be dissolued and soule and body separated then must the child of God remember that he is a king in Christ and this will stay his heart against the feare of death for herein shall hee see that by death as through a straight passage he shall enter into the full possession of his kingdome And thus much in that wee are kings From the second dignitie of beleeuers which is to be priests vnto God we are likewise taught sundry duties First to teach and instruct one another It was the office of the priest vnder the law to teach the people the will of God The priests lips should preserue knowledge Malach. 2. vers 7. And now vnder the Gospell not onely the minister but euery true beleeuer is a spirituall priest and therefore ought to teach and admonish one another Coloss 3.16 When the Lord sayth Touch noâ— mine annoynted and doe my prophets no harme Psa. 105.15 He calleth all his faithfull by the name of Prophets because they ought to haue the knowledge of his wil and bee able also in due time and vpon iust occasion to teach the same to others that so the Gospell of Christ may flourish And as this dutie belongs to all men so especially to gouernours as parents and masters they must shew themselues priests to their charges Abraham did it Genes 18. Dauid did it Prou. 4. And Bathshebath did it Prou. 31. And all must doe it that desire an holy generation to succeed after them We teach them other things why not religion Secondly seeing wee bee priests wee must pray vnfainedly not onely for our selues But for all men especially the members of Christ. The priest in the old Testament must pray and make request not onely for himselfe but for the people also And herein stands the praise of a Christian to pray for his brethren Hence it is that Paule sayth Pray for all the Saints and for me Ephes. 6.18 Moyses is highly commended for this dutie especially when he prayed for the Israelites and stood before the Lord in the gap to turne away his wrath Exod. 32. Elias for his power in prayer and prophesie is called the chariot and horsemâ—n of Israell 2. King â— 12 And this is recorded for the praise of Hezechiâ— That when the people were vnprepared at the eating of the Passeouer He prayed to the Lord for mercy and was hâ—ard 2. Chron. 30.18 And so when we find any commended in scripture for his gift in prayer it is not so much for that hee prayed diligently for himselfe as for the whole church of God Thirdly being priests we must offer spirituall sacrifice vnto God that is dedicate our selues our soules and bodies and all that is in vs our wit learning knowledge and euery gift of bodie or mind to Gods seruice That we may doe all this to his glory we must looke that euery thing we take in hand haue his beginning from a pure heart a good conscience and faith vnfained and be directed to a good end to Gods glory principally and the good of others whom it may concerne Fourthly we must be full of blessings The priests in the old Testament Numbers 6â— vsed to blesse the people so must we if we be Christians because wee are spirituall priests We must take heede of all cursed speaking of slaundering and backbiting of swearing and forswearing and giue our selues to blessed and gratious speeches to all men and of all men friends or foes Rom. 12.14 Fiftly wee must seeke to haue God for our portion The Leuits had no portion in the land of Canaan but the tenthâ— onely The Lord was their portion So we being priests to God must bee content with any estate in this world for God is our portion We must not seek too much after any inheriâ—â—nce on earth for then we carry not our selues like priests vnto God The fauour of God in Christ must be the thing we long for and therin must we reioyce To him be glory and dominion for euermore Amen These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church as it were interrupting himselfe for the great desire hee had to the glory of God Whereby wee are taught that the consideration of Gods benefites towards vs specially such as concerne the kingdom of heauen should stirre vp our hearts to giue continuall prayse and glory to God This was Dauids affection when he felt in his soule the pardon of his sinnes and therefore hee breakes out into this thanksgiuing My soule prayse thou the Lord and forget not all his benefits Psalme 103. â— And so did Paule after the blessed memory of Gods mercy in his vocation 1. Tim. 1.17 Secondly in this example of Iohn wee may learne what is the true forme of giuing thankes to God namely to ascribe vnto him all power glory and absolute dominion for euermore But alas it is too too manifest that our corrupt nature will not do this but taking from God his due bestoweth it on creatures yea on our owne selues It is a matter of grace to know what is due to God and to ascribe the same vnto him and therefore we are charged to giue vnto the Lord glory and power which in the next words he cals the glory of his name Psal. 96.7 8. So Christ he teacheth vs to ascribe all power glory might and dominion to God when wee say in the Lords prayer For thine is the kingdome the power and glory that is The kingdome of heauen is thine all power in heauen and earth is thine and therefore all glory is thine and from our hearts wee doe ascribe the same vnto thee Lastly S. Iohn addeth Amen that is So be it Let all glory and dominion bee giuen to Christ which is the same he said before Whereby he doth testifie his feruent affection and strength of desire after the glory of Christ else he would not haue doubled his thanksgiuing And so should it be with vs we should not freese in our thankesgiuing for Gods benefits but labour to haue our hearts tongues to double the same that thereby we may testifie our feruent and earnest desire after his praise and glory Verse 7. Behold hee commeth with clouds and euery eye shall see him yea euen they which pierced him through and all kinreds of the earth shall wayle before him Euen so Amen These words are a declaration of the fourth action of our Sauiour Christ towards his church and that is his second comming to iudgement to iudge both quicke and dead Wherein wee are to consider sundry points first this note of attention Behold secondly the action of Christs comming it selfe Hee commeth Thirdly the manner how with clouds amplified by the manifestation therof Euery eye shall see him euen they that pierced him fourthly the effect of his comming All tribes of the earth shall
sonnes so Christ the Messiah had twelue disciples but as Ioseph was beloued aboue all those sonnes so Iohn was beloued aboue all the disciples Ioseph was apparrelled better than the rest and Iohn was inspired farre better than the rest Had it not been for Ioseph Egypt had wanted her food temporall and had it not been for Iohn the Church had wanted her food eternall The future state of Egypt was reuealed to Ioseph and the future state of the Church was reuealed to Iohn The one was exiled because his father loued him and the other exiled because his maister loued him The place of his exile was into the Island of Pathmos being before by Traian put into a vessell of scalding oyle But that God who shewed his visions to Abraham in the mount to Iacob in the field to Ioseph in the stockes to Moses in Midian to Ieremie in the prison to Daniel in Babylon and to the Apostle Peter in the house of a Tanner euen he sheweth his visions to Iohn in his exile He is not bound to persons he can aduance whome he list he is not bounden to place he can reueale where hee list For persons hee can preferre Abel before Cain Iacob before Esau Dauid before Eliab Matthias before Iudas He can make Moses a Courtier Iob a Potentate Samuel a Iudge Dauid a King Salomon a Soueraigne Elysha a plowman Amos a Neat heard Ieremie a Priest Daniel a Prince Isaiah of the bloud Royall Matthew a Publicane Peter a Fisher and Paule a Tent-maker to be penners and preachers of the word of God For place as no time can prescribe against the King of a nation so no place can prescribe against this King of all nations The wind bloweth where it listeth and the Spirit worketh where it listeth It pleased Christ who is called in this Reuelation that faithfull witnesse that first begotten of the dead that Prince of the kings of the earth Alpha and Omega the first and last he that hath the keyes of hell and of death which hath that sharpe sword his eyes like fire his feet like brasse the seuen Spirits of God the seuen Starres in his hand the key of Dauid who is called here Amen the beginning of the creatures of God and in Daniel hee that reuealeth secrets it pleased this Christ to reueale secrets to Iohn Not by dreame as to Iacob or apparition as to Moses or by voice as to Adam but partly by vision and partly by voice as he did when he turned Saule into Paule This Iohn was Legatus à Latere that embassadour who leaned on his Lords breast He writeth Christs historie there he sheweth his loue to Christ hee writeth the Churches historie there Christ sheweth his loue to him especially in this that he will doe nothing which he doth not reueale to his seruant this Prophet For the Church in his time wee may see how it stood in the three first Chapters and what condition it should haue for the time to come it is plainely set downe in the rest of this booke If we respect the generall estate of the Church after Iohn had described the authors of this Reuelation which are God the Father chap. 4. and Christ his Sonne chap. 5. hee commeth to the workes of God which are predictions chap. 6. obsignations chap. 7. indignations chap. 8 9. Predictions of things to come obsignations of such as must be saued and indignation on things to be destroyed And for the more particular estate of the Church hauing chap. 10. shewed his warrant to write he commeth to her actions first in her Prophets secondly in her bodie In her Prophets their fighting falling rising chap. 11. In her bodie comparing her to a woman clothed with the Sunne chap. 12. and describing her by her combats conquests triumphs her combats defensiue chap. 13. and offensiue in Christ by words chap. 14. threatnings chap. 15. and iudgements chap. 16. her victories gotten against that whore chap. 17. and 18. the Beast chap. 19. and the Dragon chap. 20. And all that glorie which shee shall haue in the kingdome of God is vnder the type of Ierusalem most comfortably set downe chap. 21.22 The things in this booke were I grant very darke to them that liued in the dayes of Iohn as the Prophecie of Daniel was to them who liued in the time of Daniel But as that Prophecie being fulfilled wee can now tell what was foretold in it so many things being fulfilled which were foretold in this booke we may easily see what is meant by it and the posteritie to come shall better vnderstand this booke than wee doe because it may bee all things are not yet fulfilled Neither is this booke like the cities of the Anakims or the tree of knowledge which may not be reached to for blessed is hee that readeth the words of this booke But to come to these three Chapters written by Iohn surnamed the Diuine and expounded by one a most worthie Diuine The first Chapter is a Proeme or Preface to the booke the two latter are Epistles dedicating this booke The dedication is made to seuen seuerall Churches and by name to the Ministers which are called Angels In the word of God Ministers haue many excellent titles giuen them though now they are scarcely graced with titles they are called Prophets Seers Remembrancers Trumpets Watchmen Husbandmen Stewards Maydens Fishers Leaders Elders Salt Starres Angels and Shepheards Prophets to teach Seers to foretell Remembrancers to put in mind Trumpets to sound Watchmen to admonish Husbandmen to plow vp Stewards to distribute Maidens to keepe pure the doctrine of truth Fishers to catch men Leaders to goe before Elders to gouerne Salt to season Starres to giue light Angels to declare and Shepheards to feed to feed I say soundly by doctrine liberally by charitie and religiously by life By doctrine for Sacerdos sine doctrina est nauis sine velis a Priest without knowledge is a ship without sailes By liberalitie for Nihil habet homo adeò diuinum quà m benefacere Man is in nothing more like God than in doing good By life for cuius vita despicitur eius oratio contemnitur his words are not esteemed whose life is not approoued And that it may be said of them as it was of Origen Quale habuit verbum talem habuit vitam as his words were so were his workes They must not be barren like mount Gilboah but weaned as Samuel was before they be offered vnto the Lord They must be pure water if they will cleanse others and more than whetstones if they will sharpen others They must bee in
giueth entrance to grace accesse to God in prayer made the Elders well reported of and each Christian to stand to the profession of Christ. It is that hand by which wee must apprehend Christ that shield by which wee resist all the fierie darts of the diuell and that meanes by which we do good to others By faith we receiue the spirit are members of Christ we are risen with him he dwelleth in our hearts we feed on him continually resist Sathan are the children of God and the word which we heare becommeth profitable And what shall I say faith is of such a qualitie that it vniteth vs to Christ maketh vs certaine of our saluation bold in our profession ministreth true ioy giueth temporall blessings sanctifieth our gifts and maketh vs refuse the pleasures of this present world In a word no sinne can condemne him who hath this true faith and no vertue can saue him who wanteth it To come to the second which is Christ the obiect of faith The most comely garment that euer we can weare it is to be couered with the robes of Christs righteousnesse Iacob was blessed by Esaus garments and we are blessed by Christs garments What wee see through a greene glasse seemeth all to be greene and what God seeth through Christ it is all amiable We must put on this apparell not as the Church in the Canticles I haue put off my clothes how shall I put them on againe or as a gowne that wee cast off when we come to our home but we must so put him on that we neuer put him off againe Wee must put him on by imputation imitation infusion and profession by imputation of his righteousnesse imitation of his vertues infusion of his spirit and profession of his name Thus we must labour to get Christ for what though a man could command the earth with Alexander the sea with Moses the fire with Eliah and the Sunne with Iosuah What though he were as rich as Salomon as wise as Achitophel as strong as Sampson as swift as Ahimaaz as beautifull as Absolon as fortunate as Metellus and descended as Paul was of the bloud royall of Princes yet hauing not Christ hee hath nothing Yea say a man had the abstinence of Aristydes the innocencie of Phocion the holinesse of Socrates the almes deedes of Cimon the moderation of Camillus the honestie iustice and faithfulnesse of both Catoes all these out of Christ were but splendida peccata and to be esteemed as dung in regard of Christ. For haue him and haue all things want him and want all things he is in at and after death aduantage I come to the last it is profitable to repent for if we turne to the Lord he will turne to vs and that wee may turne consider his mercies in forgiuing his benefits in giuing his patience in forbearing and his iudgements in punishing The word preached sinnes committed and that few shall be saued the shortnesse of life the vncertaintie of life and the certaintie of death the ioyes of heauen the torments of hell the comfort of the elect and that else wee can haue no comfort in death pray wee cannot vnlesse wee repent and perish wee shall vnlesse we repent but blessed shall we be if we do repent But manum de tabula Magister adest this discourse following will teach vs these things and it am I bold to present to your worships Iohn sent his Reuelation to manie Churches and I present his Epistles to manie worthie personages and to whom may I better present them then to you Iohn was a Disciple full of loue and you are brethren full of loue The Preacher of these Lectures was well knowne to manie but to none better than to many of you especially to those who were in my time worthie members of that most worthie Colledge with him And the rather I do it that times to come may reioyce in the Lord that from one honourable roote haue issued so manie profitable branches to the Church You are six brethren as pillars of your house there were three sisters as fruitfull vines of the same one is not but is with the Lord and her I knew a Ladie of admirable vertues the other two are and long may they be so You are all brethren by nature of one venter nation of one country grace of one spirit affection of one heart fortune in great fauor and of one hope by your holy behauiour And concerning brotherly loue I need not to write vnto you for you are taught of God to loue one another Your Scilurus at his death need not to teach you concord by giuing to each of you a sheafe of arrowes which cannot well bee broken whilst they are conioyned for you by your amitie make your selues inuincible If Chilo the Lacedemonian died for ioy to see one sonne crowned at Olympus and Diagoras Rhodius did the like when his three children got the garland at a wrestling and Iacob so reioyced to heare of his sonne Ioseph to bee aduanced greatly in the kingdome of Aegypt how might that happie father of yours reioyce to see at one time one son sitting as high Sheriffe of the shire another preaching before the Iudges of Assize and the third pleading as Councellor at the barre and all the rest of great expectation in the kingdome Thus wise sons are a ioy to their parents and all may behold how good and comely a thing it is for brethren to dwel together in vnitie Aristotle could say that parents were not blessed vnlesse they were after their death blessed in their children And surely it is no small part of a fathers blessednesse to see his children like to flourish when he is gone Nay of all monuments that parents can leaue behind them there is none as one saith like to a vertuous son But all parents are not to be blessed Adams two sonnes could not agree in one field Abrahams in one house Isaaks in one wombe Dauids in one pallace nor two brethren in the diuision of an inheritance And though concord amongst brethren especially such as deuide the inheritance be very rare yet do you euen in this most comfortably agree You are not as Simeon Leui Romulus and Remus Eteocles and Polynices Atreus Thyestes Aeta and Perseus but as Castor and Pollux Dauid and Ionathan Ioseph and Beniamin and as a true friend is described to be one soule in two bodies It seemeth that as Agrippa the brother of Augustus was beholding to Salust for that one sentence Small things increase by concord but perish through discord so you haue all learned the same lesson as being
of the Preface of this booke containing the title and inscription thereof Now from this ninth verse to the end of the third chapter is contained one of those seuen visions which were shewed vnto Iohn and are set downe in this booke In this first vision two things are to bee noted first the circumstances secondly the parts thereof The circumstances in the ninth and tenth verses the parts from thence to the end of the third chapter The circumstances of this vision are foure first the person to whom this vision was shewed namely Iohn The second the place where at Paâ—mos The third the manner how it is propounded It was deliuered to him being 〈…〉 the spirit The fourth the time when on the Lords day For the first Iohn is the person to whom this vision befell who doth therfore name himselfe to shew that it was giuen him of the Lord for as the Lord hath his visions and reâ—elations as hath beene sayd so the diuell hath his but they may bee distinguished by the persons to whom they be giuen God giueth his visions not to all men but vnto those which are most â—it for them such as bee most holy men for life endued with exceeding gifts of God aâ—knowledge wisdome constancie zeale pietie and religion So in the old testament hee deliuered not them to all 〈…〉 his seruants the Prophets men of singular gifts and graces and of exceeding holinesse pietie Indeed the Lord reuealed some particular things by wicked men as by Balaam and Cayphaâ— but they neuer knew what those things meant which were shewed vnto them It is a propertie belonging to the seruants of God to receiue a vision and to know the same to their comfort And for both these was Iohn throughly qualified he was a man of exceeding holinesse of life for Christ loued him and of singular and rare gifts full of zeale loue and pietie and also had the knowledge of this vision made knowne vnto him But the diuel maketh no such choise his visions befall men which are Heretickes wicked notorious sinners who haue no such rare and speciall gifts as the other haue so that wee must esteeme of this as a singular gift of God to his owne Apostle S. Iohn Now Iohn hauing named himselfe to bee the receiuer of this vision for the greater credit hereof he describes himselfe by two modest tearmes First A brother secondly A companion First hee cals himselfe their brother that is of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie whereof God the father is head and house-holder Iesus Christ is the â—lder brother and all beleeuers are fellow brethren in and by Christ being by faith the adopted sonnes of God members of that familie and brethren 〈◊〉 to other By this title your brother first hee setteth out his humility and great modesty For hee was a man at that time aboue all men which liueâ— in regâ—rd of his gifts and holinesse of life hee was the last Apostle and had Apostolicall authoritie bâ—ing a most zeâ—lous and constant professour yet hee calleth himselfe a brother to 〈…〉 himselfe but equall with them though they were farre inferior to him And so should we esteeme better of our brethren than of our selues and make our selues inferiour to them Secondly by this title we see he had his heart full of brotherly loue to all the members of the church of Christ he loued them as brethren So we are bound to loue all men euen our enemies as they be of the same flesh with vs but those that bee of the same faith and religion with vs to these especially should wee shew our loue and affection So Paule sayth to the christian Romans He affectioned to loue one another with brotherly loue Rom. 12.10 And great reason for beleeuers are linked each to other with the neerest bond they haue the same father which is God the same redeemer the same faith hope baptisme and the same benefit by Iesus Christ his death and obedience But this dutie is not practised there be that call themselues brethren who as Isay saith hate them that tremble at the word and mocke them euen for the profession of the same religion whereby they thinke to be saued If any seeme to make more conscience of their wayes than others they are reuiled and hated for the name of Christ which ought not to bee for among all true Christians should bee brotherly loue The second title Companion or copartner in three things in tribulations in the kingdome and in the patience of Christ. He cals himselfe Copartner with 〈◊〉 in tribulations for two causus First because at that time when hee wrote this vision the whole church was in persecution and tribulation vnder that cruell tyrant Domâ—â—ian about fourescore or an hundred years after Christâ— who banished him into 〈◊〉 where he was not vnmindful of the afflictions of the church whereof he was a member and therefore cals himselfe a partner with them in affliction By which he shews what is that state of Gods church in this world namely to be vnder the crosse and the members thereof must not bee companions of peace and ease but copartners in affliction and tribulation And therefore Christ teacheth those which will bee his Disciples these lessons First to deny themselues to take vp his crosse daily and to follow him And because of this estate the church in this world is called The Militant Church being in continuall fight against the diuell and his instruments The consideration whereof is of speciall vse For we in this land haue had peace and quietnes for many yeares without persecution which wee must acknowledge for a speciall blessing vouchsafed to vs for this end that now in the time of peace wee might prepare our selues against the day of triall For seeing the estate of the church is to bee vnder afflictions wee are all in duty bound to waite continually when God will call vs out to suffer for his sake No man can define the time or the manner of our triall but yet that it will come we must resolue because of the vsuall estate of the church God hath for a long time sent foorth labourers into his haruest whereby no doubt many sheaues are gathered into the Lords barne Now after this long gathering there will come a day of â—â—â—â—ing The Lord will take into his hand the 〈◊〉 of affliction and put it into his corne and thereby try the chaffe from the wheat It stands vs therfore in hand to prepare our selues in this time of peacâ— that wee may bee found good corne in the Lords sieue and not chaffe which must be cast into vnquenchable fire Secondly he cals himselfe their copartner in afflictions because his pitifull heart was moued with the bowels of compassion towards all his fellow members when he remembred their persecution and affliction vnder the cruell tyrant Domitian And the same affection should
be in euerie one of vs towards the poore afflicted seruants of Christ seeing they bee our fellow members wee should haue a fellow-feeling with them weeping with them that weepe and shew our compassion in pittying them If the foote be pricked the head stoopes the eye beholds and lookes on it the finger puls it out the hand applies the plaister the other foote is readie to runne for helpe the tongue to aske for counsell all the members are readie to affoord their mutuall helpe in piâ—tie and fellow-feeling so when any members of the church suffer affliction be pricked with persecution for Christs cause then should we as members of the same body be readie to do all the helpe wee can to them especially in shewing our fellow-feeling with them The second thing wherein he is this copartner is in the kingdome of Christ that is the kingdome of heauen Where obserue that he placeth fellowship in affliction before companion in the kingdome to giue vs to vnderstand that through afflictions crosses for Christs sake is the readie way to the kingdome It is that way which is beaten and troden by the Prophets Apostles and the Saints of God as the Apostle saith thâ—ough manifold tribulations we must enter into heauen And this momentarie affliction causeth to vs an infâ—â—it weight of glorie not by deseruing it but by shewing the plain way thither Wherby we are taught not to thinke it hard when trials do befal vs but rather to count it a good thing yea exceeding great gladnesse when any affliction doth befall vs for Christs sake for herby we are brought like wandring sheep into that beateÌ„ path which leadeth to heauen Nay we must rather maruell when we professe the Gospell and haue no affliction then we may feare wee be out of the way seeing the Lord afflicts euerie child which is his Thirdly hee is Copartner in patience which he addeth because it is a most worthie vertue whereby wee are made able to perseuer in affliction till we come to heauen Afflictions are the beaten way heauen is our ioyfull end patience is the meanes to make vs go on till wee come thither Whatsoeuer things are written are written for our learning that we through patience comfort in the Scriptures might haue hope Rom. 15.4 Where true hope to come to heauen is obtained by patience which maketh a beleeuer to go on in suffering till he come to life eternall There is much fruit in the good ground but not broght forth without patieÌ„ce the true beleeuer is saued by hope in this world yet caÌ„not come to heaueÌ„ without patieÌ„ce Ia. 5. for therby he must possesse his sâ—ule Now because men will say patience is an hard matter and so are discouraged from seeking for it therefore to set an edge on ther desire he addes It is the patience of Christ and it is so called either because he commands it or because it is his gift and commeth from the spirit of Christ or chiefly because hee himselfe suffereth in his members and as their miserie and suffering is his so is their patience The consideration whereof is a singular motiue to enduce euery child of God to patience in bearing the crosse for Christ his sake for they haue Christ their fellow sufferer he takes part with them and puts vnder his shoulder Who would not then be content to suffer with patience And thus much of the branches of his fellowship seuerally Now consider them ioyntly and they containe a notable description of the communion of saints which is a speciall article of our faith standing in three things In tribulation In the kingdome of heauen And in patience And marke well that this communion begins in tribulation therein we must be partners and that with patience before wee come to haue fellowship in the kingdome of heauen That man therefore that hath afflictions layd on him must beare them patiently and when the members of Christ are vnder the crosse hee must in tender compassion be touched with their miseries and when he doth truly feele in his heart this Christian patience and compassion then may he assure himselfe he is entred into this communion and shall vndoubtedly with all saints be partaker of the ioyes of heauen But if patience and compassion bee wanting wee persuade our selues in vaine of this communion and therefore let vs striue against impatience and against the deadnesse and hardnesse of our hearts that we may neither murmur against God in our owne afflictions nor yeâ— want compassion towards our brethren that any where suffer affliction for the name of Christ. Thus much for the circumstance of the person Was in the Isle called Patmos In these words is the second circumstance namely the place where this vision 〈◊〉 giuen to Iohn This Patmos is one of those Islands which the Geographerâ— call Sporades lying in the West part of 〈◊〉 the lesse neere to the churches to whom Iohn writ and by the sea commonly called the Egâ—â—n sea This Island was a small base and poore Island little or neuer a whit inhabited Saint Iohn had his vision not at Ierusalem at Antioch or Rome but in Patmos a base poore and little inhabited Island By this we see that in the new Testament there is no respect of one place aboue another in regard of Gods presence and our fellowship with him hee doth as well manifest himselfe to Iohn by this vision in Patmos as to other his Prophets and Apostles in Ierusalem the holy citie In the old Testament there was difference of places in regard of Gods solemne worship and presence as the Lord shewed his presence and tied his worship especially to his Tabernacle and Temple at Ierusalem This Daniell sheweth by his gesture in prayer for being in captiuity when he prayed in his chamber He opened the window which was towards the Temple at Ierusalem and turned his face thitherward But now in the new Testament that difference of place is abolished in respect of Gods worship And therefore Paule willeth That men pray euery where lifting vp pure hands vnto God and so for all the duties of religion wee must thinke the like I. Then away with Popish pilgrimage to churches and chappels of Saints or to their reliques This is meere superstition for God is present euery where and a man that will worship God in spirit and truth may haue fellowship with him in one place as well as another II. Also this may serue to correct a false conceit which many haue of our churches and chappels for when they come to a dwelling house they thinke it not their dutie there to humble themselues to kneele downe and call vpon God but if they come into a church or chappell neuer so often vpon ordinarie affaires they fall downe to prayer The reason is because they thinke these places bee more holy and God more present there and they shall sooner be heard in them than in
then surely he will either cast them out of the Temple or else tread them vnder his feete Wee graunt this libertie to euery gouernour when hee hath light vp candles for his familie if any of them will not burne clearely he may snuffe it if that will not serue hee may cast it into the fire and set another in it place And shall wee denie to Christ Iesus the like authoritie in his Church which is his house ouer men and women who ought to shine as lights God forbid The Minister therefore in his place and euery other Christian in the compasse of his calling must labour to bee a shining candle both for knowledge and godly life before all the world that so hee may escape Gods fearfull iudgements In common reason we ought to carry our selues as shining lights before otheâ—s It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place Now if we haue such care ouer their bodies wee ought to haue much more ouer body and soule both that by the light of grace in vs sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen Here then all ignoranâ— persons and loose luâ—ers who abound in euery place must be admonished to reforme themselues and labouâ— to become lights in Gods church They stand as candles but they are extinct â—nd giue no light to others Ignorant persons therefore must cast off their ignorance and labour for knowledge and wicked liuers must reforme their loosenesse of life and become obedient to the wordâ— truth that so they may shine vnto others If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice and cannot get it burne then in displeasure he will trample it vnder his feete or cast it into the fire Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons and to reforme the liues of these loose liuers by the ministery of the word when he shall perceiue that they refuse the light and will not bee reformed vndoubtedly in furie of his wrath hee will at length plucke them from their places and stampe them to powder and cast them to hell Many be ignorant in euery place and moe be prophane and small is the number of good shining lights but wee must remember our duty and walke worthie our calling If we hold foorth the light of knowledge and obedience we shall shine as the firmament in the world to come Dan. 12.3 Golden candlestickes The churches of God are not base candlestickes but candlestickes made of gold There bee two causes of this resemblance First because gold is the most excellent of all mettals so Gods churches here on earth are the most excellent of all societies The companies and societies of men in families townes and kingdomes and in other common affaires of this life be the ordinance of God and good in their kind but yet the societie of saints in the church of God doth farre surmount them all and that in these respects First because in Gods church saluation may be obtained but in other societies as they are societies though sundry benefits arise from them yet saluation is not to bee had in them vnlesse they bee either particular churches as members thereof Secondly the church of God is the end of all other societies and they are all ordained to preserue and cherish the church which is the societie of the saints Thirdly the church beautifieth all other societies the principall praise and dignitie of any towne houshold or kingdome is this that they are either churches of God or true members thereof From this preheminence of the church we are taught aboue al things to labor to become true meÌ„bers of this society Men haue great care to become meÌ„bers of incorporations towns of greatest priuiledges but few there be that seek for the priuiledges of Gods church And commonly those that seeke most for priuiledges in chiefe townes haue the least care to become the true members of Gods church which is a wretched practise and ought not to be among vs seeing the church hath priuiledges farre aboue all other societies Secondly hence we are taught aboue all things to haue care to preserue the societie of the church of God True it is the minister and magistrat must haue cheefe care thereof and yet euery man in his place must doe his best indeuour hereunto because it is the most principall societie Thirdly in that Gods church is the most excellent societie giuing honor to all others we are taught within the compasse of our callings as much as we can to bring all other societies vnto this Those that are members of a familie must labour to bring euerie one in their familie to bee good members of the church And so in ciuill societies men of gouernement must labour that the members of the ciuill body become also members of Christs bodie Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God And there is good reason of this dutie because all other societies without this are companions of men in the darke sitting in the shadow of death being spiritually blind and without all sound comfort in their soules Secondly the church is compared to a candlesticke of gold because of all societies among men it is most precious deere vnto God and therfore it is resembled to a seale on Christs heart and a signit on his arme yea it is a deare vnto him as the apple of his eye Zachar. 2.8 The Church is the Queene that stands on Christs right hand in a vesture of gold Psa. 4.5.9 Yea that which surpasseth all Christ redeemed the Church vnto himselfâ— by his owne bloud Oh then how deere and pretious is she in his sight And hereby also wee are taught the same instructions that did arise from the former preheminence namely to haue special care of Gods church to preserue the same and to labour to become our selues and to bring others to be members thereof And thus much of the title of the church Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes whereby is signified First that Christ is present with his church at all times And secondly that being present he hath care to gather his church and being gathered to preserue the same against the gates of hell and all other enemies From hence we learne sundry things First that the supremacie of the church of Rome wherein one is made head of all the militant church is needlesse For Christ is present alwaies with his church hauing speciall care to gather guide and preserue the same and hee needeth no vickar generall to supplie his roome for in the presence of the prince all commissions of vicegerencie doe cease though Christ had granted this supremacie to any
generally whereby a farre off though hee neuer had acquaintance with the partie a man may see the vanitie and lightnes of his mind the pride and folly of his heart that weareth it The second part of Christs attire is this Girded about the pappes with a golden girdle It hanged not loose about him but was girded close to his body whereby is signified that he is a mediatour euery way readie prepared to doe the office of a mediator for his Church for in all ages the girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand and the contrary not girding a signe of carelesnesse and negligence therein When Christ was here on earth hee was most pitifull to all penitent sinners he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees that were the learned men among the Iewes And since his assention hee hath not left off his care and diligence but is alwayes ready doing aâ— such duties which may pertaine to their saluation The consideration whereof is a matter of excellent comfort vnto all such as haue any sparke of grace First hereby wee learne that when wee truly humble our selues Christ is ready to receiue ouâ— prayers and in all our troubles temptations ready to relieue to comfort and deliuer vs and in our death ready to receiue our soules yea at all times prepared to doe whatsoeuer may further our saluation Hee is not like vnto Pharoahs butler who promised to remember Ioseph while hee was in prison with him but forgate him quite when he was aduaunced to honour againe But he is alwayes mindfull of vs and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably to haue our loynes girded as Christ commaundeth Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie as to call on Gods name and to praise God to practise faith repentance and obedience fit to die and fit to liue neuer suffering our selues to bee vnfit for any thing that concernes our saluation but at all times so stand vpon our watch that whensoeuer God shall call we may bee readie to enter into the kingdome of heauen But alas the case with most men goeth farre otherwise they fit themselues for the world at all times but few seeke to prepare themselues for the kingdom of heauen till death do come This ought not to be It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince and yet euer readie to receiue a common enemy And it is no lesse treason against God to forslow our preparation for the Lord by fitting our selues for the world Further he is sayd to be girded not about the loynes but about the pappes and breast Whereby some say and not vnfitly is signified that there is no defect or aberration in any motion or affection of our Sauiour Christ but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily Verse 14. His head and haires were white as white wooll and as snow and his eyes were as a flame of fire In the third place Iohn here describeth Christ by the parts of his body The whitenesse of his head haires signifieth the eternitie of Christ. For howsoeuer as hee is man he had a beginning yet in regard of his godhead he is eternall and therefore is called The antient of dayes Dan. 9. and is sayd to haue beene in the beginning Iohn â— 1 that is to haue had a beeing before all other things had their beginning In this resemblance of his eternitie by head and haires as white as wooll and snow hee giueth vs to vnderstand an honour and prerogatiue in the aged man whereby he excelleth the yonger sort to wit the horenesse and whitenesse of his haire for which cause in the word of God it is set forth by most worthie comparisons as by the white Almond tree Eccles. 12.5 And by a glorious siluer crowne not made by man but by the hand of God set vpon his head And herein doth this excellencie of the aged consist that they beare the image of Gods eternity before all that are of yonger yeares From whence all yonger men are taught to reuerence the aged by rising vp before them acknowledging thereby the preheminence of the hoare head Againe hereby the aged are taught to carrie themselues answerable to their estate and condition they ought to excell all their yongers in knowledge wisdome and experience of good things 1. Iohn 2.13 I write vnto you fathers that is aged men who by reason of yeares are fathers because you haue knowne him who is euerlasting Also they must be holy as hee that is eternall is holy whose eternitie they shew forth And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse that is in one that walketh in the way of righteousnesse Prover 16.31 for his white haire signifieth that hee hath spent much time and care about good duties But it is no ornament vnlesse it be ioyned with holinesse of heart and life Which I say because many yonger men excell the aged in the knowledge of God other vertues which is a shame to the gray headed for as they go before others in yeares so they ought to excell in pietie knowledge and all vertues Ignorance and loosenesse of life is a foule vice in any but in him that bares the siluer crowne it is intollerable For how can they looke for reuerence from the yonger when as they bee farre inferior to them in gifts of grace It is no excuse for old men to say Their wits are not so ripe as young mens are and their memorie failes them Their aged ignorance argueth that they spent the time of their youth loosly and prophanely For they that be planted in the house of the Lord shall bring forth fruit in their age Psal. 92.13 14. A plant is young and therefore he that would weare the crowne of glory in his age must receiue the sap of grace in the house of God while hee is young And his eyes were as a flame of fire here Iohn proceedeth in describing the parts of Christs bodie In the handling whereof it is hard for any to set downe certainely what the holy Ghost intendeth in euery particular It shall be sufficient for vs to follow that interpretation which is most probable and best agreeing with the tenor of Gods word In this description of Christs eyes are signified to vs two things first that Christ the mediator and redeemer of his church is of most quicke sharpe and piercing sight so as hee beholdeth all things that are done vpon the earth yea he seeth into the very secret thoughts of mens hearts thither can the eyes of his godhead more easily pierce than fire can
seekes anothers good Goe through townes markets and fayres and rare it is to find a man that in his affaires seeketh the common good as well as his owne For this is the common rule May I not make of mine owne what I will But he that hath the grace of loue Seeketh not his owne onely but the good of others also 1. Corinth 13.5 Here then wee must learne to practise this vertue that wee may haue Christs commendations with this church Euery man in the generall calling of a christian will make great shew of loue as when he comes to the Lords table in praier But in their particular affaires few shew forth true loue nay many by lying oppression crueltie Flea the skinne from the flesh and the flesh from the bone of the poore and breake the bones within the flesh and chop them as for the pot as the Prophet speaketh These little consider this rule or that account which the Lord will take of them who hath sworne neuer to forget these works Amos. 8.7 Learne therefore in thy particular calling to shew forth loue and imploy thy commodities not for thy selfe alone but for the good of those with whom thou liuest herein is loue and hereby shalt thou be known to be the seruant of Christ Iohn 13.35 and the child of God Translated from death to life 1. Iohn 3. vers 14. The secoÌ„d thing for which this church is coÌ„mended is seruice To omit the diuers significations of the word here it betokeneth a worke of loue whereby a man within the compasse of his calling becomes a seruant vnto euerie man for that mans good Read Heb. 6.10 where this is both commended and described Gal. 5.13 Do seruice one to another in loue 1. Cor. 13.5 Loue seeketh not her owne but maketh her selfe seruant to all to do them good And Christs commaundement is Let him that would be chiefe among you bee as the seruant Luke 22.26 Now the principall part of this seruice is when a man is readie with hâ—s goods according to his abilitie to helpe the poore especially those that be godly This is a fruit of loue and therefore it is here set after it as also in the places before named Hebr. 6. vers 10. Gal. 5.13 It were to be wished that our church and people might haue the like praise for this vertue But the richer sort spend their substance and wealth vpon haukes and hounds buls and beares vpon costly attire and banqueting so as when the poore that are in need come for releefe they haue nothing to spare and if any thing bee giuen it is drawne as hardly from them as a ribbe out of their side Men wil giue frankly to delight themselues with playes and pastimes and such like vanities but the poore that be their owne flesh may die in the streetes for want of that which men giue to their dogges But if we respect the commendation of Christ Iesus let vs abandon these vanities which hinder vs in the practise of this vertue of seruice for the good of our brethren And to induce all men hereto let them consider I. how the church of the Old testament was charged with giuing the first fruites of their wine corne and oyle and likewise with many sacrifices and ceremonies which belonged to the temple these things indeed be ceased and yet wee may not mispend these good which hereby are spared for in the New testament the poore are in steed of the altar and they must haue that which the altar had among the Iewes Againe Isay. 58.18 He that powreth foorth his soule to the hungrie that is he that seeing the poore in miserie hath the bowels of compassion mooued towards them and from his pitifull hart releeueth their wants according to his abilitie his light shall neuer bee put out but shall spring out of the darknesse and his darknesse shall bee as the noone day This is pure religion and vndefiled before God to visit the fatherlesse and the widdow in their aduersitie Remember this He that hath mercie vpon the poore lendeth vnto the Lord Prou. 19.17 So that when the poore come for releefe God commeth to borrow of vs some of that which he hath giuen vs. The poore are the Lords collectors now when the Lord would borrow of vs shall we make deniall send him emptie away Thirdly consider that Christ himself comes in the persoÌ„ of the poore that is hungrie sicke naked or in any want and therefore if wee would escape the fearefull sentence of condemnation at the last day Away from me ye cursed into euerlasting fire for I was an hungred and ye gaue me no meate c. then we must haue regard vnto the poore and shew our bountie in their releefe who are our owne flesh so shall wee make God our debtor and bee commended with this church by Christ himselfe in this world and at the day of iudgement heare that blessed voyce of his approbation Come ye blessed Math. 25.34 The third vertue for which this church is commended is their faith By faith here we are to vnderstand Fidelitie which is a vertue whereby a man is faithfull to God in keeping that vow and promise which hee made to him in his baptisme which was to renounce and denie himselfe and wholly to giue vp himselfe to acknowledge one God in three persons and accordingly to beleeue in to worship and obey the same God all his life long In this sence is faith taken of Paule when he sayth That younger widdowes haue damnation because they haue forsaken their first faith And in the former Epistles of Christ vnto these churches where hee commaunds them to be faithfull It were to bee wished that our churches and congregations might in like manner be commended for their fidelitie to God but that cannot truly be done of vs generally It is a common thing for men to sweare by their faith but it is a rare thing to find a man to keepe his faith as will appeare by this short suruey of our people For first the greatest part in all places are ignorant of God of his word and of their vow to him in baptisme and also voide of care to attaine hereto Now all these are vnfaithfull vnto God Others though they haue knowledge yet they haue no loue nor care of good things which concerne the kingdome of heauen but all their delight is in eating drinking gaming and in pastimes and pleasures Herein they spend their time and strength and these also haue denied their first faith their case is dangerous for as yet their belly and their pleasure is their god and their end will be damnation A third sort are termed the wise men of the world but if we regard their fidelitie to God there is nothing in them they are worldly persons and earthly minded such as spend both wit and strength to get wealth like vnto the mole who is alwayes in the earth These also
regard of sexe is inferiour may haue more excellent gifts and so likewise may exercise authoritie and rule and wee find by good experience that the gouernment of a woman is a haâ—pie gouernment no records of time can shew a more happie regiment for blessings temporall and spirituall vnder any man than wee haue long enioyed vnder our noble queene The second fault of this Church is that they suffered a woman to seduce and teach false doctrine and thereby to seduce Gods people That this is a fault Christs reproofe sheweth euidently and therefore I will not stand to prooue it Hence wee may gather that euery man is not to bee left to his owne conscience to teach and hold what doctrine he will but all such men or women as â—each erronious doctrines by the gouernors of the Church are to bee restrained It is a grieuous fault in any Church not to restraine the authours and maintainers of sects and false doctrines and of opinions which stand not with the truth of Gods word and on the contrarie it is a vertue and a good gift in any church when they restraine the authours and fauourers of sects and false doctrine And in this regard our Church is to bee commended and approoued and the commonwealth likewise for making lawes to restraine both Popish recusants and some Protestants who depart from this our Church as being no Church of God but a member of Antichrist and of Babylon Now that Christ might aggrauate these their offences hee doth describe both the woman and her teaching Hee describeth the woman first by her propertie in this name Iâ—zabell that is one like Iezabell secondly by her action Which calleth her selfe a Prophetesse her teaching is described in the end of the verse Touching her propertie Christ calleth her Iezabell for two causes First for that she was like to Iezabell and in her person reuiued the manners and opinions of Iezabell For as Iezabell brought among the Israelites the false worship of the Idoll Baal so this woman laboured to bring into this Church of Thyatira Idolatrie and other sinnes Againe Iezabell was giuen to fornication as the Scripture recordeth of her by the mouth of Iehu 2. Kings 9.22 and so was this woman giuen to fornication Thirdly Iezabell was a woman of authoritie and by her place and dignitie did countenance and maintaine Idolatrie and her wicked sinnes so it is likâ— that this woman was of some place and authoritie and did therâ—by countenance her wicked opinions and damnable sinnes In this reason of her name note first a notable practise of Sathan for the furtherance of his kingdome which is this In succeeding ages hee laboureth to reuiue the erronious opinions and wicked vices of vngodly persons of former times This wee see plaine in this place for long after â—â—zabelâ— death the wife of Ahab a wicked woman â—uen in the Apostles time he raised vp â—nother woman like Iezabell both for wicked life and doctrine And the like practise hee vseth at this day In all such as follow the rules and counsell of Machiauell is reuiued the craft of Achitophell in the Papists are reuiued the opinions and manners of the wicked Scribes and Pharisees in the recusant Protestants is reuiued the sect of the Donatists and the sect called Audiani The familie of Loue reuiues the opinions and manners of the Valentinians and the Montanists and many other damnable errours Now this the deuill doth because hee knowes by experience the great hurt that these opinions and sinnes haue formerly done vnto Gods Church Secondly Christ calleth this woman Iezabell that he may prouoke this church to a greater detestation of her in regard of her damnable wayes and that shee might be in as great disgrace with them as was Iezabell in the old Testament to the people of God that so they might better eschew her wicked seducement And herein we haue a good direction for our profitable reading of the bookes of the old and new Testament namely that when we meet with examples of wicked men and wicked women we must thereby take occasion to be vnlike them And if we find our selues like them any way either in wicked opinion or in practise wee must thereupon grow to a dislike with our selues Againe finding the examples of good men or good women wee must labour to conforme our selues thereto and become like them and in this regard approoue our selues when wee see our selues conformable vnto the godly in any vertue and grace The second argument wherby Christ describeth this woman is her action Shee calleth her selfe a Prophetesse that is shee chalengeth her selfe to bee one that doth teach Gods will by the instinct of his spirit And herein shee became a notable patrone of the damnable sect of the Nicolaitans for she held the lawfulnesse of fornication and of eating things sacrificed to Idols And for the maintenance hereof shee sayth shee is a Prophetesse one that speaketh nothing but as shee is taught by Gods spirit This is the practise of heretickes vnder pretence of the spirit to maintaine their damnable deuices as might easily bee prooued by induction of particular heretickes in former ages First hence then we are taught to labour to haue the spirit of discerning whereby we may trie the spirits whether they be of God or not Many will bee of no religion because there bee so many false teachers and such diuersitie of opinions in religion But herein they bewray their prophanesse they ought the rather to labour for this gift of discerning whereby to know what is from God and what is not Secondly hence wee are taught that when wee are vniustly slaundered disgraced or iniured wee ought not to fret and fume but by patience to content our selues for wee see that wicked men to maintaine their wicked opinions and manners will not sticke to abuse God himselfe and make his blessed spirit the author and patrone of their errours and sinnes Wee by our sinnes deserue disgrace and reproch but the spirit of God hath done nothing amisse And therfore wee must bee patient being in the same condemnation as Luke 23.40 41. and rather reioyce in as much as wee are partakers of the sufferings of the spirit 1. Pet. 4 vers 13. Againe here obserue how shee prooueth her selfe to be a Prophetesse namely by her owne testimonie onely She calleth her selfe so Where we may see the note and marke of a false Prophet to wiâ— their owne bare word and testimonie A true Prophet or Prophetesse hath sundry testimonies besides their owne words to proue the lawfulnesse of their calling as in the primitiue Church they had the gift of speaking diuers languages without studie and of working miracles they had also puritie of doctrine ioyned with integritie of life lastly many excellent gifts of God as zeale courage and constancie to maintaine the same Christ hauing described this woman for her further disgrace as also to aggrauate the fault of this Church in suffering
day for some certaine time carrieth a faggot for his own burning in the end Secondly from this end of life all that haue not repented must learne not to deferre their repentance but now begin while it is called to day and in the exercise thereof spend the whole time of their life The end of all our endeauours while wee liue should be this to get a roome in the kingdome of God which wee can neuer haue without repentance Next consider who it is that giues this time of repentance neither man nor Angell hath this time in his hands but the power of appointing it belongs vnto Christ alone Hereby then all persons whatsoeuer are to bee admonished without delay to repent The young man will take his pleasure in his youth and repent when he is old but hereby he robbeth Christ of his honour who onely hath power to point out the time of repentance Vse therefore the time present while thou hast it and deferre not repentance for how knowest thou that thou shalt liue to bee old And though thou doest yet how canst thou tell whether God will giue thee repentance considering thou diddest refuse while he called for it Men thinke that if they die quietly and peaceably all is well they goe to heauen straight but herewith many are deceiued for vnlesse they haue truely repented they goe straight to the deuill let their manner of dying be what it will A quiet death is a comfortable thing but no sure signe of grace because it may come by reason of some easie lingering sickenesse Considering therefore wee haue no title vnto this grace of repentance to clayme it at our pleasure it being the rare gift of God nor any leaâ—â— of our life but bee meere tenants at will let vs seeke to turne to God with full purpose of heart while 〈◊〉 is called to day and if we haue begun let vs dayly renew this grace to the end of our life Thirdly consider to whome God giues space of repentance namely to a wicked woman as wicked as Iezabell Wherein behold the endlesse mercie of God that vnto such a wicked person who blasphemed God in fathering her sinnes vpon the spirit of grace and dishonoured God by seducing his seruants doth yet vouchsafe a time of repentance This hath beene and is the dealing of God with most grieuous sinners Manasses was one that sold himselfe to worke wickednesse giuing himselfe to sorcerie and idolatrie and yet vpon his heartie repentance God receiued him to mercie And Salomon fell most fearefully but yet before his death wee may persuade our selues hee repented and was receiued to mercie for hee was a penman of Scripture all which were holy men of God as Peter sayth 2. Pet. 1.20 The Israelites were a people of Sodome and of Gomorrha as bad as those who are condemned in hell and yet mercie is offered vnto them vpon their true repentance and conuersion Hereby no man must take occasion to liue in his sinnes but those that feele themselues laden with the huge burden of their transgressions haue here a comfort to keepe them from despaire for if they can humble themselues and turne vnto Christ and pray for the pardon of their sinnes there is yet with the Lord mercie in store that they may bee saued Lastly Christ saith He gaue her space to repent of her fornication No doubt she had many other sinnes whereof shee was to repent for no sinne goeth alone but euery capitall sinne draweth many with it Christ his meaning therefore is not that she should let passe other sins without repentance but he nameth this one sin of fornication because it was a principall sinne in her for she both practised it in her owne bodie and so made her selfe the stable of the diuell who should haue bene the temple of Gods holy spirit and also maintained this sinne and so drew others thereto Now speciall and principall repentance must be of principall sinnes Here then is a patterne for all sinners how to practise repentance They must beginne with their capitall sinnes which burden their conscience and whereto they are most addicted and repent of them For the man that truly repenteth of one sinne repenteth of all for true repentance maketh the heart alike affected to all sinnes And that heart which is brought to hate his speciall sinnes will neuer approue of pettie sinnes This lesson ought carefully to be learned put in practise For the repentance of most men is onely in generall to say wee are all sinners Lord haue mercie vpon me or God forgiue me But this confused repentance is not good it stands with a purpose to sinne againe In particular therefore we must search our consciences and see wherein we haue most dishonored God and what sinne hath neerest plunged our soules to the pit of hell and with that we must beginne to bring our soules to heauen by repenting truly for the same and turning from it with all our hearts Hence the Papists gather that man hath free will to doe that which is truly good before God as namely to repent for say they God gaue Iesabell space of time to repent and therefore shee had power to repent or else the giuing of that time vnto her had bene in vaine Answ. Their reason is nought it followeth not because God gaue her time to repent therefore she had power of her selfe to repent as will easily appeare if wee consider the ends for which God giues men space time of repentance and commandement so to do The ends are two I. That in that time of repentance which hee allotteth to men hee may giue his children grace whereby they may be enabled to obey his commandement and to repent for the Lord vseth the commandements and threatnings of the law and the promises of the gospell as outward meanes of giuing grace vnto men by the worke of his spirit II. He giueth commaundement and time to repent that men may see what they should doe not what they can doe and that the wicked may bee without excuse at the day of iudgement and be ashamed of their slauerie bondage vnto sinne in this life And shee repented not Here the sinne of Iezabell is expressed namely her impenitencie and hardnesse of heart Whereby without remorse shee liued in her fornication and idolatrie For the vnderstanding of this her sinne two points are to bee considered I. Where this sinne of impenitencie is forbidden in Gods word II. What is the greatnesse of this sinne for the first there bee two parts of Gods word the Law and the Gospell which must not be confounded but distinguished or else wee shall ouerturne manie points of Christian religion The law giues commandements touching things that were by nature in Adam before his fall forbidding those things which are contrarie to those vertues which were in his perfect nature But the gospell commands forbids things that are aboue nature and in that part of Gods word is this
is not called the morning star because hee shineth to al the world in al time as the morning star doth but because he shineth vnto men in the last age of the world It is further sayd I will giue him it Where is promised fellowship and participation with Christ aâ— hee is this day-starre And herein are two benefits comprised First perfect illumination wherby ignorance shall be wholly taken away after this life when as men shall know God fully so farre foorth as a creature can know the creator Secondly the light of perfect glory for by fellowship with Christ wee shall bee made to shine as the starres as Daniel speaketh yea wee shall become Saints in light â—s the Apostle sayth Whereas Christ compares himselfe to the morning starre First wee see the grosse errour of many among vs who liue in blindnesse of mind and ignorance walking in their wicked lusts and pleasures without care of keeping faith or good conscience and yet persuade themselues that they haue part in Christ and shall bee partakers of his light and glorie But they are deceiued for all such as liue in blind ignorance and in sinne are meere darkenesse and so can haue no fellowship with Christ who is that bright morning starre for what fellowship can bee betweene light and darkenesse This bright morning starre serueth onely for them that receiue the light thereof and walke by it but those that walke in the darkenes of their sinnes haue no benefit by it Secondly seeing Christ is this morning starre wee must haue care to learne Peters instructionâ— namely Labour that this bright starre may rise and shine in our hearts This wee shall feele when we vse those meanes wherby the beames of this starre may shine vpon vs not onely for the enlightening of our minds but also for the heating and reuiuing of our frozen and dead hearts For as the Sunne in the Spring time quickeneth by it warme beames some things that lye dead all Winter so Christ Iesus this morning starre by the beames of his grace doth enlighten our minds and reuiue our dead and frozen hearts And till such time as wee feele these things wrought in vs we cannot say that this morning starre is risen vnto vs or hath shone into our hearts Thirdly whereas Christ appeareth in the morning when darkenesse is past wee are hereby taught to lead our liues in godlinesse righteousnesse sobrietie and in all manner of vpright and godly conuersation For the night is past and the day is come wherein wee may see to walke vprightly And therefore wee must cast off the vnprofitable workes of darkenesse as the Apostle exhorteth vs Rom. 13.12 And know this That those who in this light doe not walke accordingly but delight in sinnes the workes of darkenesse shall one day haue their fill Hee that loueth the darke for the hiding of his talent must bee cast for his reward into vtter darkenesse Let him that hath an eare to heare heare what the spirit sayth vnto the Churches Here is Christs commaundement the second part of this conclusion But hereof we haue spoken before Motiues to proceed Prou. 15.32 He that refuseth instruction despiseth his owne soule Luk. 9.62 No man that putteth his hand to the plough and looketh backe is apt to the kingdome of God Gal. 6.9 Let vs not be wearie of well doing for in due time wee shall reape if wee faint not 1. Cor. 12.31 Desire you the best gifts and I will shew you a more excellent way THE THIRD CHAPTER Verse 1. And write vnto the Angel of the Church that is at Sardis These things saith hee that hath the seuen Spirites of God and the seuen Starres I know thy workes for thou hast a name that thou liuest but thou art dead THese words containe the fift particular Commandement of our Sauiour Christ vnto Iohn wherein he is inioyned to write send a speciall Epistle to the Church of God in Sardis of this commandement we haue spoken before The Epistle it self is contained in the sixe first Verses it hath three parts A Preface the matter of the Epistle the ConclusioÌ„ The Preface in these words These things saith he which hath the seuen Spirits of God and the seuen Starres In this Preface first is set downe in whose name this Epistle is written to procure authoritie vnto it it is in Christs name whose soueraigntie is described by two royalties that is by two prerogatiues or priuiledges belonging to him as he is a soveraigne king of his Church the first is The hauing of the seuen spirits of God The second his hauing of the seuen Starres For the first royaltie In the first Chap. vers 4. I shewed that by seuen spirits were meant the holy Ghost from whom proceed all the gifts and graces that any men enioy and therefore whereas Christ is said to haue the seuen spirits of God the meaning is that he hath the holy ghost And this is a royaltie of Christ as he is the King and head of his Church If it be said that other seruants of God as Dauid Peter and Paul had the holy Ghost Answ. It is true but not in the same manner with Christ for he hath the holy Ghost two wayes in regard of his diuine nature of his manhood as Christ is God hee is the beginning of the holy Ghost for the holy Ghost is a person in the Trinitie proceeding from the sonne as well as from the Father in regard of which proceeding Christ is sayd to send the holy Ghost and to doe whatsoeuer hee doth by the holy Ghost as to ouercome death by the eternall spirite and to rise from death to life Secondly as Christ is man he hath the holy Ghost because the holy Ghost powred into him the perfection of all graces and giftes whatsoeuer And for this cause he is said to be anoynted with the oyle of gladnesse aboue his fellowes and to be inriched with the perfection of all graces and that two wayes both for number and degrees For number with men some haue some graces and some men others but Christ hee hath the graces of all men and all Angels nay moe graces in number then all men and all Angels haue And as they are in number perfect so they are perfect in degree for in measure they exceed the graces of all creatures men or Angels and therefore the Father is said to haue giuen the spirit vnto his son without measure thus much is meant by this first royaltie of Christ. Now the end why Christ is said to haue the holy Ghost is to shewe that hee is a most liuely head of his Church who is filled with plentie of all store of graces whereby he is able to inrich his Church and to reuiue the members thereof who are dead in their sinnes and such indeed was the speciall state of this Church First hence we learne no man can haue true fellowship with the
or not to obey And therefore the cause why some men lye dead in sinne is because they set their will to refuse the grace of GOD and the cause why some men liue in Christ is because they incline their will to embrace the grace of GOD. But this Doctrine doth greatly diminish the grace of GOD in that it maketh the acceptance thereof to lye and depend on the pleasure and will of man when as the power of almightie GOD ioyned with his will is the true cause thereof leauing some to themselues who doe fall and enabling others to stand by his grace Nowe followe the wordes of this commendation Notwithstanding thou hast a fewe names yet in Sardie that is There bee yet in this Church a fewe persons knowne to mee by their names for by Names wee must vnderstand persons named which haue not defiled their garments Heere to omit many expositions is an allusion to the Ceremoniall law wherein GOD set downe a distinction betweene thinges cleane and vncleane not in themselues but by his appointment and among the Iewes if any man had but touched an vncleane thinge with his hand or with his garment thereby hee was defiled and his garment defiled legally and so he or his garment were reputed vncleane wherevpon they had a speciall care not to touch the thinges that were defiled no not with their garments Now this signified another thing vnto them namely That they ought to abstaine not onely from the outward sinnes of the morall Lawe but euen from all occasions intentions shewes and appearances of euill And in this place this is meant hereby that some in this Church of Sardie had so farre made conscience of sinne that they would not meddle with the verie occasions and appearances of euill Hereby wee see that the seruants of GOD are but fewe in number for the bodie of this people were deâ—d in sinne and a fewe onely in this great place liued in Christ so Christ sayth to his Disciples The flocke to whome the father will giue the Kingdome of Heauen is but a little flocke The Prophet Isay is sent To harden the hearts of the bodie of the people for thâ—ir iniquities and the tenth part onely must bee saued and in the Gospell it is sayd The way to hell is broad and many there be that walke therein but the waye to heauen is straight and fewe there bee that enter into it Hereby then wee are taught not to follow the example of the multitude but of the fewer and better sort It is a foule sinne that keeps many from religion and brings them to destruction when they will liue after the manner of the world and as their Forefathers haue done This is a false rule and a dangerous course Thou hast a few names That is persons whose names I know haue recorded They are called names bicause Christ obserues and knowes them by their names Where note that those that are the true seruants of God are particularly knowne vnto Christ The haires of your head are numbred sayth Christ to his Disciples much more were their names knowne Againe hee biddeth them reioyce that their names were written in heauen And Christ the good Sheepheard knowes his sheepe and cals them by their names Ioh. 10.3 This is a matter of endlesse comfort vnto the people of GOD for what can cause a man more to reioyce than to knowe that his name particularly is knowne to the King of Kings and that accordingly he hath speciall regard vnto him when the Lord would comfort Moses and put courage into him in doing the duties of his calling hee telleth him That hee was knowne vnto him by name Yea this is the foundation of mans saluation The Lord knoweth who are his Which haue not defiled their garments Heere they are commended for vprightnesse and sinceritie of life and conuersation in that they kept themselues from the verie shewes and appearance of euill when as thâ— rest of this Church was dead in sinne In their example Christ prescribeth vnto vs a patterne of true pietie howe wee ought to carry our selues in the Church of GOD on earth wee must not content our selues with a bare profession of Religion and keepe our selues from grosse sinnes only but abstain from the verie shewes of euill Yea more particularly here are three things taught vs touching sinne First that wee ought to make conscience of euerie sinne in our owne person Secondly that wee ought to keepe our selues from the conâ—agion of sinne in others either by giuing consent vnto them or furthering allowing them any way therein Thirdly that wee ought to abstaine from the verie occasions and shewes and appearances of sinnes so Paul teacheth vs to abstaine from all appearance of euill Ephes. 5.3 Hee will not haue sundrie sinnes as fornication vncleanesse c. so much as once named thereby to giue the least approbation vnto them We must therefore looke on this example lay it to our hearts and conforme our liues vnto it so shall wee bee good seruants of GOD and haue the same commendation with these few for true Religion stands not in knowledge but in obedience and this is true obedience to make conscience of euerie sinne in our owne persons to take heed of the infection of sinne in others and to abstayne from the appearance of euill A happie Church should we haue if these thinges were practised but this is the shame and reproach of our profession that wee haue no care of true obedience in our selues and others whereby we should glorifie God and grace our holy Religion The church of Rome hence gather that a man after baptisme may liue without mortall sinne For these few persons in this Church in their baptisme put on Christ and after kept themselues from all occasions of sinnes so as they had not committed any mortall sinne But their collection is vnsound for first though they had to this time abstained from all mortall sinne yet how can they prooue that they sinned not afterward Secondly they are sayd not to haue defiled their garments not for that they had not committed any sinne but because they endeauoured to keepe themselues from the appearance of all sinne and so must the obedience which is ascribed to Gods children in scripture be vnderstood namely of their sincere purpose and endeauor to obey so among vs those that haue a setled purpose resolution to make conscience of euerie sin and in all things to doe the will of God they are reputed for keepers of the law For GOD in his children accepts the will for the deed And they shall walke with mee in white After the commendation of these fewe Christ addeth a promise of liuing with him in glorie For so white garments haue alwayes beene vsed to signifie ioy happinesse life and glorie Ecclesiast 9.8 At all times let thy garments bee white that is take the delight and pleasure in vsing the creatures
Yea hee is holy in regard of men in a further respect namely as the roote of all mans holinesse as he is Mediator For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him and for this cause hee is called our righteousnesse and sanctification and in this sence especially is Christ said to be holy in this place Whereas Christ is said to bee holy not only in himselfe but for vs here we must marke what is the principall thing in Christian Religion namely to haue care to bee ingraffed into Christ that from him wee may receiue grace to become new creatures and feele in vs his power to kill our corruptions and dayly to renew his owne Image in vs in righteousnesse and true holinesse and that as truely as wee feele in vs Adams corruption It is not sufficient for vs to plead that Christ will bee our Sauiour and will free vs from all sinnes but wee must labour to haue Christ conuay holinesse into vs and that as sensibly as wee see the roote conuay sappe into the branches and this holinesse wee must make to appeare in our liues as the branches by their fruit and leaues doe shew they receiue sappe from the roote Secondly here note Christ propounds himselfe vnto vs and to all Churches as a notable patterne to be followed giuing vs to vnderstand that all that beleeue in him and looke to be saued by him must bee holy as hee is holy making conscience of euery euill way for Christ is holy to make vs holy Let vs therefore behold Christ and see wherein hee expresseth himselfe to be holy and therein let vs follow him So Iohn saith Hee that hath this hope purifyeth himselfe as hee is holy that is vseth all good meanes to conforme himselfe to Christs holinesse Thirdly hereby wee learne that the common title giuen to the Pope whereby hee is called Holinesse is a blasphemous title for to be holy is here made a propertie of Christ. And yet more is giuen to the Pope than to Christ in this place for he is called Holinesse which is a title of God alone The second propertie whereby Christ is described is Truth Christ is sayd to bee true in three regards First because hee is without all error or ignorance knowing euery thing as it is Truth is in Christ properly and in the creatures onely by meanes of him Secondly because whatsoeuer hee willeth and decreeth he doth it seriously without fraude deceit change or contradiction as the whole tenure of Scriptures doe shewe wherein euery part is sutable and agreeable to another because hee maketh good euery promise made in his word for in him all the promises of God are yea and Amen 2. Cor. 1.20 Whereas Christ is sayd to bee true yea Truth it selfe First Wee learne a full difference betweene him and all false wicked spirites for they are spirites of error and falshood for the diuell is the father of lyes and the author thereof Againe whereas Christ is true in all his wayes we ought without all doubting to beleeue his word and all the promises made therein that concerne our saluation If Christ could erre or lye and men bee deceiued by him then they might iustly doubt of the truth of his word but seeing hee is true in all his promises wee must beleeue in him and in all our distresses either of bodie or mind depend vpon him for he hath made a promise to helpe and he will neuer faile them that rest on him Thirdly in this Propertie hee propounds himselfe an example to be followed of his Church and of vs that as Christ is serious in his decrees and constant in his promises so must wee purpose euery good thing seriously and also make good whatsoeuer good thing wee promise For Lyers must bee destroyed Psalm 5. Vers. 6. They that loue or make Lyes must neuer come into Heauen but â—e shut out thence and cast into the burning Lake of fire and brimstone Reuel 22.15 But it is a note of a man that is a good member of Gods Church in this world and that shall bee inheritour of Christs Kingdome in Heauen to speake the trueth from his heart Psal. 15. Verse 22. And Lying is a note of the childe of the diuell Ioh. 8.44 Secondly Christ is described by his kingly office Which hath the key of Dauid which openeth and no man shutteth and shutteth and no man openeth VVhere first let vs see the meaning of the words For which purpose wee must haue recourse to Esay 22. vers 22 whence these wordes are borrowed being there sayd of Eliachim The circumstances of that Text will easily shew the meaning of the wordes in this place Shebna who had been an ancient Steward to many of the Kings of Israel was Treasurer also vnto King Hezekias And because hee was an hinderer of Reformation intended by Hezekias the Lord threatned to cast him out of his office and further the Lord signifieth that Eliachim shall come in his roome and haue the same office now to expresse this thing the Lord sayth The Key of the house of Dauid shall bee layd vpon his shoulders That is Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid whereof Hezekias was Gouernour for so the House of Iuda and the House of Israel are often put for the whole Kingdome of Iuda and Israel And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie so that the meaning of this place is this that God hath giuen vnto Christ soueraigne power and authoritie of gouerning his Church Quest. But why is Christ sayd to haue the Key of Dauid for Dauids kingdom was a temporall kingdome but Christs Kingdome is not of this world Iohn 18.36 And yet it is said The Lord God shall giue vnto him the Throne of his father Dauid and hee shall raigne ouer the house of Iacob Luk. 1.32.33 Answ. Christ may bee sayd to haue the Keyes of Dauid two wayes First Properly for when hee was borne of the blessed Virgin Marie he was borne King of the Iewes by right descent from his father Dauid as his Genealogie plainely sheweth Luk. 3. And also the question of the wise men at Ierusalem saying Where is the king of the Iewes that is borne Mat. 2.2 And therefore when the Publicans asked tribute of him he pleaded the priuiledge of a Kings sonne albeit to auoyd offence he was content to yeeld of his right to pay tribute Thereby shâ—wing that he had right to the Kingdome of Israel though he would not take it vpon him therfore came in such a time when the Kingdome was taken of the Romane Emperour Secondly he may bee sayd to haue the key of Dauids kingdome Tipically for Dauids kingdome was a figure of Christs kingdome and
satisfaction of Christ is properly that key whereby heauen is opened beeing opposite to mans sinne whereby it was shut And Gods Church and Ministers cannot properly open Heauen by any power they haue but onely reueale vnto men what Christ hath done for them and withall apply vnto them the doctrine of Christs satisfaction which is reuealed And in this regard they are said to open and shut the kingdom of heauen not as Lords but as ministers seruants Next I adde that this power is giuen to the Church that is to the companie of of true Beleeuers called to saluation by Christ and to none other and therefore it is sayd of them Whatsoeuer you bind on earth shall be bound in heauen c. Thirdly I adde the end of this power of the keyes To open and to shut heauen How the Church doth this Christ that gaue this power knoweth best and hee hath set it downe Iohn 20.23 Whosoeuers sinnes ye remit they are remitted and whosoeuers sinnes ye retayne they are retayned The Church therefore opens heauen when it pardons mens sinnes and it shuts the same when it lawfully retaines their sinnes and holdeth them vnpardoned besides this there is no opening and shutting of heauen committed to the Church Quest. Can the Church pardon sinne or retaine the same Answ. Yes for these are the wordes of Christ but let vs see how It is one thing to giue sentence of the pardon of sinne and another to pronounce the same sentence giuen To giue the sentence of the pardon of sinne is onely proper to Christ the head of the Church no Saint nor Angell hath that priuiledge but yet the Church pronounceth the sentence of pardon giuen by Christ. If wee should say the the Church should pardon sin we should rob Christ of his honour for that is a priuiledge of his Godhead Thus wee seâ— what the power of the keyes is The right vse of this power is when the Church doth vse the same for the opening and shutting of heauen First in the name of Christ alone as a seruant Secondly according to the rule of Gods word not after mens affections or inuentions Thirdly for this end to bring sinners to repentance to continue them therin that they may be saued and to the Church thus vsing this power Christ hath promised that whatsoeuer they binde in earth shall be bound in heauen and whatsoeuer they loose in earth shall bee loosed in heauen Mat. 18.18 Further this power of the keyes hath two parts the ministerie of the word and spirituall iurisdiction The key of the Ministerie of the word is set downe established by Christ Mat. 16.19 I will giue vnto thee the keyes of the kingdome of heauen c. This ministery of the word is a key because it opens shuts heauen this it doth two wayes First by teaching and explayning the substance of religion the doctrine of saluation whereby men must come to heauen in that regard is called the key of knowledge Lu. 11.52 Secondly by applying the promises of the Gospel and the threatning of the Lawe For when in the ministerie of the word the promises of remission of sins life euerlasting are applyed to beleeuers that repent then the kingdom of heauen is opened when as in the same ministerie of the word the curses of the law are denouÌ„ced against impenitent sinners then is the kingdom of heaueÌ„ shut Yet touching the ministerie of the word this distinction must be remembred that otherwhiles the church is certen of the faith repentance of some men or some congregation and then they may pronounce remission of sins absolutely But otherwhiles they are vncerten of their faith and repentance or of their impenitencie then they must accordingly remit or retaine mens sins that is conditionally pronouncing the remission of sins to all that repent denouncing damnation to all that repent not And thus is the word to be publikely handled in Gods church at this day because our congregations are mixt companies consisting of some that repent beleeue and of others that doe not truely repent nor beleeue The second part of this power of the keyes is spiritual iurisdiction I call it spirituall to distinguish it from that outward iurisdiction whereby the common-wealth is gouerned That this spiritual iurisdiction is a key may appeare Mat. 18.16.17.18 If thy brother offend thee saith Christ admonish him priuately if hee heare thee not yet take with thee two or three if he heare not them tell it to the Church if he refuse to heare the Church let him bee vnto thee as an heathen man and as a publican Then followeth the promise Verely I say vnto you whatsoeuer ye bind on earth shal be bound in heauen and what soeuer ye loose shal be loosed in haauen This spirituall iurisdiction is a power whereby the Church pronounceth sentence vpon obstinate offenders in the Church and puts the same in execution And it hath two parts Excommunication and absolution Excommunication is an action of the Church in Christs name excluding an obstinate offender that is a professor of the Gospel from all the priuildedges of the Church and from the kingdom of heauen So Paul commandeth the incestious man to be committed to Sathan that is not onely put out of the kingdome of Christ but also after a sort made subiect vnto Sathan to bee outwardly afflicted by him And therefore Christ saith If he heare not the Church let him be vnto thee as an heathen man that is as one that hath no title to the kingdome of heauen Heere may some say Can the Church thrust any man out of the kingdome of heauen Answ. It is Christ only that receiueth men in thither and it is he alone that must thrust them out the Church doth not properly either receiue men in or put them out but onely pronounce and declare what Christ doth in this behalfe As if a man that liues in the church bee a common drunkâ—rd the Church finding in Gods word that no drunkard can inherite the kingdome of heauen which is the sentence of Christ may pronounce the same against him and so exclude him from the kingdome of heauen Obiect The true child of God may be excoÌ„municated but he can neuer be excluded from the kingdome of heauen Ans. The true childe of God may for a time and in part be excluded the kingdome of heauen In part as a man that hath freedome in an incorporation may lie in prison for some trespasses and so want the vse of his freedome though he be a freeman so the child of God for committing sinne may want the vse of his libertie and freedome which he hath in Gods kingdome and for a time while hee liueth in sinne without repentance yet wholly and for euer hee cannot but so soone as hee repents hee shall bee receiued certainely againe for no man is to bee barred either from heauen or the Church any longer then hee