polluted with sinne that once washing was not ynough but sayth hee Wash mee againe and againe rince bathe and swill me in the bloud of Christ till I be purged and cleansed from all my sinnes And this same affection should be in euery one of vs wee should labour that our hearts may bee touched with a liuely sence of our vile estate by reason of our sinnes which make both bodie and soule most vgly and filthie in Gods sight and that the staine hereof is so deepely set in our soules that we can neuer be cleansed but by the washing of Christ his own hand and that in his owne hearts bloud yea that one washing will not serue but wee must be rinced and bathed therein For till such time as this consideration doe in some measure take place in our hearts it is not possible that we should loath sinne as we ought or come to this comfortable assurance of Gods loue that he hath washed away our sinnes in his bloud for this humilitie in our soules by reason of our sins is the beginning of all true grace and comfort Now this worke of Christ in washing vs from our sinnes doth comprehend a double benefit First the remission of our sinnes whereby the guilt and punishment due to them is taken away Secondly the mortification of sinne whereby the corruption of sinne is remooued and abolished And we must obserue that S. Iohn propounds this benefit generally without limitation saying Which washed vs from our sinnes That is from all our sinnes to giue vs to vnderstand that if any beleeue truly in Christ hee hath pardon of all his sinnes without any restraint or limitation either of number or qualitie bee they neuer so many or neuer so great By his bloud How can bloud wash away filthinesse nay it rather defiles a man Answ. This washing stands not in the substance of Christs bloud but in the merit thereof for that substance of bloud which was shed is lost and wee know not what is become of it whatsoeuer the Papists say but the merit therof remaineth still And Christs bloud deserues to purge away sinne rather than any other mans bloud as of Peter Iohn c. because his bloud was the bloud of God not of the godhead but of him who was both God and man For the manhood of Christ was receiued into the vnion of the second person And so it may be called the bloud of God as Paule sayth God redeemed his Church by his bloud that is Christ God incarnate And so it being the bloud of him that is God is more meritorious than the bloud of any creature whatsoeuer Besides Christ was appointed by God to be a publicke person in the worke of redemption and in his death and passion he stood in the roome and stead of all his elect so as when his bloud was shed their bloud was shâ—â— because it was shed for them But the bloud of other priuate men cannot answer for any besides themselues because it is shed onely for themselues Then damâ—â—ble is the doctrine of the Papists who hold the bloud of Martyrs can merit for others being applied vnto them for seeing they be but priuate men and suffered in their owne persons onely they cannot profit any other thereby By bloud we must vnderstand the passion of Christ a part for the whole and with all his fulfilling of the law vpon the crosse for in his suffering hee fulfilled the law and in fulfilling the law he suffered These two cannot be seuered saue onely in thought And so this word containes the whole obedience of Christ whereby he procured the remission and mortification of our sinnes Here then wee see two notable benefites of Christ vnto his church his loue the washing away of sinnes which S. Iohn sets downe to moue the churches with reuerence diligence to reade and delight in this booke All of vs will say wee are sure God loues vs and hath pardoned our sinnes in Christ why then doe wee not shew our loue againe to him by hearing and reading his word set downe in this or any other booke of Scripture and by yeelding answerable obedience thereto Why then do we not offer vp ourselues soules and bodies to serue him as the Apostle requires Rom. 1â— 1 by way of recompence for his mercies and loue shed out vnto vs But alas that is more common which is most shamefull to turne Gods grace into wantonnesse for when men say God loues them and hath washed away their sinnes yet they rebell against him when as these two benefites are here recorded to bee inâ—ucements of continuall loue and obedience to his holy word Verse 6. And made vs kings and 〈◊〉 to God euen his father to him be glory and dominion for 〈◊〉 Amen In these words is set downe the third worke and benefit of Christ bestowed on his church and on euery true member thereof For the better vnderstanding whereof we must consider in them foure points First the dignitie and excellencie of all true beleeuers and memberâ— of Christ They are kings and priests Secondly when they be made kings and priests in this life noted by the phrase of speech hath maâ—â— Wherein 〈◊〉 speaketh of the church on earth and vseth a word that signifieth the time past Thirdly the maner how they become kings and priests they are not so borne but Christ hath made them such Fourthly to whom they be made such to God euen the father For the first The dignitie of all true beleeuers hath two heads first They bee kings secondly Priests They are called kings not in regard of an earthly kingdome for vsually the condition of most beleeuers on earth is base and contemptible but in regard of a spirituall kingdome the kingdome of heauen whereto the Lord giues them right title and interest in and by Iesus Christ. So our Sauiour Christ speaketh to his disciples Feare not little flocke it is your fathers will to giue you the kingdome And againe Behold I giue vnto you a kingdome Now the faithfull are kings in these respects first because by Christ they bee lords and conquerours of all these enemies sinne Sathan the world death hell and their owne flesh Secondly because in and by Christ they are partakers of the glorie of Christs kingdome and saluation for they receiue of Christ grace for grace and so answereably glory for glory and felicitie for felicitie Thirdly because they be made lords of all things in heauen and earth except good Angels and the church All things are yours whether it be Paule or Apollos or Cephas or the world or life or death whether things present or to come euen all are yours and yee Christs Quest. But if Christ bee king and all his members kings how do they differ Answ. In two points First Christ is the sonne of God by nature and so a king by nature hauing the right of the kingdome of heauen by inheritance but the members of Christ
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
persuaded that as the members of a body being once dismembred they cannot possibly be ioyned againe so if naturall brethren be once vnnaturally disioyned no glue will conioyne them fast againe It were infinit to shew examples of brotherly loue and hatred and otheâ—s haue eased me of this paines Now that good God who hath brought you from one roote placed you in one countrey aduanced you to like credit and giuen you one heart giue you also one inheritance in the kingdome of heauen Thus right worshipfull I am bold to speake vnto you and the world knoweth I speake the truth and the Lord knoweth I desire not to flatter Go on therefore I beseech you continue in loue bee setled in the truth and labour to honour him who thus honoreth you Be not caried away with the shew of this world but thinke religion the best nobilitie and that as Prudentius sayd Generosa Christi secta nobilitat viros Cui quisquis seruit ille verè est nobilis He noble is that comes of Christ his race Who serues this Lord he surely is not base And this made Theodosius more to thanke God that he was a Christian than a king considering that hee must lose the one hee could not lose the other Now as to one of you I am bounden in parcicular and by him being a Minister the despised ministerie is not a little graced â—o for him I pray that hee may be an Abraham to our Abimelech a Nathan to our Dauid a Iehoida to our Ioash an Ebedmelech to Ieremiah an Elisha to the widow of this Prophet deceased a light in the Court a trumpet in the Church and that Ahashuerosh may long hold out his golden Scepter vnto him that by his meanes great men may not want such as will tell them the truth no earthly Alexander accounted a sonne of Iupiter and that no man may be more respected than a good Pastor and that he may euer remember that saying of wise Salomon He that loueth purenesse of heart for the grace of his lips the King shall be his friend His Cyrus will not be spoken to verbis bissinis in silken words to his Alexander he needeth not speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either sweet words or no words For if one Antiochus might bee surnamed holy and another good Prince called the Good King much more may he whose religious knowledge surpasseth all the Princes that haue beene of this nation and whose humilitie is such that hee will haue his sonne to remember that hee differeth not in stuffe but in vse from the rest of his people and that by Gods ordinance I am the bolder for that one to make choyce of all in the dedication of this booke no man knew loued conuersed with and respected this Author more than he He resorted to him in his health visited him in sicknesse and preached a learned Sermon for him at his death Concerning this author as he sayd of Carthage I had rather bee silent then say little and his worthie labours doe speake enough for him by name that his Posthume dedicated to his excellent Maiestie by an excellent Diuine In a word therefore whatsoeuer this man did he desired to profit others by it he thought as it is written of Bernard in his life that hee was not his owne man but deputed to the seruice of others He was neuer idle but as Hierome reporteth of Ambrose and Bernard of himselfe he did either reade or meditate or pray or conferre or counsel or comfort or write or preach And thus as the Embleme is of a faithfull Teacher he like a waxe candle in giuing light to others in a short time extinguished himselfe Yet in this short time of his what art was he not maister of what vertue was hee not endued with He was a complet Diuine and hath his blessings in the Church that no mans writings are read of all sorts and in all countries with greater grace and profit than his Hee was peaceable in the Church patient of wrongs and free from ambition For as Ierome sayd of Nepotian Aurum calcans schedulâ—s consectabatur hee regarded not his purse but followed his booke and as Bernard sayd he liued in terra auri sine auro in a kingdome of gold without gold An excellent gift he had to define properly diuide exactly dispute subtilly answere directly speake pithily and write iudicially and how hee preached if these Sermons doe giue a testimonie what witnesse had they who often heard him themselues I haue published of his now two Discourses and I onely did it that these his labours might not perish I haue no benefit by them but exceeding great paines And since I vnderstand that his other labours are in the hands of his friends to make benefit for his children I will ease my selfe of the like labour and be a meanes that they may haue the benefit of the future impressions of this booke the which how faithfully I haue published I appeale to the godly and indifferent Reader and I hope no honest minded man will be hired to calumniate it Thus as one desirous to be seruiceable in my calling profitable to the Church not forgetfull of my friend and to testifie the happinesse of your house which was in your fathers time and is now as it is sayd of Aurelian the Emperours Refertapiâ—s Ecclesia Dei replenished with the godly and a Church of God and withall to leaue a monument of my duty to you all I haue as you see published this exposition of seuen Epistles vnder your eight names nothing doubting but it will bee as welcome to you as by your countenance it may bee profitable to the Church The God of heauen giue you all that blessing of blessings which if Ierome say true few men haue that you may transire à deliciis ad dilicias go on from grace to grace and be a long time happie in this life and euer for happie in the life to come London Saint Martins in the fields from my worshipfull friend Maister Oldisworths house by which familie as Paul was by the house of Onesiphorus in the time of this late and I wish I may say the last visitation I haue receiued no small refreshing March 12. 1604. Your Worships to command Robert Hill Fellow of S. Iohns Colledge in Cambridge To the Godly and Christian Reader Grace and Peace I Am not ignorant good Reader how vngratefull a thing it is to deale by way of Censure or reformation in those things wherin others haue gone before and many times for the smart that followeth do men beshrow their owne fingers Yet the warrant of a good calling will breed peace in his conscience that herein shall endeuour the obseruance of these rules of Loue to wit Iudge the best of that which is done and referre his owne paines to the glorie
Now that wee may so carry our selues as enemies wee must do these three things First haue care to keepe guard and defend our selues as kings against all our enemies sin Sathan our own flesh and the enticements of the world As kingâ— protect their kingdoms so must we labour to keepe our souls and bodies and euery facultie and part of them our wils affections thoughts and inclinations from the power of sinne Hee which is borne of God keepeth himselfe as with watch and ward that the euill one that iâ— Sathan touch him not by the assaults of sinne 1. Iohn 5.18 Secondly wee must make warre continually against Sathan sinne our owne flesh against all our spirituall enemies and all the enticements of the world we must make no truce with theÌ„ because they will neuer be reconciled to vs so long as wee haue interest vnto the kingdome of heauen and if we yeeld to them wee loose our kingly dignitie and become their vassales and bondslaues Thirdly wee must labour to kill and destroy these our enemies as much as possibly we can by that power we haue from Christ our head and like valiant kings seek to haue the bloud of these enemies and from day to day striue to vanquish Sathan his power might to ouercome the world and to weaken our owne corruption Instruct. II. If in this life we be kings then must wee become lords ouer our selues and keepe in subiection vnto God our wils and affections and the secret thoughts and inclinations of our soules We must not looke for rule ouer earthly kingdomes but herein stands our kingdom in this world That wee can subdue our corrupt affections and keep our bodies and soules in obedience vnto God If a man were prince ouer the whole earth and yet could not rule himselfe he were but a poore prince nay he were no prince indeed But though a man haue not so much as a foot of ground in this world and yet can rule and master himselfe his thoughts and affections this man is a valiant prince and one whom Christ hath consecrate to be king in heauen Instruct. III. Seeing we be kings wee must doe the duty of Iudges for to him that is a king belongeth soueraine iudgment In the day of iudgement the saints shall iudge the world and Angels also but wee must bee Iudges in this world And yet here we can neither iudge men nor Angels but wee must bee our owne Iudges Wherefore as Iudges summon arrâ—igne condemne c. so must wee examine our selues call our selues to account and as guiltie persons accuse and condemne our selues for our sinnes acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels And withall plead for pardon and approch to the throne of grace forgiuenesse in Christ and in this wee shew our selues vpright spirituall iudges and by this meanes wee shall bee frâ—e from the iudgement to come Instruct. IIII. If wee bee kings by Christ we must carry our selues as kings couragiously and constantly in the afflictions and miseries which we shall suffer for Christs sake For herein among the rest stands the royaltie of a king that he beares with valour and courage all the troubles which befall him Hence it is that Saint Paule exhorts vs to reioyce in afflictions because wee are partakers of Christs sufferings 1. Pet. 4.13 and so are made conformable vnto him that was consecrate the prince of our saluation through afflictions Heb. 2.10 Instruct. V. Seeing wee bee spirituall kings wee must aboue all things labour and seeke to haue our part in the kingdome of Christ and in his righteousnes A Christian must not haue his heart glued and fast tied vnto the things of this world it is against his calling but hee must so vse this world as though he vsed it not If a king should lay downe his crowne and go and become a shepheard or of some manuall trade all men would maruell at it So it fareth with them that professe themselues to be Christians and yet bend their wits and endeuors wholly for these worldly things they doe as it were cast aside their kingly crowne and abase themselues to slauish bondage But we must euer after haue our hearts fixed in heauen striuing to come to our inheritance there Instruct. VI. Seeing all the true members of Christ be kings and princes this should be an inducement to al backward persons to loue and embrace true religion In these carelesse dayes Religion is counted precisenesse and the profession thereof made a matter of reproch But this ought not to bee so seeing that by it wee come to haue right and interest vnto the kingdome of heauen and to bee lords of all creatures And why should we not esteeme the gospell preached as a most precious iewell seeing that wee which are vassales of Sathan and firebrands of hell as all men are by nature become thereby the members of Christ yea kings and princes to God Yea verely the consideration of this should make the ministers of the Gospell to ioy in their callings and to take all paines to preach the word â— seeing by it men become of vassals of Sathan the true members of Christ and heires of the kingdome of heauen In this world it is counted great honour to consecrate and establish one in an earthly kingdome What a blessed and honourable thing then is this to consecrate spirituall kings for the kingdome of heauen And this is done when by the word preached men are conuerted and brought to vnfained repentance for their sinnes to true faith in Christ Iesus Thus much for the duties Now follow the consolations to euery true beleeuer onely It is an heauie crosse which breeds much anguish to the soule to bee in pouertie and contempt among men yet herein may the child of God stay his heart and lessen his griefe by considering that euen in this state of miserie he is a king vnto God though hee seeme base to the world yet it appeareth not what he shall bee for hee is heire to the kingdome of heauen If a man bee in sicknesse he must consider it is but Gods messenger to call him out of this world to the full possession of the ioyes of his kingdome If he be in trouble of mind hauing his owne conscience tormented fearefully by Sathan with his sinnes yet he must not despaire the Lord will giue him an happie issue he must remember he is a king and therefore shall one day haue full conquest ouer sinne Sathan and his own corruption yea ouer all his enemies whatsoeuer If he be in the heat of persecution turmoiled and tossed from post to pillar which flesh and bloud cannot brooke yet then hee must consider his holy calling to bee a spirituall king whose propertie it is in the most violent afflictions euen vnto death it selfe as Paule sayth to be more than conquerour Roman 8.37 Lastly in the very pang of death when nature must needs
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
more though God summon men to repent by his dayly iudgements yet few or none by true humilitie prepare to meete God and to preuent his iudgements Securitie spreads it selfe ouer the whole bodie of our people And this being our case and state it must needes bee that God hath beene long since in comming to vs by his iudgements and a◠this day he is still comming because we still decay in loue and other graces and more and more goe on in sinne So that if we thus continue the truth is hee will come shortly vnto vs and that by most fearefull iudgements For this was written to the church of Ephesus to be a direction not onely vnto them but to all churches to the end of the world that be in the like or worser case What shall wee then doe Our dutie is taught vs in these words If not that is if thou repent not Wee must preuent the Lords comming in iudgement by vnfained repentance euery man and euery familie apart must repent priuately and the whole Church openly and publickely no way else wee haue to stay the Lords comming against vs by his fearefull iudgements The second part of this reason is a more particular threatening than the former And will remooue thy candlesticke out of his place Where hee sheweth with what particular iudgement hee will punish this church namely by remoouing away the candlesticke The meaning whereof may bee gathered out of the former chapter where particular churches were called candlestickes therefore here hee threateneth to remooue his church from the citie of Ephesus to take away the Ministerie of his Gospell and the profession thereof and in his iust iudgement to send among them Ignorance Apostacie and Heresie in steed of the knowledge of his truth This particular iudgement must be referred to the first words If not that is if thou repent not this will I doe I will make thee to be no Church and take my Gospell from thee In this particular threatening three points are to bee obserued one concerning the Minister the second concerning the whole body of the church the third concerning euery priuat man Touching the Minister note this If he shall decay in loue to God to his word or to his brethren or if hee lye in any one sinne knowne to himselfe it is a meanes to depriue him either of his calling or of Gods gifts bestowed on him for this threatening is here directed especially vnto the Angell of this Church of Ephesus When Ieremie had beene wanting in deliuering the Lord◠will vnto the people partly for feare partly through impatience then the Lord becomes a Prophet vnto him saying If thou returne I will bring thee againe and thou shalt stand before me Whereby hee would giue him to vnderstand That if hee returned not he should cease to be a Prophet vnto him The same thing is true of all Gods Ministers if they decay in loue faile in their dutie or lye in any sinne they must speedily renew themselues by repentance or els God will depriue them either of their calling or of the gifts thereof True repentance and the renewing thereof is needfull vnto all Christians but especially to Gods Ministers if they would continue in his fauour and stand before him becomming his mouth vnto the people The second point concerneth the whole bodie of a Church to wit if a Church or people decay in loue to God to religion and to their brethren or doe lye in any common sinne they procure hereby the remoouing of the gospell from them and the abolishing of true religion The Prophet is a 〈◊〉 sayth the Lord and the man of the spirit i◠mad This was a great and fearefull iudgement but mark◠the cause All is 〈◊〉 thine iniquitie that is for the sinne of the whole church doth God send foolish Ministers If this bee so then wee haue iust cause in our Church to feare the remoouing of the gospell from vs for there is a generall decay of loue in many and in the most no loue at all Many scorne and contemn true religion and hate the professours thereof In regard whereof wee may wonder at the great patience of God that yet continueth his gospell among vs For God giueth men vp to strong delusion to beleeue lyes because they loue not his truth Wherefore being in this danger our dutie is to vse all good meanes to preuent this iudgement of God which can no other way bee done than by true and vnfained repentance by the whole Church in generall and by euery man apart and euery familie apart For when God shall speake suddenly against a nation or kingdome to root it vp and to destroy it if that people repent of their wickednesse the Lord will repent of the plague and iudgement which hee thought to bring vpon them Ierem. 18. vers 7 8. The third point concerneth euery priuate man and it is this If any man decay in loue or want loue to God and to his brethren or lye in any sin knowne to himselfe This is a meanes to remooue the candlesticke from him to depriue him of his knowledge and other graces of God The affection of loue in the heart is like the watch of the clocke if the watch stand the wheeles stand as the watch goeth fast or softly so goe the wheeles answerably And so it is in man if his loue to God and to his gospell doe encrease then doth his knowledge and other graces of God encrease in his heart but if his loue decay then other graces decay and if loue be gone then farewell all pietie and true religion If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached it is nothing but want of loue Heb. 3.12 13. The Holy ghost sheweth by what degrees men come to fall away from God First sinne deceiues them by drawing them to commit it then their hearts are hardened by custome of sinning Thence followes vnbeleefe in maine points of Religion and so they make Apostacie from God and set themselues against his truth Take heed therefore of lying in any sinne for that is the high way to finall Apostacie rather striue to encrease in loue vnto God and vnto his word and so shall all his good graces encrease in thine heart Out of this particular threatening some gather That a man may bee cut off frō Christ fall away finally from true faith and repentance For say they if a whole Church may bee cut off from Christ and become no Church then may any one member of the Church be cut off and become no member But a whole church may bee cut off as here we see and therefore may any one man Answ. This reason is not good there is great difference betweene the state of a whole Church and of one man that is a true member of Christ. For a particular Church is a mixt companie of true professors and dissemblers like
countrey to countrey In most schooles of learning for many hundred yeares the diuell had his thrones For therein was nothing taught but errors heresies and most abhominable idolatries In these our dayes the diuell hath his thrones among vs where any wizard dwelleth or cuÌ„ning person as they are called for thither whole countries do flocke for helpe and for counsell and so yeeld homage to Sathan All dicing all brothel houses wherein abhominable wickednesse is freely committed are Sathans thrones Yea all those families are the diuels thrones where men liue without loue or practise of religion in blindnesse and ignorance in blasphemie drunkennesse whoredome iniustice or any such impieties And in reason it must needs bee thus for the diuell being a prince of this world will haue his throne in some parts thereof Hereby we see it is most needfull in euerie Christian kingdom there should be thrones of iustice in ciuill courts for the maintenance of equity the reward of vertue and for the repressing of iniustice and iniquitie And also thrones of Ecclesiasticall iurisdiction for the reprehending and punishing of all those sinnes which the ciuill court reacheth not vnto And it is necessarie that in these thrones iustice should bee administred without partialitie that Gods throne may bee erected which is opposit to the throne of Sathan Againe the diuels cunning appeares notably in the choise of the place where he setteth vp his throne it was no petty towne or village but a chiefe and famous citie which had beene the seate of many kings This hath bene his practise in all ages to chuse the chiefest places for the seat of his throne Great Babylon in Scripture is called A citie of iniquitie that is a throne of the diuell And Rome that was once a famous church is now and hath beene long that spirituall Babylon the throne of the diuell Yea in Ierusalem the city of the great king had the diuell got vp his throne when Christ called the temple a den of theeues And in our dayes the people of great towns and cities are generally more backward in embracing the gospell than in little villages The cause hereof is the malice of the diuell who will haue his throne in chiefest places for the greater hinderance of religion there he much preuaileth by choaking the word with pride profit and pleasures causing them to content themselues with a forme of godlinesse when as they want the power thereof And thus he dealeth in greater townes that thence impietie may be deriued to the countrie round about as tradesmen do their wares from place to place And therefore the people of great townes especially must labour not onely to know the gospell but to beleeue and obey the same Euery man must reforme himselfe and euerie familie themselues that Gods throne may be established the diuels throne battered down among them Secondly whereas this church dwelleth where the diuels throne is wee may obserue whence the church of God is gathered namely out of Sathans kingdome Gods church is a company of men ordained to saluation taken from vnder the power of the diuell though after their calling they be Gods peculiar flocke yet they are by nature the children of wrath Thus Paul speaketh of all the Gentiles Act. 26.18 And particularly of the church of Colossa Colos. 1.13 that God deliuered them from the power of darknesse and translated them into the kingdome of his deare sonne Hence we learn I. That no man is to stand vpon his his gentilitie or glory in his parentage for nobilitie and great bloud but onely reioyce in this that hee is drawne out of the kingdome of darknesse and from vnder the power of Sathan and placed by Christ Iesus in the kingdom of grace For what will it profit a man to weare about his necke a chaine of gold if so be his heart will affections bee chained to the diuels seruice and what auaileth it princes to sit vpon their stately thrones if they themselues be in subiection vnto Sathan and do homage vnto his throne yea what will all the treasures honors and pleasures of the world auaile to him that is debarred from the riches of Gods loue in Christ and destitute of the treasures of his grace and so led captiue by Sathan at his will and pleasure Secondly some do thinke that a man may be saued by any religion the Iew by his religion the Turke by his and the Papist by his c. Yea it is the common receiued opinion of our ignorant people that euerie one shall bee saued by his good meaning But all these are meere dotages of mens braine for a man may hold his good meaning and yet serue the diuell at his throne It is not sufficient to hold this or that religion or to practise ciuill vertues as iustice temperance c. vnlesse a man be one of Gods church seuered froÌ„ the company of theÌ„ that serue Sathan Thirdly here all Gods seruants haue a notable meanes of stay and comfort in afflictions If they be persecuted and cast into most darke dungâ—ons for the name of Christ they must call to mind that they are taken out of the diuels prison in the kingdome of darknes and placed in the glorious kingdome of Iesus Christ and made members of his church and shall be inheritors of his glory Fourthly hence wee learne that the preaching of the gospell hath in it a diuine power no creatures except the good Angels haue power comparable to the diuels and yet the preaching of the gospell is stronger than al the power of Sathan for it gathereth a church where the diuell hath his throne it deliuers men from vnder the power of Sathan and placeth them in the glorious libertie of the sonnes of God although therefore it be preached by sinfull man yet it must be reuerenced as the power of God and his owne arme to saue his elect Fiftly hence wee gather that God will haue his people to dwell with wicked and vngodly men for the church of Pergamus dwelleth where Sathans throne is This hee doth with wicked and vngodly men for good causes I. That their faith obedience and repentance might be exercised and they preserued from many sins which otherwayes they should fall into Moses telleth the Israelits that the Cananits must not be all cast out at their first entrance but dwell among them lest wild beasts did grow vp which would deuour them so the wicked must dwell among the godly to exercise Gods graces in them lest they fall into sinne and securitie II. That they might shine foorth as lights vnto the wicked by their godly conuersation Phil. 2.15 That ye may be blamelesâ—e and pure the sonnes of God without rebuke in the middes of a naughtie and crooked nation and among whom ye shine as lights in the world holding foorth word of life And thus the godly must do that by their vnblameable life others might bee wonne to the faith for godly example is a
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
Dauid himselfe a type of Christ as it is most excellently dysciphered in the Prophets Ier. 23.5.6 Hosea 3.5 where Christ is plainly called Dauid by the name of him that was his type signe figure Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh types of Christs kingdome as Dauids Answ. Because Dauids kingdome was a kingdom of light and pietie but theirs were kingdomes of sinne and iniquitie And he is said to haue the key of Dauids kingdom because his kingdome and the righteousnesse thereof was figured by the pietie in Dauids kingdome And this kinde of speaking is iustifiable by Gods word So Mat. 2.23 Christ is called a Nazarite which place hath relation to that which is said properly of Sāpson who was a most excellent figure of Christ and did most notably represent him in his death wherein hee killed more than in his life Now Christ is called an Nazarite not because he obserued their rites and orders for that he did not he dranke wine so did not the Nazarites but because he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order for he was perfectly seuered from all sinne and pollution And so here he is said to haue the key of Dauid because hee had the soueraigntie which was figured by Dauids Kingdome Which shutteth and no man openeth and openeth and no man shutteth Here Christs kingdome is compared to a house which can bee opened and shut by none but Christ whereby is signified that none hath power aboue Christ in his Kingdome and that his power therein is soueraigne and absolute So that hereby is meant that Christ Iesus sitting in heauen hath soueraigne power and authoritie ouer the whole Church of God to gouerne the same That we may the better vnderstand this soueraigne power of Christ we must know it hath three parts I. To prescribe II. To iudge III. To saue or destroy In Prescribing Christ hath absolute power and that in sundry things as first in prescribing doctrines of Faith and Religion vnto his Church to bee beleeued and obeyed and that on paine of damnation This power he puts in execution when in the bookes of the old and new Testament hee prescribeth the doctrine of the Law the Gospel to be obeyed and beleeued And none but he can make an Article of Faith or a law to binde the conscience and therefore Paul saith Whosoeuer shal teach any other Doctrine then that which ye haue receiued of vs let him be accursed Gal. 1.8 Secondly for regiment he hath absolute power to prescribe how he will haue his Church gouerned and by whom and therefore Moses when he was to make the Tabernacle did all things according to the patterne that the Lord gaue vnto him So Dauid gaue to Salomon patternes of all things that were in him by the spirit touching the building of the house of God 1. Chron. 28.12 Thirdly hee hath absolute power to appoint the time of keeping his Sabbath for as the ordaining of a Sabbath belongs to Christ so doeth the changing thereof hee that prescribeth worship must prescribe the ordinary set time thereunto which is to continue to the end And therfore it is but an opinion of men to hold that the church may make two or moe Sabbath dayes in a week if they wil. Fourthly In prescribing the Sacramēts and therefore Paul saith What I haue receiued of the Lord that deliuer I vnto you speaking of the Lords Supper For hee that giues grace must also appoint the signes and seales of grace The second part of Christs soueraigne power is power of Iudgement which is a soueraigne power to determine on his owne wil without the consent of others or submission to men or Angels And in determining Christ hath two priuiledges First to expound scripture the absolute power of expounding the Law belongeth to the Law-giuer and his exposition is Authenticall Secondly to determine of all Questions and Controuersies in Scripture And therefore it is a wicked opinion of the church of Rome which hold that the principall Iudge of interpreting Scripture and decyding controuersies is the Church The third part of Christs soueraigne power is to saue and destroy This is expressed in these words Hee openeth and no man shutteth and shutteth and no man openeth and for this cause he is sayd to haue the keyes of hell and of death Whereby is signified first that hee hath power to forgiue sins for that hee procureth at his Fathers hands Secondly that hee hath power to condemne for when men beleeue not his word hee hath power to hold them in their sins for which he can cast them into hell The ground of this three-fold power of Christ i◠this because hee is soueraigne Lorde ouer his Church and the members thereof The Church of Rome saith that this key of Dauid hath more in it then soueraigntie ouer his church to wit a power to make and depose Kings that bee in his Church This they teach that they might proue the Pope to haue title in ordayning and deposing of kings by vertue of the keyes But they erre grosly for though Christ as he is Mediatour bee aboue all kings yet in that regard hee neither maketh nor deposeth any kings and therefore he saith plainly My kingdō is not of this world This caused him to refuse to take vpon him the office of an earthly Iudge or prince to deuide an inheritance betweene two brethren Hence it was that he refused to giue sentence of the adulterous woman And yet as Christ is God hee maketh or deposeth earthly kings so the wise mail speaketh of him in the person of wisdō by me kings raign For the further cleering of this we must handle another point which is deriued hence concerning the power of the keyes which is a power whereby the power of the keyes of Dauid is put in execution This power of the Keyes is mentioned Mat. 16.19 when Christ saith vnto Peter I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bind vpon earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen This power of the keyes is a ministery granted to Gods church to open and shut the kingdome of heauen First I call it a Ministerie that is a seruice because whatsoeuer the church doth in Christs name is nothing but the duetie of seruantes vnto their Lord from whence it is that the most worthy members and officers that euer were in the Church as the Prophets and Apostles were but the Ministers of Christ. That this is a seruice I shew more plainely thus When Adam fell in his sinne all mankinde fell with him and thereby were all barred from the kingdome of heauen Now since that fall Christ became man and in his manhood satisfied the iustice of God for mans sinnes And this
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
enemies to the word 40.2 b. Nakednesse two-fold 206.2 m. Names of Gods childreÌ„ known to Christ. 172.1 m. Châ—ists new Name 195.1 m. who haue it 197.1 m. Nazaâ—it Why iâ— Christ so called 178.1 m. Necessitie two fold absolute and in in part 5.2 m. The new name giuen by Christ. 131.1 b. Niâ—holaiâ—anes their sect 93.2 b. 120 2. b. and opinions ibid. Number of Gods true seruants small 171.2 c. O Obedience to Christ absolute 21.2 c. and 22.1 Renewed obedience needfull 90.1 c. True obedience described in foure things 152.1 c. 153.1 Offence what it is the kindes of it c. 117.1 m. To cast offences before men a propertie of false teachers 117 2. m. To beware of giuing offences 119.1 c and of taking them beeing giuen ibid 2. m. Old sinners dutie 86.2 c. How to open the doore of our hearts to Christ. 216.2 c. 217.1 Opâ—nions diueâ—sitie of opinionâ— iâ— Religion ought not to make men negligent 48.1 b. Ouercome spirituall enemies how 97.1 m. each one should indeuour thereto ibid. â— b. Many excellent Motiues 194.1 b. P Paâ—adise of God descâ—ibed 98.1 m. our dutie in respect of it 98 2. b. Patienâ—e the Christian mans a 〈◊〉 our 40.1 b. 78.2 c. Needfull to Ministers 73.2 m. c. To each Christian 73.1 m. Grounds of Patience Gods speedy deliâ—erance 6.2 b. Gods decree for the end of theÌ„ 107.2 b Patience needfull in euery good work 136.1 c. Gods patience towards greeuous sinners 124.2 c. 143.1 b. In waiting for their conuersioÌ„ 214.2 c Peoples dutie against Heretikes 79 2. c Peace Christian peace in 6. branches 13.2 b. Persecutors of Gods Church inspired guided by Sathan 105.2 c. 114.2 c. PerseueraÌ„ce in grace excellent 30.2 m. Pilgrimage vaine 39.1 m. Pâ—llars The vse of erecting pillars and Christâ— allusion thereto 194.1.2 To pittie the afflicted 37. â— c. Place no difference thereof in the new Testament in respect of holines 39 â— b Poore men should seeke for spirituall riches 101.1 m. who are poore spiritually 205.2 m. 206.1 b. Pouertie may accompanie true pietie 100.2 b. Popish writers too much affected 4â— 2 b. they be Iezabels 141.1 b. Popeâ— Supremacie in the Church confuted 5281. b. 155.1 b. Title of Holinesse blasphemous 176.2 c. Popish Church no Church 102.2 c. and 103.1 m. popish schooles satans thrones 111.2 m Poperie ouerthrowes Christs kingdome and lawes 117.2 c. 118. Preparation of our selues for the Lord needfull 54.1 b Prayer to Angels vnlawfull 7.1 m. Power from Christ giuen them that ouercome 154.1 m. Priests Beleuers be Priests and how 25.2 b. 26.1 b. Their dutie in respect thereof 18.2 b. Christs presence should be engrauen in our heartes 72.1 b. vse of ibid. m. 105.1 111.1 b. Gods prescience is not the cause of things 191.2 m. Pâ—â—ate persons how they must conuey their knowledge to others 80 1. m. Promises of deliuerance are rather from the hurt of affliction than from â—ffliction it selfe 190 2. c. Prophet Marke of a true Prophet .8.1 c. and of a faâ—se 140.1 m. Proâ—eâ—ion in common iudgements to them that maintaine puritie in life and doctrine 151.1 c. Pride was not the first sinne 203.2 m. Pride spirituall common 202.2 m. Prouidence Gods prouidence the first cause of all 106.1 c. The power therof seen in the instruments which he â—seth ibid. 2. Punishâ—ents proportionable vnto sin euen in the things men abuse 145 1. m. and for measure 148.2 m. PunishmeÌ„ts of sin set out â—04 1 c 2. Puâ—itie of religion ought constantly to be maintained 152.2 c. R Ragâ—ng persons against the word are to be pitied 59.1 c. Reading the word Gods ordinance 481 2. m. It s inioyned both publikely priuatly Direction in reading the word for application 140.1 m. Regeneration and remission of sinnes go togither 131.1 c. RegeneratioÌ„ fouÌ„ded on Christ. 198.2 c Religion of the three great religions Iewes Turkes aâ—d Papists 152.1 b. How to know the true religioÌ„ 18.1 m. Onely in true religion may a man bee saued 112.2 m. Not to forsake it for contentions 78.2 b. 94.1 c. Defence of our religioÌ„ 118 2. c 119 1 Remedie in Relaps 86.2 c. Remembrance of Gods word an excellent thing 169.1 c. How to remember Gods word reade or heard 10.1 b 169.2 m. Repetitâ—on of the same doctrine lawfull 109.1 b. Repentance handled in 5. things 87.2 m. 88.89 Repentance described 122.2 m. Why so often vrged ibid c. It must be renewed dayly 122.1 b. 170 1. m. The practise of it 143.1 c. 146.1 c It must not be deferred 141.2 b. It preuents temporall punishments 1â—6 1 c. It must bee for want of good duties 213.2 b. Reproches follow pietie 101.2 m. From whom they come ibid. c. Not to be maruailed at 132.1 m. The spirit of God is reproched 140.2 b Resurrection grounded on Christ. 67.1 m. Reuelation described 2.1 b. How many wayes shewed from God ibid. in How diuine and diabolicall Reuelations differ ib. 2. b. 36.2 b. Reuerence all true reuerence proceeds from Gods fauour 188.2 b. Reuerent behauiour in holy assemblies 63.2 m. Rewards of God 108.2 b. Riches spirituall stand in twâ— things 101.1 b 205.2 m. how to become rich in God 208.1 c. Righteousnesse distinguished 84.1 m. Rome not the motheâ— Church 12.2 â— It is dead 164.2 c. S Saboth day the Lords day 42.2 c. and 43.1 why so called ib. whether it may be changed 44.1 m. Sabboth-breakers reprooued 14.2 m. and 45.1 Men debarred from publike assemblies should keep the saboth 45.2 m Sacraments not to bee administred to all 74.2 c. Saints may be honored how 114.2 m. Saints iâ— heaâ—en No patrones ouer kingdomes 155.1 m. Nor to bee â—â—aved vnto ibid. Sanctification in part in this life 63.2 c Sathans policie for his kingdome in reâ—iuing ancient vices and Heresies 139.2 c. Scripture Christs royaltie 3.2 m. Excellency of scripture 4.1 m. 8.2 m End of all Scripture 8.2 c. How to know the Scriptures to be the word of God 17.2 c. God certifies it 47.2 c. Search by Christ in the church 168.1 c Securitie two-fold 85.2 c Securitie carnall abounds 57.1 c. Separation from the Church vnlawfull 75.2 b. Seruants of Christ honoured highly 4.2 m. 7.2 b. 154.2 b. How men become his seruants 141.1 c We must do seruice each to other and how 135.1 m. Motiues to it ibid. Sicknes comes froÌ„ Gods hand 145.2 b. Siâ—nes are filthy spottes 23.2 m they make vs flie Gods presence 62.2 b Our behauior in respect of theÌ„ 17â— 1 c Remedies and helpes against sin 62.1 b 72.2 m. 1â—3 1 c. 169.2 m. Motiues to auoyd sinne 154.2 m. and 182.2 c. 214.1 c. 55.2 b. Grieuous sinners not debarred from heauen if they repent 122.1 c. 143. 1. b. 106.2 b. Slumber spirituall common 104.2 m. Sound grace should each one labour for 106.2 c. How to speake in our owne behalfe 12.1 m. Spirit promised to the Apostles peculiarly 69.1
Churches for the pure word of God Now come to the words The Reuelation of Iesus Christ which God gaue vnto him c. These three first Chapters consist of two parts A Preface and a Vision The Preface is an entrance to the Vision contained in the beginning of the first Chapter from the first verse to the ninth The Vision it selfe is set downe in the rest of these three Chapters The Preface hath two parts First the title of the booke Secondly the inscription thereof The title in the three first verses The inscription from the fourth to the ninth verse The title in these words The Reuelation of Iesus Christ c. A Reuelation is nothing else but a manifestation or discouerie of things secret in respect of men for the common good of the Church and so this word is taken in this place Reuelations from God in Scripture were shewed three wayes First by dreames Secondly by vision Thirdly by created voyce of God face to face as we may see Num. 12.6 8. Now this was not by dreame nor by vision or voice alone but it is a mixt Reuelation receiued partly by vision and partly by voyce vttered in the vision from the Lord. In the three first verses this Reuelation is described by seuen arguments First by the author Secondly the end Thirdly the persons to whom it was directed Fourthly the matter Fiftly the instruments Sixtly the maner of deliuering it Seuenthly the fruit of the Reuelation First the Author is Iesus Christ It comes from him and it is called his Reuelation in these respects First not to exclude the father and the holy Ghost but to shew the speciall office of Christ the second person in Trinitie which is to reueale to publish and to manifest the will of God the father to his Church and for this cause he is called the Angell of the Couenant the doctor of the Churh the wisedom of the father the word of God Secondly it is called the Reuelation of Iesus Christ to teach vs to put difference betweene this and all Satanicall Reuelations for as God hath his true Reuelations so Sathan who herein may be called Gods ape hath his counterfeit visions and deliuers them in shew like to gods but they differ much First the Diuels Reuelations be for the most part ambiguous doubtfull and vncertaine in speech and phrase so as a man cannot tell which way to take them But the Reuelations which come from Christ the author of truth who knoweth all things and the reasons of them are certaine and in plaine termes deliuered Secondly the Diuell sheweth his visions to none but to the wicked and bad men that be his instruments But the Lord chuseth the godly which feare his name and to them he reuealeth his secrets as to Iohn in this place Thirdly the Diuels Reuelations euermore tend to set vp and vphold heresie wickednesse Apostacie and idolatrie Deut. 13.1 2. but these that come from God serue to erect and maintaine truth according to godlinesse euen pure Apostolicall doctrin and the sincere worship of God Thirdly it is called the Reuelation of Christ to shew vnto vs his speciall kingly office in heauen for being ascended and exalted to the throne of Maiestie he sitteth at the right hand of his father far aboue all principalitie and power might and domination and there doth direct rule and gouerne his Church vpon earth according to the good pleasure of his will for all these visions serue to direct his Church in their obedience to his command Whereas Christ Iesus is author of this Reuelation and after his ascention and exaltation giues the same vnto his Church We may obserue his constant care ouer his Church in this last age of the world Before his Incarnation euen from the beginning he gaue vnto his people such doctrine of faith and manners as was needfull for their saluation and still som time to time reuealed such prophesies of things to come as were meete for them to know And now behold the continuance or rather the increase of this his care in the new Testament for beside the perfection of the former prophesies and the full manifestation of his blessed will by his Euangelists and Apostles for all things needful to be beleeued and done vnto eternall life Loe here is added the Reuelation of this worthie Prophesie concerning things to come for the great good and comfort of his children to the end of the world Which God gaue vnto him These words be added to shew how this became the Reuelation of Christ namely by the gift of God that is of God the father the first person in Trinitie for this is a rule to be obserued That where the title God in any sentence of Scripture is opposed to Christ there it importeth the first person the father though this bee also true That sundry times in Scripture the father alone is tearmed God without any addition of the other persons because he is the first in regard of order and the fountaine of the deitie for the sonne receiueth the Godhead by communication from the father and the holy ghost receiueth it from them both but the father hath his godhead of himselfe and receiueth it not by communication from any other Here some will say this seemes strange that any thing should be giuen to Christ seeing he is God and hath all things of himselfe Answ. We must conceiue of Christ two wayes first as God secondly as Mediator and head of the Church As Christ is God the father giueth him nothing for so he is of himselfe the same with the father and hath all things belonging vnto him that the father hath excepting personall properties and is no way inferior to the father neither receiueth any thing from him but giueth all things as well as the father doth But yet as Christ is Mediator hee is not God simply but God incarnate or God made man and so is said to receiue of his father in respect of his manhood as himselfe confesseth All power is giuen to me Matth. 28.18 And Paule sayth God gaue him a name aboue all names Philip. 2.9 hee receiued of his father the promise of the holy Ghost sayth Peter Act. 2.33 And God made him both Lord and Christ ver 36. and so God gaue him this Reuelation in this place If it be said this makes Christ inferiour to his father for the receiuer is vsually inferiour to the giuer Answer As Christ is God he is equall with the father but as he is Mediatour God incarnate and made man he is inferiour and receiueth of him So much himselfe confesseth My father which gaue them mee is greater than all Iohn 10.29 And in the same respect Paule calleth God the father The head of Christ. 1. Cor. 11.6 And as Christ now sitteth at the right hand of his father being Mediator and ruler of his Church he is inferiour to his father and receiueth his kingdome from his father which he
must giue up at the last day 1. Cor. 15.24 And here we must consider in what manner God giues his Reuelation to his sonne First therefore Christ Iesus as he is Mediator is made Lord of this Reuelation so as hee may say it is his owne right and royaltie being a part of that law whereby his Church is now gouerned whereof he is Lord and King Againe this Reuelation was reuealed vnto Christ as he is man before it was euer knowne to any creature man or Angell by reason of the vnion of his manhood with the godhead In this which hath been said we may obserue that this booke of the Reuelation is Christ his right and belongeth vnto him as his owne royaltie and priviledge For as the lawes in any kingdome belong to the prince thereof and are called his lawes alone and no mans els So this booke being a part of that law whereby Christ gouerneth his Church is his royaltie alone for God gaue it him and he hath by his Angell sent it to his Church And that which is here said of this booke must be vnderstood proportionally of all other books of holy scripture Christ is made Lord of all and they are all of them his royalties and possessions And from hence will follow necessarily First That no man in the world hath authoritie aboue this booke or any other part of Canonicall Scripture indeed Monarchs and princes haue great authoritie and preheminence in their dominions ouer all persons and ouer all causes of men but in the Church they with all others owe homage vnto Christ there hee hath the Canonicall Scriptures to be his laws whereto euery one must subiect himselfe The dispensation of the word and the adminisâ—ration of the Sacraments bee his royall ordinances ouer which none may dare to claime rule or authoritie for so should the Scriptures haue beene giuen vnto them for their prerogatiues as they were to Christ but God gaue them to him alone and hee disposeth thereof as pleaseth him And therefore the Pope in taking vpon him to dispence with the word and to mangle the Sacraments doth herein steppe into the roome of Christ and so declare himselfe to be that man of sinne by seeking to rob him of that princely royaltie which belongs to him alone Secondly that the soueraigne power and authoritie of expounding Scripture belongeth to Christ alone and to none other with him True it is that man hath a ministerie committed vnto him by vertue whereof he may expound Scripture by scripture but men haue no power of themselues to determine of the proper sence of Scripture And therefore the Popish practise in giuing to the Church absolute authoritie to determin of the sence of Scripture of themselues without Scripture is flat robbery against Christ for therein they giue vnto men that soueraigne power which is proper to Christ. Thirdly herein wee obserue the excellencie of this booke and of the whole Scripture of God for all of it is the gift of the father to the sonne and of the son vnto his Church The like cannot bee said of any writings of men whatsoeuer bee they neuer so excellent herein the Scriptures surpasse them all Whereby we are taught to esteeme more reuerently of the Scriptures of God than of all the writings of men in the world Here then behold the sinne of this age which more delighteth to speake and heare the sayings of men in the publicke ministerie than the glorious word of the euerliuing God Whereas the writings of men be full of darkenesse of errour and deceit but the word of God is most holy and pure and euery way perfect proceeding wholly from the father of lights vnto his beloued sonne who hath faithfully dispersed the same for the good of his Church To shew to his seruants things that must shortly be done These words containe the second third and fourth Arguments whereby this Reuelation is described viz. the end of it the persons to whom it must be shewed and the matter which it containeth Arg. II. The end of this Reuelation is To shew that is to make knowne and manifest things to come for the good of the whole Church Whence we may obserue that the Papists erre exceedingly in debarring lay people as they call them from the reading of the Scripture for the end of this booke is To make manifest to Gods seruants things to come And who are Gods seruants Are the Cleargie onely and not lay people also God forbid the lay man is Christ his seruant as well as one of the Cleargie And therefore it is Gods will that he should learne to know and vnderstand this booke like one of his seruants And here consider that if this booke of Scripture which is hard and difficult must be learned of the lay man then much more must he search into all other bookes of God which bee more plaine and easie as the histories of Gospell Epistles c. Arg. III. The persons to whom it must be shewed viz. The seruants of Christ. This Reuelation was not giuen of God for all men indefinitely but for all his seruants that is such alone as repent of their sinnes and truly beleeue in Christ for the pardon of them and shew forth the same by new obedience So hee teacheth elsewhere The secret of the Lord is with them that feare him and his covenant to giue them vnderstanding Psalm 25.14 The Lord will reueale his secret to his servants the Prophets Amos 3.7 And God will not keepe backe from Abraham the thing hee was to doe vnto Sodome and Gomorrah because hee knew Abraham would doe his will and teach his familie after him Genes 18. vers 17.19 The consideration whereof should admonish vs not to content our selues with the bare hearing of the word and outward participation of the sacraments but to labor principally to become Gods seruants and to shew the same by the practise of that which we heare Hereby shall wee receiue instruction from the Lord and grow in knowledge dayly more and more our vnderstandings shall more easily conceiue the will of God for they that will doe the will of his father shall know his doctrine Iohn 7.17 Here then is the cause why most hearers after long teaching profit little but remaine as blind and ignorant as euer they were euen their owne impietie they liue in their sinnes and labour not to become Gods seruants Secondly in this argument we may obserue that Christ Iesus is true God for here he is made the head of the Church euery true beleeuer is his seruant and he his Lord the angels of the Churches be his angels as after we shall see which prerogatiue none can haue but he that is true and very God Thirdly in this Argument are those confuted which hold that God would haue all to bee saued and cals all men without exception For if hee called all effectually then hee would offer the meanes to all to wit his holy word that so they might
himselfe and by the vertue of his godhead quickened his manhood The most godly man that is or euer was cannot doe so but all the saints of God are raised from death by vertue of Christs resurrection through that mysticall vnion which is between Christ the head and all his members by meane whereof the power of Christ his godhead which raised vp his manhood is conueyed to all his members in their resurrection froÌ„ death to life And therefore is Christ called The first fruits of them that sleepe because as the first fruits of corne which was offered vnto God did sanctifie the whole crop so Christ his resurrection did make acceptable vnto God the resurrection of all his members In this title is comprised a notable comfort for all Gods children against the immoderate feare of death If Iohn had said Christ is the first borne among the liuing it had beene a great comfort for then had he shewed that the liuing saintâ— on earth were children in Gods familie hauing Christ for their eldest brother but calling him the first begotten of the dead here is a further comfort the Lord sheweth hereby what speciall regard he hath to the faithfull that be dead for euen then when they be dead they continue members of his familie and haue Christ Iesus dead and buried reckoned among them for their eldest brother In regard whereof Christ hath a double right among the dead first of a King secondly of a Priest The right of a king hee hath to commaund his members to rise againe and to enter into glorie after him The right of a priest whereby hee offered vp himselfe in death a sacrifice acceptable to God for the sanctifying of the death of all his members for by his death he tooke away the sting of death and hath made it vnto them a sweet sleep in the graue as in a bed of downe out of which they shall one day rise to eternall life and glorie And Prince of the kings of the earth Here is the third title giuen to Christ wherein his kingly office is expressed He is called a Prince of the kings of the earth in two respects First as he is God the sonne of God equall with the father and so is king together with the father and the holy ghost gouerning all things with them by the same diuine power in heauen in earth and in hell Secondly as hee is Mediatour and Redeemer God and Man in two natures In this respect hee sayth of himselfe All power is giuen to me in heauen and in earth Matth. 28.18 And Paule sayth God gaue him a name aboue euery name at which euery knee should bow euen as he is Mediatour And in this second respect he is called A Prince of the kings of the earth in this place Now Christ being a king must needes haue a kingdome which is not of this world standing in the might and policie of man as earthly kingdomes doe but it is spirituall directly concerning the hearts and consciences of men where he ruleth by his lawes And this is his priuiledge which cannot be giuen to any creature man or Angell to rule and raigne spiritually in the heart and conscience This spirituall kingdome of Christ is exercised not by dint of sword or force of armes but by his holy word through the worke of the spirit for hee is as a king which carrieth his scepter in his mouth euen his word Isay. 11.4 That is the râ—d of his power by which hee rules the heart and conscience euen in the middest of his enemies Psal. 110. vers 2. Now Christ is here entituled Prince of the kings of the earth in two respects First because he and he alone as Mediator can giue lawes to bind the consciences of men yea of the greatest Monarch in the world Secondly because he hath soueraigne power ouer all kings and potentates as well as ouer others to saue and to destroy for not onely hath hee power to make a law to bind their consciences but also if they keepe it to saue them if they breake his law hee hath power to destroy them bee they what they may bee Hee hath the keyes of heauen and of hell to open and to shut at his pleasure Reuel 3.7 He can if he will lead them to life and saue them or els leaue them to their owne mind and so destroy them Hence arise sundry instructions First seeing our Sauiour Christ is a prince of the greatest Monarchs of the world and is farre aboue them we must then with all feare and trembling reuerence his high maiestie Great is that reuerence which men yeeld to earthly princes Oh then what reuerence should we performe to him which is prince and Lord of all the kings of the earth We cannot conceiue what honour wee owe vnto him which is aduaunced in the throne of all maiestie And this our reuerence wee must shew by hearing his word with trembling and beleeuing hearts as Isay sayth cap. 66.2 We must not dare to thinke or speake of Christ without great reuerence At his name euery knee must bow that is at the consideration of the great maiestie whereto hee is now exalted euery heart euen of the greatest Monarchs should be touched with submission awe and reuerence If this tooke place in mens hearts the name of Christ would not bee so prophaned and blasphemed as it is in â—easting sports in cursing and swearing whereby men tosse it like a ball without all reuerence to so great a prince as is the king of kings Secondly seeing he is king of kings wee must giue him absolute obedience Princes on earth must be obeyed so far as they commaund in Christ but he must be obeyed without exception not onely absolutly and perpetually in all his commaundements but most willingly and freely as it is said his people come freely in the day of assembling Psal. 110.3 Men will say they beleeue in Christ as he is their Sauior but that is not ynough they must obey him also as he is the king of princes Many persuade themselues they haue a good faith in Christ their sauiour which little regard obedience to him as their King and Lord. But they deceiue themselues for none can haue Christ for their Sauiour which haue him not for their Lord master neither doth that man beleeue in Christ which will not striue to doe his will And this our obedience must bee shewed in performing those duties which we heare and learne out of his holy word Thirdly seeing Christ is king of kings all princes must doe him seruice for they be all inferiour and subiect to him Psal. 72.11 This is the counsell of the holy ghost Be wise now O yee kings be learned yee Iudges of the earth kisse the Sonne c. that is inwardly reuerence and outwardly obey him This their homage must bee shewed in all the affaires of their kingdomes They must frame their lawes after the lawes of Christ Iesus they must
shew mercie exercise iudgement keepe courts assises begin end and continue warre according to his commaundements And so in euery thing the direction of Christ should be their guide as it was to Dauid Thy lawes O Lord haue beene my counsellours Psal. 119.24 Fourthly if Christ bee soueraigne king then all earthly princes are bound to plant and establish in their kingdomes the religion of Christ else how can they shew themselues his loyall subiects Many imagine That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state but this is against the equitie of Gods word in this place for wherein can earthly princes doe homage vnto Christ if they maintaine not his religion And their dutie in this behalfe is signified plainely in the parable of the mariage For when they that were bidden did not come the king sent forth his seruants which may be vnderstood of Christian magistrats to compell men to come to the mariage for that is the magistrates dutie in respect of the outward profession of true religion Fiftly seeing Christ alone is prince of the kings of the earth hence we learne that kings on earth in their dominions are soueraigne gouernours ouer all persons and in all causes next vnder Christ he is king of kings absolutely and they are vnder him alone and haue no other head but him Whereby wee see the presumption and arrogancie of the Pope and Sea of Rome in claiming supremacie aboue all kings and princes in the whole church vpoÌ„ earth This is a deuice of the diuell and high treason against Christ for hereby hee is robbed of this royall prerogatiue to be the only prince of the kings of the earth Lastly seeing Christ is king of all kings we must not be discouraged when we be called to suffer any affliction for his truth let the tyrants of the earth rage and bend their force to hurt vs yet wee haue a king aboue them al for whom we suffer he is their king hee can stay and bridle them and if hee please confound and bruise them in peeces They cannot do any thing but that which he permits for hee rules in the middest of all his enemies Psal. 110.2 he can breake them in pieces like a potters vessell Thus much of the offices of Christ. The second part of Christs description is by the execution of his offices which consists in foure works The first contained in these words Vnto him which loued vs the second in these Which washed vs in his bloud the other two in the two verses which follow viz. 6 and 7. For the first which loued vs that is Iohn and the churches of Asia by proportion all other churches being parts of the true church The loue of Christ hath three degrees the first is a generall loue wherby he loues all his creatures approuing the same to be good as they be his by creation The second is the loue of mankind in that he was content to become a redeemer for mankind after their fall and not â—or any other creature no not for the Angels which fell as well as man who therefore remaine without all hope of saluation The third and principall is that wherby he loues his elect and chosen children which is that speciall sauour whereby he accepts of them to life euerlasting This third degree hath two parts First it is taken for his purpose to loue as when he saith I haue loued Iacob and hated Esau Rom. 9.13 Secondly for the act of louing which is the declaration of his purpose by spirituall benefits 1. Iohn 3.1 Behold what singular loue God hath shewed vnto vs that wee should be called the sonnes of God noting the declaration of his loue in the gift of adoption So in this verse by the loue of Christ vnto his church is meant the actuall declaration of his speciall fauour in accepting them for his children and bestowing many singular blessings vpon them Whereas S. Iohn placeth this in the first place of all the benefites of Christ That he loued vs hee would teach vs That this speciall loue is the very ground of mans redemption which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell and so proportionally all foreseene sinnes from being motiues in God of mans reprobation It may be obiected The loue of God as also of man respects a thing as it is good First the thing must be good and then it is loued and so in mans redemption God first foresees their goodnesse and therefore chuseth them Ans. There is great difference betweene the loue of the creature and of the creator The loue of the creature followes the goodnesse of a thing because he seeth it is good therefore he loues it But God the creator first loues the creature before it bee good and hence it comes that it is good because he loues it Secondly whereas Saint Iohn and all the churches of Asia as other true churches do beleeue and are assured that Christ loues them for that Saint Iohn taketh for granted this should moue all men to haue this care to labour aboue all things to be rooted and grounded in the loue of God seeing hee placeth that in the first place This is the principall thing wherein the Apostle would haue the Ephesians rooted and grounded and therefore prayeth That with all Saints they may be able to comprehend what is the breadth and length deapth and height thâ—â—of Ephes. 2. vers 17 18 19. This we doe when we are assured in heart and conscience by the working of Gods spirit that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ takes away the very ground of our saluation Now that we may haue this assurance of Gods loue wee must in all good duties to God and man draw neere to God with our hearts keeping a good conscience in all things and then will God draw neere to vs. If any man loue me saith Christ he will keepe my word and then my father will loue him and we will come in vnto him and dwell with him Iohn 14.23 meaning by the holy ghost which shall shed this loue into our hearts Rom. 5. vers 5. causing vs to increase in the feeling thereof as wee grow in faith and obedience towards him And hath washed vs from our sinnes in his bloud Here is the second benefit and action of Christ to his church Where first of all the very phrase hath washed vs doth import that the sinnes of men are as filthie spots in their soules and that himselfe and this church of God were touched with a serious consideration of their vilenesse by reason of their sinnes for washing presupposeth former filthinesse and pollution Thus did Dauid most sensibly feele his owne filthinesse and see his miserable estate when he desired the Lord to wash him throughly confessing thereby that his soule and body were so foulely stained and