the meanes they barre them of their saluation the end of them whereas S. Iohn would by these wordes Blessed c. drawe men and allure them to to reade and delight in the Scriptures Seeing the end of this booke and the rest is to bring men to happinesse we are here admonished all of vs to reade and meditate in them and search them as Ioh. 5. 39. euen as we would search for gold or some precious thing which we would faine finde so the word imports And he addeth the reason For in them you thinke to haue eternall life But some will say I cannot reade I was neuer brought vp in learning S. Iohn cuts off this excuse in the next words Blessed is he which reades or heares the words of this prophecie So that if he cannot reade yet if he heare and keepe it he is blessed Then those which can not reade them they must procure others to reade they must hearken and heare diligently We must learne to carrie in minde the distinction betweene the bookes of God and writings of men Gods word brings a man which keepes it to happinesse but man 's of them selues can not vnlesse they haue light from the word of God And if this distinction were imprinted in our harts we should not be so delighted either to heare or speake the words of God mixed with the words of sinfull men First among the Iewes it was not lawfull to mingle cloth of diuerse kinds then much lesse will the Lord suffer his word to be mingled with the sayings of erronious and sinfull men be they neuer so learned or ancient Secondly here followeth the right manner and way of hearing and reading the Scriptures which stands in two things First we must set downe a certaine end why we reade the Scriptures which is that we may attaine to happinesse fellowship with God and life euerlasting And when this takes place that we set downe this end that we reade and heare them with care and conscience to practise them Secondly we must keepe thē remember the things we reade or heare And this second point is principall to heare and to reade so as we keepe those things we heare or reade and so as we make obseruation of that we heare so the words import Here we see the cause why we heare and reade the word dayly yet no profite comes thereby the cause is because we be onely hearers we keepe it not to make vse of it in our liues That we may keepe the word which we heare or reade it is so commended to vs in many places Luke 2. 19. Mary is said to keepe and to ponder all these things in her heart Psal. 119. 8. Dauid he hid the statutes of the Lord in his heart Luke 11. Blessed are they which heare the word and keepe it Iames 1. 21. We must keepe the word which is grafted in vs where it is compared to a ciens or graffe which is set into a stocke so the word is ingrafted into our hearts and there it must abide and bring forth fruite That we may keepe this word we must first learne the elements of Religion in the Catechisme both old and young must learne them for that is the beginning of all knowledge and though a man reade and heare the word and yet learne not the grounds he cannot keepe it So that we see the cause why many especially aged folke heare the word from yeare to yeare and neuer profit but are as ignorant as euer they were they be alwayes learning yet neuer learne any thing the reason is because they will not abase themselues to learne those principles of Religion those first seeds without which they cannot profit by and keepe the word That we may keepe those things we heare or reade we must con our part before we come we must addresse our selues we must not rush on Gods ordinance without preparation In the old Testament when the people offered sacrifice they must sanctifie themselues so we in receiuing of the Lords supper we prepare our selues reuerently Now that we do in the Lords supper we must do in hearing the word seeing there is no difference but that that Supper is onely a visible word the word preached is an audible word When the people receiued the law the Lord cōmaunded them to sanctifie themselues three daies before So then when we come to heare the word which is the law expounded we must sanctifie our selues prepare our hearts to heare it This preparation stands in these things 1. we must put out of our hearts all by-thoughts all cares and thoughts of worldly affaires and we must set our hearts to seeke the Lord Ezra 7. to looke in the law that we may know the will of God reuealed in his word withall we must make our carnest prayers to God that he would open our eyes that we may see his will soften our hearts and make our eares attentiue as Lidiaes were and also giue vs grace to embrace his word and keepe it When we are about to heare or reade the word we must haue humble hearts else we cannot keepe the word nor beleeue the promises in the same The Lord he reueales his secrets to the humble in spirit that is which be humbled for their sinnes troubled and touched with their owne infirmities which haue contite broken and bruised hearts but in the proud heart there is no keeping of the word there is no hole in it for the word to lie in but it is wholly possessed and puffed vp with selfe-loue and pride The heart must be an honest heart we must not onely haue our hearts touched with the remembrance of our sinnes but they must be honest hearts good hearts such as are not purposed to liue in sinne or any one sinne be it neuer so litle but wholy purposed to serue the Lord we must not come with vnchast or wicked hearts with minds to leaue all sinne but yet to liue in some one sinne We must haue a beleeuing heart Heb. 4. 2. The old Iewes heard the word but it profited them not because they mingled it not with faith in their hearts where he compares them to a vessel in which there must be both the word and faith and these must be mingled together it must be tempered by faith then it will be a word of power of life and saluation and this is the onely meanes to remember the word and to beleeue truly the iudgements denounced against sinne and sinners and promises pronounced for the true beleeuers But incredulitie is when we except the curses against sin as not pertaining to vs and cannot apply the promises of the Gospell This is the proper cause of all ignorance and obliuion so that we must labour aboue all things for this true faith to beleeue the word and then we shall well and easily remember it We must haue hearing hearts besides these eares of the body we must haue new eares pearced We
members we must hate that he hateth loue that he loueth so shew that we be true Christians and members of Christ. Ob. Christ he hateth wicked men why then suffereth he them to liue destroyeth theÌ„ not or take them out of his Church Answ. He suffereth them for iust cause for he can bring good out of euill light out of darknesse he can turne that which is most wicked in it selfe to his glorie and the benefite of his Church and children and the destruction of his enemies Then no maruel though he suffer them which he hateth Let him which hath an eare heare what the Spirit saith c. In this verse Christ inferreth this conclusion vpon the former words It containeth in it two parts the first a coÌ„mandement the second a promise A coÌ„mandement Let him that hath ears c. A promise in the end of the verse For to him will I giue of the tree c. and this conclusion serueth to stirre vp the Church of Ephesus to consider of the former things Christ taught her In the commandement is three things the first who be coÌ„maunded He which hath an eare secondly what is commanded namely to heare thirdly the thing which must be heard What the Spirit saith The parties commaunded to heare are described they which haue an eare that is which can heare Mat. 13. Christ expoundeth it he which hath an eare to heare that is an hearing eare he must heare and giue attention to the word By this we see there be two kinds of hearers one is a deafe hearer not hauing an hearing eare as those which bring outwaâ—d and bodily eares to the word but not the eares of the hart for their hearts are not affected with the word they cannot obey that they heare Secondly there is an hearing hearer who not onely heareth with the outward eare of the bodie but he hath his heart pierced and touched hath new eares made by Gods spirit this is he which bringeth both the eares his head and heart to the word who is affected with it applyeth it to his owne heart and beleeueth the word heard Such an eare had Dauid the Lord God bored his eare and made him new ears euen ears of heart Mine ears hast thou opened And when the Lord spake to him hauing new eares he answereth the Lord Lo I come his heart heard the Lord. Such eares had Isaiah Send me Such had Lydia her eares were opened and she became attentiue to Paules words the Lord gaue her new eares Seeing Christ maketh this distinction of hearers on earth then grace is not vniuersall sauing grace is not giuen to euery particular man that he if he will may heare and haue saluation for there must be some deafe hearers as well as hearing hearers Then all cannot heare nor haue eternall life seeing all cannot come to faith and repentance by hearing Nay though God admit all into the Church yet he giueth not grace to euery one to heare so that he becometh a profitable hearer to beleeue and repent by hearing Mat. 13. It is giuen to you to know not to others noting that some onely haue the spirit of God to heare to know his will and become obedient to the same Seeing the commandement is giuen to hearing hearers we must labour to become such to become good hearers not to bring onely the eares of the bodie to the word but the eares of the heart not onely eares of our bodie which we haue by creatioÌ„ but the eares of our soules which we haue by regeneration and neuer thinke our selues well till we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hearing of the heart to beleeue and obey that we heare can affect the same and be changed and turned by it Iosiah heard the law and that not with bodily eares but with his heart so that he turned to the Lord accordingly Dauid Psalm 26. God biddeth him seeke him he hauing his eares bored anew maketh answer Lord I will seeke thy face Take heed then of deafe eares when we heare the word daily not profiting by it are not changed in life for this deafe eare is a fearefull iudgement of God that men hearing should not heare nor obey and be bettered by that they heare And yet this is our common hearing for the most part we come bring our bodily eare to the word but our hearts hearken not they obey not that we heare but we remaine as blind and ignorant and as full of sinne as euer and that after long hearing Which sheweth we are indeed deafe hearers The second point is the dutie commanded namely to heare Hearing in the word of God is not onely listening with the bodily eares but to be attentiue to the word and with attention to adde faith repentance conuersion and obedience to it for we if we be good hearers then we must heare so as we be changed from the corruption of the old man and learne to beleeue in Christ. Eph. 4. 21. and as much as we practise and obey so much we learne for we heare no further then we obey Then seeing we must so heare the word we must suffer our selues to be chaunged and altered labour to obey the word and to be changed by it And except we thus heare the word is not to vs the sauor of life but of death and as the good hearing is the readie means to saluation so the deafe hearing is to destructioÌ„ The third point which is commaunded by God namely that which the Spirit speaketh The thing which we must heare with attention faith obedience is repentance for our wants and sinnes for of that Christ spake afore Then this is a most necessarie thing for men to consider their owne wants and sinnes and the iudgement of God for them for else Christ would not haue added these words for the conclusion of the Epistle who hauing shewed theÌ„ their wants and the remedie and the iudgment of God for 〈◊〉 sinnes he addeth this caueat which sheweth the necessitie of these things Then it standeth vs vpon to consider our own personal wants our sinnes and the wrath of God against them for the omitting of this dutie is the bringing of Gods iudgement vpon vs and the practise of it is the preuenting and turning away of Gods iudgements And as priuate men of their personall sinnes so must countries cities in generall remeÌ„ber their wants sins and do their first workes In the end of the verse are two reasons to moue them to heare the first because the things spoken are spoken by the Spirit that is the holy Ghost the third person in Trinitie the second because he speaketh not to one or two but to all the Churches in one Ob. But how can the Spirit speake these words seeing Christ speaketh them Ans. Both may stand for all outward actions of the persons in Trinitie are common to them all and seeing this to teach the Church is an outward action it belongeth to
on the sea yet they must keepe the Sabbath they must pray fast and call on the name of God c. In that he receiued the vision then when he was exercised in praying and fasting here is a comfort for the children of God that when men draw neare to God he draweth neare to them Iam. 4. Iohn a worthie Apostle being in banishment he draweth neare to God in fasting and prayer and the Lord he draweth nigh to him and reuealeth his will to him so if we draw neare to God by faith repentance by prayer and inuocation of his name then he will draw neare to vs. But if we draw our selues backe from him he draweth backe from vs. This then should moue vs aboue all things to seeke to draw as neare him as can be then he will come and shew his goodnesse to vs. And the cause why we are so litle acquainted with his goodnesse is because we will not be acquainted with him Now in the second place followeth after the fourth circumstance the parts of the vision which be two first an entrance into the vision secondly the representation of Christ as he is King and Priest to his Church which is the substance and chiefe thing in this vision The entrance is in these words And I heard a great voice behind me till the end of the eleuenth verse The vision or the representation of Christ from the twelfth to the end of the third Chapter The beginning and entrance into the vision is a preparation whereby the holy Ghost maketh S. Iohn more fit to receiue and marke things to be reuealed which may be heard and seene The meanes to prepare Iohn is a voice And I heard a voice The like to this we haue commonly in the old Testament where the Lord reuealing his will doth send a voyce before to prepare his seruants to receiue his will So when he would giue the couenant to Adam Gen. 3. he prepareth him to receiue and letteth him heare a voyce in the garden which made him affraid and to hide himselfe after the Lord speaketh to him face to face and giueth the couenant to him So when the Lord wold giue the law to Moses in the mount first he sent a voice in a mightie thunder lightning and sound of a trumpet after he declared the law to him 1. Sam. 3. When the Lord would speake to Samuel he sendeth a voice to him three times and after he speaketh to him plainely and calleth him by his name So commonly in the old Testament when the Lord will declare his will to his Prophets he prepareth them by a voice So to Cornelius Act. 10. c. Seeing the Lord dealeth thus with this most famous Apostle when he receiued his will by extraordinarie reuelation being first prepared then much more we which are sinfull men which haue not the thousandth part of those graces he had of knowledge faith and obedience but are so farre short in ordinarie gifts we must much more be prepared that our vnderstanding and memorie may be made fit to heare know and remember Gods will and word declared to vs. And the cause why we increase not in faith repentance and knowledge after long hearing the word is because we come vnprepared without looking that our vnderstanding memorie by all good means may be prepared to receiue the word The voice is described by the place Behind me Not before him but behind him to stirre vp attention in him for men most marke those things which come as of a sudden behind them so this coming suddenly behind him drew him to more earnest attention A great voyce Thirdly it is like the sound of a trumpet not onely a great voice but full of power and maiestie as the sound of a trumpet Now he vttereth these to stirre vp more attention in him for if he should heare an ordinarie voice or a small voice it would not perhaps haue stirred him but being a great powerfull sudden and a strange voice it could not but make him very attentiue Seeing he vseth all these meanes of attention in Iohn a worthie Apostle then much more must we vse all good meanes to stirre vp attention in vs seeing we in all gifts are a thousand times inferiour to the least Apostle seeing we be dull and heauie and our senses not so sharpe as they shold be we must stirre vp our selues seeke to be attentiue to that which which is spoken and as Lydia did we must employ all our diligence to make vs attētiue And the cause why the word is preached without fruite is because we heare it without attention and haue no affection to it Now that we may do this we must beware of two enemies of attention the first are by-thoughts when a man bringeth his bodie but his mind goeth about his farmes or worldly riches about a iourney or bargaine or some worldly affaires These by-thoughts are thornes in our hearts which choake the good seed of the word that it cannot prosper and grow for men which are troubled with them cannot see how one point dependeth and hangeth on another but their memorie and vnderstanding is hindered The second enemie is dulnesse and heauinesse of bodie and soule which is shewed in this that we come heauie and sleepie to heare the word and spend that time which we should employ in hearing in heauinesse and sleeping But if we will haue the word fruitfull to vs we must shake off this drowsinesse be affected with ioy and gladnesse and heare the word with greedinesse If a man should come heauie and sleepie into the presence of the King especially he being to tell him of great matters or the giuing of him some great benefit he would take it for disloyaltie and contempt of his Maiestie The cause why the word hath no better effect in vs but that after long preaching and teaching we be as blind and ignorant as euer we were is because we come not prepared contrarily if we come prepared the Lord increaseth our faith knowledge obedience c. Saying I am Alpha and Omega Before he described the voice which he heard as a meanes of this preparation by the place Secondly the qualitie A great voice like the sound of a trumpet In these words he proceedeth further to describe this voice in this eleuenth verse setteth downe the substance and matter of this voice which he heard which standeth in two things The first a testimonie in these words I am Alpha and Omega c. The second a commandement to write all these words c. 1 The testimonie in substance is in the eighth verse before In which words of Christ is as before a comparison namely as Alpha and Omega are the first and the last letters in the Greeke Alphabet so I Christ the Sonne of God am the first and last of all things because before me there was nothing neither after me shall there be any thing in being and
and perswade our selues that Christ is present in the midst of his Church and withall guideth blesseth and protecteth the same we cannot but be moued to walke as Enoch and Abraham did with God euen as in his presence In this second verse is the second part of the Epistle which is the proposition which containeth the very matter and substance of the Epistle This proposition hath two parts first a commendation of this Church especially of the Ministers in the second and third verses secondly a rebuke or reprehension in the fourth verse First the commendation is in generall I know thy workes Secondly in particular for particular duties in the words following I know thy workes Some expound it of workes of mercie and liberalitie but that cannot stand But when he saith I know thy workes that is the dealings and practises of the people and Ministers in their callings and affaires I know them they are open and not hid from me and not onely know them but with approbation allow them as in cōparing this with the fourth verse where there is an opposition Though I know thy workes that is allow them yet I find fault in some things with thee Whereas Christ he knoweth that is approueth their works wayes dealing conuersation and liuing this may be a remedie against all secret and hidden sinnes The adulterer theefe and murtherer wait for the night when they thinke none see them then they may as they thinke practise any sinne so the tradesman he thinking no man seeth him changeth and counterfeiteth his wares and blearing mans eye thinketh all is well And the cause why there is such fraud deceipt guile and iniustice among men is because men thinke they can do it so as none shall see them they say God regardeth and seeth not our dealing Psal. 94. 7. But if men would consider that though they can bleare the eye of man yet they cannot hide it from God seeing they be alwaies in his sight this would make men make conscience of many secret corruptions and sins in their hearts Whereas this knowledge is ioyned with approbation and so Christ approueth of their workes some may aske How can God approue of that which doth not satisfie his law as the best workes of the most holy men of God being stained with sin do not Answ. The Gospell reuealeth to vs more then the lawe being the second part of the word Now the Gospell telleth vs that if a man will and vnfainedly do his indeuour to please God to obey his will if a man do this in truth the Lord accepteth the will for the deed So Christ here he approueth of their workes proceeding from a pure will and earnest indeuour as perfect taking the will for the deed But seeing Christ approueth their workes the Papists may argue hence thus If God approue thus of men then they haue no sinne if they haue none then a man may fulfill the law in this life and so be iustified by works Ans. Christ approueth not their or our workes simply but in part as they be his workes proceeding from his spirit in our hearts but as they proceed from our corrupt will and be fruites of our flesh he doth not Againe Christ approues them with pardon as they be pardoned and if they were not so approued he could not approue them at all Christ sayth I know your workes that is as proceeding from my spirit and as pardoned hauing the guilt taken from them Now I come to her commendation particularly which is especially of the Angel or minister in whom the first thing commended is this namely labour which is an excellent vertue especially in the Ministers painfulnesse diligence and labour in guiding and gouerning the church ouer which they are set and this vertue is worthy of commendation as 1. Tim. 5. 17. he which ruleth well is worthy of double honour And Paul matched and preferred himselfe before all other Apostles in this that he laboured more then they all Seeing our Sauiour Christ commends this labour of the ministery we see it is a worke of paines and diligence if it be well done and not of ease and idlenesse as men commonly esteeme of it else Christ would neuer commend it aboue all other works in the ministery Seeing Christ commends the Ministers in being painful and diligent in teaching and gouerning the people must be diligent in learning and obeying them But men thinke all is wel if they come and heare the word though they take no paines to know and vnderstand it they will not take paines to increase in the knowledge of Religion And the want of this paines and diligence in the people is the cause why the word is heard without profit Men bestow all paines care and diligence in worldly things and yet take no paines in the principall namely that which belongs to their soules health but if they would be commended of Christ then they must vse diligence take paines in hearing learning and obeying the word of God The Minister must labour to teach and to gouerne the people ergo they must labor to obey and keepe a good conscience and to practise religion And as Paul laboured to keepe a good conscience so must all men learne to know and vnderstand the word and then to obey and practise the same Secondly Christ he commends their patience in bearing the crosse which vsually followes the Gospell and this is worthy commendation seeing it is more then many of the Prophets performed Ierem. 20. was exceeding impatient Ionah being schooled in the whales belly yet after that all things falling not out to his mind he was most impatient But this Angel laboured and withall ioyed in the crosse and persecution As he did so must Ministers labour to publish the Gospell and because the crosse accompanies the Gospell they must be armed against persecution with patience they must endure all crosses as Luke 8. 15. the good ground brings forth frutie with patience The practise of Religion and patience must go together Now Christ ioyneth these two labouring in his calling and patience together seuereth them not first because before the fal man could do all his dutie without trouble with ease and ioy but since the fall we being corrupted can do nothing but it is a trouble to vs and God set this marke on our sinnes that all our duties should be troublesome and our callings should haue crosses and calamities ioyned with them Secondly because as the Ministers labor to increase in the people knowledge and to do their duties so the diuell labours to hinder them and to stay them therefore they must not onely labour but be diligent to striue with patiēce So Paul 1. Thess. 2. he wold haue come to thē but Satan hindred him Now as Christ ioyneth these two in the ministery so in all callings these must go together both in particular callings of the church and of the common wealth First we
cruel man he stands to fight against such face to face stands with his naked sword in the ministery of the word to reclaime them from their sins if they wil not to wound them to the heart and to kil them Now we hearing our sins reprooued we should feare and tremble fall downe as Balaam did and seeing the Lord in the word preached stands with his sword in his hand ready to slay vs if we wil not be stayed we should be afraid If we heare of an enemy to come against vs how will euery one quake for feare shall we feare the shaking sword of a mortal man and not the bloudy sword of the euerliuing God Shall we resist him and go on though he fight against vs Alas it is not wisedome to striue with God for then he will hacke vs to peeces but we must heare him and submit our selues to his good will pleasure and if we wil not the same sword of God shall be an instrument to pierce our hearts to death Then when we heare the Minister speaking to vs we must know that the Lord speaketh to vs fights against our sins and not contemne him Againe we see the word of God is called the sword of Christs mouth not only because he once deliuered it but because it dayly proceeds frō him in the preaching of the same by the Ministers Then we see this is an excellent thing that the Ministers of Christ lawfully called they be that mouth of Christ from which his sword proceeds So Paul calleth them the Ambassadours of Christ to deliuer his word 2. Cor. 5. 19. Then they which be in the schooles of the Prophets and they also which be in the way to the same must learne to thinke reuerently and highly of it not contemne it and thinke it a base calling for to be a Lawyer or Phisition hath not this priuiledge to be called the mouth of Christ as the Ministers haue Againe seeing they be the mouth of Christ Ministers must speake the word of Christ as they are perswaded in conscience Christ would speake the same if he were present Euen as Ambassadors who deliuer their masters will in that maner and those words which they thinke he would himselfe which if we did then we should not haue that humane kind of preaching partly in Greeke Latin English mingled with testimonies and sentences of men for Christ would neuer preach so neither did his Apostles or Prophets vse it Furthermore seeing the Minister lawfully called is the mouth of Christ we must take heed that we seeing a mortall man sinfull like to vs deliuer the word that we contemne it not for his sake but receiue the word as it is indeed the power of God though it come from a mortall man So Paul commends the Thessalonians who receiued his doctrine as the word of the euer liuing God Besides seeing Christ carieth his Scepter in his mouth not in his hand we see his kingdom is not of this world not carnall but spirituall he gouerneth and ruleth his Church and people by the sword of his mouth the eternall word of God published and preached by sinfull man like to vs. This sheweth the abuse of that sword which the Pope the Vicar of Christ chalengeth for he will haue both swords ciuil and Ecclesiasticalls surely he is not the Vicar and in the roome of Christ for Christ was content onely with the spirituall sword Now followeth the conclusion of the Epistle containing two parts the first a commandement Let him which hath an eare heare the second a promise To him which ouercometh will I giue to eate of the Manna c. Of the first I haue spoken before The end and scope of this commaundement is to stir vp the Church to attention to marke the things propounded The first speciall point what is commaunded to be heard is the word of God which must not be heard with a bare and simple hearing but with knowledge faith beleefe and obedience in practise Seeing he commaunds this hearing to all men we see it is the ordinance of God all men in the Church should frequent sermons where this word of God is propounded and taught by plaine and simple men that they may better learne their dutie At a good time men wil come to the Church though they come not halfe a yeare after but the ordinance of Christ is that men should daily at all lawfull occasions frequent sermons and come to the congregation and if we be his sheepe we will heare his voice Ioh. 10. desire to heare his word taught by his mouth Mat. 16. the word of God is called the key of the kingdome of heauen now as necessarie it is to haue the key to open heauen as to haue his soule brought thither Paule calleth the doctrine of the Gospell the word of reconciliation because the same by Gods grace reconcileth vs to him who being his enemies are made by it to be in his fauour Then we must come to heare it daily not at Christmas or such times alone for this is to magnifie those dayes aboue the Lords day But men corrupt froward say for themselues Tush if God or Christ or his Apostles wold preach to vs we wold come but when men speake to vs being sinfull and like our selues we will not Ans. It is the will and ordinance of God that his word should be published and preached to man by man like himselfe for since Adams fall man could not abide to heare the Maiestie of God the Israelites seeing but a glimmering of Gods glorie could not abide it but said Speake to vs by Moses Exod. 19. And he will haue his word preached by sinfull man to trie mans obedience and humilitie how he will receiue and obey the word of God deliuered by man Againe he doth it to make loue betweene man and man when one man speaketh the word of God to another Then are they presumptuous persons who dare oppose themselues against Gods most holy ordinance and will Againe others say they haue the Bible containing the Sermons of Christ the Apostles and Prophets and who can make better Sermons then they now seeing they haue these at hand they need not come to the Church But let these consider that as it is the ordinance and will of God to haue the Bible so will he haue it expounded by man in the Church that mē might vnderstand it and so make vse of it in their liues As for some others they will not come to the Church but hauing a iourney as they say they can serue God on their horse backe or in the way as well and with as good a heart as the best in the Church but let these heare the word of God by the wisest man Salomon Pro. 28. 16. He which turneth his eare from the law that is from hearing the word of God his prayers are abhominable And if he turne frō God God will turne from him and if men be wearie
of his word God will be wearie of their seruice of all their prayers and other seruice where or whatsoeuer Lastly many thinke they haue knowledge enough no man can teach them that they know not alreadie But the preaching of the word serueth not onely to beget knowledge but to increase the same and also to beget in man obedience to his knowledge so that these though they seeme to be the wisest are most foolish no man no not the greatest learned but he hath knowledge in part and it may be increased and say he get not more knowledge yet he may by the word deliuered by a plaine and simple man be brought to obedience of that he knoweth Another principall dutie cōmanded in the conclusion is reading the word both in publike and priuate that so we may be prepared to heare and obey the same So Christ Luk. 10. 26. What readest thou he taketh it for graunted that the young man could reade the lawe Esay 5. 13. for want of Gods word and knowledge the people of God went into captiuitie And yet we see among vs many families which come to church heare the word nay receiue the Sacraments not knowing the thing assured in them neither hauing a Bible to reade nor procuring others if they cannot yet many haue a Bible lying on their cupbord but vse it not The tables cards and dice they be well vsed and worne but the booke of God lyeth couered with dust Many will haue the booke of Satutes that they may know their dutie but none careth to haue the Statutes of God to teach them to range their vnbridled affections within the compasse of the same And to him which ouercommeth Here is the second part of the conclusion namely the promise which is the same in substance with those annexed with the two former Epistles In this promise note two points first to whom it is made secondly what is promised First the persons to whom promise is made namely they which ouercome To ouercome as before is to beleeue to put all our trust and confidence in Christ alone and to get victorie against all our spirituall enemies That we may ouercome so we must do two things first we must denie our selues and all that is in vs put our whole confidence in Christ alone secondly we must maintaine true religion and a good conscience in all things to our last end and this is indeed to ouercome all our spirituall enemies Now seeing God maketh this promise to them which ouercome we must labour to come to this estate that so we may be partakers of the promise The second point is the thing promised He will giue him to eate of the hidden Manna c. The thing promised is a threefold gift of God first to eate of that Manna secondly he shall haue a white stone thirdly a new name written in the same white stone Which three signifie our election vocation iustification sanctificatiō glorification and to be the children of God To come to the first to eate of the hidden Manna Manna signifieth properly that food which God gaue the children of Israell from heauen to feed them in the wildernesse Psalm 98. For the excellencie of it it is called the wheat of heauen and the foode of strong men or of Angels in forme it was like Coreander seed white and sweet as Moses saith by which the Lord fed them in the wildernesse fortie yeares from heauen to teach them man liueth not by bread onely but by the word of God And this is thought of many to be the same white Manna sold in shops but I stand not on that and it is to be doubted But this Manna signifieth another food 1. Cor. 10. it is the spirituall foode which our fathers did eate namely the food of our souls that is Christ the true Manna and bread of life which came from heauen Iohn 6. sheweth that Christ is that food and spirituall meate of our soules feeding vs to eternall life Ob. But how can Christ the Sonne of God become our meat and food Ans. By these conclusions first Christ is food not in respect of his doctrine or his miracles or in regard of his death passion or obedience alone but in regard of himselfe as he is Christ God and man And here he is called the Lord of life first in regard of himselfe then in regard of his benefites The second conclusion he is our food not as he lay in the cratch or as he is now in heauen but as he died was buried rose suffered the paines of hell dead Christ crucified Christ he is our food of life for frō his death cometh our life The third conclusion Christ is food not in regard of his Godhead or Deitie but in regard of his manhood I say of his manhood not simply in it selfe but as it is in the Godhead subsisting by the Deitie as he is God and man so is his bodie and bloud our food yet Christ is not a bodily and sensible food to be receiued with our hand mouth and into our stomacke but he is a spirituall food to be receiued onely by the hand of faith into the stomacke of our soules whereby they be fed to eternall life And thus we eate him when we beleeue and assure our selues that he was dead buried and crucified for vs in particular Seeing Christ crucified is the bread of life and the spirituall Manna whereon our soules must feed we must long and hunger after Christ spiritually as truly and sensibly as we do after meate and drinke We see when a man is famished he will eate his owne flesh teare and pull it off his armes to satisfie hunger Now shall we thus pull our owne flesh and shall we not spend all we haue to haue this food of our soules In the hunger of the stomacke be two things first there is a paine in the nether part and bottome of the stomacke and from this there cometh a strong and hungrie appetite which lasteth till the belly and appetite be filled and satisfied So we should feele a paine in our hearts rising from the feare of Gods wrath for our sinnes and offences and withall we must feele an hungring and longing appetite to haue this paine taken away to haue this appetite satisfied which is onely by that food of the bodie and bloud of Christ. Secondly there is besides that paine an appetite and longing after meate and an earnest desire to be satisfied now as the stomacke longeth after meate so should the stomacke of our soules feeling a paine long and haue an earnest appetite to be filled and satisfied in some sort neuer quiet till we haue got the bodie and bloud of Christ which is the true food of our soules to satisfie our hungrie appetite But our case for the most part is miserable we haue a dead flesh growne ouer our hearts they be not touched with any paine of our wants and miseries But we must
like a stocke I wil giue thē and make thē come therfore a man being effectually called he cannot either come or not come at his pleasure as though God did for his part offer man grace and will him to come yet he may refuse it and not come but if God call man cannot but come else Christ would not haue said I will giue him and make him come But they say Matth. 23. Christ saith to Ierusalem How oft would I c. but you would not Answ. He spake that not as he was God but as he was a Prophet or the Minister of circumcision to the Iewes Againe say they Act. 27. they resisted the holy Ghost Ans. That is the doctrine of the Apostles and Prophets which was indicted by the holy Ghost not the spirit of God himselfe for no inferior power can resist a superior To come to the next Who be conuerted Namely a certaine synagogue of the Iewes at Philadelphia which said they were worshippers of Christ yet indeed were the synagogue of Satan and bond-slaues of the diuell Here we see not onely small but great and old sinners may repent and be saued Christ he died for all kinds of sinners great rebellious and obstinate if they can repent they may be conuerted and come to Christ. 2. Thess. 2. 26. they must waite for the repentance of those which were taken in the diuels snares so as he would wish them no surer Rom. 1. some were giuen ouer to a reprobate sense yet it is likely that some of them repented Then we see great grieuous and notorious sins may be forgiuen yet we must not abuse the grace of God to liue in sinne but gather comfort hence that though we be great sinners yet if we can repent there is mercie with the Lord no sin can hinder vs from Christ. We reade that Christ healed three sorts of dead men some when they went to the graue some buried and some which lay foure dayes and stanke as Lazarus did So Christ healeth all kind of persons he calleth men of all sorts euen them which lie stinking in sinnes and are almost rotten in them Then take the benefite of Christs exceeding mercie when he calleth thee to repent come and cast away thy sinne though thou be a vassal of Satan a man rotten in sin yet Christ hath mercy infinit he can heale and help thee and he came to call not those which think they be righteous but such as are penitent sinners to take them out of the Lions paw and to saue the lost sheepe of Israel Then abuse not this exceeding mercie but blesse his Maiestie for it and vse it as a meanes to repent to bring thee to newnesse of life to breake off thy sin and to make thee a liuely member in Iesus Christ. I will make them come and worship Now followeth the third point in the conuersion of a sinner namely the good fruites of their repentance and conuersion I will make them worship These words are expounded 1. Cor. 14. 25. where the children of God prophecying there cometh in an vnlearned man he falleth downe and worshippeth so here he will cause these wicked Iewes to come and fall downe and worship and adore the true God in the congregation of Gods church and people In these words note two fruites of conuersion the first concernes God the second the church of God and the members of the same For the first to worship God it is a true fruite of a conuerted sinner which no man can truly performe as he ought till he be conuerted to wit to worship and adore God in the companie of his saints people The natural man knoweth that there is a God that this God must be worshipped but to worship him as he ought it is a worke that none but he which is truly conuerted can performe Another may performe outward worship heare the word receiue the sacraments but true worship which is in the heart and spirit for God is a spirit that he cannot performe Now for the worship of God three properties are to be noted in these words first They shall come and worship not worship simply but come signifying that the true worship of God must be voluntary willing and cheerefull not of constraint or compulsion but as though there were no law or iudgment for them if they did not Psa. 110. they came freely not by compulsion Then we see how most men come short for men are not touched with loue of the word neuer or seldome come to heare it onely come to morning or euening Prayer because if they do not the law wil compell them These are no true worshippers of God for he cannot abide any worshippers but willing and voluntary And worship That is reuerence God with bowing the body or knee and this is the second property we must expresse our reuerence in conuenient and seemely bowing of the body or the knee Then we see this is not a thing indifferent but necessary to vse meete and conuenient gesture of the bodie in the seruice of God to bow downe and prostrate our selues our soule and bodie Esay 6. the Angels in the presence of God couer their feete with three wings and their face with other three testifying their reuerence and adoration in the worship of God So must Gods people worship him in soule and bodie c. But we come short in this dutie for whereas we should vse seemely and conuenient gesture of the bodie to shew our reuerence and humilitie we see many lie snorting and leaning on their elbowes others vnreuerently with their heads couered which ought to be bare for God is a God of soule and bodie therefore we must reuerence him with both Before thy feet This is the third propertie namely in the congregation of Gods people they shall prostrate themselues at their feet in hearing the word or prayer they must be humbled the pride of their hearts beaten downe be smitten with feare of Gods Maiestie and of their owne sinnes Act. 16. 29. The Iaylor ouer night put Paule into prison but in the morning finding all the prison doores open and thinking all the prisoners to be gone he would haue killed himself Now being thus astonished and affraid Paule preacheth the Gospell to him which before he contemned but now being smitten with feare of the Maiestie of God he heareth Paule willingly with trembling and cometh kneeling and crowching to him saying What shall I do c. And vntill a man be smitten downe with feare of Gods glorious Maiestie with sense of his iudgements for his sinnes and so come to humble himselfe he cannot be a true beleeuer of Gods will and word The cause why there be so few true professors and that all serue God with formall worship is because they were neuer cast downe they were neuer smitten with feare of Gods Maiestie neuer confounded for their owne sinnes for till these be in vs in some sort we cannot worship God we cannot
seruants in the generall calling of a Christian but in our particular callings For S. Iohn was his seruant not onely in beleeuing in him and obeying him generally but in beleeuing and obeying him in the particular calling of an Apostle So Paule he was the seruant of Christ not only generally but in the speciall calling of the Gospell in preaching the same This example of his and the Apostles must be our direction we must not content our selues with the generall calling of Christians but serue Christ in our particular callings It is not inough to professe Christ in publike assemblies to heare the word receiue the Sacraments but in our particular callings we must serue him at home as the magistrate not onely in his generall calling of Christianitie but in his particular calling as he is a magistrate the Minister as he is a Minister the maister of a familie as he is a maister and so all men in their particular callings must obey Christ. And if the maister of a familie come to the assembly heare the word receiue the Sacraments yet in his familie faile and performe not the duties of a maister he is but an hypocrite he is no true Christian though men accept so of him because he must be obedient to Christ both in generall and particular calling Now followeth the second argument by which Iohn is described namely the effect that he bare record of the word of God Which Iohn bare this record partly by preaching partly by penning the Gospell of Christ. And because the word of God hath two parts the Law and the Gospell he shewes in the next words that he meanes especially the Gospell of Christ adding Of things done and sayd by Christ. And lest any man should call his testimonie into question he saith he testifies that whereof he was an eye witnesse he saw it and therefore could not be deceiued and therefore his testimonie was true The end why he alleageth these words is to shew that he is a faithfull pen-man of this booke that so it might haue more reuerence for he which was faithfull in penning the Gospell of Christ the same also is faithfull in penning this Prophecie of the Church By these words we may gather that to testifie the doctrine of the Prophets and Apostles to be the truth of God is a true note of a true Prophet And by these we may distinguish betweene a true Prophet and a false if they bring the doctrine of the Apostles and the Prophets it is true Deut. 13. If they worke wonders and their doctrine be to draw men from the true God they are false Prophets and must be put to death And our Sauiour Christ being asked of his authoritie he alledges Luk. 10. 1. Iohns testimonie and confirmeth Iohns testimonie to be true asking them this question The baptisme of Iohn was it from heauen or of men shewing that Iohn was a true Prophet seeing his Baptisme that is his doctrine was from heauen Hereby we see the difference of a true Prophet and false alledged by the Papists is no true difference for they say If one can worke miracles he is a true Prophet whereas Deut. 13. false Prophets may do that But the true marke of a true Prophet is the doctrine deliuered by the Prophets and Apostles and he which brings this though he can not worke a miracle is a true Prophet Now followeth the sixth argument by which this reuelation is described which is in the manner of propounding and deliuering of it to the Church And this maner and forme of deliuerie of it stands in foure degrees First God the Father giueth it to Christ the Mediator Secondly Christ the Mediatour and head of the Church giueth it to an Angell Thirdly the Angell conueyes it to Iohn the Apostle Fourthly Iohn directed and assisted by the holie Ghost deliuereth it to the Churches Now as this particular booke was so no doubt all the whole Scriptures were conueyed to the Church Now in that the Lord hath so conueyed his Scriptures to man we see his perpetuall care and loue of man and of the members of his Church Also we see the great excellencie and dignitie as also the perfection of these bookes seeing they were deliuered to man by God and by him he deliuers his will to his Church This shewes the blasphemie and sin of the Church of Rome who call the written word of God a dead letter a dumbe iudge they hold that generall Councels be equall to the word that the vniuersall consent of the Church is aboue the Scriptures it giues life and sense to them which otherwise they say of themselues be but an inkie and dumbe word But we see they be farre aboue all these for they be most absolute and perfect and also most excellent seeing they being giuen of God the Father to Christ the mediator and head of the Church and by him conueyed to an Angell who deliuers them to Iohn and he published them to the Church these degrees of the deliuerie of thē shew they be most excellent and perfect Blessed are they which heare c. Here is the seuenth and last argument of this description of the Reuelation which is by the fruite effect and the profite which comes of it being heard or read and ioyned with marking and attention it brings happinesse Blessed That is blessednesse which stands in the fellowship of God and life euerlasting belongs to them which heare and reade this booke and marke it keepe it in memorie remember the things contained in it being a prophecie of the estate of the Church partly present partly to come Blessed is he which reades Here the holy Ghost setteth downe the proper end of the Scriptures of this booke particularly For the ende of this booke and so of all other bookes of the Scriptures is to bring men to happinesse and felicitie and life euerlasting Ioh. 20. last the Scriptures be to make vs beleeue in Christ that so beleeuing we might haue eternall life 1. Ioh. 1. ◠He declared to them the word of Christ that by it they might haue fellowship with God the Father Sonne and holy Ghost which fellowship is true happinesse it selfe Ioh. 5. 39. Search the scriptures for in them you thinke to haue eternall life And in this they differ from all other books and writings of men For mens writings being penned either by the light of nature and so be thence erronious and misse of the end of happinesse and euerlasting life or else they be penned by them which haue light by by the word and so as they agree with the word they be grounded on the word and haue all their truth from it Seeing the end of this booke as of the other bookes of scripture is to bring men to happinesse we see the opinion and practise of the Church of Rome is damnable who barre the people of God from reading and hearing the Scriptures in their vulgar tongue for in barring them of
17. This is a common sinne in this age for we teach the word but in an humane manner Men speake and preach the word but onely to shew their owne wit learning reading and gifts but he which deliuereth not the word in that maner he ought and wherein he receiues it he is a false witnesse Christ he is a faithfull witnesse and that faithfull witnesse then we see the damnable practise of most men now adayes for they heare the word continually preached and reade the same yet the Prophet cryes out Who hath beleeued our sayings None feare the threatnings of the law none beleeue the promises of the Gospell What an heauie and horrible thing is this that we should not beleeue the promises of saluation nor feare the threats of the law for our sins seeing it is the doctrine preached and confirmed by the testimonie of Christ Iesus the true and faithfull witnesse of the Fathers will to man This is to make Christ a lyer to make him a false Prophet and giue him the lye By the consideration of this that Christ Iesus is the faithful witnesse that the doctrine deliuered out of his word is confirmed by his testimonie must we take heed that we feare and trēble at the threates of the law that we beleeue assuredly the promises of the Gospell for they which will not beleeue haue their portion in the lake of fire and brimstone Reuel 21. 8. Againe seeing Christ Jesus is that faithfull witnesse which giueth testimonie to mens cōsciences in particular of their saluation this teacheth vs to beleeue the promises of the Gospell that they belong to each of vs in particular as to Iohn Peter c. and euery true member of Christ for he is the true and faithfull witnesse he alone giueth testimonie to mens consciences Now though it be against all sense yet we must beleeue him seeing he is true and if we do not we make him a false witnes giuing him the lye Then it is no presumption as the Papists say to beleeue our election and saluation in particular nay it is an horrible sinne not to beleeue it seeing Christ a most faithfull witnesse testifies the same to our consciences by his holy Spirit Nay for this end to perswade euery man in particular he appointed his Sacraments bread and wine in the Supper and water in Baptisme that euery one might particularly receiue thē particularly be assured of the same For in that he offers them he doth as if he should say I offer you in them life euerlasting Then to doubt of this that we may assuredly perswade our selues in particular of our owne saluation is to call into question whether Christ be a true witnesse a true and faithfull Prophet or not And the first begotten of the dead Here in these words is contained the second office of Christ namely his Priestly office The first begotten of the dead He alludeth in these words to the estate of the families among the Iewes for as among them he which was first borne and eldest of the familie had many priuiledges and preheminences as of the Lordshippe of the Priesthood of double portion c. so Christ which is compared to the eldest and first borne he hath his priuiledges yea euen Christ crucified he hath his prerogatiues among the dead aboue all that are dead So Paule calleth him the first and beginning of the dead and after expounds it that he might in all things haue the preheminence Colos. 1. 18. The second priuiledge is that Christ being dead was the first which rose from death to life for none rose from death to life before him Ob. Lazarus Moses Elias in the mount they had their bodies restored thē againe yea Lazarus rose to life againe before Christ. Answ. Moses and Elias receiued their bodies againe Lazarus also liued againe but these returned againe to their former miserie as Lazarus he rose from death to die againe so Moses and Elias tooke to them their bodies againe not to enter into eternall happinesse but to their former miserie but Christ he rose from death to eternall happinesse and rose not to die any more but his resurrection is the first steppe to eternal life and felicitie The second priuiledge which he hath aboue all the dead is that he by his owne power and by the vertue of his Godhead raised his manhood But all that rise to life saue Christ they are raised by vertue of his resurrection not by their owne power None can raise themselues but by the vertue of that mysticall vnion betweene Christ the head and vs the members For as the first fruites being offered to the Lord they sanctified all the rest so Christ Iesus the first fruites of the dead did by his resurrection sanctifie and make acceptable all our resurrections In this is a notable comfort for all Gods children against the immoderate feare of death for if Iohn had said Christ is the first borne among the liuing it had bene a great comfort for then had he shewed that we be his familie on earth that the companie of his children on earth is his familie and he is the head of them he our elder brother But in that he saith the first begotten of the dead here is an excellent comfort for the Lord sheweth thereby that he hath speciall regard euen of the dead of his familie for the companie of his members which be dead they be his familie and in this familie Christ is numbred as the elder brother And in that respect he hath a double right first of a King secondly of a Priest Of a King in making the dead to obey his voyce and to rise from the dead at his cōmaundement Secondly of a Priest to offer himselfe an acceptable sacrifice to his father and also by his death to sanctifie and perfume the death of the godly so that their death is to them no death For as the first fruites sanctified the rest of the corne so Christ the first fruits of the dead he sanctifieth the death of al his children so that death sanctified by his death is no curse to the godly the graue is not a prison but a pleasant chamber of rest And Prince of the kings of the earth Here is the third namely the kingly office of our Sauiour Christ. He is called a Prince of the kings of the earth in two respects first as he is God the Sonne of God and so King together with the Father and the holy Ghost gouerning all things by his diuine power being equall to them Secondly as he is Mediator as he is God and man in two natures he is called a Prince of kings So Mat. 28. All power is giuen me of the Father not as he is God but as he is God and man the Mediator or Godincarnate So the Lord gaue him a name at which euery knee shold bow euen as he is Mediator And of these two I take it he meaneth
the second sense here where he cals Christ a Prince of the kings of the earth in regard as he is God and man or God incarnate the Mediator Now Christ being a King he must needes haue a kingdome which cannot stand in the might and pollicie of man as earthly kingdomes do but it is spirituall it stands in the heart and consciences of men his lawes they bind the soule and conscience to obedience And this is his priuiledge which can be giuen to no creature man or Angell to rule and raigne spiritually in the heart and conscience This spirituall kingdome of Christ is exercised in the consciences and soules of men by the word of Christ not by dint of sword or force of armes but he is a King which carieth his sword in his mouth euen his word by which he rules and raigns in our hearts he rules with the rod of his mouth Esa. 11. that is by his word by which he speaketh to mens consciences Prince of the Kings of the earth So is Christ in two respects First because he and he alone can and is able to giue lawes to bind the consciences of men yea of the greatest Monarch in the world none so high which is not subiect to his lawes Secondly he is called King of the Princes of the earth because he hath soueraigne power ouer all Kings and Potentates to saue and to destroy for not onely hath he power to make a law to bind their consciences but also if they keepe it to saue them if they breake his law he hath power to destroy them be they what they may be He hath the key of heauen to open and to shut none can controle him Reuel 3. 7. He can if he will leade them to life and saue them or else leaue them to their owne mind and so destroy them Seeing our Sauior Christ is a Prince of the greatest monarks of the world and is farre aboue them we must then with all feare trembling reuerence his high Maiestie We reuerence Kings on earth shewing great dutifulnesse to them then what reuerence ow we to him which is Prince and Lord of all the kings of the earth We cannot conceiue what reuerence we owe vnto him which is placed in the throne of all maiestie we must shew our reuerence to this Prince by hearing his word with trembling and beleeuing hearts reuerently and with conscience we must not dare to take his high name into our mouthes without great reuerence the very Kings must shew reuerence vnto this King of kings But the common practise of men doth shew what litle reuerence we haue of Christ for we haue his name in our mouthes at euery word to prophane the same to talke of it in iesting and without all reuerence we tosse it in our mouthes like a tenice ball Seeing he is King of Kings we must giue him absolute obedience Princes must be obeyed so farre as they obey him but he must be obeyed without exception absolutely and not onely absolutely but willingly must he be obeyed and without compulsion freely yea personally perpetually and in all his commaundements Men they will say they beleeue in Christ as he is their Sauiour but that is not enough we must beleeue in him as he is the King of Princes That we therefore may beleeue in him as he is King of Kings we must do him absolute obedience do his will in all things and vnlesse we beleeue in him so we cannot beleeue in him no not as he is a Sauior for these two go together Now this duty and obedience we owe to him must be done to him as we learne out of his word read and preached in the Church Seeing he is King of kings al princes kings potētates must do him seruice for they be all inferiour and subiect to him Psal. 2. the three last verses Be wise now O ye Kings be learned ye Iudges of the earth Kisse the son c. that is inwardly reuerence and outwardly obey him This their subiection must be shewed to Christ their King in the gouernement of their kingdomes for they must make and frame their lawes after the lawes of Christ Iesus they must make lawes exercise iudgement keepe Courts Assises begin and end and continue warre by his commaundements And seeing all Kings are in subiection to Christ as their subiects be to them they must therefore be guided and directed in all the matters of their kingdomes by the counsell of Christ so Dauid saith Thy lawes O Lord are my counsellers Psal. 119. 24. If Christ be soueraigne King and aboue all other Kings then all other must plant and set vp in their kingdomes the religion of Christ else how can they shew they be Christs subiects then it followes that they may not be of what religion they list And this is shewed in the parable of the mariage for when the supper was ready he sent his seruants to compell them to his supper which may be vnderstood of the magistrate whose duty is to compell men to the true Religion and profession of the Gospell of Christ. Seeing Christ is King of Kings and no man hath this priuiledge but he hence we learne that Kings on earth they in their dominions are soueraigne kings ouer all persons causes because as he is King of Kings absolutely so they are vnder him kings and haue supremacy in their kingdomes Then we see the presumption and arrogancy of the Pope and sea of Rome who would be supreame head of the whole earth and King of all Kings to put Christ out of his office and sit in his roome ouer al at his pleasure Seeing Christ is King of all Kings we must not be discouraged when we be called to suffer any affliction or crosse seeing that though the tyrants and Kings of the earth rage and bend their force to hurt vs yet we haue a King aboue them all who can stay and bridle them and if he please confound and bruise them in peeces they cannot do any thing but that which he permits them to do for he rules and raignes in the midst of all these where they are the thickest and would do most malice and can do to them as pleaseth him Now followes the second part of Christs description by his execution of his offices which consist in foure workes 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 last verses which follow Which loued vs. That is the Churches of Asia and by proportion all other Churches being parts of the true Church The loue of Christ hath three degrees the first is called a generall loue whereby he loues all his creatures as they be his creatures and this loue is common to all his creatures The second degree is the loue of mankind in that he was content to become a redeemer for mankind not for any other
creature no not for the Angels which fell as well as man The third degree which is most principall is that whereby he loues his elect and chosen children which is that loue whereby he accepts of them to life euerlasting This third degree hath two parts for it is taken first for the purpose of his decree to loue secondly for the action or declaration of his loue For the first as I haue loued Iacob and hated Esau that is I haue purposed to loue the one and hate the other Secondly for the declaration of his purpose to loue Thirdly for the action and for the declaration of his loue and speciall fauor in speciall benefits 1. Ioh. 3. 1. Behold what singular loue God hath shewed on vs nothing the declaration of his purpose to loue vs in giuing his son for vs. So in this verse is meant Gods special loue or the declaration of his purpose to loue vs in speciall benefits Now whereas S. Iohn placeth this in the first place of all the benefites of Christ That he loued vs he would teach vs that this loue is the very ground of mans redemption the very cause of Gods liking and fauor to man Then there is no foreseene faith away with foreseene workes for he loued vs first and that alone is the cause and ground of our election and saluation But it may be obiected The loue of God as also of man respects the goodnesse of things loued so we loue a thing because it is good and when it is euill we hate it There is great difference betweene the loue of the creature and the Creator The creature loues the thing because he seeth it is good but God the Creator he first loues the creature and hence it comes that it is good because he loues it 2. Whereas S. Iohn and all the Churches of Asia as other true Churches do beleeue and are assured that Christ loues them for that S. Iohn taketh for graunted this should moue all men to haue this care to labour aboue all things to be rooted and grounded in loue seeing he places that in the first place This we do when we are assured in heart and conscience by the working of Gods spirit that he loues vs in Christ so that he which takes away the assurance of Gods loue to vs in Christ takes away the very ground of our saluation Now that we may haue this loue of God we must in all our duties to God and man draw neare to God keeping a good conscience before God all men and so if we loue God he wil come to vs stay and dwell in vs. And if we would haue his loue to be plentifully shed in our hearts then we must draw neare to him by loue and he will draw neare to vs for he louing vs first if we increase in that loue to him then will he double his loue to vs. And washed vs from our sinnes in his blood Here is the second benefit and action of Christ to his Church which is first the remission of sinnes secondly the mortification of sinnes Washed Here he sheweth that the sinnes of men are as filthy spots in their soules and after he confesseth the vile estate of the Church and euery member thereof in that he saith they were so washed For washing presupposeth filthinesse before and a corrupted estate and so should we by their example learne to consider our owne estate how that our soules and bodies be spotted and defiled with sins originall and actuall So did Dauid Psal. 51. most sensibly and excellently feele his owne wants and see his miserable estate when he desired the Lord to wash him thorowly confessing thereby his soule and body was foule stained and polluted with sinne and addes thoroughly not once and so inough bnt wash me againe and againe thoroughly till I be cleane and cleanse me rince bathe swill me in the blood of Christ to be purged and cleansed from all my sinnes In which words he sheweth his exceeding feeling of his own miseries how fouly he was defiled so should we labour to see how the spots of sinne are deeply stucke in our soules they be fast set so that one washing will not serue but we must be rinced bathed and cleansed by the blood of Christ for it is not the hand of any man or Angell which can wash away these spots nor any thing they can giue vs but onely Christ Iesus whose finger alone dipped in his owne blood can wash away our spots of sinne The consideration whereof should make vs consider our wretched estate and often to repent vs of our sins to take heed of sin which staines vs so We must labour to haue our hearts purged and cleansed by the blood of Christ and till we haue them so purged neither our faith obedience loue or any thing we do is acceptable to God The first part of this benefit of Christ containes the remission of our sinnes the taking away of the punishment and the guilt due to them the second part is the mortification of sin Which hath washed vs from all c. He addeth these words to shew that if any beleeue truly he hath pardon of all his sinnes without any restraint or limitation of these or those sinnes By his blood How can blood wash away filthinesse nay it rather defiles a man Answ. This washing stands not in the substance of the blood but in the merit thereof for the blood of Christ shed is lost and God knowes what is become of it whatsoeuer the Papists say but the merite of it washeth away sinnes Obiect But why doth Christs blood rather then any other mans blood as Peter Iohn c Answ. Because that blood was the blood of God not of the Godhead but of him who was both God and man for these two natures being vnited together make but one person and so it may be called the blood of God as Paul saith God redeemed vs by his blood that is Christ God and man God-man or God incarnate and so it being the blood of God is more meritorious then the blood of any creature whatsoeuer Besides I answer Christ was appointed by God to be a publike person to be suretie for all mankind but no man can be so to be in the roome of the whole company of mākind Then damnable is the doctrine of the Papists who hold the blood of Martyrs can merit for other for seeing they be but priuate men they cannot profit any other By blood we must vnderstand the passion of Christ being a part for the whole and withall we must remember his fulfilling of the law for in his suffering he fulfilled the whole law and in fulfilling the law he suffered and these two cannot be seuered so that this containes the whole obedience of Christ partly in suffering partly in fulfilling the law S. Iohn addeth these words and sets downe these two blessings to draw men to loue and like
seeke to get one foot out of the graue of sinne and securitie And he had Here S. Iohn describeth him by his parts and the properties of euery part In his right hand seuen starres that is seuen Angels seuen Ministers of the seuen churches of Asia The Ministers are compared to starres first because as starres send out light to men on earth so the Ministers ought to giue light to men euen spirituall light by doctrine taught by them and by conuersatiō of life among them Secondly they be compared to stars because as the stars haue their continuall abode in heauen neuer descend downe so the Ministers of the word especially should haue their conuersation in heauen It is the dutie of all but more specially of the Ministers in regard of their callings first by seeking their owne saluation secondly by seeking the saluation of others by which two they must haue their conuersation in heauē though they haue their bodies in earth thirdly because they shall be honoured of God in heauen as the starres for Dan. 12. they which do their dutie they shall shine like starres in the firmament They be in Christs right hand that is all regiment and gouernement in matters of the Church belongs to Christ he alone hath the whole disposition and ordering of the ministery seeing he alone is head of the Church and the Ministers they be in his right hand he rules and raignes in his church he careth for it and looketh to it Seeing these starres be in Christs right hand this shewes that the choosing furnishing of the ministers of the word belongs to Christ Eph. 4. he giueth them their gifts and places then we ought in this last age to pray the Lord to send out laborers into his haruest that so his children might be gathered and an end made of these miserable dayes He holds these seuen starres in his right hand Whereby we see he giueth them defence and protection so long as they be faithful in their callings He carieth them in his right hand though they haue sundry discouragements yet seeing Christ he ordereth their ministery and disposeth of it if they be faithfull nothing should hinder their course nothing should cut them off from their duty neither the want of obediēce in them to whom they preach and labour not seeing that fruit they should nor the iniuries of the enemies of their profession nor any thing else Seeing they be in his right hand this sheweth the excellency of this calling of the ministery Idle men esteeme it most base accept of it as of a meane calling and so discourage many but in the sight of God it is an high and holy calling he carieth them in his right hand defends them and protects them Now what greater glory can there be then that they should be so honored to be borne and caried in the right hand of the King of heauen and earth though wicked men dishonour them esteeme so basely of thē This should stir those who haue good gifts to get this high and holy calling thus to be honoured of Christ. They must be vnblameable for seeing Christ carieth them in his right hand he will hold nothing but that which is holy and pure as he is but if it be defiled sinfull and wicked he will take it out of his right hand put it vnder his brazen foote and grind it to peeces and the more he had honoured them the more will he dishonour them By the same reason the hearers are bound to profit else they must drinke of the same cup for if the ministers be punished for not preaching then they for not hearing And out of his mouth c. In these words he describes him by the two last parts of his body his mouth and his face And in his mouth was a two edged sword c. By this two edged sword is meant the doctrine of the law and the Gospel vttered and propounded by the Prophets and Apostles and this two edged sword is described Heb. 4. 12. It is mightie in operation c. The doctrine of the law and the Gospell is compared to a two edged sword because as a sword with a double edge enters not onely into the flesh but to the bones yea euen to the marrow so the word preached it enters into the heart deepely to the diuiding of the spirits yea it enters to the very bottome of the heart it searcheth euery nooke and corner which is most secret The word hath a double operation one in the wicked another in the godly In the wicked this sharpe two edged sword of the word it wounds them at the heart with a deadly wound and so by the same wound brings them to eternall death Esa. 11. 4. He shall with his breath that is the sword of his word slay the wicked This is that sword that hath and will kill Antichrist Ob. But how cometh it that the word of God should wound or kill any how should it slay a wicked and vnrepentant sinner Answ. We must know there be three degrees of spirituall death The first is the separation of bodie and soule when the bodie is laid in the graue the soule conueyed to the place of torments The second is when a sinner in this life by the word is wounded and smitten and so receiueth in his heart a deadly wound The third degree is at the end of this life at the last iudgement whē soule and bodie shall go into hell fire for euen a sinner receiueth his deadly wound in this life which is the first steppe to hell and eternall death in the life to come In the inflicting and giuing of this wound there be three actions of Christ required which he worketh in the hearts of the wicked by the doctrine of the law and the Gospell The first is to reueale to them their sinnes all their pride rebellion hypocrisie the damnable corruptions of their hearts and all their sinnes against the first and second Table 1. Cor. 14. 24. 25. If in the Church all prophecie there come in one which beleeueth not he is rebuked of all because they iudge him an hypocrite and so the secrets and corruptions of his heart are laid open and discouered by the word preached The second action of Christ is this he after reuealeth to them the wrath and curse of God against sinne his indignation against the breakers of the law and for this cause the law is called the killing law because it sheweth iudgement without mercie for the transgressions of the law Thirdly Christ by the word preached sharpeneth the sting of conscience maketh it awake and terrifieth a man when he heareth or remembreth the word and the curse denounced against sinners So Felix when Paul preached to him of iustice and temperancie he fainted and trembled the word was a two edged sword of the spirit to wound his conscience with terrour and feare So Dan. 5. Beltashar seeing but an hand writing he
it come withall must arme themselues with Christian courage and fortitude not to feare too much Thirdly they must be faithfull to God in regard of their promise and couenant in baptisme in keeping faith and good conscience and in defence of true religion euen to death So that they must heare these three the first concerning Gods prouidence seeing and regarding his church the second concerning Christian fortitude courage in afflictions the third our faithfulnes constancy in defence of faith a good conscience maintaining of true religion to the end These three are the things they should heare and consider and so we must consider and learne the same To excite them and vs to these three things to heare and know the three duties he giueth two reasons first because the Spirit speaketh the second is the persons to whom he spake not to one but all Churches directly to them of Smyrna and in them to all churches to all of vs no man is excepted but must heare him The second part of the conclusion is a promise He which euercometh shal not be hurt That we may ouercom two things are required first to renounce and go out of our selues secondly to cast all our hope trust and affiance in Christ which when we do then we haue sauing faith and this ouercometh all our enemies The second thing is to keep faith and a good conscience to defend true religion to the end of our dayes against all enemies And shall not be hurt of the second death that is eternall death for the first death is when the bodie and soule are separated in this life the second when both bodie and soule are separated from God for euer In which separation Reu. 21. consisteth the destruction of a man euen the suffering of the fire of the eternall lake It is then as if he said though he shall suffer the first death yet he shall not be hurt of the second he shall escape that fire and lake for euer This is a most comfortable and happie promise to escape the lake of hell Here note first to whom this promise is made to them which ouercome to them which renounce themselues put their trust and affiance onely in Christ and labour to keep faith a good conscience to the end Then if we would ouercome it is not enough to know to teach or heare of religion but true profession is ioyned with fighting against all the enemies of the same with christian courage let none of them raigne ouer vs but fight till we ouercome and get victorie ouer them all then we ouercome indeed and then to vs is made this promise Alas it is nothing to know or approue religion and yet to liue in sinne and to let the diuell the world and ourflesh raigne ouer vs. Then we must neuer content our selues with bare profession but labour to say in our hearts that we are conquerers of hell death c. by grace of Christ in vs and then we haue a blessed promise of freedome from the second death and of eternall happinesse we shall not feare the fire of hell the burning lake Furthermore in these words is answered a question which many a mans heart maketh but few in the truth of heart can answer How may I escape the burning lake how can I flie and auoid the second death Ans. Thou must in this life turne truly to God from all thy euill waies renounce thy selfe beleeue and put thine assurance in Christ and withall endeuour to keep faith and a good conscience to the end and then thou shalt escape the second death the fiery lake of hel shal not hurt thee though thou shalt tast of the first yet thou shalt not see the second death Would any haue his soule escape this burning lake haue his silly soule free from the torments of hell let him turne to God renounce himselfe put his trust and confidence in Christ neuer turne to his former sinnes and withall take heed to maintaine and keepe faith a good conscience and maintaine pure and true religion to the end and then he shall be free from the burning lake Further we see by these words that of the two deaths the second is the worse and most properly death for the first is but a preparation to the second the second is the cruell death and destruction of body and soule This is yet the madnes of men that they feare the pangs of the first and not of the second neuer thinke of the burning lake like children which feare shadowes and neuer feare fire or water but suffer themselues to be drowned or burned And to the Angell which is at Pergamus In these words is the third particular commaundement of Christ to Iohn for the penning and publishing of this third Epistle to the Church of Pergamus By the Angell of this Church is meant either the Minister and Pastor or company of the Ministers gouernors of the same So often in the word one is put for a multitude This particular commaundement is giuen to Iohn by Christ to assure him of his calling to pen this booke and Epistle secondly to assure the Church of the authoritie of the booke seeing it is deliuered by Christ himselfe The Epistle hath three parts first a preface secondly a proposition thirdly a conclusion The Preface in these words Thus saith he with hath that sharp c. the proposition in the thirteenth verse the conclusion in the seuenteenth verse Thus saith he Here he sheweth in whose name he wrote this Epistle to wit Christs who is described that he is not onely a Prophet and Priest but a King in gouerning and guiding his Church for he hath a sword in his hand which is described first that it hath to edges Secondly it is sharpe meaning by it the word of God so as not onely the doctrine of the law but the promises of the Gospell are of the like power Hebr. 4. 12. Christ is thus set out to comfort the Church of Pergamus for by this Christ signifies three things first that he by power of the word killeth sinne wounds it at the heart he killeth and slayeth the corruption of our nature so deadly that it cannot recouer againe secondly that he wil strengthen and maintaine the church and the members of the same by this sword against al their enemies for he will not onely hurt the enemies but defend his by his sword Obiect How doth he wound them by the word Answ. The word must be knowne and beleeued of vs. Now when we know and beleeue the law and the threates thereof and the points and promises of the Gospell then if afflictions come faith by which we beleeue them maketh vs that we are comforted and armeth vs against all afflictions and persecutions so that nothing can hurt vs but if we beleeue it not then the word is to vs as a sword in a sheath not drawn out nor vsed to defend or driue backe our enemies but
shortly After the remedy followes a two-fold reason to inforce and set an edge on the former doctrine first concerning the Church of Pergamus secondly concerning the Nicolaitanes holding and practising of these two sinnes The first cause and reason If not I will come c. that is if thou do not repent for these sinnes want of zeale and other thy particular sinnes I will come to thee shortly to punish and plague thee for the Lord as I haue said he cometh either in mercy or in iudgement Now if they repent not Christ saith he will come to them not to help them but to execute iudgement on them to punish them So Esay 30. 27. Christ saith not I will but I come to thee expressing the time to come by the time present to certifie them that if they repent not he will most surely come as certainly as if he did now come to them In this threatning we see a generall rule to be learned of all that if any Church or people will not repent then the Lord will come to them in iudgement to punish them as by sundry examples we may see the Lord hath done In our Church and people though some do repent yet for the common body of the people they do not but they liue in sinne and ignorance hauing no care to know Gods will and if they know it yet no care to obey the same but they for the most part continue in their sinnes Seeing their case is such who could not out of Gods word in good conscience foretell and prophesie by this generall rule that God will come against them shortly to take vengeance on them and to plague them Though we may flatter our selues and think all is well yet we must assure our selues he cannot but come vnlesse we repent This should then moue vs all to repent to humble our selues condemne our selues for our sins craue pardon purpose newnesse of life desire the Lord that he would in Christ be reconciled to each of vs and promise and performe euer after new obedience If we doe repent daily for new and particular sinnes then we shall stay the Lord preuent his coming to punish vs but if we go on in sinne assure our selues the Lord is true of his promise he will come in iudgement against vs. The second reason is directed to the Nicolaitans With whom he wil fight that is be at enmitie with them and declare the same in waging battell with them seeing they hold these two grosse and damnable â—â—inions With the sword of my mouth That is the preaching and publilishing of the word the ministery and dispensation of the law and the Gospell among men In which words he still alludeth to the doing of Balaam as in the doctrine so in the end and scope for when Balaam cursed the children of Israel the Angell stood against him to stay and hinder him that he should not go he seeing the Angel fel downe and worshipped the Angel that is the son of God Christ Iesus but after seeing he would not be restrained but went to curse the people he perished by the sword Numb 31. Euen so Christ dealeth with the Nicolaitanes as he did with Balaam seeing they went on still in wickednes he fighteth with them to reclaime them from their wicked wayes he withstands them with the sword of his mouth but if they will needs go on then he fights not to reclaime them but to slay them as he did Balaam But I will fight against thee not kill thee for Christ he intended not at the first to slay them but to withstand them and if it might be to reclaime them but after if they would not be hindered and stayed to destroy them as he did Balaam Seeing Christ comes against the wicked and impenitent not to kill them but to withstand and hinder them at the first we see his wonderfull patience toward sinners and wicked men So Gen. 6. the Lord striued and wrestled with the old world one hundred and twentie yeares that they might repent by the preaching of Noah and Genes 16. he bare with the Amorites till their sinnes were come to the full and he bare with the Aegyptians many hundred yeares nay the Iewes after they had killed Christ were not straight way consumed but the Lord suffered them fiftie yeares So the Lord suffereth sinners the blasphemer adulterer and cruell man to liue cometh often to them by his word not to kill them at first but to winne and reclaime them And so euery one of vs feeleth his mercie in that he might destroy and cast vs into hell so soone as we be borne yet he suffereth vs to liue some twentie thirtie or fortie yeares that we might haue a time and space to repent and turne to Christ. Then it is our dutie to take this occasion to take this time of Gods patience not to let it slip but haste to reâ—â—ntance ere the time of patience be ended The old world had one hundred and twentie yeares of patience but neglecting it they perished the time of mercie being ended Seeing they wold not heare Noah therefore they be now in prison that is in hell Againe in that Christ saith he will come thus against the Nicolaitanes we see that they which repent not haue God for their enemie to fight against them and for this cause sinne is called rebellion against God Now this is a most fearefull thing to haue God mans enemie let vs then repent that we may haue God a friend to vs as he was to Abraham and as Christ was to his disciples I will come to thee and fight against thee Here Christ sheweth he is the true Pastor and Doctor of the Church he can deuide the word aright giue promises to them to whom they belong and threatnings to whom they belong for iudgements and promises must not be propounded to all equally but there must be regard had of time place and persons For iudgements some be temporall which must be threatned to the penitent some eternal and those to the impenitent So promises are to be made not hand ouer head but with respect condition limitation and restraint To propound either promises or threatnings otherwise is not to deuide the word aright With the sword of my mouth that is the ministerie of the word not to kill them but to resist and withstand them which repent not and this is the chiefe end and scope of the preaching of the word to winne men from their sinnes and wicked wayes and if they will not repent then to drowne them in perdition and to slay them In this Church of England and in this congregation we haue had the Gospell this 36 yeares published and preached to vs the Lord hath rebuked vs for our sinnes and yet we still abide in them without repentance the Lord still cometh against vs with the sword of his mouth stil checkes vs for our sinnes and controlleth the wicked idolater Atheist fornicator
is generally after he expoundeth this you namely to the rest of the Church of Thyatira to the whole bodie and Angell of that Church except Iesabel and her companie Where note Christ speaking to them distinguisheth betweene persons namely the Church and her Angell and Iesabel and her companie so sutably he giueth his doctrine to them Now he being the Doctor of the Church teacheth his Ministers what to do namely to distinguish betweene man and man doctrine and doctrine not to deliuer euery part of the word to all men but to deuide it aright to giue to euery person that which may be fit for him But how must the word be deliuered to mixt congregations where there be both weake and strong Papists and Protestants despairing and impenitent auditors Ans. We must imitate Christ we must distinguish betweene persons and sutably direct our doctrine to them Impenitent and hard hearted sinners must haue threatnings with exception of the penitent hard hearted must haue no comfort but iudgement with limitation to them which despaire these cōforts with limitation of them which be impenitent Now what is meant by this rest of them Christ sheweth And to as many as receiue not this learning Where he giueth two notes to know these rest by The first they which had not this learning which maintained not the doctrine of Iesabel and her companie The second note they which haue not knowne the deepnesse of Satan as they call it that is which haue not approued liked withstood nor giuen their consent to that depth of Satan that is that doctrine of Iesabel which they call and esteeme to be deepe and profound learning which these though they know it yet do not with knowledge approue it which Iesabel and her companie iudged profound learning beyond the doctrine of the Prophets Apostles Of the first note I haue spoken before In the second note we may marke a wicked practise of Iesabel and her followers they esteemed their owne learning highly profound but the doctrine of the Prophets and Apostles that was no such matter an high conceipt of her owne false doctrine but a base opinion of true Apostolicall doctrine and this opinion hath bene in many heretikes So the Iewes hold that God gaue Moses two doctrines the first was the written law which was for the common people the second was a more secret doctrine which Moses had by reuelation and so conueyed it to the Iewes which they kept still in the Cabbala So the Papists thinke the written word but an inkie letter a dead letter or nose of waxe but the common consent in the heart of all Chatholikes that they take to be the true word of God contemning the written word in the Prophets Apostles So the Anabaptists they make the word of God written to be milke for euery nouice but the consent of the heart among themselues that is the strong meate Nay this opinion is in our Church for we preferre the writings of men before the word of God For if a man expound a text by the word gather doctrines according to the lawes of reason this we call simple preaching but if any bring in the authoritie of men as Saint Ambrose Augustine with Latine or Greeke this we take to be a learned kind of preaching which is nothing else but to magnifie the writings of men to thinke highly of them but to disgrace the word of God thinke basely of it Here Christ saith I grant it is a profound learning not of God but of the diuell Where we see Christ alleaging this saying of Iesabel doth it with a disgrace he saith it is deepnesse and profoundnesse but of the diuell yea Christ saith not it is profound indeed but that it is Iesabels speech as they say Hence I gather that Christian men cannot safely play stage playes and Comedies of heathen and prophane men for these be full of prophane and blasphemous oathes and wicked sayings against God and the morall law Now if Christ alleaging but one word of a wicked woman did it not without disgrace of her how can Christian men not onely speake but by iesture act heathen and prophane Comedies As they speake He addeth these words first to shew that the words he alleaged before were not his owne but Iesabels and her scholers Secondly to shew the proud and presumptuous mind of them in that they call their owne hereticall opinions profound learning which is a note of a false teacher to vse swelling words and great bragges to make a faire shew Iude vers 16. 2. Pet. 2. But the doctrine of God is in humilitie both of spirit and maner of teaching The Lord teacheth his will to the contrite and humble man Psalm 25. 14. Now followeth Christs counsell Though I lay no other burden on you yet I will haue you hold that still which I gaue you to the end This distinction cōtaineth two parts Though I lay no other c. in the foure and twentieth verse yet I will c. in the fiue and twentieth verse In the first part Christ saith Though I haue punished Iesabel left her on a bed punished her children and familie yet I will lay no burthen on thee but onely that I reproue thee for the suffering of Iesabel This Christ speaketh to comfort them and all such as giue themselues to maintaine sinceritie of life and of doctrine for these shall be saued from common iudgements and haue the Lords protection in commō afflictions though I punish Iesabel and her company yet when wicked men be punished in common destruction you which study to maintaine sinceritie of doctrine and life shall haue Gods protection in common iudgements Then it stands vs in hand to imitate thē to labor to maintaine sinceritie in doctrine to defend truth in life and conuersation to make conscience of all sin If we labour to obey the Lord in all things to keepe sincere hearts then in common iudgements though Iesabel and her company yea all wicked persons be punished it shall not touch vs we shall find Gods mercie and protection our punishment shall be onely reproofe for some defectiō in vs. But if we maintaine falshood in doctrine liue loosely not making conscience of sin then Gods iudgements shall take hold of vs and afflict vs. But that which you haue alreadie hold fast till I come After the preface followes the summe of the counsell of Christ to the Angell and Church of Thyatira which stands in a distinction though I will lay no burden on thee yet I wil haue you hold fast c. the first part is in the 24. verse the second part in these words as before I said That which you haue receiued That is that which my Apostles and Prophets haue taught you that doctrine of saluation they haue deliuered you hold that fast with both hands till I come to iudgement at the last day Before Christ commended this Church for not approuing the false doctrine of Iesabel but
propoundeth doctrine to mens consciences to be beleeued vpon paine of eternall death Christ sheweth in the bookes of the old and new Testament that no man can make one article of our beleefe nay he which teacheth any other doctrine then that is accursed Gal. 1. Secondly Christ hath absolute power to prescribe regiment to his Church how and in what maner and also the persons by whom it shall be gouerned So Moses made the tabernacle according to the patterne Christ shewed him Salomon built the Temple according to the forme he saw by reuelation 1. Chron. 28. 12. Thirdly Christ hath authority to prescribe times for his worship to appoint Sabbaths c. And Gen. 1. as he created the Sabbath so hath he power alone to alter it no creature can prescribe a time to Gods seruice to the end of the world but Christ alone Then it is not true that the Church hath power to appoint two Sabbaths in one weeke or one in many weekes for it is Christs honour to prescribe his worship and the time of the same The second part of Christs soueraigne power is to iudge to haue power to determine of his owne will without helpe of any man or Angell And in this regard it belongeth to him to giue sense of the Scriptures he alone gaue them he is the lawgiuer and must expound his owne law Secondly Christ alone must decide questions and controuersies concerning faith Then the Church hath not any such power but from Christ by helpe of the written word by which Christ expoundeth them to vs. The third part of this soueraigntie is that Christ can saue and destroy open and shut he alone hath the keys of heauen and hell he can open that is pardon sinne properly And he alone promiseth this pardon and can performe it being God and as he giueth the pardon for sinne so he giueth also eternall life sauing mens soules Secondly he hath power to shut to cast some into hell and to destroy when men liue in sinnes and dye in thē without repentance he hath power to hold men in sins after to cast them into hell and shut them vp for euer Seeing Christ prescribeth this doctrine to the soule and consciēce to the most secret part of mans soule such doctrine as can saue and destroy we see Christ he is Lord of the Church he is Lord of the most secret wils and affections of the chiefest part of the mind The Papists say that by vertue of this key of Dauid Christ can set vp and depose kings and princes at his pleasure but this they hold craftily to bring in the damned power of the Pope But it will do them no good for Christ as he is Mediator of the Church and gouernour thereof he deposeth none he maketh no king but as he is God so he maketh and pulleth downe at his pleasure being farre aboue all men And hence kings are called Gods because they represent Christ as he is God Christ as he is Mediatour maketh men spirituall kings but he maketh not temporall kings but onely as he is God For if he had such power why did he refuse to deuide the inheritance saying Who made me a Iudge and to punish the adulterous woman confessing he was not a Magistrate From this power is another deriued frō Christ namely the power of the keyes which proceedeth from the power of Christ and by which power the key of Dauid is put in execution Mat. 16. 19. I will giue thee the keyes of heauen Now this power of the keyes is a ministerie granted to the Church of God to open and shut the kingdome of heauen First it is a ministerie that is a seruice and dutie for that which the Ministers do is but a seruice done to the Church and they be but seruants and stewards of Christ in the Church of God in gouerning it So then it is no authoritie but a seruice When Adam fell we all fell in him and he thrust himselfe and all mankind out of Gods kingdome by his sinne closed vp heauen gates against vs. Now since that fall Christ became man and in his manhood dyed for our sinnes and made satisfaction to God for them and this satisfaction of Christ is the thing which properly openeth the kingdome of heauen and nothing else properly Christ alone can open and shut the Church can only reueale and pronounce the will of God then no otherwise she openeth or shutteth but by declaring the same to be open or shut To the Church of God That is to the companie of true beleeuers called to saluation by Christ to them onely is this key giuen Mat. 18. 18. the promise is made onely to the Church and Gods people not to all societies of men The end of it is to open and shut How Christ he knew best Ioh. 20. 23. where he sheweth what is the key and what to open and shut namely to pardon and remit sinnes and no way else can men open and shut Now we must distinguish betweene giuing sentēce pronouncing that sentence The first belongs to Christ alone the second to man who forgiueth sinne not by giuing sentence but pronouncing sentence giuen alreadie by Christ in heauen And to make the church to forgiue sinnes properly is to robbe Christ of a speciall honor due to his Godhead Then the right vse of the power of the keyes is when the church of God vseth them onely in the name of Christ to open and shut first as his seruants and stewards secondly according to his will and word not mans traditions and affections Thirdly to bring sinners to saluation to beget and continue them in repentance They being so vsed haue a promise namely What you bind on earth is bound in heauen c. and it is the means by which Christs power is put in execution Now this power of the keyes giuen to the Church hath two parts first the ministerie of the word secondly spirituall iurisdiction The first Mat. 16. 19. namely the ministerie of the word is set downe and authorised by Christ I will giue thee the keyes of the kingdome of heauen that is the word of God and whose sinnes thou shalt bind by that word they shall be bound by the cords of their sinnes in heauen c. This ministerie of the word is a key to open and shut two wayes first by teaching expounding the word of God and doctrine of saluation and this is a key Luk. 11. 52. You haue taken away the key of knowledge The key of knowledge is the doctrine of the word of God Secondly the ministerie of the word is a key in men lawfully called in that they apply in the ministerie thereof the curses of the law to them which liue in sinnes and the promises of the Gospell to the repentant heart So it openeth and shutteth the kingdome of heauen for that which the Minister pronounceth by Gods word to be bound on earth is fast bound in heauen
c. Here we must remember that Ministers are either certaine or vncertaine of mens repentance being certaine they must remit sinnes certainely and simply but being vncertaine they must do it with condition and so they must simply or with condition remit and retaine sinnes Then in the publike handling of the word men must pronounce with conditiō seeing they be vncertaine who are penitent who not Their auditors are a mixt companie some beleeue and some do not beleeue Lydiaes heart is opened Simon Magus is hardened The second power of the keyes is spirituall iurisdiction it is called spirituall to distinguish it from mens and ciuill iurisdiction of the Magistrate It is set downe and confirmed by Christ Mat. 18. 16 17 18. and after the promise is added vers 19. 20. This spirituall iurisdiction is a power wherby the Church pronounceth sentence vpon an obstinate sinner and putteth the same sentence in execution It hath two parts Excommunication and absolution Excommunication is an action of the church in the name of Christ excluding an obstinate offender frō the outward priuiledges of the church and the kingdome of heauen That so much is in true excommunication we see 1. Cor. 5. the incestuous person must be excluded from the church and be thrust out into the kingdome and regiment of Satan and his body some way afflicted Math. 18. 17. if the offender will not repent being excommunicate he must be as a prophane man euen one which hath no title to the kingdome of heauen But some may say Christ onely can thrust them out of the kingdome of heauen It is true indeed so he doth properly yet the church pronounceth who be receiued and who refused as that an obstinate sinner is shut out of the church and withall shut from the kingdome of heauen she can debarre him of the outward priuiledges of the church 1. Cor. 6. the drunkard which liueth in drunkennesse shall not come to heauen vpon which ground the church shuts him out by her sentence euē out of the kingdom of God Christ. Ob. If this be so thē the true child of God may be shut out seeing he may fall to such sins Ans. He may in part and for a time not wholly and for euer because he may be ouertaken often but yet as a free citizen is known to be a free-man though he be in prison for a time and so hath no vse of his freedome so the child of God though in part for a time he be shut out hauing no vse of the kingdome of heauen yet wholly and for euer he is not but so soone as he begins to repent he shal be receiued againe Excommunication being so weightie a matter it must be vsed with great aduice and due preparation as we would when we cut off a leg or an arme not rashly for then we sin against the third commaundement seeing it is one of Gods speciall ordinances which we abuse whē it is executed for each smal offence This excōmunication hath one especial degree as 1. Cor. 16. 22. he which loueth not Christ let him be anathema that is accursed and wholly shut from the kingdome of heauen And this is onely pronounced vpon one which sinneth against the holy Ghost and then the church vpon sufficient ground may pronounce it But it is very hard to discerne this sin being more in the heart then any where else for it is a set malice against the person of Christ and that vpon knowledge Now contrary to excommunication is absolution when an offender vpon his sufficient repentance is approoued to be a member of the church and of Christ first Christ must receiue him then the church vpon his repentance pronounceth and declareth him to be receiued Further to know the power of the keyes we must know foure abuses crept in the vse of the power of them the first abuse was in former ages in that they gaue them onely to Peters person barred al other Pastors from them wheras they belong to al Pastors in their places as well as Peter Ob. Mat. 16. 19. Christ saith I will giue to thee Peter Ans. But before he spake to all the Disciples and Peter he being more bold and indued with aptnes answered in steed of all not that the rest did not answer but to auoid confusion he spake for them all ergo Christ speakes to him in stead of them al. Secondly Iohn 20. 23. he giues it to them al not to Peter alone And Ministers haue that power conueyed from the Apostles by vertue of Christs promise Mat. 28. he will be with them not onely in their persons but in them which followed to the end of the world to them I say which should preach and baptise as they did The second abuse is that the church of Rome hath turned the power of the keyes into the supremacie of the church for they make it a supremacie ouer al Princes and churches whereby they put vp and pul downe Kings and make lawes to bind all mens consciences For it is a seruice and no supremacy The third abuse is that they will haue onely the Clergie and not the Prince to deale in matters of religion but we reade the contrary in Gods word Iosias 2. Chron. 35. 32. he intends to banish idolatrie and to set vp the true worship of God and therefore causeth the people of Beniamin and Iudah to stand to his couenant his subiects to obey his intent and this is commended in him But they say that Princes haue not the chiefest power to gouerne because Pastors haue the power of the keyes Answ. Spirituall power is giuen to the Pastors to rule the church spiritually yet Princes haue power to rule the church ciuilly to cause their subiects to embrace true religion and to forsake idolatrie but then say some they should be vnder the Pastors Answ. If we consider the Pastors person and goods they be vnder the Princes but as they beare the key of Christ and his word the King must honour them for they stand in the stead of Christ but to make the Pastor aboue the Prince is a ready way to get all into his hand and a great abuse in the church of God The fourth abuse is that the Romish church hath turned the power of the keys into the hands of their Priests in the sacramēt of penance for euery Popish priest sits as iudge and euery man cometh to him kneeleth to him confesseth all his sinnes he can remember against euery commandement he inioyneth him to bewaile them and after some signes of repentance he forgiueth the fault and that properly as God doth yet after pardon he must vndergo some temporall punishment for he forgiueth the fault only not the punishment In which abuse note these errors First there is confession of all sinnes which hath no warrant in the word secondly he giuing absolution properly as God doth robbeth Christ of his honor for euē the Pharises confessed that God alone forgiueth sinnes
gifts might be humbled in the consideration of this point Naamans seruant perswadeth him when Elisha the Prophet cannot 2. King 5. 12. Behold These words may also be vnderstood of the whole Church I haue giuen thee a doore that is a speciall priuiledge to enter into the kingdome of heauen and title to it I approue thy workes and this is a signe of it that I haue giuen thee entrance into the same Now this is a priuiledge not belonging to all men but onely to the Church of God Which confuteth vniuersall redemption If this then be a priuiledge of the Church to enter into the kingdome of heauen and to haue such liberty we must labour to vse it striuing to enter into that place We haue this priuiledge to see heauen open by faith we must not then be so slacke to enter into it but alas we make no account of it we are wholy possessed with the profits and pleasures of this life and our sinnes are such a loade to vs that we cannot enter in Oh let vs cast off such burthens that so we may more easily enter Which no mā shall shut That is no power after I haue opened heauen shall be able to shut it Here after the libertie he sheweth the continuance of it namely for euer How then is it true that Christ died for all men effectually if all men are not saued because they will not So Christ should for his part open heauen and they should shut it by their wils But Christ saith no power either of the diuell or man can shut it he hauing once opened the same For thou hast a litle strength Thou art indued with a litle and small measure of grace of faith hope regeneration yet according to that measure thou hast defended my word and not denied me in persecution By this we see that a man indued with a small measure of Gods spirit may do works acceptable to God and by the same come to life euerlasting if his grace be true grace Math. 17. if their faith be but as a graine of mustard seed it shall be able to remoue mountaines Now that which is true of miraculous faith that is true of iustifying faith if it be true though neuer so litle yet it shall be able to do workes pleasing to God and by the same we may come to saluation for God regardeth not so much the measure of grace as the maner that it be true not fained In this is a speciall comfort for those which labour to keepe faith and a good conscience Such are often troubled with the consideration of their owne weaknesse and wants but they must know that if they haue true faith though it be but in small measure the Lord accepteth of them if they labour to please God in all things for the Lord accepteth a man not for that he should haue but for that he bestoweth on him be it much or litle This may incourage those which be not so forward in religion which haue not made such proceeding as they should for many seeing the Lord to require so much they cast all off and neuer labour to come to know religion and to keepe faith and a good conscience But these shold remember that the Lord accepteth of small gifts if they be true he accepteth a man according to the measure of grace he bestoweth on him be it more or lesse Then we must not be discouraged for our wants imperfections and ignorances for if we labour to haue true faith the Lord regardeth not the measure of grace but that it be true grace Yet we must take heed we abuse not this mercie of God and take occasion to sinne and to become negligent and carelesse in the duties of religion but still labour to come to such measure as the Lord will most approue of Because c. Here Christ sheweth for what workes he commendeth this Church first she kept his word secondly she denyed not his name but maintained it in persecution against all his enemies And these two containe euen all the duties of a true Christian and the whole practise of all religion And these must be an example for vs we must labour to keepe his word and in all things to do his will Secondly we must in time of persecution defend his name and maintaine his word against all his enemies To keepe his word A few wordes but a great dutie for it signifieth that she in all things in euery commaundement of the law and Gospell had care to obey his word and will And happie were we indeed if Christ could say so of vs that we obeyed his word all the commandements of the law by obeying and the Gospel by faith and repentance c. But it cannot for though in shew we professe we do yet in life we shew we faile in most points of both Vers. 9. 10. In these verses are two promises concerning the conuersion of certaine Iewes Behold c. Here is the first promise concerning the the confirmation of the Church of Philadelphia Now it is likely in this citie there was a synagogue of the Iewes which bare men in hand that they were the true worshippers of God yet denied Christ the Sauiour and so persecuted this Church Now Christ here promiseth he will make this synagogue repent and become true members of Christ to professe Christ and worship him In this promise note three points first who is the author of their conuersion namely God for so it is said I will make them or I will bring them to that estate to worship me Secondly who be conuerted namely the synagogue of the Iewes Thirdly the fruites of their repentance they shall worship before thy feet First the author of their conuersion is Christ himselfe for so he saith I will make them to repent These are significant words which giue all to God in their conuersion of some and of all sinners God is the sole author man hath no stroke in his owne conuersion man indeed willeth it and is conuerted willingly yet not by nature doth he will it but by grace This confutes the Papists who hold that nature and grace may concurre in the conuersion of a sinner for a man say they being stirred vp by grace can will and do that which is good As a man being sicke he hath the facultie of walking yet being faint he cannot vnlesse he leane on anothers shoulder so a man hath a power to will that which is good but it must be stirred vp first by grace But Ephes. 2. man by nature is not onely sicke but starke dead in sin and cannot moue one foote no more then a dead man Obiect But say they then man should be but a blocke if he doth nothing in his conuersion Answ. Though he do nothing in the matter of conuersion yet he hath sense and vnderstanding which he can vse in naturall and ciuill causes though he cannot vse them in spirituall actions and so he is not