof in the eares of his creatures for such power it is of that when the creatures were not He but spake the word they were made He. 11.3 This powerfull voice of Christ brought Lazarus out of the graue after he had bene dead foure dayes bound hand and foâ—â—e And by this voyce of Christ shall they that haue bene dead six thousand yeares before be raised vp to life The houre shall come in the which all that are in the graues shall heare his voyce and shall come forth to iudgement Iohn 5.28 29. Hereby then we may see the great securitie and the deadnesse of mens hearts in this age For though the powerfull word of Christ be daily sounded into the eares of many yet it entereth not into their hearts They liue securely in their sinnes though they be daily exhorted to repentance But shall dead Lazarus start out of his graue when Christ saith Lazarus come forth Nay shall they that were consumed to dust many thousand yeares before at the hearing of Christs voyce rise out of their graues And shall we which liue in body bee no whit affected with it in our soules Oh fearefull death in sinne And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word It may bee the outward eare receiueth the sound but the dead heart receiueth no instruction We must therefore apply our hearts to this powerfull voyce of Christ and leaue the sinnes wherein we haue lien dead that so the quickning power hereof vnto saluation may appeare in vs. Verse 16. And he had in his right hand seuen starres and out of his mouth went a sharpe two edged sword And his face shone as the sunne shineth in his strength Here Iohn proceedeth further to set out the parts of Christs body and the properties thereof By seuen starres wee are to vnderstand seuen Angels that is as Christ expoundeth them verse 20. the seuen ministers of the seuen churches of Asia And they are called starres for these causes First starres giue light to men on earth And so the ministers ought to giue spirituall light to them that liue in the church both by doctrine and by an vnblameable conuersation Secondly starres haue their continuall abode in heauen and descend not vnto the earth So ministers aboue all others ought to haue their conuersation in heauen This indeed is the duty of euery christian but especially of the minister in regard of his calling And this heauenly conuersation he must expresse first by seeking the conuersion of his owne soule and then the conuersion of others that they may haue an eternall mansion in heauen Thirdly they are called stars because if they be faithfull they shal be honored of God and made to shine aâ— the starres for euer and euer Dan. 12.3 It is added that they are in Christs right hand Whereby is signified that to him belongeth the regiment and gouernement and the whole disposition of the ministerie for matters that concerne the church From whence arise sundry instructions I. That it is Christ who giueth to his church ministers which preach the Gosspell For he ascendeth vp on high and gaue gifts vnto men some to be Apostles some Prophets and Evangelists some Pastors and teachers for the gathering together of the saints and for the worke of the ministerie and for the edification of the body of Christ. And for this cause we ought to pray daily vnto Christ that he would thrust forth laborers into his haruest that the remnant of Gods elect may bee gathered and so we see an end of these miserable dayes wherein we liue Secondly in that Christ holdeth them in his right hand wee may gather that Christ giueth protection and defence vnto his ministers when they are faithful and walke in their calling according to his will which is a matter to bee considered of al that are called into this office For they haue sundrie occasions of discouragement as the negligence and backwardnesse of their people the slanders and mockings of the enemies But this protection of Christ must comfort them against them all seeing they are in Christs right hand they must go on with all godly boldnesse Thirdly this sheweth the dignitie of this calling Indeed it is despised and reputed base in the world and hereby many are driuen from it But let the wicked iudge what they will Behold Christ honoureth it for his faithfull ministers are not onely present before him which were no small thing but hee holdeth them in his right hand then which what greater glorie can be done vnto them This must
reuerence as from the Lord. Lastly in this exceeding feare of Iohn who was an Apostle and a very godly and righteous man wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie And if no man be he neuer so holy can stand before Gods presence much lesse can the most righteous workes of any man endure the triall of his iudgement if his person cannot abide his presence his workes will neuer beare his iudgement For the person must first bee approoued before the workes be accepted Therefore damnable is the doctrine of the church of Rome which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace as meanes of their iustification and part of satisfaction to Gods iustice It is a doctrine of desperation for how can our works be perfectly holie seeing our persons are but sanctified here in part And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man II. point The effect of this feare in his body He fell downe as dead at his feete This was no small feare but exceding great astonishing his senses and laying him downe as dead Physitions say and that truly the mind followeth the temperature of the body But hence we may as truly say That the body followeth the disposition of the mind for the affections of the soule wil worke vpon the body like vnto strong diseases Iohns feare casteth his body into a sound And so horrour of conscience when the heart is cold will make the body hot and the intrals to roule in the body The same may be sayd of anger 1. Reg. 21.4 When Ahab could not obtaine Nabals vineyard he layd him downe on his bed in displeasure and was almost dead Euen so will other affections worke vpon the body Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike but somtimes by curing of the mind and ordering of the affections for when the distemper of the body ariseth from the disorder of the mind then till the mind be well composed and setled physicke will little auaile III. point The kind of this feare is insinuated in these words he fell at his feet Wherby the holy Ghost giueth vs to vnderstand that this was a religious reuerent feare which hee bare to Christ For this kind of prostrating the body betokeneth humilitie and argueth a reuerent estimation of the thing feared Hence we are taught when we come into the presence of Christ we must prostrat our selues as Iohn did and looke that we be striken with a religious feare of his maiestie If any shall thinke that Christ is now ascended into heauen and therefore we cannot now fall down at his feet as Iohn did I answer though Christ be now in heauen yet hath he his feet vpon earth at which we must fall downe In the old testament the mercy-seat was the pledge of Gods presence and therefore it is called Gods footestoole Psal. 99.5 before which the Iewes were to fall downe Well though the mercy-seat be now taken away yet some thing is instead thereof For wheresoeuer Gods people assemble themselues in the name of God there is his footstoole and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus and do all duties vnto him with all feare awe and reuerence of his maiestie This feare of Iohn though it was holy yet is it tainted with some sinne and corruption for it was an immoderat feare of death which made him thus astonished and affright Whence wee learne that the most holy affections of righteous men are not perâ—ectly holy but mixed with imperfection according to the measure of their sanctification which is alwayes in part in this life Whereby it appeares that no man hath in him a filiall feare of God alone but some seruile feare whereby wee feare God for his iudgements is mixed therewith And thus much for Iohns feare which is the occasion of his confirmation Now followeth the meanes of his confirmation in these words Then he layd his right hand vpon me saying feare not I am the first and the last and I am aliue but I was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and death Here note two things first the time when Christ vsed these meanes for Iohns confirmation secondly the means themselues The time is noted in this word then that is after his presence had stroken a feare in my heart which made me as dead then the Lord vsed meanes to comfort me The meanes of comfort and confirmation are then vsed when the party is humbled And thus the Lord dealeth with all his seruants in the matter of their saluation First he bruiseth their stonie hearts and woundeth their sinfull soules before hee powreth in the oyle of grace First a man must bee a lost sheepe and then Christ findeth him and layeth him on his shoulders and bringeth him home And indeed they that would feele sound comfort by Christ must first be humbled in themselues And the reason why men reape so little comfort either by the word or sacraments is the want of true humiliation before they come whereby the soule is fitted for grace and consolation II. point The meanes vsed by Christ to confirme Iohn and they are two First a sensible signe He layd his right hand vpon me Secondly comfortable words Feare not Here first obserue in generall Christs gratious dealing with Iohn he vseth not one meanes apart but in great mercie that he may throughly confirme Iohn he giueth him both a signe and words And so hee hath alwayes dealt with his seruants When he called Moses to bee a deliuerer of his people First hee gaue him his word saying I will be with thee and then a signe saying Vpon this mountaine shal ye serue God Exâ—d 3.12 So when he would confirme the heart of Ahaz against his enemies he first giues him a promise of deliuerance verse 7. then biddeth him aske a signe vers 11. And for this cause Christ in the publishing of his Gospell added signes and miracles vnto his word that the truth thereof might be fully confirmed And so in the worke of our saluation besides his mercifull promises which were sufficient in respect of his fidelitie he giueth vs further signes and seales to support our weaknesse and to confirme our faith in the assurance thereof euen the vse of the holy Sacraments This teacheth vs that Christ hath a speciall care ouer his church and people in that he doth so condescend and abase himselfe vnto their weaknesse adding vnto his word which of it selfe were sufficient signes and tokens that by both he might more euidently giue that assurance which by one alone our weaknes would not so well conceiue Againe in this meanes of confirmation note the order which Christ vseth
that thence we may offer vp acceptable sacrifices of praise and thanksgiuing vnto the Lord. Secondly we must stir vp the gifts of grace that are in vs as Paule sayth to Timothie 2. Tim. 1.6 vsing a comparison from the fire which burneth more bright and cleare when it is stirred vp Lastly wee must exercise our selues in the duties of pietie as faith repentance loue and such like so shall they not decay And thus much for the sinne of this church Verse 5. Remember therefore whence thou art fallen and repent and doe thy first workes or els I will come against thee shortly and will remooue thy candlesticke out of his place except thou amend Our Sauiour Christ the faithfull physition of our soules hauing sharpely rebuked this church doth here prescribe vnto them a soueraigne remedie against their sinne of decay in loue FroÌ„ whence we may learne that the law whereby sin is reproued is to be taught but yet with this qualification that withall the doctrine of the Gospell be ioyned thereunto that the sinnes which are ripped vp by the law may be cured by the Gospel This is Christs manner of preaching in this place whose practise is a most worthie platforme for all his ministers for we haue no warrant at this day to preach the law barely which onely maketh the wound without the Gospell which alone sheweth the remedie This remedie here prescribed is of speciall vse and worthie our consideration generally by it we haue direction to answer to two necessarie questions of practise which often fall out in the life of man First a man is effectually called to professe the gospell and yet after his conuersion either through the corruption of his nature or by the temptation of the diuell and the world falleth into sinne againe what must this man do for his recouerie Ans. He must remember whence he is fallen and repent of those his sinnes and do his first workes The second question is this A man that hath all his life long liued in ignorance and sin is now touched in conscience for his loose life how shall this man escape the wrath of God become reconciled vnto him Ans. He must first remember whence hee is fallen by Adams sinne and by his owne transgressions Secondly hee must repent of his sinnes Thirdly endeuor to do the first workes whereto he is bound by the law of creation so shal he escape the wrath of God and be receiued into his loue and fauour In particular this remedie hath three parts The first Remember whence thou art fallen The second And repent The third And do thy first workes The words following Or else I will come against thee c. Are a reason of this remedie to persuade them to do the duties prescribed For the first Remember whence thou art fallen The words beare this sence Examine thy selfe throughly see in thy selfe the decay of thy former loue and then ponder the same in thy heart seriously and throughly Here Christ inioyneth to this church two duties I. Examination whereby shee must descend into her owne heart and search out her owne wants especially the want of her loue to God to his word and to her brethren II. Consideration whereby she must often thinke of these her wants and lay the same to her heart vnfainedly This course which Christ taketh with this church teacheth vs first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate that so hee may search out his owne wants and deeply consider of the same For this very thing Ieremie blamed the people in his time that no man sayd with himselfe what haue I done And Christ layeth this sinne to the charge of the people of the old world that they were ignorant of their estate They knew nothing till the floud came and â—â—oke them all away And this is the common sin of this age no man almost doth examine himselfe consider in his hart his owne estate by reason of his sinnes and wants Nay men are growne to this that they count it a meanes to breed melancholie and therefore do â—lie the practise of this dutie and so nuzzell themselues in their fearefull securitie Secondly here wee learne that it is a speciall dutie for them that liue in Gods church to be throughly acquainted with their owne estate to examine and search out their owne sinnes and often to consider seriously of their particular wants Zephanie preaching the doctrine of repentance vnto the people beginneth thus Search ye search your selues oh nation not worthie to be beloued Where the word translated search signifieth such a search as a man would make for some small thing in a great heape of chaffe This is the Lords counsell Hag. 1.7 Consider your owne wayes in your hearts and it must be our practise if we would be saued This duty is the beginning and ground of true repentance and therefore Christ here giueth it the first place for no man can truly repent before hee bee acquainted with his owne infirmities and with his owne fearefull and damnable estate by reason of his sinnes And therefore Dauid saith I first considered my wayes and then I turned my feete into thy testimonies The cause why so few in the world doe truly repent is want of consideration from whence they are fallen and what bee their sinnes and the dreadful iudgements thereby deserued For till the mind doe truly conceiue her owne miserie the hart can neuer rightly hunger after mercie Sinne must bee our greatest woe before Christ become our chiefest ioy The second part of this remedie is Repentance iâ— selfe for after a man is well acquainted with his wants and hath throughly considered of his owne misery then he commeth to repent In the handling hereof fiue points are to be obserued I. What repentanceis II. How it is to be practised III. Who commandeth it IV. To whom it is commaunded V. For what they must repent For the first Repentance properly is in the mind as the word in this place doth import for it signifieth thus much After some follie or ouerslip to be better aduised Repentance then in the mind is a change from euil to good or a turning from sinne vnto God Act. 26.20 Repent and turne to God Which latter words expound the former plainly shew what repentance is And this change in the mind standeth in this resolution whereby a man by Gods grace purposeth to leaue all his former sinnes and to cleaue vnto God in holy obedience vnto all his commandements And when this resolution is in the mind therwithall followeth a turning of the whole man in will in affections and in all the actions of his life This appeareth by that description of the practise of repentance which Paul reduceth to seuen heads viz. Care clearing of themselues indignation feare great desire zeale and reuenge 2. Cor. 7.11 wherof some are renewed affections
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
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
signe or rule whereto hee will conforme and square the last iudgement Secondly whereas euery man must bee iudged that is saued or condemned according to his workes hence wee may gather that good workes are necessarie to saluation yet not as causes thereof either efficient or helping any way but onely as a way or meanes to come vnto saluation For faith is necessarie and good workes are the tokens and fruits of faith and so are necessarie Thirdly here we must bee admonished to bee carefull to abound in good workes not to win heauen by them but to get assurance of saluation in our selues And these good workes are the doing of the duties of pietie vnto God and of charitie vnto our brethren euen the duties of the Morall law or more plainely the doing of the generall duties of a Christian and the particular duties of a mans calling for if these bee done in obedience to God and to his glory proceeding from faith and loue vnto our brethren though the calling bee neuer so base they are good workes And on the contrarie this must admonish vs to make conscience of euery euill way for sinnes be the markes of condemnation and so many wicked workes as we commit so many markes and brands doe wee set vpon our selues of our iust and deserued condemnation vnlesse wee repent Lastly hence wee may gather that there bee degrees of ioy in heauen and of torments in hell For iudgements and rewards goe according to mens workes And therefore they that testifie their faith by great and many good workes shall haue great reward they that testifie their faith by lesser and fewer workes shall haue lesser reward and so for sinnes the more heynous they bee the deeper condemnation they doe procure Vers. 24. And to you I say the rest of them of Thyatira as many as haue not this learning neither haue knowne the deepenesse of Sathan as they speake I will put vpon you none other burden 25. But that which you haue already hold fast till I come Here Christ commeth to a second part of his counsell which concernes the Angell and the better part of this Church of Thyatira and first hee beginneth with the Preface of this counsell wherein wee may obserue two points First who speaketh Secondly to whom hee speaketh For the first hee that speaketh is Christ. I say hereby Christ challengeth vnto himselfe the absolute and all sufficient authoritie of the supreme Doctor of his Church in that hee speaketh in his owne name Whereby hee putteth a plaine difference betweene himselfe and all other his Ministers either Prophets Apostles or ordinarie teachers for they must not propound any thing vnto Gods people in their owne names but in the name of Christ. But Christ teacheth in his owne name being the fountaine of all diuine knowledge and vnderstanding that iâ— reuealed in the word of God And thus Christ himselfe speaketh in his owne name to strike the hearts of the Angell of this Church and the better part thereof with reuerence and to mooue them to receiue and obey the counsell following considering it comes immediately from Christ the Doctor of the Church II. point The parties to whom he speaketh To you that is the Angell and the better part of this Church for so Christ expounds it in the words following though first hee say in generall To you that is The rest of them of Thyatira When as Christ will behaue himselfe as the doctor and chiefe Angell of this Church note that he maketh a distinction of the persons in the Church and also deuideth his counsell giuing one doctrine and one iudgement to one part and a diuers doctrine and iudgement to another This giueth vs good direction for sundry actions for some may aske how must doctrine bee deliuered in a mixt congregation where some are Papists some Protestants some are hardened others despaire Answ. The persons must bee distinguished after the example of Christ and sutable doctrines deuided for them that euery one may haue his due Impenitent sinners must be terrified and threatenings deliuered against them with exception of them that repent Comforts must be propounded and applied to them that despaire with restraint from all impenitent persons that goe on in sinne If any demaund more particularly who these bee whom Christ calleth The rest of them of Thyatyra Christ answeres directly as the words import to as many as haue not this learning neither haue knowne the deepenesse of Sathan Where Christ giueth two notes whereby to discerne who bee the rest of them of Thyatira The first is the not receiuing or maintaining of the false doctrine of Iezabell whereof entreatie hath beene formerly made The second note is ignorance in the deepenesse of Sathan neither haue knowne the deepenesse of Sathan that is neither haue acknowledged nor approoued the doctrine of Iezabell which is the deepe and profound learning as themselues doe iudge In this obserue a most wicked practise of Iezabell and her followers they esteemed highly of their owne opinions calling them profound and deepe learning but for the doctrine of the Prophets and Apostles in the Old and New Testaments in it there was no such matter This in all ages hath beene the practise of wicked persons highly to esteeme their owne conceits and basely to neglect the word of God The teachers of the Iewes doe hold to this day That the Lord gaue to Moses a most plain and easie law which he deliuered to his people but the most secret and profound doctrine was vnwritten shewed to Moses by reuelation and by him deliuered to the Priests and Leuites which they keepe still in their Cabbala And of the like iudgement touching Scripture are the Popish Churches The Word written is but an inkie word a dead letter or a nose of waxe but the most perfect Scripture is vnwritten which is the consent of faith and of doctrine in the hearts of all Catholickes And by such great tearmes the Anabaptists Libertines and Arrians maintaine their doctrine and abuse Scripture calling the written Word milke for euery nouice but the consent of heart among themselues with reuelations that is the strong meates Yea this opinion hath crept in among vs in part men thinke basely of Scripture and preferre other mens writings before it For let a man preach plainely the bare word of God and deliuer doctrines and exhortations out of the same this is but plaine preaching But let another come and vtter his mind partly in Latine and partly in Greeke and other languages alleadging withall the testimonies of Fathers Counsels and other Writers that is the learned preaching And thus doe most men abase Scripture and exalt the writings of men aboue it But seeing this is the practise of Iezabell and wicked men let vs on the contrary learne to reuerence the written word and giue place thereto aboue all the testimonies and sayings of men whatsoeuer The deepenesse of Sathan As if he should say They count it deepe learning but
it is the learning of the deuill wherein you may see his profound craft and pollicie Where note that when Christ will alleadge the speech of Iezabell and her followers hee doth it with disgrace vnto them for they counted their doctrine deepe learning but Christ repeating their opinion calleth it the deepenesse of Sathan Hence I gather that Christians cannot safely act and play the Comedies of heathen men for they are full of many blasphemous speeches and oathes flat against the word of God which they ought not to repeat but with disgrace vnto them For Christs practise must bee a patterne for our imitation hee would not repeat so much as one word of a wicked woman without some note of disgrace If it bee sayd they repeat these speeches with disgrace and dislike I answere it is not so for if they did that would take away the whole Comedie being full of such bad speeches And this I take to bee the equitie of Gods word thus to reason from Christs example As they speake These words Christ addeth First to shew that the words going before were not his owne but the words of Iezabels followers touching her doctrine Secondly to shew the proud and presumptuous minds of heretickes in maintaining their wicked opinions Thus haue false teachers vpheld their errours by proud and swelling words as Iude the 16. and 2. Pet. 2.18 The pure word of God is not so maintained but in the humilitie and lowlinesse of spirit and in the practise of pietie from an humble heart for God teacheth the lowly his wayes and giueth grace to the humble Psal. 25.14 And therefore this is a note of false doctrin by swelling words to maintaine the same Hitherto we haue spoken of the Preface before Christs counsell now followeth the counsell it selfe in this sentence Though I lay no other burden vpon you yet I would haue you to hold fast that which you haue alreadie till I come This sentence is a distinction containing two parts First in these words I will lay no other burden vpon you than that which you haue alreadie that is howsoeuer I threaten my iudgements vnto Iezabell and her followers yet I will lay none other punishment vpon you but my reproofe onely for suffering Iezabell among you with her false doctrine and followers This braunch of this distinction containeth a most comfortable instruction namely that all those that giue themselues to maintaine puritie of doctrine and synceritie of life shall be safely preserued in the time of common iudgements vnder the blessed protection of God so farre forth as is for Gods glorie and their good And considering this mercie is offered to the godly wee must hereby learne to become followers of this Church of Thyatira that is we must endeuour to maintaine the pure truth of Gods holy word and withall haue care to shew foorth synceritie of manners in making conscience of euery sinne and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse Hereby we shall get protection from common iudgements when they are layed vpon the wicked but if wee partake with the wicked in their sinnes wee shall receiue part in their plagues The second part of this distinction is in these words But that which you haue alreadie hold fast till I come that is mine Apostles haue deliuered vnto you the pure and sound doctrine of saluation now I charge you that you hold that fast and maintaine it vntill I come to iudgement Here is a plaine and most excellent commaundement containing speciall instruction meeâ— for this Church of Thyatira and all Churches Before our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie but here hee giueth them another commaundement To hold fast the true doctrine of Christ taught them by his Apostles Wherby he would teach them and in them all Churches to content themselues with the pure doctrin of the Apostles and not to affect or approoue any other doctrine besides whatsoeuer According as Paule biddeth the Galatians though wee or an Angell from heauen preach vnto you any other doctrine than that which we haue preached vnto you let him be accursed By the light of this commaundement wee are directed in sundry duties First not to regard vnwritten traditions which the church of Rome doth so highly magnifie for it cannot bee prooued that the Apostles euer taught them Secondly not to regard the doctrines of men which some bring vnto vs vnder colour of Reuelation from God since the Apostles times Thirdly hereby wee learne what to thinke and iudge of the three great religions of the Turkes the Iewes and Papists at this day The Turkish religion is not to bee regarded for it had it beginning sixe hundred yeares after the Apostles time with whose doctrine onely we must content our selues Also the Iewish religion wee must not regard for they reiect the doctrine of the Apostles And the religion of the Papists we must renounce because it is not of the Apostles teaching but had it beginning by little and little long after their times If this commaundement were safely kept which is laid on this Church men would not bee of so many religions but all would bee of one religion cleauing fast to the doctrine of the Apostles and contenting themselues with it which is the true rule for reformation of life and the right way to attaine saluation Lastly here is a rule and direction for those which will bee of no religion because of the diuersitie of opinions touching the same They must haue recourse to the doctrine of the Apostles and content themselues therewith nothing regarding new doctrines bee they neuer so glorious Till I come Here Christ sheweth how long the doctrine of the Apostles must bee held fast namely not for a short time but till his second comming to iudgement Whereby wee learne that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world This is no small matter but a most needfull dutie enioyned vnto vs by speciall commaundement and withall a matter of great consequence for the puritie of religion is the foundation and marke of the Church and the right way to direct mens soules to eternall life For this cause Paule chargeth Timothie To keepe the true patterne of wholesome words and to continue in the things which hee had learned And in regard of this dutie the Church is called The pillar and ground of truth And Christ for this cause gaue to his Church both Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of puritie in manners and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement This therefore must admonish vs that we haue care not onely to learne religion in our owne persons but also to convey the same to ages following that the puritie thereof may bee preserued to the comming of Christ.
diuers some things hee decreeth to cause and effect of himselfe and by himselfe as all good things some other things God decreeth to be effected by others as sinne And so euill things though they bee not according to his reuealed will yet they come in some sort from his wil decree for if he simply nilled theÌ„ they could neuer be Beside in Gods decree are set down not only the things to be done but also the means and circumstances therof as we may see in this persecutioÌ„ the place and end are plainly noted This we must remember on the contrary take heed of the opinioÌ„ of some Protestants which hold and teach that sundry things come to passe God onely foreseeing them and no way decreeing or willing them as namely sinne But to giue vnto God a bare fore-knowledge without a decree is to put vppon him an idle prouidence which the nature of God will not admit The end why Christ alleadgeth this Prophecie is to expound his former saying For it might bee asked why doth Christ call this persecution the houre of temptation Christ answereth because it wil certainly come to try them that dwel on earth Where we may note what is the propertie of afflictions and persecutions be they publike or priuate Namely they serue to discouer the state of mens hearts either by making manifest their faith repentance and feare of God or by detecting their impacience hypocrisie Verse 11. Behold I come shortly hold that which thou hast that no man take thy crowne Here is Christs commandement to this Church wherein consider first what hee inioyneth them then the reason thereof The thing he enioyneth is this Hold fast that which thou hast that is hold as it were with both hands that little meaof faith and grace which thou hast receiued from me and in no wise part with the same This Commandement hath beene before expounded Chap. 2. vers 25. The reasons to enforce this Commandement are two One going before it in these wordes I come shortly That is either in the generall iudgement or by death vnto thee particularly Before this reason is put a note of attention Beholde to giue vs to vnderstand that the speedy comming of Christ vnto vs either by death in particular or in iudgement generall is a matter of great moment neuer to be forgotten but â—aid vp treasured euen in the bottome of our hearts Herein we must not flatter our selues and say with the bad seruant Mat. 24.48 My master doth foreslowe his comming for that is the cause of so much wickednesse and impenitencie as is in the world But rather with an ancient Father thinke we euer heare the sound of his trumpet This dayly perswasion of the speedy comming of Christ is of notable vse For first it will daunt the most desperate wretch that is and make him to tremble in himselfe and restraine him from many sinnes And if a man belong to God and be yet a loose liuer this perswasion will rowze him out of his sins and make him turne vnto God by vsing the meanes of repentance for who would not seeke to saue his soule if he were perswaded that Christ were now comming to giue him his finall reward Secondly if a man haue grace and haue repented and do beleeue this perswasioÌ„ is a notable means to make him constant in euery good dutie both of pietie to God and of charitie towards his brethren Thirdly this serueth to comfort any person that is in affliction for when hee shall beleeue this which Christ hath said I come shortly he cannot but thinke but his deliuerance is at hand for at his comming hee bringeth perfect redemption to all his Elect. The second reason is set after the commandement that no man take thy crowne that is the crowne of thy glory euen euerlasting life This must not be restrayned to the minister of this Church taking it only for the crown of his ministery though it bee also vnderstood of him but the same must bee referred to the whole Church as if our Sauiour Christ should say If thou holde not fast thy faith and other graces thou wilt loose the crowne of glorie that is ordayned for thee Hence some gather that a man ordained to life may finally perish because another may haue that crowne which was ordained for him But this is a flat abuse of this and such like Texts of scripture for the words are not absolute that a man may loose his crowne but conditionall Hold fast or els thou shalt perish and loose eternall life though it bee ordained for thee Now the vse of such speeches is not to signifie falling from grace but to shew vnto vs our owne weaknes in our selues that we might acknowledge that if wee were left of God wholly to our selues we could not but perish Therefore they serue to stir vp the child of God to humble himselfe in the acknowledgement of his owne weakenesse vnto a carefull vsing of the meanes to come to saluation Like as a father that takes his childe and sets him on a horse guiding the horse with one hand and holding him with the other and then saith vnto the child take heed least thou fall Not meaning thereby that the childe shall fall but intending to make him sit faster to let him know that if he should leaue him he would fal Secondly Christ vseth such speeches that thereby hee may make his Church perseuer in grace vnto the end for all exhortations and threatnings in Gods word are instruments of perseuerance in grace vnto Gods children because as God hath appointed who shall bee saued certainly so hee hath ordayned certaine meanes to bring the same to passe part whereof are exhortations threatnings which doe not import any finall relapse but serue as meanes causes of perseuerance and for this end doth Christ here bid this Church hold fast lest another take her crowne In this threatning wee may note that when God withdrawes his grace from one man or his blessings from any one people for the abuse thereof hee hath others ready to bestow the same vpoÌ„ who will vse the same well when Iudas was cut off from the Apostleship Matthias was chosen in his roome and when the Iewes by infidelitie fell away from God he had the Gentiles in store to ingraffe in their stead for the the arme of God is not shortned When any one people shall abuse his Gospel he can giue it to another that will bring foorth the fruit thereof Mat. 21.43 This must bee thought vpon for by Gods mercy wee are now Gods people and doe inioy his Gospell but wee must not flatter our selues herewith for if wee abuse the same wee must know that hee hath another Nation in store whom wee now contemne whither hee can send his Gospel and cause them to bring forth the plentifull fruits thereof Wee therefore must imbrace and hold fast this blessing of God which now wee inioy and shew
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