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
none excepted shall come and stand before the tribunall seate of Christ. This is a comfort to Gods children in that they being dead rotten in their graues shall rise and receiue their life and motiō and see Christ their Sauiour and Iudge of all men If a man should lie downe to sleepe and be told that when he rose he should see his dead father and mother or his dearest friends this would be a notable comfort to him that so he should inioy them againe but this should be a farre greater comfort to vs that we which lie dead and rotten in the graue shall be raised and enioy not our parents and friends but Christ Iesus the sonne of God which is our frind aboue all friends who shall giue vs not onely life and motion but eternall life with his owne maiestie This was Iobs comfort that though he died yet he beleeued he should see his redeemer with his eyes and this should be our comfort against the feare of death and the last iudgement It shall be a terror to the wicked to all impenitent sinners who shall wil they nil they be brought to the barre of Christs iudgement seate and then looke on him who is their Iudge whom they had in their life contemned And this consideration may serue to moue vs to repentance which haue not begun to repent and to labor to becom the members of Christ. We think when we die all is done there is no harme to follow but though we lie rotting in our graues a thousand or two thousand yeares yet we shall rise and if we repented not we shall heare the sentence of condemnation and looke vpon our Iudge with our owne eyes Then it is best for vs now in the time of grace while we liue here to prepare that we need not feare to come to appeare and behold this Iudge No doubt if we were perswaded that we should thus appeare it would moue vs to repent Euery eye shall see him Then here we see that all men with their owne eyes shall looke on him and those who wanted them in this life shall haue them restored It is graunted of all Diuines that the elect haue all their senses and other defects restored and it is to be added that the wicked too they shal haue all their powers senses and faculties of soule and body restored the deafe shall heare the blind shall see this Iudge but this can be no glory to them seeing it is to increase their punishment for the more senses they haue they haue the more punishment because we iudge of things by sense Euen of those which pierced him This is added first to shew that we shal be freed No power or wisedom of any man or monarch can free vs from appearing for if any could escape then the Iewes and Gentiles who preuailed most against Christ in that they put him to death but none of these can escape his iudgement for euen they which pierced him they shall see this Iudge be summoned before his maiestie for though they had power to kill him yet none of them shall haue power to absent themselues from before his barre 2 To shew the case of all wicked men namely that such wo and misery befals them as they neuer dreamed of The Iewes and Gentiles they crucified Christ and put him to a temporall death but they neuer dreamed he should condemne them to eternall death 3 To shew the rufull and wofull estate of all impenitent sinners for these men shall haue their greatest enemy to be their iudge who will shew rigour vpon them and iustice without all mercy and this is meant not only of the Iew which pierced him but of all impenitent sinners because all such do by their sins as swords and speares wound him at the heart as the souldiers did These be as bad as the Iewes which pierced Christ as Iudas which betrayed Christ as the souldiers which goared his sides Out of these words some gather that the body of Christ hath still the wounds and scarres which here he had giuen him the print of the nailes in his hands and in his feete and that these shall be seene in Christ at the last day and say that it is no infirmitie to Christ to haue these but rather an increase of his glory but this cannot be gathered hence for though it be said They shall see him whom they pierced yet not as he was pierced And because they shall see him shall they see his wounds Many shall see Kings and Queenes whom they crowned in this world ergo as Kings and Queenes So we shall see our fathers mothers therefore as fathers and mothers so many shall see Christ therefore as he was wounded and pierced It is no good collection nor opinion And all the tribes of the earth shall waile for him That is before or ouer him Here is the fruit and effect of his comming especially in the wicked All the tribes of the earth S. Iohn he speakes here of the world as it was in the condition and diuision of the land of Canaan for before that time it was not diuided into tribes So Math. 25. setteth out the iudgement of the whole world by the separation of the sheep from the goates noting that they which repented not of what tribe soeuer of what estate or condition shall waile and mourne And he addes a reason of this for him before him or ouer him that is they shal waile and lament with exceeding lamentation because they beleeued not his word but contemned his doctrine and therefore now they want all helpe to free them from the punishment of their vnbeleefe and contempt of the Gospell If they shall mourne because they did not beleeue and receiue the doctrine of Christ and for that haue no way to escape then it is our dutie to labour aboue all things to be reconciled to God in Christ to get our sinnes pardoned to beleeue and embrace the word of God for vnlesse we beleeue and be reconciled when the last day comes there is no hope of helpe no way to escape no time of grace to repent If the doore be once shut we must stand without there is nothing then but horror of conscience for vs it will be a day to vs to make our eyes start out of our heads a day of all woe and misery Then it is great wisdome so to spend the time of grace in this life especially that we may get the pardon of our sins reconciliation with God in Christ to receiue and beleeue his will and word which if we do we shall haue no cause at all to waile and mourne but be glad and reioyce Then we must take heed the Diuell steale not out of our hearts this one lesson which is most necessary which he wil most labour for to do See what an euill conscience is it lieth asleepe here while a man liues it neuer troubleth him but in
pleaseth his maiestie to make vs his children which truly beleeue in Christ and this is the fountaine of all grace loue and fauor Now if grace be taken for this fauor of God in Christ thē though the outward signs and sensible feeling of Gods fauor in Christ may be lost yet grace that is Gods fauour in Christ cannot be lost A father by some offence of his child may not shew signes of fauour to his sonne for a time but rather his anger by words or stripes yet for all this he carieth a fatherly mind to him not purposing to disinherit him So when a true child of God sinneth he then feeleth not the fauour of God for he turneth his countenance frō him for a time yet not so that his fauor is wholy lost but he still keepeth it towards vs not purposing to disinherit vs in Christ but is still our father and we his children Secondly grace signifieth not onely Gods fauour but the gifts of grace as faith hope repentance c. which are bestowed on them which beleeue Now these graces be of two sorts some necessarie to saluation without which we cannot be saued for without faith no man can be iustified sanctified or glorified Now from true faith proceedeth true hope and loue which three graces be especially necessarie to saluation and especiall graces of Gods spirit Secondly there are other graces which be profitable and needfull yet not necessarie to saluatiō as feeling of Gods fauor ioy and alacritie in inuocation of Gods name feare ioy c. and these are not so necessarie but that a man which hath them not may be saued Now then the three first faith hope loue cānot be lost finally or wholly being necessarie to saluation but the other may faith indeed may be weakened and wounded but neuer lost wholly but in part and for a time and so it is said here of the Church of Ephesus First that grace cannot be lost wholly and finally these reasons proue Math. 16. 16. Christ promised Peter and in him the whole Church that the gates of hell should neuer preuaile against him for when he saith they shall not preuaile the meaning is they shall shew very much strength but shall not ouercome or preuaile against the Church Though she may be foyled yet neuer ouercome The second reason is if it were possible he should deceiue the elect of God Mat. 24. 24. Christ taketh it for graunted that they which beleeue which are truly iustified and sanctified cannot fall finally so loose their faith Thirdly Ioh. 10. 28. Christ saith his sheepe shall neuer perish But they answer that so long as they remaine the sheepe of Christ they shall not perish but Christ cutteth off that obiection saying no man taketh them out of his hand they shall not be able by their naturall corruption to fall nor any man can take thē out of my hands The fourth reason is Ioh. 3. 36. He that beleeueth hath eternall life they say hopeth but he which hath it in hope truly he cannot loose it seeing hope cānot make a man ashamed Rom. 5. 6. and hope is grounded on faith Heb. 11. 1. Rom. 8. 30. whom God predestinateth he calleth iustifieth sanctifieth and glorifieth Now if he which beleeueth shall be iustified and glorified then he cannot fall away for he which falleth finally shall neuer be glorified Fifthly in the end of the chapter he saith nothing can seuer him and the church of the Romanes from the loue of Christ ergo not fall finally for then they may be seuered Sixthly Rom. 11. 29. Gods gifts of saluation are without repentance that is the peculiar gifts of his spirit necessary to saluation are without repentance They say God for his part repents not but man reiects that grace whereof God repented not but this makes Gods will subiect to the will of his creature and makes man to rule God to obey mans wil seeing they make mans will to rule Gods will man wils a thing God wils it not yet mans will must stand which is absurd A seuenth reason 1. Ioh. 3. 9. he which is borne of God sinneth not or cannot sin because the seed of Gods word is in him Now in the first chapter he saith that he which saith he hath no sinne lieth Iohn then meaneth here that he which truly beleeueth sinneth not that is sin ruleth not in him with whole consent but in part And man being partly flesh partly spirit as he is regenerate sin proceeds not from him but as he is flesh They answer so long as he abideth borne of God but when he ceaseth to be borne of God he sinneth then with ful consent but he cuts of that cauil and saith Neither can sinne seeing the seed of the word working by the spirit of God makeh him continue that he cannot so sinne Eighthly If a man may fall wholly and finally then he must be cleane cut off from Christ for he must first be cleane cut from Christ haue no coniunction with him before he can loose grace wholy Now if a man should be so often cut from Christ as he looseth grace then he should be often cut off and often reunited to Christ and if he should be so often reunited to Christ thē he should be so often baptised for baptisme is the sacrament of incision and ingraffing into Christ but that is absurd that baptisme should be any more then once administred ergo a man is but once ingrafted but once vnited to Christ and so cannot be reunited and neuer fall The last reason We pray Leade vs not into temptation that is suffer not Satan and sinne wholy to preuaile and to conquer vs. Now in euery petition there are two things first a commaundement to pray secondly a promise that we shall be heard therfore seeing there is a promise in the word that no true child of God shall be wholly conquered of sinne or Satan no true child of God can finally fall away Against these reasons are brought diuers arguments and they are of three sorts first testimonies of scripture secondly examples thirdly equity For scriptures they alleage these places First Exod. 32. 33. Moses prayeth to God that he may be blotted out of the book of life therfore he which is the true child of God may perish finally Answ. His petition must be vnderstood with condition if it be possible and so Christ let this cup passe if it be possible else Moses should pray for that he knew was not possible and so against his owne knowledge for he knew it could not be that one priuate man should die for the people or suffer eternal punishment for them Againe Moses in that petitiō doth principally shew his zeale and earnest loue he bare to Gods glory and the good of the people in that he neglected his owne life and desired that rather then God should want his glory and they perish he should rather die if it were possible eternally So Paul desired to be
c. The common people be of the Pharisies and Iusticiaries mind that they need no repentance seeing they liue ciuilly not tainted with horrible and grosse sins but we must repent for other sins as want of knowledge loue obedience c otherwise we cannot truly repent Now if we must repent of al sins much more of notorious sins as of Atheisme which now abounds and spreads abroade of pride in apparell contempt of the Gospell which increaseth in all places for want of mercie for crueltie and for those sinnes which can sooner remoue the candlesticke from vs. Now the remedie is to do their first workes to returne to their first loue to God his word and to man This is in the last place seeing this repentance neuer perisheth or decayeth but must be euer renewed So then he would haue vs also to remember what good thoughts affections actions we haue had to get them againe and neuer loose them after We must remember to do our first workes which the Lord graunted to vs at our first calling them we must labour to do againe Or else I will come against thee shortly Whenas our Sauiour Christ had rebuked the church of Ephesus for decay in loue and set downe the remedy first to remember whence she was fallen secondly to repent thirdly to do her first works in these words he layeth downe a reason to moue her to vse the remedie especially to repent if she will not then he will come against her shortly This containeth three parts first a generall threatning or cōminatiō or els I wil come to thee secondly a particular threatning and will remoue thy candlesticke thirdly a condition of the two threatnings except you repent Because he speaketh to all Churches this shewes our dutie in reading or hearing the word that we apply all that is spoken of one man or to one Church to our selues when we see any vertues commended we must imitate them or vices discommended we must search our selues whether we be cleane of them The promise To him which ouercommeth c. hath two parts first to whom it is made namely to him which ouercommeth secondly what is promised I will giue him of the tree of life namely eternall happinesse The partie to whom is he which preuaileth against all his spirituall enemies the diuell the world hell death and his owne flesh That we may ouercome these three things are necessary first a man must be borne anew become a new creature in Christ. 1. Iohn 5. for when a man is borne anew he is free from sinne and ouercommeth all his enemies Secondly he must haue true faith by vertue whereof he must deny himselfe and wholy rely on Christ 1. Iohn 5. We ouercome the world by our faith for he which truly beleeueth in Christ he is partaker of Christ of his victory ouer death hell sinne and the diuell and hath his naturall corruption abolished and weakned Thirdly that we stand against all our enemies with faith and good conscience to the end And he which hath these three he is able to resist al these his enemies To them which ouercome Ergo it is false that the promise of the Gospell belongs to all men without exception that God offereth life and saluation to all vnlesse they will reiect it for saluation is promised onely vnto them which are borne anew which haue faith in Christ denying themselues and they which stand out against all their enemies by faith and good conscience to the end of their dayes Is this so is the promise made onely to conquerers we must then labour to be conquerers to ouercome all our spirituall enemies but to liue in sinne to be the seruants of Satan that is slauerie and hell it selfe and for a man to say in truth of heart that he hath ouercome all these his enemies this is freedome and happinesse And though a man be neuer so great among men yet if he be the vassal of sinne an Satan he is out of the fauour of God and most miserable Secondly the thing promised is life eternall which is set out by two circumstances first by the cause of it I will giue secondly what to eate of the tree of life In which words is an opposition betweene Adam and Christ for Adam by his sinne depriued himselfe of the tree of life but Christ hath set open the tree of life that we may haue free accesse to it Adam he lost an earthly paradise Christ hath prepared an heauenly paradise The tree of life stood in the midst of the garden whereof Adam did eate It was called the tree of life first because it was a sacrament that is a signe and pledge to him of eternall life if he had continued in his estate Secondly because this tree had a vertue in it from God to preserue Adam for euer from death and old age and to make him continually to liue if he stood This tree of life was a true figure of Christ the Redeemer and Sauiour for as that tree had vertue in it from God to preserue Adams life so that he should haue liued for euer and be kept from old age so Christ Iesus the Mediator and Redeemer he liueth not onely as he is God but as he is man and not for himselfe alone but to conuey quickening vertue to all which beleeue in him and are partakers of his merits by a true faith To eate of the tree To eate signifieth sometime to beleeue as Ioh. 6. 50. but it cannot be so here seeing we cannot in heauen beleeue in Christ but to eate of that tree is to haue immediate fellowship and communion in heauen with Christ for euer For Christ shall be to vs a tree of eternall life for euer yea all in all to euery one of vs. In this first point of the promise note two things the first wherein consisteth eternall life namely in immediat fellowship cōmunion with Christ in heauen for euer and this is our true felicitie to eate of the tree of life to partake with Christ in heauen who shall be to his all in all that is all happinesse that heart can wish Therefore it standeth not in outward meanes as meate drinke apparell sleepe respiration recreation c. but in the eating of the tree of life that is in the immediate fellowship with Christ Iesus for euer Secondly the place of this tree is the midst of paradise where Christ putteth a difference between the tree of life in the earthly paradise and this in the heauenly paradise He saith in paradise that is in the third or highest heauē a place of ioy and pleasure where the Lord especially sheweth his glorie and where he prouideth happinesse for his children There are indeed three heauens one where we liue and breath and where the clouds be the second where the starres be the third is the place where the Lord sheweth his presence and where he will haue his children be Of this Paul speaketh when he was rapt
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
yea though they preach it oftentimes But they must looke that they do it not for ease but for the good of the Church And therefore the hearers hearing the Minister repeate the same doctrine ought not curiously to reprehend him for then they may as well reprehend Christ himselfe as before I haue shewed Here then is a dutie commaunded namely to heare this hearing is the good learning that bringeth true faith saluation and sincere obedience with it But to whom is this commandement giuen To hearing hearers and to such as do not onely receiue the word of God with their outward eares but with the eare that is in the heart Hence we learne first that God doth not giue to all men grace to heare his word to their saluation Secondly that we must so heare that thereby we may be conuerted and changed But what is to be said namely what the spirit teacheth to the Churches That we might heare attentiuely he vseth a double reason one drawne from the speaker another from the auditors to wit the Churches But I haue spoken of these before And to the Angell of the Church of the Laodiceans write c. As before all the other Epistles so before this last Epistle there is a commandement giuen to Iohn to write it And the Epistle hath three parts as the former had first a Preface secondly the matter thirdly a conclusion First of the Preface wherin Christ is described in whose name it was penned by two arguments First by his name and title Amen a faithfull witnesse Secondly by his priuiledge and propertie the beginning of the cratures Amen is an Aduerb of affirmation or asseueration signifying truly verily certainly The reason why he is so called is rendred in the words that follow which are a commentary and full exposition of this The faithfull witnesse c. So that to this end he is called Amen to shew that he is a true and faithfull witnesse See chap. 1. 5. there I expound it And here I will repeate the heads onely of that exposition He is called a witnesse betweene God the father and vs because he doth not onely reueale the fathers will to vs but sealed it with his blood and giueth vs many testimonies inward and outward but of all testimonies that of the Scripture is most certaine And for these three respects he is thus termed first because he doth reueale it and seale it and ratifie it by inward and outward testimonies secondly because he wold accomplish his fathers wil. 2. Cor. 1. 20. All the promises of God are in him yea and Amen that is most certaine and therefore he is a witnesse yea a faithfull witnesse Thirdly he is called a true witnesse because he speaketh the truth that which he reuealeth from his father is the will of his father who is truth it selfe he saith as the thing is without error or falshood nay his will is the rule of all truth This is the meaning of the first argument Now the vse and the end why here Christ is so called if we do but reade the Epistle and marke the contents we may guesse probably at the end which is that he might shew himselfe an example to the Angell of that Church who was slacke and negligent in his ministery therfore Christ instructs him how to cary himself without respect of persons teaching the word of God truly and faithfully See chap. 1. 5. And not only to the Angel but to all the Church yea to all Christians he propounds himselfe an example of two worthy vertues faith and truth he would haue all to be true and faithfull in their life and conuersation euen as he is This faith is a vertue whereby a mans word becometh as sure as an obligation as we vse to speake whereby we make good all our words othes and promises Truth is that whereby a man without lying deceit or fraud speaketh the truth from his heart that I say which is necessary to be knowne for his owne and others good and for the glory of God Set we this example before our eyes and as Christ is a true and faithfull witnesse so let vs be carefull to shew our selues true in all our words and speeches and to be faithfull in all our promises These be excellent graces in Christ and fruites of the spirit in Christians therefore let vs be knowne by these to be like Christ. The second end of this title is to induce this Church to apply it selfe to the word of God effectually for it was faultie in this point therfore that he might bring them to this he saith that he is a faithfull witnesse How should they do this Thus consider in the word the law and the Gospell the commaundements promises and threatnings and apply them particularly euery man to himselfe the commandements to know sinne the threatnings to humble vs and that we may be touched in conscience and made fit to receiue Gods grace see an example of it Luke 15. in the prodigall son I haue sinned and am not worthy c. So Daniel and Ezra humbled themselues No man can truly be humbled till he make this particular application of the word which he readeth and heareth Now the Gospell also must be thus applied we are bound to beleeue the promises of life eternal not onely that they are true but to apply them to our selues The Gospell requireth a further thing which is the foundation of the church for proofe see Phil. 3. 7 8 9 10 11. The summe is this he esteemes all things losse in regard of Christ and desires the righteousnes which is by faith in Christ and to know the vertue of Christs resurrection Now marke the fifteenth verse let so many as be perfect be thus minded teaching euery one of vs our dutie to apply Christ to our owne person Thus are we bound in conscience to apply the Gospell to our selues and whosoeuer doth not so he makes God a lier as much as in him lieth 1. Iohn 5. And this is the principall end and reason why Christ calleth himselfe so that men might not onely beleeue the word in general but apply it in particular to themselues The not doing of this is the cause of negligence in religon of so many luke-warme Christians and professors Therefore let vs all learne this dutie It is not enough to know the word no nor to be able to teach it but aboue al things to lay it to the conscience to apply it that we may be truly humbled and turne to God therefore iustifying faith is that which applieth in particular Now the second title of Christ is the beginning of all creatures Col. 1. 16. By him all things were created in heauen and earth therefore in regard of creation he is so called Yet I doubt not but there is a further cause why he is so called here namely because he is the beginning of the new creatures as Ephes. 1. 10. where it is said we are Gods workmanship created
and reading the writings of men contemning the word of God And yet the writings of men be sinfull and erronious euery way imperfect the writings of God holy certain and euery way absolute being giuen to the Sonne as he is king priest and Prophet To shew to his seruants cōcerning this testament shortly to be done In these words be 3. arguments for the description of this Reuelatiō First the end vz. to shew it secondly the persons his seruants thirdly the matter of it vz. things shortly to be reuealed The end of this reuelation was to manifest declare to his seruants to wit the Church of God his seruants and children to publish to them those things which should shortly be fulfilled and this is the maine drift of this Reuelation Hence then we note that the Papists erre who say that lay men should not haue the word but barre them the reading of the Scriptures but the holy Ghost saith this reuelation was to reueale things to come not onely to the Clergie nor to the doctors of the Church but to his seruants if so then to the lay man as well as the Clergie vnlesse they will say he is none of his seruants Then this I gather if that this booke being most hard must be learned of the lay man then those bookes which be not so hard must be learned and read and much more those which be more easie as the historie of the Gospell the Epistles c. Secondly the persons are the seruants of Christ this booke then of Reuelation belongs not to all men indifferently but it is written for the seruants of Christ that is such as repent of their sinnes beleeue truly in Christ and shew their faith by the fruites thereof in their liues And so the Lord saith he will reueale his secrets to his seruants the Prophets and the Lord will not keepe backe but reueale to Abraham the things he was to bring vpon Sodome and Gomorrha Then seeing those to whō the Lord shewes his will to whom he declares this book and others they must be his seruants we must not content our selues only to heare the word and receiue the Sacraments but we must seeke to be his seruants we must repent truly beleeue in Christ and shew this faith in obedience and then the Lord will more and more daily acquaint vs with his will And the cause why we heare the word daily and neuer profit but be as ignorant and blind as before the cause is because we be not his seruants we be bare hearers neuer practise that we heare in faith and obedience we repent not neither liue a new life by repentance in new obedience For else if the Lord see any which is his true seruant he approues of him he likes of him and acquaints him daily with his will and word increaseth his knowledge and obedience Secondly seeing that this reuelation is written for the seruants of Iesus Christ I obserue that Christ is true God the reason is because they be called his seruants that is Christs The reason stands thus he which is Lord of the Church the members thereof and also of Angels as it followeth after he is true God but Christ is Lord of men and Angels ergo he is true God His seruants not to all men to the whole world and euery singular man but to his seruants Hereby we see the opinion of those which hold God would haue all to be saued and cals all men is false For if he called all effectually then he would offer al the meanes to wit the word of God that so they might be called but he writes it not to all but to his seruants now that which is true of this booke is true of the whole Scripture The Lord shewed his word to Iacob not to all the world not to all nations as to him Psal. 147. 19. 20. he shewed to Iacob that is his true members his seruants and true Christians Now followeth the matter which is the fourth argument of the description of this reuelation vz. Things which shortly must come to passe and in this the matter of this booke is distinguished from all other bookes of the Scripture which speake generally of things either present or now past but this speakes of things to come The matter of this booke is described by two arguments first these things be necessarie they must be done Secondly by the circumstance of time shortly or quickly First the matter is things to come which must be done so speakes the holy Ghost in many places of the word As Christ saith shewing the necessitie Offences must come so Paule saith There must be heresies Act. 14. We must through manie tribulations enter into heauen c. So to Timothy they which be godly must suffer afflictions Shewing in all these places that things which are to come must necessarily come to passe But this doctrine agrees not with mans reason though it be the will of God for men will say If all things come to passe necessarily then it takes away mans free will for necessitie and free will can not stand together Answer They may Indeed constraint and mans will can not stand but mans will and vnchangeable necessitie may stand both together As I shew thus In God there is absolute free will yet he doth many things of necessitie as he willeth that which is good necessarily for he can not possibly will that which is euill but willes that which is good most freely So Christ he died necessarily he could not but die for he died in regard of Gods counsell and yet he died most willingly and gaue himselfe most freely to die when he suffered death ergo these two mans free will and vnchangeable necessitie though not constraint may stand together Men will obiect againe If things come to passe by necessitie then it is in vaine to vse anie meanes as to heare the word receiue the sacraments for Gods will must come to passe do we what we will do Answer These men must consider that as God hath appointed what things must come to passe so he hath appointed the meanes how they must come to passe Then seeing the Lord hath appointed as well the meanes as the ende we should by this necessitie rather be induced to vse the meanes then not to vse them To make this more plaine we must know there is a double necessitie one is absolute another is but in part I call that absolute necessitie which can not be otherwise possibly As that God liues it cannot be otherwise he is omnipotent he cannot but be so There is a necessitie which is not absolute but in part as when anie thing done is necessarie because it depends on necessarie causes As fire to burne this is not absolutely necessarie but in part because it depends on that order which God set in things in the creation It is not absolute for if God should change that order in the creation
it and then we must beleeue it Then we must do as Mary did we must leaue other lesse matters and sit at Christs feete to heare his gracious words Luke 11. further we must labor to haue the same knowledge conueyed to others for if we beleeue truly we cannot containe our selues but we must needs teach others He which drinketh of the well of life out of his belly shall flow full streames of running water Ioh. 7. he cannot hold it in but will conuey it to others That this may be done first the head of the family he must teach and instruct his family for God hath bound him in conscience to spread abroad that knowledge he hath to conuey it to his family and though he be not able yet God requireth he should be able to instruct them that so a particular and litle church may be in his family Againe euery man must labour to win his enemy and those which are ignorant to beleeue the word The Scribes and Pharises compasse sea and land to make one Proselite and the wicked labour to winne men to do as they do much more should we Yea and euery man must labour to edifie those which be fellow-members with him of the same church in faith hope loue repentance and such like as Iude saith they must labor to saue some Lastly to maintaine the Religion of Christ against all his enemies to answer them and to stop their mouthes 1. Pet. 3. 15. Seeing the maintaining of the name and religion of Christ is so excellent a thing we must aboue all things labour for it to spread it abroad ouer the whole earth to defend it against all false teachers So did the church of Ephesus being persecuted and iniured by false Apostles and this is a most blessed labor to to defend Christ and his Religion and with it the honour of God In the end of the verse he setteth downe the maner how she defended it namely that she did not faint but was constant perseuered to the end So we haue had the Gospell long time preached we haue defended it with hazard of life goods we must not now leaue off but still continue and this exhortation is necessary seeing the Lord after so long peace purposeth to try vs by persecution or false teachers Then let vs purpose to be constant to the end and not as some who can change as religion changeth be of any religion To maintaine religion is commended but the principall thing for which the church of Ephesus is commended is perseuerance Neuerthelesse c. In the fourth verse Christ setteth downe a direct and seuere reproofe of this Church I haue something against thee Here Christ dealeth as a iudge calling the Church to an accompt laying actions to her charge which actiō is this Thou hast lost thy first loue that is the Church and people of Ephesus the Angel and the people haue lost that loue to God religion and man which they had when they were first called not that they left it wholly but because both people and Minister suffered their first loue to decay that now it was not so feruent and plentifull as before Ob. Christ commendeth her zeale against false Apostles Answ. It is true she had now zeale and loue but in respect of that she had first it was no zeale nay it was cold and frozen therfore he saith thou hast lost thy first loue If God had something against this Church then now he may iustly haue against all particular Churches in the world especially against vs in this land seeing we be in her estate A great part neuer had loue of Christ and many haue fallen from their first loue That some haue fallen it is plaine many in Queene Maries time were content to liue in persecution for the Gospell but after when quietnes came they became plaine worldlings as the historie of the Church records And in these dayes of peace and plentie of the Gospell such as twentie or seuen and twentie yeares agone were zealous professors now become cold and frozen professors Many I graunt are free from this sinne yet are they worse then these for they neuer had the loue of Christ and religion but are louers of themselues of this world honour riches and pleasure Now then if Christ had something against these Churches for losing their loue much more may he haue against vs who neuer had true loue of him That men now adayes be louers of themselues of this world and not of Christ it appeareth seeing most congregations and Churches after this long time of hearing the Gospell preached being daily taught yet are not bettered in opinion iudgement life and obedience but still remaine ignorant which argueth no loue of God nor of religion For it is not possible that he which loueth God and loueth religion indeed should continue from yeare to yeare in ignorance neuer profit in practise of religion in bettering his knowledge obedience And in that men liue in their particular callings without al loue to God and religion it argueth they loue not God for if they loued God they must needes loue their neighbours these going together But men practise their callings with the loue of themselues of honour riches and pleasure no loue to God no loue to religion This should moue vs to stirre vp our hearts to labor to get true loue of God of religion and of our neighbour that Christ haue no action against vs. For if a King or a mightie man shold haue an action against vs especially being iust and good it would make one quake and tremble but we haue euen the King of heauen and earth to deale with he hath an action against vs then it is best to looke about vs. This Paule vrged to Timothy that he would go beyond himselfe abound in feare loue and repentance Phil. 3. 13. he laboured to that which was before forgetting that which was behind that so he might come to perfection He looked first on his wants and then by thē tooke occasion to grow and increase in all spirituall graces We are in a way we must walke to heauen there is no standing if we purpose to come to the marke we must be as young children who first are children litle in knowledge and strength after are stronger and lastly become tall men so must we daily grow till we become tall men in Christ perfect and tall men in knowledge of religion And they which after long preaching be ignorant or make no increase in religion they be in a dangerous estate and cannot possibly come to the kingdome of heauen Hast fallen from thy first loue Hence the Papists as also other Churches gather that a man may fall away wholly and finally then this question must be cōsidered whether a man may wholy fall from grace That we may answer to this we must know grace is taken two wayes first for that fauour of God whereby it
it to do thee good Psal. 113. This knowledge is ioyned with his prouidence ouer his This I say is spoken to comfort vs if we be in tribulation we must then consider whence it cometh namely from God he knoweth and seeth and careth for it this will ease vs of much griefe and make vs patient So we hauing had long peace must looke for tribulation which when it cometh the onely way to arme vs with patience is to consider that God both seeth it and knoweth it and is will be a stay and prop to vphold vs that we faint not in misery After he setteth out two sorts or parts of tribulation first pouertie secondly reproch The first is pouertie namely want of temporall blessings necessary to maintaine this present life Now seeing that famous Church was so afflicted with pouertie we learne that true Religion will not free a man from affliction and from pouertie then let no man think because he beleeueth in Christ he shal be rich Obiect But God promiseth the fauours and blessings of this and the other life to his seruants Ans. He promiseth indeed but the blessings cōcerning the kingdome of heauen without exception temporall blessings with condition if they be for our good and his glory else he will send want and pouertie euen to his dearest seruants I know thy pouertie This is added to comfort her for that her estate in earthly things was weake yet Christ knoweth it he cares and prouides for her and will if it be for her good free her or else giue her patience Obiect But how can her workes and pouertie stand together seeing she could not giue to the poore that wanted Answ. All good works stand not in giuing large almes to the poore but the works of our calling done in faith and good conscience they be good workes though the other haue their place if they be done as they shold for though works in our calling be most meane yet it is a good work to God It is not the matter of the work but the maner of doing it makes a good work namely if it proceed from an honest heart and be done to Gods glory Yet thou art rich Here Christ intends to comfort her that though she wanted was in pouerty yet she was rich in Christ she had riches in God Luke 12. 21. And this in two respects first when we are recōciled to God in Christ haue assurance of the pardon of our sinnes in him 2. Cor. 8. 9. Secondly when we haue grace from God to do good workes 1. Tim. 6. 18. That we may be rich in good workes we must lay vp a good foundation in heauen for Gods graces they be true riches The poore man to whom God denieth riches in this world he seeing his estate must labour to haue riches in heauen which are true riches indeed This is to be reconciled to God in Christ to haue Gods graces whereby he can do the workes of his calling in faith and a good conscience Againe the men of this world if they would be truly rich they must labour to be reconciled to God in Christ but they content themselues with their owne riches and neuer seeke for true riches indeed but are choaked with the desire of temporall riches But all men labour to get earthly riches honour and temporal blessings and esteeme not to be rich in God which is meere madnes The second part of her tribulation is her reproch And thy blasphemie that is the slaunder reuilings and repoches of the Church of Smyrna This was not onely in respect of God but of their profession and religion for they did reuile and slander them for their profession Where we see that they which serue God they must looke for slanders reuiling reprochings He which desires to liue well to worship and serue God he must look for these nay if he haue them not he must suspect himselfe for Christ calleth them cursed whom all men speake well of which though it be a great griefe yet Christ comforts them he knoweth it seeth it and will in due time remedie it he seeth euery slander defamation and reproach which should make vs patient to endure these blasphemies The persons which blasphemed her They which say they be Iewes but be not but are the synagogue of Satan That is as in other cities of Asia Europe there were assemblies of Iewes that had their abode and synagogues so in Smyrna had they assemblies a synagogue perswading themselues they had a true church but that the other had not and therfore slandered them for their religion and their Christ whom these professed they denied They were Iewes by birth coming of the tribe of Iudah yet not true Iewes in profession and worship of God but a synagogue of Satan And so they which reproch religion which reuile the worshippers of God they be Iewes by birth but they are not Iewes indeed but enemies to God to religion and to thē which professe it Now concerning these let vs examine first what they were in their own opiniō secondly in Christs opiniō Which say they be Iewes They coming of the tribe of Iudah they thought they were true worshippers of God as Abraham Isac and Iacob were but Christ he saith they be the synagogue of Satan And as the Iewes enemies to God and religion seeme to themselues to be true professors so all the wicked blesse them selues in their sinnes thinke all is well they do as we may see Psal. 10. they ouerthrow the truth of God by damnable heresies yet perswade themselues they hold the truth for which they wil die yea witches men and women wil say they abhorre the diuell they will not haue any thing to do with him but that by good Angels and some speciall gift of God they excell other men are able to work wonders And so the carnal Protestant he sinneth and saith God is mercifull and so makes Christ his packe-horse But we must learne by their example to suspect our selues to cast downe our pride and conceit of our selues and not thinke too highly of our owne goodnesse but to suspect our selues for many sinnes We may not say we are Iewes when we are not The second point is Christs iudgement of them he saith they seemed to be Iewes but were not but indeed the synagogue of Satan that is a company and assembly of men which seemed to serue God but worshipped the diuell Obiect But they were Gods chosen people whom he chose out of all nations to serue him how then could they be the synagogue of Satan Answ. There is a double election first speciall and particular whereby God in his eternall counsell chooseth one to saluation the second is more general whereby he admits men into the outward Church to be partakers of the outward signes and priuiledges of the couenant as the sacraments c. The Iewes they had the generall calling but not the particular
labour to see our hunger and want of Christ for as they which be thus hungrie shall be fed so they which be full shall be sent emptie away Oh they be blessed which hunger after Christ they shall haue the bread of life and drinke of the well of life Ioh. 6. Seeing Christ is the bread of life the true Manna signified by that in the wildernesse we see the madnesse of most men in the world who seeke not for this spirituall Manna of the soule which is farre better then that in the wildernesse but we like the Israelites delight in onions and garlike and the flesh-pots of Egypt And are not we as prophane as they seeing we labor much to get earthly Manna temporall food riches pleasure c. but neuer seek to haue Christ the food of our soules the bread of life Yet these which do so be the wise mē of the world we coūt thē of credit and happiest mē but they be indeed prophane Esawes preferring this temporall food before Christ the food of eternal life We must then labour to detest this abhominable prophanesse seeing it is the very defacing of religion But Christ shall take it in the highest disgrace when he seeth vs preferre bread which perisheth before this precious and eternall food of our soules And here in that Christ meaneth by Manna not corporal food but himselfe his owne body and blood for that corporall foode was but a signe of this we see the signe in the sacrament is put for the thing signified Manna for the body of Christ. Christ addeth the hidden Manna to put a distinction betweene the earthly Manna which the Israelites and all might see feele and eate and Christ who is the hidden Manna and whom euery one cannot see It is called hidden first because no man by nature can haue this foode no naturall man can see will or desire it secondly because God reuealeth not this spirituall food namely Christ effectually to all men Math. 11. 25. The wise and prudent cannot know it it is reuealed onely to Gods children Seeing Christ is the hidden Manna we see the estate of men in the world yea in the Church of God they know not Christ the true bread of life they feele no want of this food because they know it not for a man cannot know truly what food is till he stand in need of it feele the want of it nay not onely the people but Preachers though they know Christ in a mentall knowledge yet they know not him as they should they feele no want of Christ to be their Sauiour to deliuer them from the wrath of God to feed their starued and famished soules and to deliuer them from the gulfe of hell Then we must not content our selues with knowledge swimming in the braine but labour to know our wants to feele our misery to seeke to haue Christ the food of our soules to deliuer vs from the misery and wretched estate we are in by it to labour to get but one drop of bloud to satisfie our hungry and starued soules And as one which is starued with hunger would seeke to haue meate so we must haue experimentall knowledge that we can say in conscience I see and feele how I want Christ to feed my soule Seeing Christ is the hidden Manna God offereth him not to all men in generall for then he should not be hid as he is from many therefore there is no vniuersal election no vniuersal grace offered effectually to all men in particular The second gift is a white stone where Christ borroweth a phrase of speech from the Gentiles to whom he wrote The Gentiles vsed these stones in iudgement for when men were iudged the Iudges gaue them either a white stone which was a token of absolution or a blacke stone which was a signe of condemnation Secondly they vsed these stones to trie whether such a day or such should be luckie as they say or vnluckie for if they tooke a white stone out of their vessel then it was a token of good lucke if a black then of bad Now here it is vsed for the first Christ promiseth a white stone that is pardon and absolution from sinnes and from the punishment of sinne euen eternall damnation To them which ouercome beleeue labour to maintaine and defend faith and a good conscience let these go on to the end for they shall haue this white stone Now then if any would know whether he haue pardon and absolution of his sins here is the note and marke if he beleeue in Christ labour to maintaine faith and a good conscience then he hath this white stone promised him Then we must labour for these that so the other may be sealed to vs. The third gift is A new name written in the same stone This name is to be Gods child so the same Apostle expounds it 1. Iohn 3. Behold what great loue God sheweth vs euen to be called his sonnes this is the name he giueth to them which ouercome to be called his sonnes and heires with Christ. Now seeing God giueth this new name to his children it must not be an idle name but the Lord giueth with it a new conditiō whereby we are made the sonnes and heires of God So when Abram was new named Abraham it was for a speciall purpose for then he began to be the father of the faithfull When Iacob was called Israel it was for a speciall end So we hauing a new name must haue a new condition which is to be called the sonnes and heires of God in Christ. Now this is a most excellent prerogatiue for then we haue Christ our elder brother and our fellow heire God our father the Angels to defend and guide vs all things and meanes of this life to our benefite Gods speciall prouidence to guide vs and being Gods childrē our sins are no sins but a meanes to come to felicitie and our death is no death but a litle doore to passe to life this is the new condition God giueth with our new name Written in the white stone That is in the pledge of absolution for here the white stone and new name go together for looke whom he absolueth he giueth a new name and new condition for he which hath his sinnes pardoned is a new creature a new man the white stone and new name go together and are written in each other Then men must haue them both and not as most do say they hope Christ is their Sauiour he will pardon their sinnes and yet continue in them take occasion by that to sinne for Christ if he giue the white stone that is pardon of sinne he giueth with it a new name and a new condition of life Which no man knoweth Some might obiect Doth he giue men new names why then do we not call them by their names Answ. He saith no man knoweth it but he which hath it that is in that maner and certainty as
wil sup c. This is the promise it self namely a mutual fellowship with Christ this is the ground of al ioy comfort happines therfore it is here propounded as the principal thing and it hath two parts first I will sup with him secondly and he with me The true communion betweene Christ and his members stands in these two things Here is a double feast and these two containe the summe and substance of Salomons book called the Canticles for there Christ entertaineth feasteth the church and the church feasteth him For the first I will sup with him How Cant. 4. end Come my wel beloued and eate of the delicate things and pleasant fruites there you may see how euery Christian soule conuerted makes Christ a feast to wit with the fruites of true repentance Psal. 51. The broken and contrite heart that is a most worthie part of the feast and a sacrifice acceptable to God Secondly a beleeuing heart for without saith it is vnpossible to please God Heb. 11. and when we giue vp our bodies and soules a liuing sacrifice Rom 12. 1. bring broken beleeuing and obedient harts these are the dishes and delicates wherewith Christ is fed wherein he delights And he with me We must also be feasted by Christ for Christ comes not for this end to be entertained but to entertaine The feast which Christ makes is his own bodie and bloud in the administration of his Supper his bodie is true meate and his bloud is true drinke And the vessels in which it is serued out are the seales of the word and the guests are penitent sinners which haue broken hearts which hunger and thirst after Christ. Now from this feast ariseth righteousnesse peace of conscience and ioy in the holy Ghost Rom. 14. 17. All ioy that heart can thinke comes by this feast Now seeing Christ makes these promises as a principall token of his loue we must make some vse of them We must renounce all our carnal vanities and earthly delights and giue our selues no more to surfetting and drunkennesse and sumptuous banquetting Here is a better kind of feasting therefore turne your eyes from those lift vp your hearts and haue care to entertaine Christ feast him with the graces that God hath giuen you and labor againe to be feasted of him feed of his bodie and bloud to life eternall Labour to be acquainted with these that you may know by experience how Christ feasts you and you him You know one friend how to entertaine another euerie man according to his dignitie but you should haue more care of this spirituall and mutuall entertainment betweene Christ and you Againe see here a notable abuse of those that come to the Lords table for marke how these two go together Christ feasts vs and we must feast him so that there may be an enterchange of feasting but our communicants come to the Lords table and they will haue Christ feast then but they will not feast him whereas we should feast him daily by faith obedience and repentance and good duties of our callings but we like churlish vngratefull Nabals haue not one good dish to feast him withall This is our shame Or if we be good guests for a day yet after that is past we haue no care to entertaine Christ. Looke to it therefore and see that you feed Christ not by your owne natural power but by your gifts of grace To him that ouercometh c. This is the conclusion of the Epistle in which note two parts first a promise secondly a precept The promise To him that ouercometh that is he that holds out keeping faith and a good conscience against all the enemies of his saluation Shall sit that is haue fellowship with Christ in his glorie Christ doth not promise equall glorie and honor for that is not possible for anie creature because he is the head of his church but onely a participation as if he should say he shall be partaker of my glorie so farre as shall be meete and conuenient for him as appeareth by the words following But this wil some say is no great matter True the carnall heart of man may surmise so therefore he addes as I ouercame c. This is no small glorie for like as my father did aduance me when I had ouercome so will I aduance all my members when they haue ouercome their spirituall enemies Now as Christ is inferiour to the Father as he is Mediator and yet sits with him so the members of Christ may sit with him and yet be vnequall to him in glorie Verse 22. Let him that hath an eare This hath bene expounded often before The memoriall of the righteous is euerlasting but the name of the wicked shall rot Prou. 10. Laus Christo nescia finis ⧠An excellent Sermon plainely prouing that Rome is Babylon and that Babylon is fallen Preached long since by a famous Diuine and added as a Commentarie to the hardest part of the Reuelation REVEL 14. VERS 8. She is fallen she is fallen euen Babylon that great Citie for of the wine of the furie of her fornication she hath made all Nations to drinke THE holy Euangelist S. Luke in the fourth chapter of his Gospell recordeth that on a time when our Sauior came into the Synagogue at Nazareth to reade as his custome was there was deliuered to him a booke containing the Prophecie of the Prophet Esay Which after he had opened at the first he found the place where it was written in these words The spirit of the Lord is vpon me because he hath annoynted me that I should preach the Gospell to the poore He hath sent me that I should heale the broken in heart that I should preach deliuerance to the captiues and sight to the blind that I should set at libertie them that are bruised and to preach the acceptable yeare of the Lord. Then after he had closed the booke and deliuered it to the Minister he sate downe to preach and the eyes of all them that were in the congregation were bent vpon him Then he opened his mouth and spake vnto them these words This day is this Scripture fulfilled in your eares and they all gaue him testimonie that it was so In like maner may I say concerning this place of Scripture which I haue read vnto you In your eyes and eares is this Scripture this day fulfilled And I pray God you may all likewise beare witnesse with me that it is so The last time that I spake in this auditorie I intreated of the flourishing and prosperous estate of Ierusalem which is the Church of God set foorth in the 122. Psalme and therefore good order now requireth that I should speake of the decay and ouerthrow of the enemie of Ierusalem which is Babylon the See and Church of Antichrist and for that purpose principally haue I chosen this text of Scripture to speake of that by the one we might be enflamed with loue of the true Church
standeth in the holy place which is the temple and signifieth the Church Now the Pope sitteth in the midst of the temple of God and boasteth himself to be God chalenging to himselfe such authoritie as is proper only to God and vsurping such honour as is peculiar onely to God Therfore not in the heathen Emperors but in the Popes is this prophesie accomplished Another reason to proue that Antichrist which in this Reuelation is foreshewed to come into the world cannot be vnderstood to be the heathen Emperours is taken out of the seuenteenth chapter of the same booke for there the Angell interpreting to S. Iohn the mysterie of the beast that beareth the harlot which hath seuen heads signifying seuen hilles he declareth also that they signifie seuen Kings or principall estates or formes of regiment for so the name of King is often taken in the Prophets and specially in Daniel at which prophesie S. Iohn borroweth many phrases Of these seuen heads fiue he saith were fallen the sixt was then presently in authority and the seuenth was not yet come which seuenth was the monstrous beast Antichrist that was both the seuenth and the eight Now it is euident that this could not be vnderstood of the heathen Emperours for Nero the first persecuting Paynim was come and gone and Domitian another persecutor by whose tyrannie S. Iohn was banished into the I le of Pathmos where he saw and receiued this Reuelation was then in authoritie so that of the Monarchie or tyrannie of heathen Emperours this could not be vnderstood and of the Christian Emperours no man will expound it so that it must needs be turned ouer to the Pope for it can rest in no place else and being referred vnto him all the rest haue a very apt exposition For the citie of Rome and the dominions thereof hath had seuen principall states or formes of regiment the first state of Kings the second of Consuls the third of Decemviri the fourth of Dictators the fift of Triumviri the sixt of Caesars or Emperors and the seuenth of Popes Now fiue of these states or formes of regiment were fallen and abolished in Saint Iohns time the sixt which was the Emperours in his time was in place and the seuenth which is the Popes was not yet come which was the very beast it selfe the Romaine Empire reuiued and raised vp from the bottomlesse pit of hell into the vsurped tyrannie of the Pope And this is that beast that sometimes was of wonderfull great power and glory in the dayes of Augustus and some other of his successors but then much decayed as if it had not bene although in some sort it were but should be restored in the vsurped authoritie of the Pope that claimeth all the world to be his Diocesse which power commeth not from God but from the Prince of pride out of the bottomlesse pit But chiefly let vs consider that the beast although he be but one yet in the account he standeth for two for he is that seuenth head and the eight also And remember that the Pope challengeth double authoritie namely the power of both the swords the spirituall and temporall So that in this exposition all things agree most aptly Againe it is manifest in the Scriptures that Antichrist should deceiue the world with false doctrine vnder pretence and colour of true religion and therefore so often times the Scripture warneth men that they be not seduced by him which were needles if any opē professed enemy of Christ shold be that Antichrist For there is no likelihood that an heathen man a Iew or a Turk should deceiue any multitude of true Christians but he that vnder the pretence of the name of Christ seeketh most of all to deface the honour of Christ he is a subtle aduersarie and the very spirit of Antichrist as S. Iohn also in his Epistle doth testifie For in the second chapter speaking of those Antichrists which were the fore-runners of the great Antichrist he sheweth that they went out from the Church And in the fourth chapter he calleth them false Prophets and teacheth men how to know the spirit of Antichrist He that denieth Iesus to be Christ he that denieth that Iesus Christ is come in the flesh that is he that derogateth any thing from the honour of Iesus to be Christ and in his flesh to haue performed the ful worke of mans redemption as the Pope doth most blasphemously he is Antichrist and who so teacheth any such doctrine speaketh by the spirit of Antichrist For the testimony of Iesus is the spirit of prophesie Seeing therfore that S. Iohn accounteth Antichrist for one that is gone from the church for a false Prophet it is cleare that Antichrist is no heathē Emperor which was neuer of the Church nor yet a false Prophet that tooke vpon him to teach in the Church The same may be said of Mahomet who neuer professed himselfe to be a Christian nor yet a Prophet in the Church of Christ pretending to vphold the religion of Christ but an open enemie of the Gospel of our Sauior Christ altogether without the Church By these arguments I doubt not but all men may see that seeing Babylon is Rome and that the head of Babylon is Antichrist that he cannot be any of the heathen Emperours but euen the Pope himselfe And therefore I conclude according to my text that Rome is fallen if Babylon be fallen Now remaineth the last part that I promised to intreate of namely the cause of Gods so seuere iudgment against Babylon that he hath decreed her vtter ouerthrow and destruction which the Angel comprehendeth in these words Because she hath made all nations drunke with the wine of the furie of her fornication that is she hath deceiued all the world with false doctrine which he compareth vnto two kinds of vices whereby men are so deceiued that they loose all their right iudgement drunkennesse and fornication for as these two vices do allure men to commit them by coueting of vaine delectation that is in thē euen so Babylon hath inticed all men like another Circe to drink of the cup of her delectable errours and to commit most filthy fornication with her idolatrous religiō For of al other religions to the carnal man none is so pleasant as Poperie is in which be so many kinds of satisfaction to be obtained both in this life and after men be dead that there is no greater securitie for an hypocrite to sleepe in thē in the faire promises of Popery And that causeth so many willingly to embrace it and so loth to depart frō it because they would still continue without checke of true doctrine which calleth men to repentance amendment of life or else threatneth eternall damnation For howsoeuer it pleaseth them to charge the doctrine of the Gospell with cause of securitie it may easily be seene by comparison of it with the doctrine of Poperie whether is cause of securitie that which teacheth no
Manna haue power ouer nations be clothed in white made pillars in Gods temple and sit with Christ Iesus in the throne of his Father And though the sonne of Ishai cannot make vs Captains of thousands yet that Sonne of Dauid will make vs the sonnes of God That we may do so we must beleeue the Gospell put on Christ Iesus and be renewed by repentance The first is necessarie the second comely the third profitable To come to the first it is necessarie we should beleeue for he that beleeueth not is condemned alreadie he is condemned in the counsell of God in the ministerie of the word and in his owne conscience and he shall be condemned in the day of iudgement for the wrath of God abideth vpon him The more I consider the fruites of faith the more I see the necessitie of faith Through it we are saued by it we are iustified in it we liue We are saued from Satan iustified before God and liue in the Church In the Church nay by it we liue in heauen for he that beleeueth in the Sonne of God hath euerlasting life Faith is that which purifieth the heart maketh the whole man to runne the wayes of Gods commandements giueth entrance to grace accesse to God in prayer made the Elders well reported of and each Christian to stand to the profession of Christ. It is that hand by which we must apprehend Christ that shield by which we resist all the fierie darts of the diuell and that meanes by which we do good to others By faith we receiue the spirit are members of Christ we are risen with him he dwelleth in our hearts we feed on him continually resist Satan are the children of God and the word which we heare becometh profitable And what shall I say faith is of such a qualitie that it vniteth vs to Christ maketh vs certaine of our saluation bold in our profession ministreth true ioy giueth temporall blessings sanctifieth our gifts and maketh vs refuse the pleasures of this present world In a word no sinne can condemne him who hath this true faith and no vertue can saue him who wanteth it To come to the second which is Christ the obiect of faith The most comely garment that euer we can weare it is to be couered with the robes of Christs righteousnesse Iacob was blessed by Esaus garments we are blessed by Christs garments What we see through a greene glasse seemeth all to be greene and what God seeth thorough Christ it is al amiable We must put on this aparel not as the Church in the Canticles I haue put off my clothes how shall I put them on againe or as a gowne that we cast off when we come to our home but we must so put him on that we neuer put him off againe We must put him on by imputation imitation infusion and profession by imputation of his righteousnesse imitation of his vertues infusion of his Spirit and profession of his name Thus we must labour to get Christ for what though a man could commaund the earth with Alexander the sea with Moses the fire with Eliah and the Sunne with Iosuah What though he were as rich as Salomon as wise as Achitophel as strong as Sampson as swift as Ahimaaz as beautifull as Absolon as fortunate as Metellus descended as Paul was of the bloud royal of Princes yet hauing not Christ he hath nothing Yea say a man had the abstinence of Aristydes the innocencie of Phocion the holinesse of Socrates the almes deedes of Cimon the moderation of Camillus the honestie iustice and faithfulnesse of both Catoes all these out of Christ were but splendida peccata and to be esteemed as dung in regard of Christ. For haue him and haue all things want him and want all things he is in at and after death aduantage I come to the last it is profitable to repent for if we turne to the Lord he will turne to vs and that we may turne consider his mercies in forgiuing his benefites in giuing his patience in forbearing and his iudgments in punishing The word preached sinnes committed and that few shall be saued the shortnesse of life the vncertaintie of life and the certaintie of death the ioyes of heauen the torments of hell the comfort of the elect and that else we can haue no comfort in death pray we cannot vnlesse we repent and perish we shall vnlesse we repent but blessed shall we be if we do repent But manum de tabula Magister adest this discourse following will teach vs these things and it am I bold to present to your Worships Iohn sent his Reuelation to many Churches and I present his Epistles to many worthie personages and to whom may I better present them thē to you Iohn was a disciple full of loue and you are breethrē full of loue The Preacher of these Lectures was well knowne to many but to none better then to many of you especially to those who were in my time worthie members of that most worthie Colledge with him And the rather I do it that times to come may reioyce in the Lord that from one honorable root haue issued so many profitable branches to the Church You are sixe brethren as pillars of your house there were three sisters as fruitfull vines of the same one is not but is with the Lord and her I knew a Ladie of admirable vertues the other two are and long may they be so You are all brethren by nature of one venter nation of one countrie grace of one spirit affection of one heart fortune in great fauour and of one hope by your holy behauiour And concerning brotherly loue I need not to write vnto you for you are taught of God to loue one another Your Scilurus at his death need not teach you concord by giuing to each of you a sheafe of arrowes which cannot well be broken whilst they are conioyned for you by your amitie make your selues inuincible If Chilo the Lacedaemonian died for ioy to see one sonne crowned at Olympus and Diagoras Rhodius did the like when his three children got the garland at a wrestling and Iacob so reioyced to heare of his one Ioseph to be aduanced greatly in the kingdome of Egypt how might that happie father of yours reioyce to see at one time one sonne sitting as high Sheriffe of the shire another preaching before the Iudges of Assize and the third pleading as Councellor at the barre and all the rest of great expectation in the kingdome Thus wise sons are a ioy to their parents and all may behold how good and comely a thing it
of him his spirit and so we shall be able to discerne and iudge of it for no naturall man can do it no naturall man can discerne the things of God but he which is enlightened by the Spirit of God he can Secondly a man must haue Christ his testimonie of Scripture which is the Scriptures themselues for in them he setteth downe this testimonie of the Scriptures But if Christs testimonie be set downe of the Scriptures why do not all men know it Vnlesse a man haue a natural facultie of seeing he cannot discerne the Sunne though it shine so vnlesse a man haue grace from Christ to iudge of the Scriptures he cannot iudge of thē but if any haue the spirit of discerning then if he read and mark the phrase and manner of writing the stile and authoritie of the Scriptures he shall see then in euery line a testimonie of them giuen by Christ. How can a man know the true religion seeing the Turke Papist Iew Protestant haue their religions and dye in them I answer for to know which is true of these we must haue recourse to the faithful witnesse Christ and what he saith is true religion that we must hold for true religion Now Christ he giueth testimonie of them in the Scriptures and the Scriptures be as a letter sent from heauen to the Church shewing and testifiing which is true religion not that of the Iew Turke or Papist but of the Christian. Sundry men hold diuerse opinion in matters of religion as the Iew Turke Papist Christian which is the true opinion how is it knowne Answ. Still we must haue recourse to the witnesse of truth the faithful witnesse and Prophet of the Church and he is the iudge of these cōtrouersies Now in the Scriptures if we marke them we shall see his iudgement which of these is true But if there be diuerse opinions of Scriptures what must be iudge In this diuersitie of opinions yea of the Scriptures thēselues we must still haue recourse to the Scriptures if we note the circumstances the manner of writing if we conferre Scripture with Scripture we shall easily find out the true sense and meaning for the Lord sets out in them his iudgment plainly and fully The second certificate is particular belonging to the Propheticall office of Christ which is to certifie men in particular that the promise of the Gospell belongs to them as to Peter Iohn c. that he is the child of God and that euerlasting life belongs to any child in particular and this is done especially by the word not read but preached being ioyned with the working of the Spirit Rom. 8. We haue the spirit of Christ which testifies with our spirit we be the sonnes of God Now if this be the dutie of Christ to certifie men in particular that euerlasting life belongs to me or to any particular man then their doctrine is damnable who deny this seeing it is the proper office of the propheticall office of Christ. And in this he differs from al other Prophets and Apostles which be witnesses for they can witnesse onely outwardly to the eare but he can speake and testifie to the conscience neither can any of them certifie any man particularly though their ministerie tend to that end Christ is not onely a witnesse but a faithfull witnesse first because he testifies not his owne will but his which sent him namely his Fathers Secondly he testifies all his Fathers will neither adding nor detracting from it Thirdly because he teacheth it as he receiued it sincerely in the same manner in which he receiued it not altering changing or deprauing his Fathers will That faithfull witnesse The Lord hath sundrie faithfull witnesses as the Prophets Apostles the Church nay the Sunne and Moone Psal. 89. vers 37. but Christ alone is that faithfull witnes whereby he is distinguished from all other witnesses for he is aboue all other his witnesse is authenticall sufficient of it selfe needs no confirmation The witnes of the Apostles and Prophets be not authenticall and certaine but as they consent with Christs witnesse Secondly he is that witnesse because he is the Lord of that house whereof he giues witnesse namely the Church but the Apostles and Prophets are but seruants Thirdly Christ his witnesse is inward it assures and speakes to the conscience but the witnes of men as of the Prophets and Apostles is outward onely it comes to the eares it neuer binds and assures the conscience so that for that prerogatiue he is aboue all witnesses and here called THAT faithfull witnesse 1. Whereas Christ the Doctor and Prophet of the Church is called a faithfull witnesse we learne that all Ministers must be faithfull witnesses for euery Minister of the Gospell when he preacheth out of Gods word he is in the roome of Christ speaketh that which Christ should speake therefore he must be like Christ a faithfull witnesse 2. Now that they may be faithful witnesses they must deliuer the testimony of Christ aboue all other things and before all testimonies of man in the office of their ministery So it was meate and drinke to Christ to teach his Fathers will So Abraham his eldest seruant shewed his fidelitie in that he would not eate or drinke till he had done his maisters message Gen. 24. 33. So the Ministers must haue care first to teach the wil of God aboue all things secondly they must testifie all the will of God concerning matters of saluatiō As among men we count him a faithful witnes which testifies all the truth and no more but the truth so they be faithfull Ministers which testifie the whole will of God in things belonging to saluation neither adding nor detracting So Paul cleared himselfe that he was free from all mens blood seeing he deliuered the whole will of God in matters necessary for saluation and kept nothing backe 3. He must neither adde nor take away much lesse in any case depraue the word of God and this is the true marke of a faithfull witnesse In the Church of Rome a man may heare things concerning morall vertues handled soundly but come to faith and repentance matters of saluation they take away one part and adde another to the Scriptures they hold the Creed in word yet in deede they deny the same as by their doctrine it will appeare 4. The true witnesse must deliuer the testimony of Christ in that manner he receiues it namely in a spirituall manner in a plaine easie manner in a familiar kind of speech that the conscience of euery hearer may be moued When we seeke to obscure the word we do corrupt the same and as trades men and huxters we cannot be content to declare the word in a plaine easie familiar speech but as they set out their wares with sterching blowing spicing c. so we set a gloze on the word and make merchandize of it 2. Cor. 2.
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
they must be annointed so must we be annointed Psal. 45. Christ was annointed aboue his fellowes but yet his members they are also annointed he in greater measure his members in lesse measure yet by the same oyle with him which is the vnction of the holy Ghost We haue receiued the annointing of Christ. 1. Iohn 2. 7. And the Lord he bids the wicked not to touch his annointed meaning not onely his seruants Abraham Isaac and the Patriarkes but his true members We haue the same spirit Christ had in his manhood though not in the same measure And the Lord he giues vs these gifts of the spirit signified by this oyle to this end that we may be fit kings priests So that first he giues vs right to a kingdome and then he giues vs gifts to discharge our dutie 4. To whom hath he made vs kings and priests to God and the Father euen his Father Now men might haue said If all his members be kings then all may liue as they list But he addeth they be kings but to God shewing that the interest they haue giuen to them to the kingdome of heauen it is giuen thē that they may be kings and priests to Gods glorie to his worship and seruice and to shew that all the interest belongs to God absolutely to vs by him in Christ. Lastly he addeth God and his Father which expounds the former word God for it is not taken for his nature absolutely but for the first Person God euen his Father Which sheweth that they must not liue as they list for they be made kings to the honour and seruice of God the Father who is here named alone not because he is aboue the Sonne and holy Ghost for they be equall but because he is the first person in order and the fountaine of the Deitie from it it is deriued to the Son and holy Ghost Now after the meaning of the words followe the vses First whereas all the true members of Christ be kings and priests in this life we are taught how we must carie our selues namely as enemies to them which be of the kingdome of Satan sinne the world and the flesh we must be deadly and sworne enemies to them we must haue no concord nor amitie with them For if we be kings of the kingdome of grace then we must be enemies to them which belong to the kingdome of darknesse there must be no fellowship between light and darknesse Now that we may so carie our selues as enemies we must first haue care to keepe guard to defend our selues as kings against all our enemies sinne Satan our owne flesh and the inticements of the world As Kings protect their kingdomes so must we stand on our guard defend our soules and bodies and euery facultie and part of them our wils affections thoughts and inclinations 1. Ioh. 5. 18. He which is borne of God keepeth himselfe as with watch and ward that sinne or Satan touch him not 2 We must make war and enter combat against Satan sinne our owne flesh all our spirituall enemies the corruptions of our nature and all the inticements of the world We must make no truce with them because they will neuer be reconciled so long as we haue interest into the kingdome of heauen 3 We must labour to kill and destroy these our enemies as much as possibly we can by that power we haue from Christ our head we must kill and crucifie the corruption of our owne hearts that is our owne sinnes We must like a valiant king seeke to haue the bloud of these enemies and seeke to conquer and vanquish Satan his power and might the world and our owne corruption 4 If we be kings in this life we must become Lords and rule ouer our selues our soules and bodies must be brought into subiection and order for in this that we be kings of our selues we shew especially that we be kings in this life We must not haue rule of the whole world but be ruling and maistering our owne corruptions and affections bringing them into subiection and order herein stands our kingdome in this world If a man were Prince ouer the whole earth and yet could not rule himselfe he were but a poore Prince nay he were no Prince indeed but though a man had not so much as a foote of ground in this world and could rule and maister himselfe his thoughts and affections this man were a valiant king Seeing we be kings we must do the duty of Iudges for kings they be as absolute Iudges and they must execute iudgement In the day of iudgement we shall be iudges but we must be iudges in this world and we must not iudge other men but we must be our owne iudges Wherefore as iudges summon arraigne condemne c. so must we summon and arraigne yea iudge and examine our selues call our selues to account and as guilty persons condemne our selues acknowledging we be worthy to be cast into eternal damnation with the Diuell and his Angels and withall pleade for pardon approch to the throne of grace and forgiuenesse and in these we shew our selues vpright iudges and and by this meanes we shall be freed from the iudgement to come If we be kings by Christ we must cary our selues as kings couragiously constantly in the afflictions and miseries which we shall suffer for Christs sake for herein stands the royalty of a king that he beares couragiously and constantly all the troubles which befall him so must we in the afflictions and troubles of this life which we suffer for Christ shew our selues in suffering them to be kings and conquerors Seeing we be spirituall kings we must aboue all things labor and seek to haue that our right and heritance to be possessors of our kingdome Must we so then we must not haue our hearts glued and fast tied to the things of this world but we must so vse this world as though we vsed it not If a King should lay downe his crowne and go and become a shepheard or of some manuall trade all men would maruell at it so when we fasten our selues to these worldly things we do as it were cast aside our kingly crowne and abase our selues But we must euer haue one foote fixed in heauen striuing to come to our inheritance there Seeing all the true members of Christ be kings and priests this should be an inducement to all backward persons to moue them and stirre them forward to christian religion and not to account of it as precisenesse seeing that by it we come to haue right and interest to the kingdome of heauen to be Lords of all creatures For why should we not esteeme of the Gospell as a most precious iewell seeing that we which are vassalles of Satan and fire-brands of hell as all men are by nature become the members of Christ yea Kings and Priests to God And seeing this is effected by the ministery of the Gospel this
glorie but be feruent and earnest doubling and repeating the same Behold he comes in the cloudes c. In the fifth and sixth verses are contained a large description of Christ partly by his offices partly by the execution of his offices which are these First he is a faithfull witnesse Secondly he is the first begotten of the dead Thirdly he is Prince of the kings of the earth Secondly the execution of his offices which stands in fouâ—e actions first he loueth the Church secondly he washeth away the spots of it in his bloud thirdly made vs kings and priests to God the Father and of these three actions in the former verses The fourth action is his second comming to iudgement to iudge both quicke and dead In this seuenth verse is a narration or large declaration of the second coming of Christ to iudgement In the words consider first this note of attention Behold secondly S. Iohn propounds Christ his coming it self thirdly the maner of it in the cloudes and that is amplified that it shall be open euery eye shall see it fourthly the effect of his coming all tribes of the earth shall waile S. Iohn concludes it with two notes of asseueration Euen so Amen to confirme the second coming of Christ to all people Behold First S. Iohn he beginneth with a note of attention behold The spirit of God is accustomed when any thing especially is worth our marking to prefixe before it this note of attention Behold or such like Then this teacheth vs one speciall dutie which is often and euery day earnestly and seriously to consider of the second coming of Christ to iudgement The which consideration is a speciall meanes to beginne and to continue the conuersion of a sinner So Mat. 3. 7. when the Scribes and Pharisees obstinate enemies came to the baptisme of S. Iohn he vseth this as a meanes to make them to turne and beleeue in Christ saying O generation of vipers who hath forewarned you that you should flie from the vengeance to come So Act. 3. 19. Peter vseth this argument to bring the Iewes to repentance because the day of refreshing is at hand Act. 17. 30. 31. Paul perswades the Athenians to repentance because there is a day of iudgement appointed c. Now all these are to winne men to repentance by the consideration of this one point euen the day of iudgement and this makes Iohn to say Behold Secondly this word may serue to strike our hearts with a feare and reuerence of Christ when we consider that he shall come to iudgement So often as we consider of his coming so often we should haue our hearts liuely touched with awe and reuerence to him We stand in awe and reuerence to Magistrates when we consider that they haue authoritie to attach apprehend and to bring vs to their Courts and assizes how much more should this worke an awe and reuerence when we consider that Christ Iesus shall come and apprehend and attach each of vs before his barre of iudgement Secondly he propounds the coming of Christ himselfe He comes that is Christ shall descend from the highest heauen in his manhood to that place where the cloudes be to the earth locally In that he saith not shall come but in the present time he comes first he sheweth it is a thing not farre off but present secondly that it is certain euen as though he now came thirdly he wold haue vs consider of the coming of Christ not as a thing to come farre off but present This S. Iohn learned and so shold we by his example learne that it is present and perswade our selues so and therefore we should often thinke and consider of the coming of Christ seeing it is of so great vse Hence then our dutie is to do that euery day which we would do in the day of iudgement seeing it is alwaies present we must do think and speake that which we would do that day He which can do so he is an happie man Now that a man may come to do this we must daily consider of that coming of Christ not as a thing to be delayed or farre off but as a thing present we must euery day call our selues to a reckoning and accompt perswade our selues this may be the last day and so to carie our selues euery day as we would in the last day Now if we were so perswaded then we should see lesse wickednesses in our life we would repent and seeke to be reconciled to God in Christ we should be more faithfull see more grace daily in our liues And the cause of the want of faith and repentance and of grace it is the want of this perswasion that we should carie our selues euery day as we would in the last day euen in faith and repentance In that he saith He commeth Hence we gather he is absent in bodily presence in regard of his manhood he is not here but in heauen till the day of iudgement for if Christ were alwaies bodily present he could not be said to come but onely to manifest himselfe being before present Then the opinion of the Papists which hold the bodie of Christ is present in or about the bread of the Sacrament is most false and friuolous He proceedeth and setteth out the manner of Christs comming in two things first that he comes in the cloudes secondly that his coming is open and visible to euery eye With cloudes Here S. Iohn speaketh after the maner of the auncient Prophets who to set out God in his maiestie and glorie say he comes with cloudes rides on the wings of the wind as though he had said he comes in exceeding maiestie and glorie These words are added to make a distinction betweene the first and second coming of Christ. His first coming was in humilitie borne of a poore virgin entertained in a stable and in an Inne but his second comming is with glorie maiestie and dominion in the cloudes And the reason is because he came first to be a redemption and a Sauiour and therfore in the state of a seruant but his second coming is to be a iudge of all men yea of his enemies and therefore in this coming he cometh with all might maiestie and glorie The vse of this consideration is set downe in the 97. Psalme to make the very mountaines to tremble to confound the wicked and vngodly and to comfort the godly in that day Secondly it is not secret but in open appearance euery eye shall see him he shall come in maiestie and glorie not secretly but in visible shew to all the world all men shall see him with their owne eyes all I say which were since the world began to his coming In these words he sets downe three points first that all men shal see him secondly that all men being raised againe shal haue life and motion and their senses restored to them as before they died thirdly that all men
of great superstition S. Iohn would not haue left all companie of men but that he was compelled to leaue thē then the life of those which voluntarily leaue all companie of men liuing in cloisters and secret places cannot be a life of perfection but of all imperfection man is borne to do good to others Seeing S. Iohn was banished and here receiued his visions we see that those which honour God he will honour them For S. Iohn was banished then which what could they do more to hurt him Yet then because it was for Gods cause God doth most honour him in reuealing to him these visions So when Ioseph was sold of his brethren and most dishonoured of them then God exalted him The same may be said of Daniel who when he was most dishonoured of men then the Lord exalted him aboue all other men and the same is true of all Gods children they which honor him he will honour them 2 The cause for which he came into this Isle For the word of God that is because he was by calling a publisher and preacher of the word of God for which cause he was banished By which we may note that all naturall men as Domitian and the Romaines were and all men are by nature hate all that professe God hate his word they cannot abide it For S. Iohn a most worthie Apostle a famous man for gifts a singular preacher of the word of God yet for this very cause is hunted nay banished not for his owne cause but for the word of God This hath bene seene in all heathen Emperours yea and all men by nature hate the word yet though they hate it in their hearts the same word it winneth them and hath taken place in them to conuert them and to make them to loue it which sheweth that the word taught by the Prophets and Apostles is indeed the true word of God not the inuention of man For if the word which is hated of all men by nature had not some diuine power in it it could neuer make such mē to loue it by grace which hate it by nature For no word of man can make a man which hateth the same to loue it but onely the word of God Seeing Iohn was banished for Gods word all Ministers are to cast their accompts to make a reckoning that they may and must suffer persecution nay banishment for the word of God For that which the principall founders and chiefe builders of the Church haue suffered that cannot be auoyded of them which are ordinarie Ministers Christ he acquainted his disciples with this and telleth them that they are euen accursed when all men speake well of them Luk. 6. 26. They must not seeke to haue all thinke well of them but rather feare if all men like of them they are accursed And witnesse bearing That is for the testimonie of the history and doctrine of the Gospell the summe whereof is that Iesus Christ the sonne of Mary is our Redeemer to procure to vs righteousnesse and life euerlasting Now he addeth after the other this of the Gospell as a doctrine how to come to life euerlasting and righteousnesse in Iesus Christ to shew for what part of the word we are most hated and persecuted not so much for the law as for the Gospell because the law is partly natural the Gospell is aboue nature as to beleeue that God made his couenant with our first parents that the seed of the womā shold bruise the serpents head Now the Gospell is the glad tidings in which there is declared that the promised seed is come and therefore the diuell he hateth this part most of all and laboureth man to hinder the course of the Gospell rather then of the law So three hundred yeares after Christ he laboured by might and maine to extinguish the Gospell to keepe men in ignorance of the Messiah but when he could not preuaile by force might he vsed sophistrie and deceipt and brought in heresies to obscure the truth of the Gospell and to ouerthrow the natures offices and benefites of Christ. Then we are bound to do the contrarie seeing he laboureth to extinguish it we must labour to maintaine and defend it we must labour as much to know it as he doth to keepe vs in ignorance that so we may obey and beleeue it And I was rauished on the Lords day c. In this tenth verse are two circumstances the first which is the third in number is the maner of receiuing this vision and giuing of it to Iohn namely in a traunce the second or fourth the time on that Lords day or that day of the Lord. I was in the spirit Here we see he receiued this vision in a trance I was in the spirit that is I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce This appeareth by comparing this Prophecie with other as with that of Ezechiel who when he receiued any vision was cast into a traunce by Gods spirit To vnderstand this consider two things first what a trance is secondly the end of it A trance is an extraordinarie worke or action of Gods spirit ergo not of the constellation and temperature of the starres nor from the constitution of mans bodie or imaginations of men but wrought by the holy Ghost Secondly it is not euery worke but an extraordinarie work aboue the order of nature a powerfull and mightie work of the holy Ghost wherein the whole man both in bodie and mind is altered and for that cause S. Iohn saith I was in the spirit This action consisteth in two actions one of the mind and the other of the bodie In procuring a trance the spirit of God casteth a man into a dead sleepe whereby all the senses both inward and outward are benummed So Gen. 15. 12. when God renewed the couenant with Abraham he cast him into a trance that is into a dead sleepe the senses all were benummed onely the mind and soule working The other action of the holy Ghost is on the mind to draw it from fellowship with the bodie and all the senses to haue fellowship with God that so the spirit of God may enlighten it with light and knowledge of things which are to reuealed to it And so we see in other extasies and traunces as that of Peter his mind was drawne from the fellowship with the bodie and was in fellowship with God Then a trance is a mightie and powerfull worke of the holy Ghost both in bodie and mind whereby both the mind is drawne from fellowship with the bodie and vnto the fellowship of God and also enlightened with light and knowledge of God to vnderstand things to be reuealed Now followeth the end of a trance The cause why men are cast into trances in receiuing any visions is that as S. Iohn here they might know that the things deliuered were not inuented of themselues but
turning to him we may haue fellowship with God For vnlesse S. Iohn had turned to see the vision and him which spake he had not seene it so vnlesse we turne to God speaking in the ministery of his word and that in time whilst he speaketh to vs we can haue no fellowship with him though we heare the word neuer so much Now followeth the second part of the vision which is the representation of Christ his maiesty and magnificence as he is a Prophet King and Priest of his Church and it is set out by a large description of Christ from this twelfth verse to the end of the third chapter In which description S. Iohn sheweth what he receiued touching Christ partly by hearing partly by seeing And herein he describeth Christ first by his place In the midst of the seuen candlestickes secondly by his forme and figure Like to the sonne of man First he describeth Christ by the place I saw seuen golden candlestickes and in the middest one like c. These seuen candlesticks here seene of Iohn in a vision are the seuen Churches in Asia Now as the Church of God is compared to a candlesticke as Christ expoundeth it in the twentith verse so the particular Churches are here called candlestickes for their resemblance which they haue with candlestickes for as their property is to beare and hold forth the candle and lamp euen so the Churches of God beare vp and hold forth and publish the light of the Gospell to the whole world partly by preaching and maintaining it partly by professing the faith ◠Seeing euery Church is a candlesticke and not a candle to beare vp and hold forth the lamp and light of the word because they haue no light of themselues but onely can beare vp and hold foorth the light and are but the instruments of the light the true light being Christ himselfe then they cannot giue light to mens consciences and hearts but all that they can do is to beare the candle and hold out the light by instructing and preaching the word and by their profession of religion In that they are compared to candlestickes we learne that all the true members of Christ are candles burning and shining lights placed in the shafts of this candlesticke For though the Ministers must especially be blazing lampes to the people as Iohn Baptist was Ioh. 5. 35. yet also are all true members of Christ these blazing candles to hold foorth this light and shew foorth the doctrine of light to the world Phil. 2. 15. 16. Euery man in his calling must be a shining candle and a burning lamp Now that he may be such a one he must first haue knowledge of the will and word of God himselfe then as a blazing candle send foorth the same to others by teaching and instructing by godly life and conuersation We all professe we be members of Christ and members of the true Church then we must carie and hold foorth these burning lights hauing light in our selues to send it out to others by teaching them in our calling and liuing godly and giuing good example and so shine to the world To induce vs to this to carie our selues as burning lampes first it is the commandement of God Phil. 2. 15. Euery man in his calling must be a blazing light in the middle of a peruerse nation we must carie our selues free from all sinne send out our light to all men For a second reason marke the fruite and the effect which followeth this carying of our selues as shining lights When a man is indued with knowledge of Gods will and word and sends out this light by instructing others and in a godly example he winneth many men to the kingdome of heauen A man if he haue one to hold him out a candle in winter that he may see his way to go whither he would he taketh this as a great benefit how much more is this to light the way to a blind man euen to the kingdome of heauen But on the cōtrarie when men be dimme and darke candles and liue not in the Church as blazing lights but in sinne ignorance and loosenesse of life hence great hurt and daunger cometh to men with whom they liue For when a man knoweth the will of God and yet liueth in sin he giueth a false direction and so many follow him euen to the pit of hell and by his bad example he draweth men as much as in him lyeth to eternall destruction In hauen townes if a man remoue the night marke and the candle set to direct the ships he doth as much as in him lyeth to sinke all the ships for they hauing wrong direction runne on rockes and sands because they go to the light which is not in the right place and so they misse the channell and light on rockes and perish So men in this world they saile as on the sea to heauen now if we by our wicked life remoue the marke and giue wrong direction they must needes misse the right way and so come to a false hauen not heauen but hell And so then seeing either by our godly life we draw men to heauen or by our bad life we carie them to hell it is our dutie to labour by life and doctrine to giue good direction The third reason to moue vs to be burning lights is the iudgement of God for he which liueth in the Church and yet shineth not in teaching others by his good example he incurreth the iudgement of God In the temple the lights and candles belonged to the Priest who dressed and trimmed them for that purpose he had snuffers and such instruments now in the Church euery man is a candle standing in the church as in a sticke Christ Iesus he is the trimmer and dresser of them he standeth in the midst of them he hath his snuffers in his hands he trimmeth them and dresseth these candles Now if after three or foure times dressing and snuffing of this candle still it burneth dim and will not shine out he will either remoue it out of the sticke or else he will take and tread it vnder his feet So those which in the Church do not send out a shining light the Lord he dresseth and snuffeth them but if they still burne dimmely cast not a cleare light in instructing others and leauing good example the Lord will cast them out of their places put them vnder his foot and cleane extinguish them In regard of this daunger euery man in his shaft and place the Minister in his the vnlettered man in his must teach others giue good example else the issue will be this the Lord will come in iudgement and stampe it out and extinguish that light Nay very reason requireth this at our hands seeing we be all lights of this candlesticke of the Church that we should send out light In winter time we hang out lights that by them men might be directed to helpe them in
forme and shape Like the son of man Hence some gather that it is not Christ but some Angell which is described but they are deceiued for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last and he that was first dead then aliue which belongs to Christ alone Like the sonne of man but more significant it is in the originall Like a sonne of man if it be translated The sonne of man then Christ must be vnderstood but in the originall it is A sonne of man according to the phrase of the old Testament where when they would signifie one that was a man they called him A sonne of man that is man like a man in forme and shape Christ is said to be like a sonne of man not that he appeared to Iohn in his manhood for that was in heauen but in a likenesse appearance and resemblance of his manhood and as he doth not appeare here so in no place after his ascension he appeareth in his true manhood Stephen saw the sonne of man stand at the right hand of God Act. 7. but that was in heauen and Paul heard him speake Act. 9. and being rauished 1. Cor. 13. but then also he was in heauen And this Christ doth to a speciall end to shew that whereas men much regard and esteeme his bodily presence as his Apostles and friends did who had too great a desire of it we must not seeke to haue earthly familiaritie with him but we must lift vp our hearts by faith and so haue spirituall familiaritie and acquaintance with him And so he biddeth Mary touch me not being not yet glorified to checke her too much desire of his bodily presence but he would haue her and vs to lift vp our hearts by faith and haue spirituall familiaritie and acquaintance with him in heauen Then hence the defence of consubstantiation and reall presence of the body of Chirst is in the sacrament is but needlesse seeing it is sufficient Christ is present in spirit not bodily any more but we must lift vp our harts to heauen and there for euer liue and rest in him The Papists gather of this in that Christ appeared after his ascension in the appearance and forme of a man that they may make the image of Christ who being God appeared in the forme of a man Secondly the Father who is figured by an old man Dan. 9. and the holy Ghost in the forme of a Doue they hold they may picture thē not in any forme but in that they appeared Answer It is not vnlawfull for vs to haue the pictures of the Father Sonne and holy Ghost as they appeared in forme as Christ in a man the Father in an old man the holy Ghost in a Doue to illustrate and set out the history but we deny and hold it vnlawfull to haue any of them or the picture of Christ if it were to be had to religious vses to put vs in remembrance of Christ to worship God in or at or by it for thus to worship God is flat against the second commaundement Clothed with a garment downe to the feete In these words following is described the garment and attire wherein Christ appeared to Iohn The first part of his attire is a long robe or garment down to the feet He appeared in this kind of garmēt first to shew he was the high Priest of the new testament after his ascension to do the the office of the high Priest because this was one of the garments which the high Priest vsed when he offered sacrifice So Christ hauing offered himselfe on the crosse he is still high Priest for vs to make intercession for vs to his father Secondly he appeared in this kind of attire to shew he is the Prince and King of peace because this long robe and garment is in all nations where it is vsed a signe of peace so Christ hauing this garment is not a King of war but of peace Esay 9. Thirdly to shew he excelled in wisedome and counsell for this garment in all nations which vse it was giuen to them which excell in wisedome and counsell so Christ here is clothed with this long stole and robe to shew that he excelleth in the spirit of wisdome and counsell because the spirit of wisedome is in him without measure Esay 9. 6. Col. 2. Hence for the attire of our body we learne that it must be sutable and answerable to those good things which be or ought to be in our hearts as this garment of Christ to shew he was high Priest secondly that he was King of peace lastly that he excelled in wisedome and counsell So our attire should be such which may signifie the vertues which be in vs as our knowledge obedience sobrietie temperancy humilitie and all the good gifts and graces of God we must not onely shew out the graces of our hearts by word but euen our attire must set out what they be And as we must be candles in teaching and instructing in life and conuersation so we must shine and shew forth the vertues of our heart by our attire But alas our practise is contrary for our apparell is now sutable to all our corruption and vices of our hearts to set out our pride to preach to the world our lightnesse and loosenesse of life the vanity and folly of our heart so that if a man see one go though he neuer be acquainted with him neuer spake to him yet he may know his fondnesse folly loosenesse of life pride and corruption of his heart by his apparell The second part of his attire is that he was girded about with a golden girdle about the breasts which is to shew that Christ was ready prepared to do all the offices of a Mediator for vs for the girding vp of the body the binding of mens apparell to them is a signe of diligence and care to do ones dutie as the not girding of the clothes but to leaue thē loose is a signe of negligēce and carelesnesse Then seeing Christ is girded vp it sheweth he is ready prepared to do the office of a Mediator to all men and so Christ whilest he was on the earth he shewed this he saued all the poore sinners which came to him and since his resurrection he is not negligent but ready prepared girded to do the office of a Mediator to all true penitent sinners This must be a singular comfort to all which haue any sparke of grace that Christ he is ready to attend on them to do the office of a Mediator for them When we be in affliction crosse he is ready prepared at our elbowes to deliuer vs and comfort vs when we be ready to die he is not farre off but stands by vs ready to cary our soules to heauen in all things he is ready to all the workes of a Mediator to helpe vs in all the workes of our saluation Christ he is not like
Pharaohs Butler who promised Ioseph to remember him being promoted to honour out of prison but after being exalted in Pharaohs house forgot him Gen. 40. But Christ he is still now as readie as euer he was in earth to helpe vs and to do all the workes of a Mediator for vs. Then we must imitate Christ and haue our loines girded vp Luk. 12. we must be prepared and made readie to do all our duties to call vpon the name of God to giue him thankes to renew our faith and repentance daily yea euery day make our selues readie to die or to liue and to be alwaies readie to do all the workes concerning our saluation and at all times to carie our selues so as we be readie to enter into heauen at any time But we neuer thinke of this we are readie to no good thing we neuer thinke of death till it knocke at the doore Oh let vs labor to become good followers of Christ hauing our loynes girded vp readie prepared to all good workes About the paps not the belly but breast Some thinke and not vnfitly to shew that his thoughts and affections which came from the heart they be most perfect ranged in not subiect to any sinne but guided by the spirit which with full measure dwelleth in him bodily And his head as white as wooll Now S. Iohn describeth Christ by the parts of his bodie first his head is as white as wooll or snow which is to shew the eternitie of Christ for though as he was man he had a beginning yet as he is God he is eternall he is the auncient of dayes Dan. 9. and when all things began he was before Seeing our Sauiour Christ vseth this hoarinesse and whitenes of the old gray head to set out his eternitie and euer-being he would shew the excellencie and honor of aged men of the old gray headed man which other younger want and for this he compareth the old gray head to almond trees which are alwaies white Eccles. 12. 5. and Prou. 16. 31. it is compared to a siluer crowne not made by man but made and placed by the hand of God on the aged mans head This excellencie of the hoarie head is in this that he beareth in his person the image of Gods eternitie before all younger men he standeth in the roome of God to shew Gods eternitie to men namely in this old and white head of his Now seeing the aged man hath this excellencie aboue young men he must be reuerenced young men must rise to him Leuit. 19. and we must in their hoarie head learne the image of Gods eternitie They which be such which in regard of their age haue this excellencie aboue others they must excell others in knowledge and experience in wisdome and holinesse 1. Ioh. 2. 13. I write to you fathers which know the father which hath bene from the beginning shewing he taketh it for granted that aged men which be fathers should haue knowledge in the will of God Secondly they must exceed others in holinesse of life God is holy they beare his image therefore they must seeing they beare his image aboue others go before yong men in holinesse And therefore Salomon Prou. 16. 31. compareth old age to a siluer crowne ioyned with righteousnesse which when they be ioyned together old age indeed is a glorious ornament Then men must take heed that old age be no disgrace vnto them nor dishonour but an ornament and commendation But alas miserable is our dayes when young men excell old in knowledge and wisdome in godlinesse of life and conuersatiō and other gifts of the Spirit but it should not be so but as the aged must go before them in preferment and excellencie so they should go before them in wisdome knowledge experience and godlinesse And if in these which weare the siluer crowne on their heads there be found sinnes abounding and loosenesse of life it is much more dishonor in them then the younger though in neither commendable And it is not enough for old men to say their memorie conceipt and knowledge faile them for this sheweth they haue liued a bad and loose life and mis-spent their younger age but they must labour that with their siluer crowne on their head they may haue a siluer life in heart and hand And his eyes were as a flame of fire S. Iohn goeth on to describe Christ in vision by the parts of his bodie now in handling these parts though no man can set downe certainly what the holy Ghost intendeth in euery point yet we must consider what is most probable in the word of God And his eyes c. He addeth these to signifie two things first to shew that our Mediator is of a most piercing sharpe and quicke sight so that he beholdeth all things in earth euen the secrets of our hearts for he hath fierie and piercing eyes and as fire entreth and pierceth all mettals so Christ by his fierie eye pierceth into the substance and secrets of the hearts Now it is necessarie that the head of the Church should be so sharpe of sight that he might behold the whole Church see all the enterprises of the diuell and the estate of all his children Seeing Christ is of so piercing and fierie a sight that he seeth the very secrets and thoughts of our hearts we must haue care not onely of our words and actions but of ordering our thoughts and affections for Christ pierceth into our hearts and seeth them therefore we must looke they be in order that he may approue them It is true thoughts and inward affections with men beare no action because men know not the heart and affections but it is not so with God he seeth the least inclination and purpose of our hearts and he keepeth court of iudgement not onely for words and actions but for thoughts and affections Therefore men must take heed they be well ordered and so of Christ approued that for thē they be not condemned Christ he seeth our hearts and our very inclinations then we must in matters of religion be indeed that we seeme to be for though we can bleare mens eyes with outward profession and they can go no further yet the Lord he hath fierie and piercing eyes and seeth our hearts and how we be but hypocrites if we be not indeed that we seeme outwardly to be Yet men must stay and suspend their rash iudgement and not for the professing of religion iudge men to be hypocrites for God alone searcheth their hearts Secondly he is thus described to shew he is full of anger and iudgement and readie to take vengeance of his enemies that is of them which will not giue themselues and turne to him by repentance in obeying his will and word For though Christ be a Redeemer and Sauiour yet he is also a iudge in indignation will execute his iudgement on his enemies euen vpon all that refuse to haue him to rule ouer
quaketh for feare the word of God came into his mind and made his conscience accuse him and his knees smote together for feare So then by this we see how Christ killeth the wicked by reuealing their sinnes shewing the wrath and anger of God against sinne and sinners which repent not and the curse of the law and also by sharpning the sting of conscience to wound them and strike them at the heart and so they by this haue the first wound of eternall death Though the Lord may in mercie recouer them of this wound yet of themselues they be in the estate of death and vnlesse they repent they are in the first step to eternall death For those horrors and feares which come into a mans heart in regard of Gods wrath and iudgements seuered from grace are no grace but the first wound to eternall death vnlesse the Lord giue grace Seeing Christ carieth the two edged sword of the Spirit in his mouth whereby he woundeth his enemies with a deadly wound at the heart then when we see any which cometh to heare the word and after rebelleth stormeth and rageth against the same being wounded in conscience therewith we must not be displeased with it but pitie his case seeing he is wounded at the heart with a deadly wound and he in this case is in the first steppe to eternall death vnlesse the Lord recouer him of this wound In those Churches and places where the word hath bene long preached and the people remaine in blindnesse and ignorance and vnreformed we must in these take pitie on them seeing this is a heauie iudgement of God on them for these are wounded with a deadly wound by the sword of the spirit because the word hath bene long and often preached to them without profit and the word it neuer returneth emptie but either saueth or destroyeth woundeth or healeth them So that though men may liue ciuilly before men making a faire shew yet if they be vnreformed and liue in ignorance these are but dead men in the sight of God the word hath giuen them the first deadly wound therefore we must pitie their estate If we come into the field see an hundred men lye wounded and gushing out bloud some in the head some in the sides and some in the feet we cannot but be exceedingly moued so in the church of God many are vnreformed in obedience and repentance and though we cannot see their bloudie wounds with bodily eyes yet we may see them lye wallowing in the bloud of ignorance and securitie of impenitencie and wickednesse therefore we must pitie their estate for they be dead men indeed seeing they be not reuiued by the word in reformation of life and obedience for the word either quickeneth or killeth Seeing the word without grace killeth we must not content our selues with it but seeke to feele the worke of the Spirit peace of conscience and reformation of life by the word Let vs then by a liuely faith labour to apply Christ by the word to lay hold on him and his righteousnesse so that we can say we liue not but Christ in vs. But this word hath another action in the elect children of God which though it be manifold yet all tend to further and procure their saluation The first work of it in these is to wound deepely and to kill the corruptioâ— of mans nature in his heart with a deadly wound that it neuer recouer againe Yet though it wound a man it killeth not the person as in the wicked but onely the corruption of his heart and quickeneth the person to Christ killeth him in regard of rebellion and vnbeleefe We are sacrifices to be offered to God therefore we must be killed not in our bodies and soules but in our corruptions affections and rebellions That we may be killed the two edged sword of the Spirit is required which giueth our corruption the deadly wound and cutteth vp the root Since the second action after our conuersion change is this the word of God must cut and pare the remnants of our corruption by lessening and weakening of it daily Ioh. 15. As the husbandman cutteth loppeth and pareth off all branches that beare no fruite so the word of God cutteth and pareth away the remnants of corruptions in our hearts that so our hearts may bring foorth more fruite Thirdly the word of God serueth to keepe his people and children in awe and subiection and therefore Christ holdeth the scepter of the word in his mouth that though the wicked will not be kept in awe yet his elect may tremble and feare at the lifting vp of the same Amongst men if many be fighting let the Magistrate but hold vp the sword of Iustice euery man yeeldeth and putteth his sword into his sheath and shall not we much more cease from sinne and feare when Christ the King of heauen and earth holdeth out the scepter of his word And if any refuse to be subiect and to obey the Magistrate he is counted a rebell if men refuse to obey the scepter of Christ shall they not be so accounted So then by these actions we see the power of the word it killeth corruptions in our hearts pareth it and the remnants of it and it keepeth men in awe and subiection Yet it differeth in the wicked and in the godly in the wicked it maketh them feare and woundeth them to death destroying both soule and bodie in the godly it woundeth them indeed not in their persons but in the corruptions of their hearts It maketh vs fit to encounter with the diuell and to vanquish him in all his temptations if it be vsed with knowledge Seeing the word of God serueth to kill our corruptions we when we heare the word must receiue and beleeue the same not onely when it is deliuered in generall but applyed in particular though it touch vs and wound our hearts we must suffer it and reioyce in it for that is the first steppe to health to haue our corruptions ripped vp and touched When the sword of the spirit entreth to our hearts it will ransacke euery nooke and secret corner then we must reioyce in this blessing of God suffer it gladly seeing it is the onely meanes to come to life If one be sicke of a Fistula he will suffer the Chirurgeon to rippe and launce him to search euery part of the wound and shall not we suffer the Phisition of the word to display to lay open to ransacke and search the corruption of our hearts seeing that is the onely way to recouer health For we cannot liue to God till we die to our selues and to our sinnes we cannot pâ—ssibly die to our sinnes till our corruptions be destroyed and all our sinnes killed and wounded to death In his mouth Other Kings carie their scepter in their hands but he in his mouth to shew that no doctrine must be receiued of vs vnlesse it proceed from his mouth for he receiued his
stands all true happinesse and ioy eternall Seeing it feared Iohn that he was as dead we see that the feeling of the presence of God of his maiestie and glory it is a singular meanes to humble man to cast him downe and make him know he is nothing in himselfe So soone as Iohn perceiued and saw the presence of Christ he was as dead fell at his feete So Abraham the more he perceiued the glory of God the more he humbled himselfe confessing he was dust and ashes And Peter Luke 5. 8 9 10. seeing but a glimmering of Christs maiestie and might he bids him depart frō him he was a sinner So Esa. 6. 2. the Angels couer thēselues with their wings with three they couered their face and with 3. their feet as fearing and not able to behold his maiesty as cōfessing they be nothing but sin in thēselues We see the great goodnes of God in the ministery of his word for though he might speake to vs by his own self and so that we could not abide to heare his voice but should be as dead men yet he in mercy speaketh to vs by sinfull men like to our selues and familarly then we must know and learne to acknowledge his mercy and be thankfull for it Seeing it astonished S. Iohn we see that euen holy and righteous men cannot abide the presence of Christ his maiestie and glory much lesse can the works of righteous men stand before his iust iudgement or answer to his iustice for the person must be first accepted before the worke can be accepted now if a righteous man cannot abide the presence of Christ no more can his worke Then damnable is the doctrine of the Church of Rome who will haue men to stand at Gods bar and bring their workes as part of their iustification but our workes be but in part holy no more then we be our selues but in part iust Now followeth the effect of this feare in S. Iohns body He fel at his feete as dead It was not a small but a great feare which astonished his senses made him as a dead man Phisitions say that the mind followeth the constitution and temperature of the body but we may here as truly say the body followeth the temperature and constitution of the mind for the mind can worke that on the body which other diseases can worke it can cast men into a swound make the body cold and many other things which diseases work in the body So Ahab being grieued and fearing he could not get Naboths vineyard was sick and almost dead So then affections of loue and feare and hatred c. can change kill the body therfore the body followeth the tēperature and constitution of the mind Againe we see diseases are not alwayes to be cured by art and phisicke but often when phisicke cannot helpe the body is cured by ordering and composing the affections of the heart seeing these can order and dispose the body and change it as their nature is Thē in the next place followeth the kind of feare I fel at his feet as dead c. shewing it was a godly religious reuerence in the heart of Iohn for this kind of prostrating the body is a signe of godly reuerence and religious feare We must learne by this example to cast downe our selues in the presence of Christ as Iohn did and to lie prostrate at his feet Ob. But some may say Christ is not present we cannot now fall at his feet seeing he is in heauen Answ. Though Christ be now in heauen yet he hath his footstoole on earth and his feet may be said to be here on earth For the mercie seate that was a signe of Gods presence though that be taken away God hath yet his footstoole on earth Psal. 99. 5. For wheresoeuer the Church of God is assembled to pray vnto him there is Christ truly present and there is his footstoole and there should we cast downe our selues our soules and bodies to Christ he being there present Now though S. Iohns feare be a godly feare yet it is stained with sin for it is ioyned with immoderate feare of death Then we see that the most holy affections of righteous men they haue their imperfections they be stained with sinne because they be sanctified but in part and in part be corrupt And there is no man which hath true filiall feare but he hath withall a seruile feare of hell and damnation The meanes follow whereby Christ confirmeth Iohn Then he laid his right hand In this note two things first when he vseth this meanes secondly the meanes it selfe The time when Then that is after Christ by his presence had smitten him cast him downe and laid him as dead then he vseth meanes of confirmation and comfort And this is Gods practise first to humble a man and cast him downe breake him and bruise him to powder then he hauing made him plyable and fit to receiue grace after confirmeth and comforteth him in the matter of saluation secondly a man must be wounded then haue oyle powred in and he must be a lost sheepe after Christ will bring him home againe And this is the cause why so few profit by the word preached and by the Sacraments because they be not first humbled and cast downe and made fit to receiue Christ comfortably offering himselfe in the Gospell Now follow the meanes themselues which are two the first a signe Then he laid his right hand c. secondly his word saying Feare not c. There is not one of them vsed a part neither the signe nor the word alone but he vseth both meanes more to confirme and comfort S. Iohn So the Lord dealt with Moses Exod. 3. 12. he first giueth him the word I will be with thee to comfort thee and not onely that but the signe he must offer sacrifice to God as a signe So to Ahaz though a wicked king he giueth him his word to comfort and confirme him and vers 11. he biddeth him aske a signe of him So Christ preached the Gospell there is his word and confirmeth the same by miracles Now he giueth vs promises of eternall life and not onely that but addeth signes and seales to confirme them namely his Sacraments By this we see that Christ hath exceeding care of his children and of his Church Seeing he vseth al meanes to confirme them and to comfort them he giueth them not onely his word which might be sufficient but for our weaknesse he addeth signes to confirme vs condescending thus to our capacitie to take from vs all doubtings and to giue vs assurance euen out of the maner of vsing the meanes as here first he vseth the signe 2. the word then he putteth his hand on Iohn to assure him of his protection and after biddeth him not to feare By this order we see that the very assurance of Gods presence and protection is a present remedie against all feare
of death and desperation If a man be assured of Gods presence aide and helpe he needeth not to feare So Moses being affraid to go before the people the Lord to cōfort him Exod. 3. telleth him he will be with him and Dauid considering God protected him saith Psalm 23. He would not feare though he were in the shadow of death Then it is our dutie to labour to haue the assurance of Gods protection and assistance which will stay vs against all immoderate feare of death Now after this he addeth reasons to confirme his owne words to Iohn when his word might haue serued alone The first reason is in the end of the 17. verse I am the first and the last He is the first because nothing was or can be before him and the last because nothing is or can be after Christ. And he addeth these two phrases to shew his Godhead and eternitie and that Christ alone hath in his hands the beginning and end of all things all things haue their beginnings of him he of nothing but he giueth the beginning to all things and he alone putteth the end to all things Now seeing he hath power to giue beginning and end therefore he can preserue his seruants from death he can keepe them from condemnation And he hauing power to begin and end all things can giue and begin his promises can end and accomplish the same at his pleasure And am aliue or he that liueth but was dead In these words is the second reason which Christ alleageth to proue his former words and to make Iohn not to feare death too much The reason consisteth in a distinction thus Although I was dead yet now I am he which liueth I haue power of death of hell c. This distinction hath three parts first though I was dead yet now I liue secondly I liue for euer thirdly I haue power of death and the keyes of hell c. And I am he which liueth Here life is ascribed to Christ in a speciall maner that is he liueth not as all other creatures liue but in a more peculiar maner of liuing Christ vseth this phrase I am he that liueth first to shew he hath life in himselfe secondly that he giueth life to others First he hath sufficient life in of and from himselfe which appeareth thus life is two-fold vncreated or created vncreated as the life of God which is infinite eternall in and of it selfe sufficient Now Christ as he is God he liueth by this vncreated life which is all one with his Godhead Secondly there is a created life which is twofold first naturall preserued by meate and drinke secondly spirituall which is by immediate fellowship with God when we liue by the immediate operation of Gods spirit not by meat and drinke And Christ he liueth this spirituall life so that he liueth first by an vncreated life as he is God secondly he liueth a spirituall life his bodie and soule being sustained in the second person of the Trinitie therefore he hath in himselfe most absolute and perfect life And he giueth life to others two wayes first as he is God and so he giueth life to all men good and bad he is the author life in all things which liue In him we liue moue and haue our being he giueth life and he preserueth the same Secondly he giueth spirituall life to his Church and children as he is redeemer of mankind he liueth that we might liue by him Ioh. 14. 19. and as he died not for himselfe alone so he liueth not for himselfe alone but for vs that we by him might haue spirituall life as appeareth Colos. 3. Our life is hid with God in Christ. And for this cause thogh Christ be in heauen yet we eate his bodie and drinke his bloud really in a spirituall maner and they be the spirituall nourishment of our soules We liue by the spirituall life of Christ and that for these two causes first because he hath sufficient life in himselfe and secondly because he giueth life to others therefore he saith I am he which liueth Seeing Christ giueth this spirituall life we must seeke it at him and labour that we may say that we liue not but Christ in vs and that our life is hid in Christ for Christ he liueth spiritually that he might bring spirituall life to vs then we must labour to haue this We can be content to seeke farre and neare to take exceeding paines to get gaine to maintaine this our momentanie earthly life which is but as grasse yea as a fleeting shadow and as a span and shall we not be much more carefull to get spirituall life which lasteth for euer But the practise of men is cleane contrarie not one of a thousand laboureth for spirituall life but all are bewitched with the ouer greedie desire of things of this life c. The reason of this is because mens hearts are not touched with the burthen of sinne and the curse of God on vs for sinne and therefore it is that no man seeketh to be deliuered from sinne to haue this spirituall life with Christ our head This we may see in that woman Iohn 4. Christ telleth her he is the bread of life she beginneth to cauill with him but when he toucheth her speciall sinne then she hearkeneth to him so if the Ministers tel the people of matters of saluation vnlesse they first cast them downe make them see their sins they will but quarrell and cauill at it and the doctrine of the Gospell Christ is the water nay the well of life now we must be thirstie and parched with thirst and then we will seeke for water and we must not onely lightly tast but seeke to be dipped and diued in this fountaine to haue our soules sowsed and soaked in this water and if we could know that Christ liued in vs and we in him by spirituall life it would be a present remedy against all persecutions And behold I liue for euer Amen Here followeth the second part of the distinction namely Though I was dead yet now I liue for euer which second part of the distinction is propounded with two notes the first of certaintie Amen to assure vs that that which Christ auoucheth before of himselfe is vnfalliblie true the second note is of attention Behold This serueth to stir vp attention in Iohn and in vs to a serious and due consideration of that part of the distinction I liue for euer therfore Christ saith Behold Behold I liue Here note two things first in regard of what nature Christ liueth for euer 2. to what end He liueth for euer as he is the Mediator of the church ergo in regard of both natures as he is God man In regard of his Godhead he liueth for euer by the vncreated or essentiall life of God which is all one with his Godhead which is for euer of it selfe not by any other Secondly he liueth for
euer in respect of his manhood for after he ascended into heauen there he liueth in glorie with the Father and holy Ghost because in the manhood of Christ dwelleth the power of the Godhead bodily Colos. 2. The second thing is why he liueth for euer namely that he might giue eternall life to his Church and all his true members God giueth vs eternall life by his Sonne 1. Ioh. 5. 11. and this is the ground of all ioy this that Christ liueth to giue vs eternall life is the foundation of the Church and the ground of our happinesse We must then consider of Christ as a roote he liueth not for himselfe as a roote doth not liue for it selfe but to giue life to all the branches and true members of the Church And we must consider of the manhood of Christ as a common treasurie or storehouse of eternall happinesse therefore Iohn 6. Christ saith My flesh is meat indeed and he which eateth his flesh and drinketh his bloud shall liue for euer shewing that his flesh and manhood hath power to giue life and quicken his true members yet not as considered in it selfe but as the same is ioyned with the Godhead and is the manhood of God and the flesh of God for it hath all this power from God The meanes whereby he giueth eternall life is the mysticall coniunction betweene him his members First God the father giueth Christ to the Church and euery true member of the same as he hath promised to giue him Now he giueth him as he is Mediator of the Church euen whole Christ yet the Godhead of Christ is not giuen of the Father but onely by the operation thereof in the manhood whereby the manhood is made able to satisfie Gods iustice but the manhood of Christ that is really giuen his very substance his flesh and bloud is really giuen to euery beleeuer and the benefits of the manhood also are truly giuen vs as righteousnesse and life eternall as really as lands or goods are giuen to men Now to whom Christ is giuen with him God giueth the Spirit of Christ for Christ and his Spirit come together and this Spirit createth in the heart of a man the instrument of faith by which Christ giuen of God is receiued of vs and we by faith apprehend his bodie and bloud and the merits thereof And we receiue not Christ in imagination or in our braine but euen as God the Father giueth him in the word and Sacraments really and truly And as the spirit of Christ createth in vs faith so it knitteth vs also to Christ our head really though mystically now from this mysticall coniunction betweene Christ the head and vs the members proceedeth eternall life thus First he which is ioyned and knit to Christ in this life and receiueth him he beginneth by this coniunction to liue an eternall life in dying to all his sins and to liue to God to liue as Christ liueth a spirituall life And this I may call the first benefit of our spiritual vnion with Christ. Secondly man thus vnited shall rise to glorie in his bodie And so the second fruite of this mysticall coniunction with Christ is the resurrection of the bodie for this coniunction with Christ after it is begunne it is perpetuall it is neuer broken so that though a man lie in his graue many thousand yeares yet he is thē vnited to Christ is in the graue a mēber of Christ by vertue of this mysticall vnion he shall be raised at the last day As we see the sappe of trees in winter time is in the roote and the branches seeme to die but in the spring when the heate of the Sunne cometh then it creepeth out into the branches and they bud and bring foorth fruite so man hath his winter time in the graue but in the last day because he is ioyned to Christ the roote he shall haue his Sommer and be raised by the power of this mysticall vnion Thirdly man so vnited shall liue euer therefore the third benefite is eternall life and happinesse By this mysticall vnion we shall haue eternall felicitie and euerlasting life in heauen there we must possesse it but it cometh from this mysticall vnion with Christ our head In this life it is begun and is neuer broken in regard of the roote and ground therof but lasteth for euer and by it Christ conueyeth eternall life to vs. In these words Behold I liue for euer Amen is the ground of two maine articles of our beleefe namely of the rising of the bodie and of life euerlasting for Christ he liueth for euer to giue life to vs for euer and this is the ground of our ioy as to Iob I know my Redeemer liueth c. Now doth Christ liue to giue vs life in heauen then we must haue our conuersation in heauen for where Christ is there should be our conuersation because he is the foundation and ground of eternall life to vs. Now that our conuersation may be in heauen we must often and seriously consider of this eternall life purchased to vs by Christ and for this cause he saith Behold I liue and withall as we must consider of it we must haue our affections set on him our ioy reioycing and affiance because Christ liueth that he might keep eternall life for vs. We vse to haue most care to preserue that part wherein life is preserued so seeing Christ is the foundation of our life and the author of it we should haue most care of him Now followeth the third part of the distinction though I was dead yet I haue the keyes of hell and death In these words we must not imagine hell to be a bodily place kept with locke and key as our houses be Nay it cannot be proued out of the Scriptures that it is a bodily place or the punishment of hell in regard of our soule and conscience is bodily seeing it is the sense feeling of Gods wrath and vengeance in bodie and soule therfore it is rather spirituall But Christ here borroweth a comparison from earthly stewards who when they haue any thing committed to them and haue the keyes put into their hands this sheweth they haue power and authority of al. So Christ hath the keyes of hell and death that is power ouer hell and death and dominion of them both As if he had said Though I once was dead in the graue yet now I haue power and dominion ouer hell and death and haue vanquished them both Seeing Christ alone hath power ouer hell and death no creature else properly hath authoritie to forgiue sinne but onely Christ for he which can forgiue sinne must haue power ouer hell and death but he can take away death the punishment of sin and hell the reward of it ergo he alone can forgiue sin Then we see the Priesthood of the church of Rome is full of blasphemie who hold that man called thereunto can properly forgiue sinne
must know the duties of our callings secondly we must labour in patience to practise them with diligence and withal we must know that in the doing of our dutie there is also ioyned affliction therefore we must be armed with patience to vndergo all crosses and afflictions in our callings we must though afflictions come obey the commaundement of God inioyning vs trauell and labour in our callings and rely on his promise that he will blesse vs in our callings if we labour diligently and be patient in afflictions We must not thinke we may leaue our particular callings because of troubles and afflictions but we must faithfully continue in them and with patience endure afflictions and then Christ shall conmmend vs which is better then all the things in the world his commendation is better then any man can giue If he commend vs then we are happie though all men speake ill of vs. But if we neglect and contemne our callings and will not go on because of afflictions but leaue them for want of patience then instead of commending he will discommend and disgrace vs and then what will it help vs though all men speake well of vs And thou canst not beare c. Now followeth the third particular worke or vertue for which Christ commends the church of Ephesus And how thou canst not beare them which be wicked Here he commends her seueritie against wicked men that is such as liued offensiuely in life or doctrine maintained any manifest heresie or errour The church of Ephesus could not beare such but esteemed of them as a burthen which she could not beare but sought to be disburthened of Hence we see that it is necessary for wicked men to be seuered from the church and she must be purged of them So in all ages it was practised the Church sought to be disburdened of wicked men as when Cain had slaine his brother Genes 4. the Lord cast him out frō his face that is that place where Adam his family assembled to worship God So saith Ieremy the wicked must be taken away Ier. 15. If thou wilt turne and separate the wicked the vile then thou shalt be as the Lords mouth 1. Cor. 5. where the incestuous person must be giuen vnto Satan All these places proue that wicked men which be offensiue in life or doctrine must be separate from the church she must be purged of them It is necessary the church should be purged of these wicked men first because they defile the worship of God and infect it by their wickednesse whereas they which worship him must be holy as he is holy Secondly least the church be defiled infected by their wicked doctrine and life for they be as sowre leauen which wil soone infect the whole masse of dough By this we see a manifest and common fault in our churches wherein wicked men are not only suffered to liue but to receiue the sacraments and heare the word preached as though they were good yea though many of thē want knowledge be cōtemners of the word sacraments many be tainted with drunkennesse and vices which accompany that 〈◊〉 But such as want knowledge or be wicked men in life or doctrine ought not to be suffered to preach to the people and receiue the sacraments therfore we must seek al good meanes to disburthen the church of them Secondly seeing they sought to be disburthened of them we see Christ hath giuen his church iudicial power to disburthen her self of wicked mē to excommunicate and cast them out of the church from receiuing the sacraments she could not beare them but sought to be disburthened which she would not vnlesse Christ had giuen her power to do it Obiect But some hold that wicked men must not be cast out of the church but must be suffered to liue in the church and proue it by Marke 13. 30. the tares must be alone till the end Answer But here in the parable of the tares Christ speaketh not of the church to be purged by Magistrates but of the vniuersall purging in the last day and that not by men but by the Angels 2. Obiect Luke 14. 13. Christ bids them compell all in the high wayes now if all must be compelled then none must be exempted and cast out of the church Answ. Christ speaketh not of compelling them to the sacraments but onely to the preaching of the word they must come and heare that yet this proues not that men wicked and offensiue may not be suspended barred and excommunicated in regard of the sacraments and seales of saluation which must be giuen to them onely which haue faith and repentance Quest. Seeing wicked men must be seuered from the church hence a question ariseth how farre forth a man may conuerse with them and keepe company with them which are offensiue in life and doctrine Answ. Euill men must be considered first as they be members of a commonwealth towne or citie secondly as they be members of a particular church by tolleration Now as they be members of a commonwealth citie or towne we may conuerse with them in outward things and ciuill affaires as buying selling c. we may make outward ciuill peace with them though they be wicked as Paul biddeth vs haue peace with all men as farre as it may stand with the honor of God and good of the Church and societie wherin we liue In this ciuill societie we may performe outward ciuill dutie of loue and ciuill courtesie Tit. 3. 2. 2 As a wicked man is a member of a particular Church we may liue in it with him for we may not because of him leaue that Church but still liue and abide in it So Christ though the Iewes and their Doctors were wicked men in life and doctrine hypocrites yet he liued still among them but so as we seeing their wicked life allow not of it but be grieued with it as the Sodomites grieued the righteous heart of Lot Nay although they be admitted to the supper of the Lord by the fault of the Minister yet we must and may continue among them in the Church So did Christ he liued among the Iewes communicated among them in eating of the Passeouer and receiued the Sacraments among them though they were corrupt in life and doctrine And the reason is because if thy conscience be good it cannot be defiled by another mans ill conscience Yet though we may do these things with them yet two things are vnlawfull first we must haue no priuate or familiar companie with them 1. Cor. 5. the tenth and eleuenth verses Secondly no speciall familiaritie We must not barre them of generall duties but of speciall familiaritie onely For by that meanes a man doth not onely countenance their persons but alloweth of their sinnes This then condemneth them which are of that nature that they can fit and frame themselues to all companies to the humours and disposition of any companie but if there be
accursed that the Iewes might be saued Againe they vrge If the righteous turne from his righteousnes he shall die ergo a righteous man may perish To these words I answer there is a double righteousnes one of the outward action another of the person the first is when a man keepeth the whole law outwardly in respect of men the second in that a mans person is righteous by Christs righteousnesse before God A man may haue the first and yet be an hypocrite and so it is meant here of the first not of the second by which mā is in deed righteous before God Ans. 2. It must be vnderstood of them which esteemed themselues righteous they pleaded that their fathers sinned they were punished so that they pretended they were iust but were not so indeed Another place is Luke 8. 13. there be some which beleeued for a time Ans. There are three kinds of faith as also of beleeuers historicall temporall and true sauing faith in the first is knowledge assent to the word yet no great ioy or reioycing in the second is also ioyned ioy and reioycing to the assent with approbation but in sauing faith there is also apprehension of the promise of God to our selues which is not in the other Now as of faith so of beleeuers there be three kinds one which knoweth the word and giueth assent to it yet hath no great loue or liking of it the second he loueth it reioyceth in it but apprehendeth not the promise but the third he beleeueth loueth and apprehendeth the promise Now the two first may fall away but the last cannot fall away and Luke is to be vnderstood of the two first not of the last But they obiect and say there is but one God and one faith therefore all faith is one Phil. 4. Answ. That is there is but one faith one doctrine of saluation and one religion so faith is vsed in the word and so it must be here vnderstood Secondly they proue it by exāples as first of Adam secondly of Dauid Adam he had grace sufficient yet he in his innocencie fell from God therefore much more we which haue not so much grace as he had Ans. Though he had greater measure of grace yet we haue more certaine and sure priuiledges of grace then he had first he had his grace by creation we by redemption which is greater then creation secondly he had the first grace not the second but we haue the first grace and the second too by promise which preserueth vs in the first grace Phil. 1. 6. 2. Thes. 1. The Lord is faithfull to establish vs to keepe vs from euill God giueth the first grace to beleeue and repent and the second to make vs to continue in the same They obiect Dauid fell from grace by two great sins one of adulterie the other of pride Answ. He fell grieuously and the graces of God were sore decayed weakned and wounded in him not cleane extinguished for then he should haue contēned God his word and religion despaired of mercie which he did not This sheweth he had the remnants of grace in his heart still though weakened and wounded Ob. 1. But he prayeth God to create in him a new heart Psal. 51. therefore he had cleane lost grace Answ. Dauid speaketh there as he felt himselfe not as he was in respect of God for he felt in his conscience much trouble and Gods wrath against him 2. Ob. But he repented not of a whole yeare Now no repentance no pardon and no pardon no grace Answ. The gift of repentance was in him when he fell and after but the practise of it shewed it selfe not till that time that the Prophet came to him he wanted not repentance simply but new repentance in practise for that fact Their third argument is from equitie of nature common reason a child of God may become the member of an harlot now one cannot be the member of God and of the diuell therefore a man may fall finally Ans. There be three sorts of mēbers a dead a decayed and a liuely member the first is as a leg of wood or brasse the second as an arme or leg taken with a palsey the third a mouing and liuely member as an hand sound and ready to moue So in Christ there is a dead mēber which is only in shew not in deed secondly a member decaied dying but not dead as a man by sin taken with a spiritual palsey which can not feele grace flowing frō Christ thirdly a liuely mēber which feeleth and liueth in Christ. Now a liuely member of Christ can not be the member of an harlot but a decaied member which is in the midst betweene dead and aliue that is the member of Christ and the member of an harlot but being not dead but dying shall be quickned againe so a man is made the member of Christ spiritually but the member of an harlot by carnall maner They say further if that men be so certaine of their saluation that they cannot fall away then this shewes there is no need of the word no need of preaching and exhortation Ans. Though a man be certaine he cannot fall away yet preaching and exhorting haue their vse not onely to worke grace but also to make men constant in grace and to perseuere to the end and though a man be certaine of his saluation yet he must vse the meanes Paul Act. 28. he knew that not one in the ship should perish yet there must not one go out of the ship Esay 38 tels Hezechiah he should recouer but he must vse the meanes and so he did But say they this doctrine maintaineth grosse securitie to teach that men are sure they cannot fall Ans. There is a double securitie one of the flesh when a man giues himselfe to the pleasures and profits of this world hauing no care or conscience of his owne saluation secondly there is a securitie of faith when one relieth wholy on Christ in the matter of saluation Now seeing that doctrine maintaines securitie not of the flesh but a spirituall securitie of faith and peace of conscience it is not to be disliked for it is a mans chiefe felicitie when a man in life and death relieth wholy on Christ. Thus the answer to the question is that a true beleeuer cannot loose faith nor fall away from grace wholly or finally but in part and for a time Seeing this decaying of loue was in this famous Church founded and preserued by the Apostles then much more is it rife in our Church seeing we haue not the like measure of grace that they had then we must looke to our selues see how we decay in loue to God and to our neighbour if we do then we shall find that after long profession we haue decaied much in loue And if we can excuse our selues yet take heed of it for seeing this famous Church was subiect to it it cannot be but we
are As we see water which is once hot if it be cooled it will be more cold and freeze harder then that which was â—euer warme so he which hath bin indued and inflamed with the loue of God and his neighbor and after waxeth cold he wil be worse then he which neuer had that heate The Hawke while she is fit to catch the prey and liuely to flie well she is set on the hand of the King and Nobleman but if she be old or dead then she is cast off or to the dung-hill so when we loue God and our neighbour with alacritie and chearefulnesse then we are on Gods right hand in his fauour and loue but if we die and decay in loue then we are in the ready way to be cast off and cast away Our loue to God is like a litle fire or flame then we must not quench it and cast water on it for that puts it out so our sinnes they be as water nay euery sin we commit it as a dish of water cast on the litle fire of our loue and by it we do what we caÌ„ to put out the fire of Gods grace but we must do as the Priests did who kept the fire on the altar neuer let it out but fed it continually so we must cherish and preserue this fire and carie wood to this fire dayly secondly we must stirre vp the grace of God dayly in vs as we would lift vp fire and blow it Thirdly that it may increase we must exercise the workes of faith loue obedience repentane and godlinesse For without these our loue to God and man will soone decay and waxe cold 2 Remember therefore whence thou art fallen In these words Christ as a faithfull Pastor of our soules prescribeth a most soueraigne remedie against the former vice namely decay in loue Now out of this that Christ rebuketh not the Church of Ephesus but withall giueth a soueraigne salue for that sore we learne that the doctrine of the law whereby sinne is reproued is to be taught but withall the Gospell must be preached seeing in it alone the remedie is to be had Then must we imitate Christ that is preach the law in precepts and threatnings and then the Gospell seeing the law sheweth only the wound the Gospell the remedie The general vse of this remedie standeth in answering to two questions the first question is A man is called effectually to beleeue and to professe the Gospell but after his conuersion by the diuell the world or his owne corruption he sinneth and woundeth his conscience how shall he recouer his owne estate Ans. He must remember from whence he is fallen and do his first works The second question is A man hath liued in ignorance after his owne lust neuer called effectually but now he is touched in conscience for his wicked life how shall such an one be reconciled to God and escape his iudgements Ans. He must saith Christ remember from whence he is fallen by his first father Adam and by his owne sinnes secondly he must repent of his sinnes past and lastly he must do his first workes to which he was bound by the law of nature and by the morall law of God Now in particular of the remedie It containeth three parts the first Remember whence thou art fallen the second And repent and do thy first workes and in the end is a reason to moue them to do these duties or else I will remoue thy candlesticke The first part remember that is remember examine thy selfe thorowly that thou maist see thy decay in thy loue and after that thinke on it often and ponder it in thy heart So that these words inioyne them two duties the first to examine themselues the second to consider of their estate 1 Examine that is enter into a diligent search of thine owne heart search thine owne particular wants especially this one want thy decay in loue Secondly she must after examination often thinke of her owne wants and often lay them to her owne heart Hence we see it is a dangerous thing for any Christian not to know his estate not to be acquainted with his owne wants Ier. 8. he blameth the people for this sinne none among them said so much as What haue I done none examined or considered his owne estate and wants In the dayes of Noah they knew nothing till the floud came on them they neuer looked to their owne estate or regarded and considered Gods iudgements or their owne sinnes and wants And in our time this sinne is too common not one of a thousand examineth his life considereth his owne wants and sinnes nay now if a man turne his eye to see his owne sinnes why then this is a meanes to worke melancholy in a man and so most men flie this which is so necessarie a discipline We see it is a speciall dutie of them which liue in the church to be acquainted with their owne estate to know and often consider their owne wants and sinnes Zach. 2. When he beginneth to preach repentance he biddeth them search themselues or fanne and winnow themselues as a man would search for a litle thing in an heape of chaffe Then we must search our selues diligently and narrowly yea the least thing in vs as Zacharie biddeth his auditors And after that we find wants in our hearts we must consider of them seriously for no man can repent truly till he know his owne estate throughly then we must often consider it and be well acquainted with it Psalm 119. vers 59. I considered my waies that is I entred into my selfe and finding mine owne wants then I turned me to thee And here we see the very cause why so few repent truly because they remember not whence they be fallen and know not their owne estate The second part is Repent first when thou art well acquainted with thine owne estate knowest thy wants and sinnes then in the second place repent In handling of this dutie note fiue points the first what repentance is the second how it must be practised the third who commaundeth it the fourth who must practise it the fifth for what end Repentance is first properly for the place of it in the mind of man for it is after some folly ouerslip or error to be better aduised which is proper to the mind and therfore repentance is properly of the mind Againe it is a change in the mind as of an euill mind to become good a turning from sinne to grace from all sinne to God Act. 26. 20. Now this turning from sinne to God standeth in a purpose and resolution whereby a man by Gods grace purposeth to turne from all sinne to serue the Lord and cleaue to him in obeying his commaundements First then there must be a purpose in the mind from which proceedeth a turning of the whole man in will affections and action which is the principall thing in repentance namely the turning of the whole
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
vp to the third heauen 2. Cor. 12. It is called Paradise because it is a place of pleasure for so the word signifieth Of God that is most excellent and most infinite For so Gen. 30. 8. Rahell wrestled with Leah with wrestlings of God that is excellent or great wrestlings So in the Psalmes to shew how huge and high the hilles were Dauid calleth them the hilles of God the mountaines of God that is excellent or huge mountaines So here he calleth it the paradise of God to shew it is a place most excellent full of pleasure and ioy This place is set out at large Reu. 22. Then seeing this is so excellent a place we should labour aboue all things to come thither to weane our minds from earthly paradise which is but a prison and lift our heads vp to heauen set our hearts and minds on things aboue Phil. 3. Vers. 8. And to the Angell of the Church of Smyrna write From this eighth verse to the twelfth is the second Epistle or letter to another Church of Asia namely to the Church of Smyrna And before this second Epistle is a second particular commandement to Iohn for the writing of it in these words And to the Angell of the Church of Smyrna write which particular commaundement is prefixed before the Epistle to assure them and euery Church that S. Iohn had sufficient calling to write the same and that he did it not of himselfe And so should all they which come to speake or write the word of God haue a sufficient calling that so the Church may receiue their doctrine and without doubt beleeue the same as the true word of God So the Ministers of the Gospell must haue their calling for if the Apostles of Christ which were of more excellent gifts had it then such which be but ordinarie men This commandement and the meaning of it is in the first verse of this Chapter After the particular commandement is the Epistle it selfe standing of three parts first a Preface secondly a Proposition thirdly a Conclusion The preface or entrance is in the eighth verse and containeth a preparation to the matter of the Epistle to be deliuered In the preface he sheweth in whose name it is to be deliuered namely in Christs He which is and was which is the first and last This he doth for two causes first to stirre the Church of Smyrna to a religious care and receiuing of the same as the pure word of God secondly because no commaundement concerning religion and Gods seruice is to be propounded in the name of any creature but onely in the name of God and Christ. Now this Epistle being concerning religion and Gods worship he propoundeth it in Christ his name alone And Christ in this preface is described by two notable arguments first that he is first and last secondly that he was dead but is aliue but these words are expounded in the first Chapter where he saith he is first and last that is he is euerlasting God which hath neither beginning nor end afore all creatures after all He was dead but now liueth that is being God tooke vpon him our nature became subiect to death and rose to giue euerlasting life to vs. In which words note two points of doctrine first that Christ is a person consisting of two natures namely his Godhead and manhood for as he is said to be first and last he must be God and as he was dead but now is aliue he is man and as the bodie and soule make one man so the Godhead and manhood of Christ concurre to make one Christ. The second point of doctrine is a comfort or the foundation of all ioy and comfort to the Church of God first that he is God ergo he is able secondly he is man ergo he is willing to helpe to deliuer his Church from all miseries or else ease them for he is first and last ergo true God ergo able to helpe Secondly he was dead but liueth therefore willing seeing he came to take our nature vpon him to be subiect to death and to rise againe to giue to vs eternall life So then this is the scope and end of these words to comfort the Church in miserie and hence is the very fountaine of all comfort in this life If the Lord lay any crosse on thee as persecution tribulation miserie or calamitie then consider these two things Christ is God able to helpe he is man willing to deliuer thee And this may be a proppe to stay and hold vs vp that we sinke not in persecutions or crosses I know thy works After the Preface followeth the Epistle it selfe containing the matter and contents to be deliuered to the Church of Smyrna in the ninth and tenth verses The Epistle hath two parts first a commendation of the Church secondly counsell for her concerning time to come The commendation is in the ninth verse I know thy workes In these words as there is a commendation of her there is also a comfort for he doth not onely commend her but comfort her being in miserie I know thy workes We heard these words before expounded I know that is I see thy workes wayes dealing the course and tenour of thy life I know and approue of the same it liketh and pleaseth me well In that Christ saith he knoweth her workes here is a notable propertie of Christ that he seeth all Churches he beholdeth all mens actions he seeth their words workes affections and actions As he spake to the Church of Ephesus before so now to the Church of Smyrna to shew them that he is alwaies present in the midst of the Church he seeth and beholdeth all her dealings And this consideration is most necessarie and the ground of all grace and religion when a man is perswaded that Christ seeth his heart heareth euery word beholdeth all his actions and marketh all his words Dauid 139. Psalme The Lord beholdeth all my secrets there is not a word in my toung but he knoweth it So should we perswade our selues and this would make vs make conscience of all our words our thoughts our actions of all we do or say nay where this is wanting there is no true grace no faith no conscience for if a man were perswaded that Christ seeth his workes beholds and markes them he durst not for his life sinne as he doth And thy tribulation Here he ioynes workes and tribulation together where we may gather that tribulation must needs go with workes and with the grace of God where grace is there must be tribulations where God giueth grace he addeth tribulation first to humble them secondly to trie them thirdly to preuent other sinnes which they should else commit I know thy tribulation This then is added to comfort the Church as if he should say It is true thou art in tribulation but it comes not by chance but from God my father I know it I see and behold it and haue care of
diuell feareth not the sword or gun but this spirituall weapon will ouerthrow him I proceed to the second point their affliction is described by the persons some of you not all but some of them thirdly by the kind of affliction imprisonment he shall not kill or destroy you but imprison you and some of you not all of you Fourthly the end to trie you that your hope faith patience and other graces may be made knowne to your selues and other In all these we note that Gods prouidence is the first and generall cause aboue all causes ouerruling ordering and disposing them In this prouidence he vseth two instruments good as good Angels and regenerate men and he workes in and by these in all things and in these there is a good order no disorder The second kind of instruments be bad as wicked Angels diuels and wicked men which though they be wicked in themselues yet God can vse them well and in these is nothing but disorder and the Lord he worketh by them but not in them and permits their disorder and sinnes to shew by them his iustice and power These wicked instruments in themselues the Lord vseth well and to good ends for his prouidence is aboue them it restraines them keepes in their malice bridles them that they cannot shew their malice to the ful but be bridled and kept short being ouermastred by his prouidence So here the diuel he afflicts them yet not all but some of them and he destroyeth not but onely imprisoneth them and not alwayes but for a short time The second action of Gods prouidence vsing wicked instruments is that the Lord turneth all to the good of his children The diuell in afflicting them purposeth their destruction but the Lord turneth it to their good to proue them and trie the vertues and graces of their hearts as their faith hope loue patience c. so that the Lord doth not onely restraine their malice but turneth all things to the good of his people Now we should often thinke of this prouidence of God and for euer blesse his name for the same seeing he ouerrules the wicked instruments he restraines their malice he vseth them for the good of his children and considering of this it shold make vs to renounce our selues to commit our selues to his protection make his prouidence our sure defence and safegard in all our temptations And seeing the end of their affliction is to trie them we must al first labour to haue the power of godlinesse not onely in outward shew and formall profession but to feele the power of it truly in our hearts for the Lord wil trie vs as gold in the fire the Lord will cast vs into the fire of affliction to proue vs whether we be pure gold whether we haue pure faith vnfained repentance and a good conscience or not these wil abide the fire and not burne when formal shew of godlinesse will 2. Seeing afflictions are to trie vs we must reioyce and thinke tribulation a great blessing I am 1. Thinke it exceeding ioy to fall into temptations for by affliction our graces are made manifest to our selues and to the world The fifth circumstance is the time for ten daies Some vnderstand by this a long time as Gen. 31. 41 Laban changed Iacobs wages ten times that is many times but it is not so here for Christ speakes that to comfort them now what comfort were this to be long in affliction Others thinke that by ten daies ten yeares is meant and that because it is often in scripture so vsed seeing there is a weeke of yeares as well as of daies but that cannot be proued that they were in persecution so long and no longer Then I take it by ten daies is meant a very short time a litle space of time and this is most sutable to all the circumstances of the text and the purpose of Christ which was to comfort the Church as if he had said Thinke not thy affliction to be long for it is but for ten daies a short time In which words note two things first that the afflictions of Gods Church are for a certaine time a time decreed and set downe by God that cannot be shortned or made longer So the Lord told Abraham that the Israelites should be in captiuitie and affliction 430. yeares and so it came to passe for they were in affliction especially in the land of Egypt 430. yeares but so soone as that time was expired the same night were they deliuered So Daniel for the space of threescore and ten yeares captiuity prayed not to the Lord for deliuerance for he knew the time was certaine and could not be changed and therefore was patient but when that time drew to an end then he prayed for deliuerance and the Lord heard his prayer This should teach vs in affliction to be patient and to seeke to arme our selues with patience seeing the time of our affliction is certain and cannot be made shorter or longer we cannot be deliuered till the whole time be expired Secondly note that the afflictions of Gods Church and children be but for ten dayes a very short space of time in respect of eternall life and this is a notable comfort to any in the crosse and persecution seeing the Lord wil put an end to it it shal be but for ten dayes a short time as Paul teacheth 2. Cor. 4. 17. But yet there is more to be noted in these words euery word containing an argument of comfort for the Church for first the author of afflictions is the diuell he causeth them now feare not him for he is Gods enemy therfore thou being his enemy hast God for thy friend and then what can he do to thee to hurt thee for they which haue him their enemy their cause is good Secondly he shall not afflict all the whole Church but some of you a few of them the Lord restraines his malice he cannot do his wil. Thirdly he cannot kill or destroy them but onely afflict their bodies Fourthly he shall not do that to their destruction as he would but the Lord turnes it to try them for their good So this affliction it shall not last alwaies but for ten daies a very short time why then should you feare Let not feare ouercome your hearts be not discouraged but take Christs fortitude and courage lay aside all feare and vndergo manfully al danger to keepe faith and a good conscience to the end The third part of Christs counsell is another precept which containeth a most blessed and heauenly counsell be thou faithfull The children of God ought to be faithfull in regard of God and that fidelitie they owe to him first by promise made to him in baptisme for in that Sacrament God promiseth to his child Christ with all his benefits and the child of God promiseth and maketh this stipulation to God that he will renounce himselfe and in death and life rely onely on Christ. Now
when a man keepeth this promise made in baptisme and performeth this condition to God and stipulation then he is faithfull to God when he breaketh it then he is vnfaithfull 1. Pet. 3. 21. Secondly the Lord he giueth his seruants many graces as faith hope loue repentance c. these he committeth to man to see how he will vse or abuse them 1. Tim. 6. 20. we must labour to keepe them to vse them well and this if we do to Gods glorie and to our owne good then we be faithfull to God else not as if a man commit a thing to be kept by another if he loose it or keepe it not well he is not faithfull to him Be faithfull As if he had said Thou hast made a promise in baptisme to keepe faith and a good conscience and thou hast had many graces promising to vse them well to keepe them in life and death be faithfull in persecutions afflictions keepe faith and a good conscience and then thou artfaithfull Against this dutie three sorts of men offend first they which though they haue made a couenant in baptisme to serue the Lord to keep faith and a good conscience yet liue in ignorance and securitie neuer seeking to know the Lord to vnderstand his will or to obey him yet these will brag of their good meanings though they haue no care at all to please God no care to keepe their couenant made with God and their stipulation in baptisme to him Secondly they which for a good while haue had faith and a good conscience and haue come to serue the Lord yet after long time fall away being entangled with the world with the profits and sinnes thereof and so leaue all and come to breake faith and a good conscience both these are vnfaithfull seruants and their reward if the Lord dealt in iustice with them is destruction and yet all men in a maner be of these two sorts they either liue in ignorance or fall away after a long time The third sort are they which professe a long time liue in faith and good conscience and be earnest professors yet in time of triall and persecution they will leaue all profession of religion to saue themselues Then seeing all these offend we must labour to know God to obey him to keepe his graces bestowed on vs to the end to liue and die in his seruice and to lose our life rather then any one grace which God bestoweth vpon vs. And I wil giue thee the crown of life Here is a reasoÌ„ to moue theÌ„ to go on in persecutioÌ„ to be faithful to the end HeÌ„ce the Papists gather that a man may merit heauen seeing there is promised a crowne of life Ans. It is called a crowne of life by resemblance for as men in a race first run and after they obtaine the crowne at the end of their race so men must first in this world liue godly run and finish their course after that they haue their crowne in heauen I answer againe this reward is not of the worke but the promise is made to the workers not to the martyredome but to the martyr which hath by suffering death shewed his faith in Christ it is not made to the passion or suffering but to the person suffering not for his suffering but to him as he is in Christ declared to be so by his suffering death So then that promise is not made to the work but to the worker and not for his work but for the worthinesse of Christ in whom he is a true member of the Church The vse then is that if we keepe this promise in Baptisme made before God his Angels and the Church we shall haue the reward of all which is the crowne of life in the kingdome of heauen promised to such as be faithfull to the end Let him which hath an eare heare In these words are the coÌ„clusion or last part of the Epistle Now in these three verses for the most part is a rehearsall of those things which Christ deliuered before in this and in the former Chapter Now seeing Christ the head and Doctor of his Church is most perfect in his doctrines both for matter and maner of deliuering the same seeing he repeateth againe and againe the same things and seeing Peter put them often in mind of their common saluation hence we note that Ministers may often repeate the same doctrine not onely the same matter but in the same maner and words So did Christ the head Doctor of the Church so may we or any preacher preach the same sermon againe in maner and matter not for to ease our selues but for the good and benefite of the Church as Christ seuen times repeateth the same doctrine to the good of the Church and common benefite of all The hearers then if they find the Preacher shall deliuer the same doctrine againe or often they must not find fault for then they might as well find fault with Christ himselfe who not once or twise but often repeated the same words In this eleuenth verse is a conclusion of the Epâ—stle to the Church of Smyrna and it hath two parts first a commaundement secondly a promise In the commandement first what is coÌ„manded secondly to whoÌ„ The duty commanded is to heare There are two kinds of hearing good and bad Here he requireth good hearing with faith and obedience not naked and bare outward hearing Then we see the true knowledge of the Gospell standeth in hearing with faith and obedience for we know no more then we beleeue and obey if we beleeue and obey nothing we heare and know nothing with sound hearing to saluation The second thing is to whom the commaundement is giuen to them which haue eares to heare for some are deafe some be liuely and hearing hearers They are deafe which heare onely with outward and bodily eares not affected in hart nor chaunged in life by the word they are good hearing hearers which are touched and affected by the word changed and renued in life by the same hauing not onely outward eares of the head but inward bored by Gods spirit in the heart Hence we learne two things first that election is not generall and vniuersall of euery particular man for there is was and shall be euer some deafe hearers Secondly we learne our duty that we must not onely heare the word and lend our outward eares but withall ioyne faith obedience and conuersion in life so heare that we be changed in life and turned to God else our hearing is fruitlesse nay to damnation The third thing is what they must heare What the Spirit saith namely that which is before in the former words deliuered by Christ. The principall things be these first that the Lord seeth and regardeth the tribulations and afflictions of his Church secondly that Gods Church and people being to suffer the crosse and afflictions must forethinke of it and consider of it before
kept my name Though thou dwellest in a place where the diuel hath erected his throne yet thou maintainest my name and holdest it fast so that neither fraud nor force of enemies can take it from thee My name that is my doctrine of the Gospell Rom. 9. Thou doest constantly hold and maintaine it and my religion thou beleeuest the doctrine of saluation which my seruants haue deliuered to thee So that in these words Christ commends the church of Pergamus for constancie in maintaining the doctrine of saluation We see it is not enough for vs to hold beleeue and maintaine religion but we must do it constantly so the word signifiâ—s we must hold the same fast against all aduersaries not easily turned with any blast of mens doctrine but so to hold religion that no enemy by force or fraud draw it from vs. When Math. 13. the man found the pearle he sold all to buy the field And if a man amongst vs should find in our field by his cunning and skil a golden mine he would not tel it to any but go and sel all he had buy the grouÌ„d that so he might inrich himself So we if we know the doctrine of saluation we must labor to make it ours to haue it made sure to vs to sell all we haue to loose life it selfe rather then to forgo that precious pearle 1. Tim. 3. 9. Faith is compared to a precious iewell which must be laid vp in the treasury of a good conscience which cannot be broken into but must be strong in which store-house and treasury we must haue true religion and faith locked that nothing get it from vs but loose all we haue euen our life before we part with it for if that be sure all is well but if faith and religion be lost all is gone saluation is lost thy soule is perished Now for her further commendation Christ sets out her constancie by two arguments first that she held religion without deniall secondly that she held it in the time of bloudy persecution 1. The Church of Pergamus neuer denied Religion or reuolted from faith in Christ she did not as many men who hold beleeue and maintaine religion yet in time of triall they will reuolt In this we must imitate her else we know not whether the Lord will giue vs grace to repent if he should not we perish Esaw sold his birth-right for a small thing a few red pottage but after he sought it with repentance and teares could not get it We must then hold religion and not in time of affliction and persecution reuolt and deny it lest the Lord giue vs no grace to repent which we know not whether he will or not And hast not denied my faith that is mine owne doctrine of the Gospell and true Religion Religion is called Christs first because Christ with the Father and holy Ghost is author of it all Religion which is good being from aboue secondly because he reuealed it from the bosome of his Father thirdly because Christ is the matter of al religion Christ is the whole subiect of religion in the old and new Testament the end of the law and the scope of the Gospell The second argument whereby Christ sets out her constancie is that she held religion in the time of bloudy persecution when she was thus persecuted she was constant When Antiphas was put to death Who this Antiphas was it is not certainly knowne by any history yet it is thought he was Pastor and Minister of the Church of Pergamus who opposed himself and oppugned the doctrine and idolatry of the heathen in that citie In these words are two points first he commends this martyr Antiphas when he saith That my seruant my faithfull seruant Antiphas he extols him to the Church of Pergamus By this we see that it is lawfull to honour and commend Martyrs which dy for Christs cause and that in two things first in giuing them their due deserued honour and commendation as Christ did to Antiphas secondly by careful imitation of their constancie and vertues and conuersation of life for this cause Christ commends this good Martyr that the people of Pergamus might imitate him in his constancie not to honour him as the Papists do with diuine honour and inuocation Againe he saith That my faithfull Martyr not commending him for his death that he died but for the cause for not the death but the cause makes a Martyr for a man may die for heresie and erronious opinion and yet he is no Martyr But Antiphas he was a true Martyr ergo Christ saith that my seruant nay that my faithfull seruant Antiphas In the end of this verse he setteth downe the authors of this death of Antiphas Some among you some of Pergamus were the cause of his Martyrdome they were such in whom the diuell ruled and raigned and this he repeates to shew that they which haue contemned Christs religion though they pretend good things yet they be the slaues of the diuell he rules and raignes in them they be his holds and castels Obiect But why did the diuell dwell in the citie of Pergamus more then in any other Answ. Because many in this citie were Gentiles they hated and conteÌ„ned the Gospel so became the holds of the diuel we must then take heed we neuer conteÌ„ne the fame For in a family where they liue in ignorance in iniustice fraud and wickednes there the diuell ruleth he hath his throne that is a stable for him to dwell in Then masters of families and parents which gouern families must see they loue and embrace religion and teach it to their family else their houses be but the stables of Satan his place to dwell in Ob. But whether might not Antiphas being Minister and Pastor of that Church haue fled Answ. Persecution is double either directed against the person of the Minister principally or to the whole Church equally if it be against his person he may flie safely if he get oportunitie to preserue his life and haue libertie of the Church to flie but if it respect the whole Church then vnlesse he haue libertie graunted by them he must stay and take part with them in their persecution Now of this sort was Antiphas persecution seeing he was so called of God to suffer But I haue a few things against thee He commended her before but here he rebukes her and this reproofe is first generally propounded then in more particular in generall he tels them that they wanted zeale Thou bearest with them which c. But I haue These words he spake to the church of Ephesus before and here repeates them againe teaching the true members of the Church to enter into their owne hearts to search what is in them that Christ may haue against them to cal themselues to a strait reckoning to consider all the things they haue done from their beginning to their end and al their life narrowly to examine themselues
it is a vertue and work of loue whereby a Christian man becomes a seruant to euery man for his good This is commended and described Heb. 6. 10. Paul Gal. 6. commaunds vs to do seruice one to another by loue 1. Cor. 13. loue seekes not her owne but the good of others So Christ Iohn 13. commaunds his to be seruants one to another in those good things which God giueth vs. As we must do them good in all we can so one speciall dutie here mentioned is to be ready to releeue according our abilitie the want of the Church for we must haue first loue and charitie then seruice as a braunch springing from loue Heb. 6. 10. which is when we are ready to bestow our goods or gifts which God giueth vs to the good of the Church especially the godly in the Church This were to be wished in England but it is not seeing the richest sort bestow their goods in hawks hounds beares buls dogs and other their pleasure and pastime but when any comes to be bestowed on the poore then they be strait handed all comes as hardly frō thē as a rib out of their side We see men can be content yearely to bestow much money in playes pastimes and other delights and that with zeale and earnestnes but come to the poore our owne flesh to our brother who beares the same image of God as we do here we sticke and from winter to winter suffer them to starue for want of that which our dogs haue To moue men to help the poore first see how men in the old testament were charged with offerings first fruites sacrifices and many other ceremonies now these be ended but instead of that altar the poore they be the altar whereon we must offer our burnt offerings our sacrifices Secondly Esay 58. 10. he which imparts his heart to the poore that is seeing him in want hath his heart touched with the bowels of compassion and testifies his loue in releeuing his want this man hath a happie promise his name shall not be put out but shine for euer and this is true religion to visit the fatherlesse and widow to comfort and releeue them Iam. 1. Prou. 25. He which giueth to the poore lendeth to the Lord. Now the Lord he comes in his person to borow he makes the pore his stewards to gather it in wilt thou say him nay to lend him of his owne thou wilt not Wouldest thou haue him stay or send his steward away emptie Again Christ comes in their person he askes an almes he saith in their person I am hungry naked fatherles and motherles and in them he stands crauing at our doores Now if we would escape that horrible sentence of condemnation Away from me c. let vs not say him nay or deny him But if we wil be liberall in any thing and bestow largely on any thing bestow it on the poore our owne flesh and so we lend to God who is the best paymaster and we giue to Christ who will not let it be vnrewarded Now followeth the third particular vertue for which Christ commends the Church of Thyatira which is faith that is fidelitie whereby we are faithfull to God in keeping our promise made to him in baptisme wherein we promise to renounce our selues to beleeue in God three persons one true God to obey him all our life time this is commaunded 1. Tim. 5. 12. Now it would be wished that our Church might be commended for this fidelitie but it cannot for though it be a common thing among vs to sweare by our faith yet there is litle faith in our hearts yea litle care to keepe this fidelitie promised in baptisme for some of vs lie in ignorance neuer knowing what promise we haue made to God and such are many among vs young olde high low rich poore Others they haue no care of goodnes of heauen or heauenly things but of eating drinking sporting in which they spend their days neuer thinking of Christ or of their promise to him A third sort are those which we account honest and wise men but they come short indeed for these set their hearts on riches and the things of this world spend their strength and wit in the getting of them and haue their hearts glued to them They like Molds are euer in the earth We call them I say honest men but indeed they deny God forsake their first faith and fidelitie to God in baptisme and in stead of the true God erect an idoll euen their riches and of these we haue great heapes Then it stands vs in hand often to remember our promise in baptisme to renounce our selues the things of this world to beleeue in Christ to performe obedience to him in al our life for if we go on and stil deny our first faith nothing belongs to vs but condemnation The fourth vertue is patience whereof we haue heard in this and the former chapter Here marke how patienc is ioyned with loue to men faith to God and seruice to men and God The reason is because no good action can be done of any man without patience loue and faith without it are nothing for if a man do his dutie to man he shall be sure to be hated now without patience he ceaseth to do his dutie So if a man beleeue in God and professe the same the world contemnes him now without patience he cānot perseuere constantly Patience is the effect of faith Rom. 15. faith brings forth hope and Mat. 13. the good ground brings forth fruit but in patience All that a man doth if it be done acceptable to God it must be ioyned with patience Then we must in all our gifts and graces ioyne patience with our hope faith loue knowledge c. 2. Pet. 1. 6. No grace can shew it selfe without this a man cannot endure the crosse without it And thy workes Christ before had said the same here he repeateth it againe which is not idle for no word in scripture is idle but by this Christ shewes his exceeding approbation of the workes of this Church of Thyatira that they were such as he liked of not in a meane but in exceeding great measure the cause why he liked them so followeth afterward Now seeing Christ repeates these words after foure worthy vertues he doth it to shew vs what things are required to a good worke namely faith loue seruice patience and fidelity for to do a worke to God we must ioyne these foure vertues and therfore Christ addeth these words both before and after these vertues First faith is required because in doing any actiō euery mā must shew his fidelitie to God which we do when before we do any worke we search the word of God whether it be commanded or forbidden there for no worke we do can please God vnlesse we be perswaded out of the word that it is lawfull nay being not of faith it is sin Rom. 14. Secondly our works
taught by his grandmother Lois and Eunice his mother in the Scriptures But hence some gather without ground that as a womā may not teach so not gouern But this cannot be proued out of the word and it hath no force For though a woman may not teach and stand in Christs stead in the congregation yet she may gouerne and stand in his stead in the Common wealth be a Queene Dutchesse Countesse c. For there is special reason why she may not stand in Christs stead in the Church seeing men onely so stand in his stead for Christ tooke on him the person of a man not of a woman but that letteth not but she may stand in his stead in the Commonwealth if she come to it by succession seeing it is her patrimonie and inheritance And we haue great cause to blesse almightie God for the gouernment of a woman more then any which euer yet ruled ouer vs. But it is said the man is the womans head therefore he must beare rule not she Ans. He is the head that is more excellent as he is man but not in regard of any gifts for a woman may passe a man in grace and gifts of God and other respects and so may haue rule ouer the man though he be more excellent as he is man she inferiour as she is woman The second fault reproued in the Church of Thyatira is the suffering of a woman to teach and seduce Then as to suffer a woman to teach openly in the Church is a fault so to suffer her to seduce is a fault likewise Seeing Christ reproueth them for suffering her we see it is not left to mans will to teach and hold what he will but men must be restrained that they teach and hold nothing which standeth not with the word of God they must reproue patrons and defenders of sects and schismes and new doctrines for which our Church is to be commended which hath lawes for Papists Protestants and Recusants which is both lawfull and commended by Christ. To aggrauate these two faults he describeth her by her properties first that she is called Iesabel that is one like Iesabel secondly by her action she called her selfe a Prophetesse First the woman Iesabel But why doth Christ call her so First because this woman was like Iesabel and did in her person reuiue the wicked manners and opinions of Iesabel for as Iesabel was an idolater brought in idolatrie the worship of Baal among the Israelites so this woman in the Church of Thyatyra Secondly as she was giuen to fornication so this woman was a maintainer and teacher of the same Thirdly as Iesabel was a woman of authoritie and by her authoritie did countenance and defend her sinnes false religion and the worship of Baal so this woman was also of great authoritie and by the same taught and maintained her diuellish opinions In this reason see the practise of the diuell who laboureth in ages following to renew and reuiue the vices and sinnes which were before their errors For as he had Iesabel in Ahabs time who was a patron of fornication and idolatrie so in the Apostles time he had this woman who renewed these opinions another Iesabel like her The end is to further his kingdom for the diuell seeth that these meanes most dishonour God hurt his kingdome and most of all build his kingdom and so he dealeth in al ages to reuiue the opinions errors scismes of old So they which follow Machiauel imitate the doings of Achitophel So the Papists reuiue the errors of the Scribes and Pharises they which separate themselues frō our Church the opiniō of the Donatists the Family of loue the error of the Valētinians The second reason is because by this name he might draw thē to dislike of her and not to follow her but that she might be in as great disgrace as Iesabel was in the old Testament And this Christ doth to teach vs in reading the bookes of the old and new Testament if we reade of any wiked men that we should dislike their vices and errors take heed of them and auoid them nay if we see them in vs we must dislike our selues for them and contrarily if we reade of a vetruous man or woman we must imitate their vertues like and loue them and our selues for them if we haue the same The second argument whereby he describes her is her action Which calleth her selfe a Prophetesse that is she doth chalenge to her selfe to be such a one as taught the word by the instinct and help of Gods spirit and that all she taught was the word of Gods spirit She taught fornication was no sinne and that one might go into the Idoll temple and eate of their offerings and yet she pretends all to be done and taught by Gods spirit making him the teacher and author of her errors Seeing wicked men and women father their errors on Gods spirit we must labour to get the spirit of discerning to know whether the spirit be of God or not and we must not be of no religion because many teach false doctrine but rather labour to haue the spirit of discerning to try the spirits which we heare Againe when we are accused or slandered we must be content for we see this woman taught false doctrine and yet fathered it on Gods spirit which indeed was not of him but of the diuell and so made him the author of errors Now if the Lord be thus dealt withall made the author of lies by wicked men shall not we be content if we be slaundered who by our sinnes deserued the same As she chalenged her selfe to be a Prophetesse so she proued her selfe to be one namely by her owne testimony and her owne word she said she was one Here Christ sheweth the note of a false Prophet namely a mans owne word and testimony but a true Prophet hath many tokens and arguments to proue him to be so As in the Primitiue Church they spake sundry tongues without study often wrought miracles as seales of a true Prophet Secondly they held vnitie of doctrine in integritie of life and conuersation to confirme their callings Thirdly they had excellent gifts giuen them of God as zeale courage and constancy to maintaine their callings which were extraordinary but this woman had nothing but her owne word and bare testimony In the second place the more to disgrace her and the church of Thyatira her teaching was described by the end which was to deceiue men Here is another marke of a false Prophet to teach to seduce and draw men to some sinne or wickednesse The end of true teaching is godlynes but of false it is to draw men to sinne in life and conuersation After he describeth her seducing by two arguments first the persons my seruants secondly the meanes to make them commit fornication and to eate of things offered to idols For the persons my seruants this increaseth her fault seeing they
her time to repent and commaundement to repent for other ends first that then he may with the time giue grace also to repent that so she and we may see what we should do and withall see our owne want that we are not able to do as we are commaunded and so to make vs inexcusable And she repented not Here Iesabels sinne is set downe namely impenitency and going on in her sins of fornication and idolatry concerning which sins note two things first where impenitency is forbidden secondly how great a sin it is First where it is forbidden Ans. There are two parts of the word the law and the Gospell and these two be seuered and distinct neither can be mingled one with the other Now the law cōmands things which we in that nature of man in which Adam was could haue fulfilled but the Gospell commaunds things aboue nature The law cannot command repentance seeing it reuealeth not repentance but the Gospell commaunds it and so by an Euangelicall commaundement this sin is forbidden As for the second part how great this sinne is know we that when men liue and go on in their sins it is a great sin seeing by it men heape vp sinne and wrath to themselues Some say it is a sin against the holy Ghost but it is vntrue for that is a blasphemy so is not impenitency that is in this life but impenitency properly is at death Hence the Papists gather againe that a man hath free will seeing he gaue her time to repent but she would not Ans. She had free will to sinne as all men haue and so to be impenitent but it followes not that she had free wil to do good to repent without Gods speciall grace That which Christ said of Iesabel may be said of our Church and most men among vs he giueth vs long time to repent ten twenty or thirty yeares not one of a hundred repents we care not to heare the word and receiue the sacraments we will not turne to God truly but lie in sin in ignorance in contempt of the word in prophanation of the Sabbath couetousnesse adultery idlenesse drinking and eating so that our liues tell plainly not one of a thousand turnes to God truly Now Christ hauing reproued the Church and Iesabel from the 22. to the 28. verse he giueth speciall counsell to them both The end of his counsell is to direct them how to auoide the iudgement of God both in this and the life to come The counsell of Christ hath two parts the first concerneth the woman Iesabel and her company the second the Church of Thyatira The counsell concerning her is in the 22. and 23. verses the summe of it is to repent thou Iesabel and thy company and disciples repent of your sins This is not expressed but in stead therof is the reason vers 22. 23. The reason is this If thou wilt not repent I will punish thee with sundry iudgements but thou wouldst not be punished with sundry iudgements therefore repent Behold I will This is the reason in which note two parts first a threatning secondly an exception except they repent of their workes Before the threatning Christ sets this note of attention This should teach her vs to cōsider seriously of iudgements against sin and sinners in the written word of God Iosias when the law was read his heart melted which was at the threatnings of the law 2. King 24. So when Peter preached the Iewes were pricked in heart because he told them of the fearefull iudgement due to them for killing the Lord of life Act. 2. 37. So should we with Iosias be humbled at the serious consideration of Gods threatnings against sin and be moued to repent And the cause why sin is so rife is because men thinke not earnestly or else regard not Gods iudgements against sin and sinners The threatning hath three parts according to three estates The first concerning Iesabel I will cast her into a bed We may gather the meaning of these words by those 2. Sam. 13. 5. of Ionadab to Amnon Ly down on thy bed and faine thy self sick So here I I will cast her into a bed that is strike her with some great sicknes the place namely the bed put for the sicknes which is in the man lying on the bed Iesabel tooke pleasure in the bed by fornication who abusing the bed the Lord to punish her in the bed accordingly gaue her sicknes in the same bed which she abused Here is Gods dealing with sinners he punisheth them in those things they haue abused Iesabel abused the bed to fornicatiō the Lord punished her in the bed with some great disease and sicknes Diues abused his tongue and tast in Gods creatures he is punished in them Luke 16. he asked a drop of water to coole his tongue Gamesters take pleasure in abusing time and spend it in carding and dicing their punishment it brings many iudgements on them they come to ruine and misery Ahab to get the vineyard sheds bloud the Lord sheds his Iesabels and his childrens and they which liue by the bloud of the poore draw it out of them are punished with the like for bloud will haue bloud and the Lord will punish men in those sins wherein they tooke most pleasure Then this should admonish vs to take heed we abuse no creature of God for the Lord he will turne the same to our punishment I will cast her That is strike her with some grieuous sicknes Here we see the author of sicknes it is not by chance but comes from the hand of God if men could learne this they would make better vse of sicknesse if men could say the Lord hath cast me on my bed visited my body with sicknes he hath done it for some of my sins to humble me and make me repent then they would find in their recouery a blessing and liue a new life Esay 38. Hezekiah when he lay on his death bed knew it came from the Lord therfore hearing Esay say he must die he turned him to the wall and wept as for other things so especially for his sins and craued pardon for them So Iacob lying on his bed leaned on his staffe sate vp and prayed for pardon of his sins and to testifie his faith and hope to God So should we in our sicknesse shew our faith and hope and pray for pardon of sinnes committed against him The second part of the threatning which concernes her disciples and followers which receiued her doctrine and committed fornication with her and their punishment is to be cast into great affliction We see it is a great sin to commit fornication and not a trick or slip of youth as we call it seeing Christ assignes a great punishment to it Againe we see some causes why townes cities and countries be afflicted with much famine sword and pestilence namely because there be fornicators and maintainers of errors and superstition for God
is plaine in the old new Testament But how can these signifie thoughts and affections seeing thoughts be in the braine affections in the heart neither of them in the reines Ans. By resemblance for as the reines be in the most secret and inward parts of the bodie so thoughts be in the most hidden part of man namely his soule So thoughts are said to be in the heart because they haue operation in the heart though they be placed in the brain Search that is with such circumspection and diligence as bringeth the finding out of that we seek By this is signified that Christ seeth not onely the outward actions but the inward affections and motions nothing the most secret is hidden from him We see by this Christ is not onely man but very God for he which hath the true propertie of God is very God Christ hath ergo He which is God alone can search the heart the thoughts motions and inclinations of the heart but Christ can therefore he is true God one person consisting of two natures the Godhead and manhood Againe seeing Christ discerneth the heart we must in all things take heed of hypocrisie especially in matters of religion when we seeme to be that outwardly which indeed we are not inwardly but we must looke that we be that in truth and in heart which we would seeme to the world to be draw nigh to God with our souls as we do with our bodies lips words and actions For Christ is very God seeth and searcheth our hearts thoughts and affections he looketh not so much to the outward as the inward seruing of him we must worship him in spirit seeing he is a Spirit Besides we must suspect our selues for vnknowne sins for such is the depth of our corruption that we cannot sound the bottome of it neither can we thorougly see the pronenesse of our nature to sinne and corruption Therefore we must suspect our selues euen of all sinnes which we know not and not excuse any sinnes So did Dauid Psalm 19. after earnest search as though he had said Lord I haue searched my heart but I cannot sufficiently know mine owne corruptions therefore O Lord forgiue me all mine vnknowne sinnes And if we could thus suspect our selues we would better practise repentance and liue with greater care but ignorant persons not able to search their corrupt hearts they blesse themselues and excuse themselues nay say they can keepe the whole law Now Christ hauing cut off the first corrupt cōceipt preuenteth the second wherby they might hinder and auoid his iudgement for they might say though the Lord send iudgments yet we shall be safe they shall not come nigh vs. Thus they and euery sinfull man doth say Esa. 28. They in common iudgement make a league with hell saying Gods iudgements shall not come nigh them This is a naturall corruption of our hearts that in common iudgement we shall escape and euery man liketh this Now Christ to cut off this corrupt conceipt saith And will giue as if he had said you may flatter your selues thinke when I send iudgement you shall escape but I will giue to euery one none excepted according to his workes therefore flatter your selues no more I will giue That is I will reward partly in this life and partly at the day of iudgement for it is meant especially of the last iudgement Rom. 2. Reu. 20. Hence the Papists gather that men must be saued not onely by faith but workes seeing God will reward good workes Ans. 1. Their reason standeth thus by that we are iudged by the very same thing we are saued but we are iudged by workes therfore saued by works The flat maior is false for we must distinguish betweene iudgement and iustification To iudge is to declare one iust by his signes as his workes to iustifie is to make a man iust in which we consider nothing but Christ and our faith applying him to vs. So then we are iudged by workes but not iustified neither saued by workes Answ. 2. Christ saith not I will giue for their workes but I will giue them according to their works as their workes be not for them where he maketh workes an outward signe and rule according to which he wil frame his iudgement to declare men iust Seeing euery man must be iudged that is saued or condemned by his workes then good workes are necessarie to saluation for we must be iudged by our workes and saued according to our workes therefore they be necessarie not as causes either efficient or helping any waies but as fruites effects and signes of our faith and markes in the way to heauen which must direct vs to eternall life Seeing we shall be iudged in this life but especially in the last day by our workes we must labour to abound in good workes not to winne heauen by them but to assure our selues we belong to Christ and shall be truly vnited to him Now all good works are either the works or duties of the morall law of God or else they be those workes of our calling both generall as we be Christians or particular in that calling God placeth vs done in faith and loue to Gods glorie the good of others and in obedience to God These be good works to God though the calling be neuer so base for which we shall be rewarded and according to which we shall be iudged and saued Now contrarily euil works they be euident signes of condēnation look how many euil works we do they be so many brands and markes of our soules to shew we be the children of Satan Here we see there are degrees of glorie in heauen and of punishment in hell for he will reward euery one according to his works Then they which haue abounded in good workes they shall haue greater measure of glorie the fewer works the lesser glorie so they which haue committed greatest sinnes they shall haue greatest measure of punishment they which lesse lesse punishment in hell fire And vnto you I say In this foure and twentieth verse he cometh to the second part of his counsell to the Church and Angell of Thyatira that is the better sort of the Church But before the counsell he setteth a preface in which preface note first who speaketh secondly to whom For the first who speaketh namely I. Where Christ as doctor of the church challengeth to himselfe all supremacie and sufficient authoritie ouer the Church for all his Ministers come in his name not in their owne The Lord saith or Christ saith But Christ he comes in his owne name I say Noting he is the head Doctor and teacher of the Church the fountaine and head of all doctrine deliuered to it This Christ saith to smite a reuerence in their harts seeing this counsell is not deliuered to them by any man or Angell but by Christ himselfe who deliuered it to Iohn For the second to whom he giueth counsell namely you that
with him in his glory in heauen Ephes. 2. 7. 2. Cor. 6. the Saints shall iudge the world that is shall be witnesses and approuers of Christs sentence not that they shall haue power to giue iudgement but they shall be caught vp first and he giuing sentence they sitting by him shall approue it Secondly he giueth vs this power because he by this inables his in their owne person to ouercome sin the world and their owne corruption By this we see our dignitie euery seruant of God hath power ouer nations ouer the world to rule and breake them in peeces to iudge and condemne them Is this our priuiledge then we had need to take heed of all sinne for we cannot condemne other men of sin and be guiltie of sin our selues For it is a great disgrace for a Iudge to condemne a malefactor of murther or theft and be guiltie himselfe So Christ if we be full of sinne and make no cōscience of it he wil neuer let vs sit to iudge the world with himselfe Then seeing we are Kings Iudges and haue such priuiledges we must looke to our selues Againe this is our comfort in persecution if thou be the child of God thou art a King a Iudge though thou be now poore abused and persecuted yet the time cometh when thou shalt iudge and condemne thy persecutors and be auenged of them And rule the nations as a shepheard ruleth his sheepe that is to gouerne and feed them Iohn 21. Feed my lambes that is feed and rule Hence the Papists gather Peter was the generall Bishop to guide and feed Christs sheepe that is the world but then euery Christian should be a Pope for euery one hath power to rule the nations ouer the whole world but none will say euery one should haue so large authoritie then it is not meant of supremacie Further from this place the Papists gather that Saints be patrons of countries and kingdomes secondly that we may pray to Saints in heauen for say they they haue rule of nations ergo they know them and what they do But they abuse the text for it is not said any Christian shall rule ouer one nation but ouer all indefinitely neither do they rule as Christ but as hauing benefit of his power Again both their collectiōs are bad for by nations here is not meant any country or kingdome but the wicked onely they haue rule ouer not all nations simply but wicked men and vnbeleeuers And I will giue him the morning starre Here is the second benefit promised by Christ to him which ouercometh namely the morning starre with all the benefits which come thereby The morning starre is that starre which riseth before the Sunne some time of the yeare and by heathen men is called Venus which in deed is Christ himselfe Reu. 22. 16. Now Christ is called a star first because he illuminates mens wils and vnderstandings in things belonging to saluation secondly to shew that the prophesie of Balaam Num. 24. is now in the new Testament fulfilled for now Christ hath by his Apostles reuealed himselfe plentifully to all nations Againe he is called the morning starre for speciall resemblance for that starre riseth not at midnight or in the beginning of the night but in the morning in the beginning of the day and then shineth brighter then all the rest So Christ the true morning starre came not in the beginning of the world or in the middest of it but in the latter age he came in the new testament and fulnesse of time and now he reuealeth his will more fully then euer in the old testament 2. Pet. 1. 9. Christ then is called this morning starre for in the old testament they had darknesse and candle light but now Christ shineth out brightly I will giue him Here is a promise of two benefits first perfect illumination and lightning whereby all ignorance shall be dispelled after this life and men shall then so farre know God as mans nature can comprehend The second benefit is the light of glory not onely of knowledge but perfect glory for by fellowship of this glory of Christ we shal be made like Saints and Angels shining starres in the kingdome of heauen Seeing Christ is a starre we see how they be deceiued which liue in sin and ignorance without good conscience in pleasure and securitie and yet they thinke they belong to Christ they haue the true light but such as liue in blindnesse neuer seeking to know Gods will obey him these are in darknesse haue no light in Christ for what fellowship is there betwixt light and darknesse We must follow Peters rule first labour to haue this starre to shine in our hearts which is when we vse meanes to haue the beames of this Sun to shine on vs to get knowledge in the mystery of our saluation by Christ to haue this Sun of righteousnes to lighten our minds and withall to warme and refresh our dead soules as the sun in the spring reuiues all things which seemed dead We must set open the doores of our hearts and entertaine this comfortable light Seeing Christ is the morning starre not that shines in the night but in the morning in the day time we must labor to leade our liues in godlinesse and sobrietie as children of the light Rom. 13. 12. and if we will not walk in this light it shall be taken from vs and we shall be cast into eternall darknesse Let him which hath an eare Here is the second part of the conclusion but of this often before CHAP. III. VERSE 1. And to the Angell of the Church of Sardis c. THIS is the fift particular commandement to Iohn that he should write an Epistle to that great and famous citie of Sardis The Epistle hath three parts first a Preface secondly body or substance thirdly a conclusion First the Preface sheweth in whose name the Epistle was written to giue it the more authoritie It containeth a liuely description of Christ in his kingly office as he is the soueraigne head of his Church and that in two royalties and priuiledges first in that he hath the seuen spirits secondly the seuen starres For the first I shewed what it meaneth chap. 1. vers 4. namely the holy Ghost who is the author of all grace so that to haue the seuen spirits is as much as to say he had the holy Ghost Ob. All Gods seruants haue the holy Ghost therefore that is no peculiar priuiledge of Christ. Ans. True but not in the same maner for Christ had it two wayes first in regard of his Deitie secondly of his humanitie First as he is God he hath in him the beginning of the holy Ghost for the holy Ghost proceedeth from the Father and the Sonne Therefore Christ is said to send the holy Ghost and to worke by him and whatsoeuer he doth in the Church he doth it by him and for that cause Christ is said to haue the seuen spirits
Secondly in regard of his manhood because the holy Ghost hath powred foorth into his manhood the perfection of all graces and gifts whatsoeuer as he is annointed with the oyle of gladnesse aboue his fellowes And this perfection standeth in two things first in number secondly in degree or measure First in number thus Among Gods seruants some haue these graces some those none haue all but Christ hath all the graces which all men and Angels haue more too Secondly in degree for the graces of Christ are more in measure then all the graces of all the Saints and seruants of God whatsoeuer he hath the fountaine of all grace and therefore he is said to haue the Spirit without measure And for that cause also Christ is said to haue the seuen spirits This is spoken by occasion of the Church and people of Sardis which was a dead people and therefore Christ was able to quicken them and to put life and spirit into them That no man can haue fellowship with the Father or the holy Ghost but by Christ it is manifest by other places No man can come to the Father but by me so there must be a participation with Christ before there can be any with the holy Ghost This serueth for our instruction because among the Papists there be many great learned men which haue excellent gifts of nature wit memorie and vnderstanding and though they haue withall a reformed and ciuill life yet they want faith and regeneration How cometh this to passe that such worthy men hauing the common gifts of the spirit want the speciall The cause is this their Christ is a false Christ yea an idol Christ they professe the want of sauing faith and all is because they want Christ. Therefore no maruell though you see the greatest learned there mocke and scoffe at this speciall grace of the assurance of our election Againe many among vs looke to be saued by Christ and yet you shall see no grace neither of knowledge nor faith feare nor care to keepe Gods commandements or a good conscience no sparke of grace and yet looke to be saued by Christ. How can these stand together Though they say they haue Christ they deceiue themselues for they haue not the graces of the Spirit and they haue no grace because they are not in Christ and by that they may know they are not in Christ because they haue no grace To conclude then we must all be admonished to labour that we may be vnited to Christ our head truly to haue fellowship with him that in him we may haue fellowship with the Father and the holy Ghost No grace of God to life eternall will be bestowed vpon vs till we haue Christ himselfe Therefore first labour to be in Christ and to be truly ioyned and vnited to him by the bond of faith that by this meanes we may haue all graces distilling and flowing into our hearts by Christ. Now the second royaltieis he hath seuē starres that is the Ministers and Pastors of the seuen Churches Christ is said here to haue them because he is the soueraigne Lord ouer them he is an absolute Lord ouer all For he setteth them apart and giueth them whatsoeuer gifts they haue he appointeth them their offices duties and callings so as he hath rule ouer them he appointeth ordaineth maketh and preserueth them As he hath in him the fulnesse of spirit so is he a Lord ouer his Ministers he hath power to saue if they obey or to destroy if they rebell Ob. The Church maketh Ministers Ans. The right of making Ministers and ordaining them is Christs royaltie and belongeth to him the Church doth but testifie and declare who they be that Christ maketh Ministers and approueth them therefore he saith here the seuen starres be his Now the end of these words is to strike the heart of the Minister which is secure and negligent to make him know himselfe and his place that he may begin to haue sound conscience of his dutie And this point is an excellent motiue to make them looke to their dutie their gifts are not their owne nay they themselues are not their owne but Christs and he is their Lord. This very consideration cannot but be effectuall to stirre vp all pastors to regard their duties for seeing they are Christs they must not do their owne will We must renounce our selues in all things and therefore bethinke our selues our soules and our bodies are not our owne but Christs Let this consideration draw vs on to do thinke and speake nothing but that which Christ would if he will haue you liue be content because he is the Lord of your life if to dye be content because you are his and not your owne So much for the Preface Now followeth the second part of the Epistle containing two parts first a reproofe secondly a promise The reproofe in the first verse I know thy works in which is contained a reproof and withall a remedie in the next words I know Here note the vice and withall the reproofe the vice is hypocrisie for she pretended religion in outward shew but wanted it indeed Thou hast a name that is the Churches about thee iudge thee to liue that is to be borne anew beleeue in Christ to haue his spirit to guide thee but thou art dead in sinnes and wantest newnesse of life and regeneration The like we may say of many great Churches by name the Romish Church which though it seeme to liue yet in regard of spirituall life it is dead It pretendeth to be the true Church of Christ but in truth it is dead in sinne Yet some say it is not dead but diseased full of sores and sicknesses and though the throat be cut yet it breatheth and panteth but the truth is it is starke dead and cold it hath no spirituall life at all But some alleage the contrarie saying it hath the Sacraments in it and where there is a Sacrament there is a Church but they haue Baptisme therefore a Church Ans. Baptisme is not alwaies a note of a true Church for the Samaritanes had circumcision which was before Baptisme yet they were no people nor church of God Os. 1. 9. That there may be baptisme yet no church it appeareth because there may be baptisme without the preaching of the word As the Papists haue baptisme without the true preaching of the word so they haue the outward Baptisme but deny the inward Baptisme which is iustification by Christ and sanctification by his Spirit Againe I answer it is a Sacrament not to that church of the Papists but to the hiddē church in popery for the Lord euer hath his church among them he keepeth among them euen 7. thousand which neuer worshipped their idols Now then that Sacrament is reserued in that church not for the Papists but for Gods children among them By this we see Gods owne prouidence to call them by those meanes and for their sakes
he reserueth the word and Sacraments among them But they say Antichrist sitteth in the middest of Gods temple but Antichrist as we say is in the Romish church therefore that is the temple of God Ans. The true Church of God is among them but it is hidden Now he sitteth in the midst of them not as a member but as an vsurper theefe and deceiuer for the Church of God is in their Church as wheate among chaffe and gold in drosse And the like may be said though not in regard of doctrine yet in regard of life of al our greatest townes in England for the body of them they seeme to liue if we looke on their outward seruice of God and shew yet indeed they be dead which appeareth by the common sinnes now in prosperitie as pride inward and outward fulnesse of bread carelesnesse in religion though we haue now the word plentifully preached yet we seeming to liue are stark dead Yet the Lord hath his church amongst vs but the body of our people though they haue the word preached yet they will not be reformed But as a father which cannot reforme his sonne by words must vse the rod so the Lord when as the preaching of the word will not serue he must needs take the rod in his hand to make vs obey his will to reform our liues to trie which be his own childrē which not Christ before called these seuen churches his true church yet here we see this church hath corruptions in it so that a church may haue corruption in opinion and doctrine and yet if it erre not in fundamentall points it may be the true church of God and we must not condemne a church for corruptions in it Thou hast a name Other churches iudged of this church by the rule of charity seeing them to make shew of religion and to professe the Gospell they iudged it to be a true church So must we so long as we see men liue outwardly in the feare of God professe religion iudge of thē in charitie til we see some euident signe and commit secret iudgement to God We see all infants are not the children of God yet we admit all iudge wel of them in charitie coming of beleeuing parents and Paul calleth all the churches he wrote vnto elect by the rule of charitie condemning none till God made them manifest But thou art dead The churches about iudged her to liue but Christs iudgement is thou art dead then we must regard especially the iudgement of Christ and not care so much to be approued of the church though that be good as to be approued of Christ which cannot erre for though the church approue and commend vs if Christ approoue vs not our estate is miserable Verse 2. Be awake and strengthen the things ready to die After the reproofe followeth first the remedy secondly the reason In the remedy note two duties first to be watchfull secondly to confirme the graces of God decayed in them In that first he commaunds them to be watchfull we see it is an excellent dutie and then is a man watchfull when he hath great circumspection and heedinesse in respect of the saluation of his soule This dutie concerneth two things namely sin and death for we are commanded in the word to watch against these two Against sin in two things first for a man to bethinke himselfe of all the sins he may fall into to do this he must consider first his nature secondly his calling First his nature that there is in it the seed of all sinne ergo he may fall into all sin secondly a man shall find that he is more inclined to one sinne then to another and against that he must labour most Secondly for his calling we must know that euery calling hath his sinnes since the fall of man Now a man must consider which be the especial sins of his calling and when a man seeth them he shall know by these two into what sins he may fall and against them he must watch Another thing is to keepe the heart that it be not tainted with any sinne Pro. 4. 24. aboue all watch and ward keepe thy heart that is vse all good meanes to keepe thy heart cleane from all sinne The second part of watchfulnesse is in death against the coming of Christ at iudgement vnto vs or in particular by death in which note two things first to bethinke our selues of Christs coming to iudgement or to come to vs in particular and in this regard we must make account that euery day is the day wherein Christ will come either in generall or particular iudgement The second dutie is to prepare our selues against Christs comming to make vs ready to die euery houre as if Christ would come euen this day so to morrow and euery day That we may do this we must vse sobrietie and temperancie in all the things of this life moderately to vse them not to be drowned with the pleasures profits of this life for we thē forget the time of death And as Christ prescribeth the remedie to Sardis so to vs we are not better then they we take great care to prepare for the dangers of this life If a towne were in danger to be sacked or a house to be robbed we would set watch and ward to guard thē how much more shold we watch for the saluation of our soules and not hazard them at death for want of watchfulnesse The second reason to moue vs to watch is the want of watchfulnesse and securitie which is the fore-runner of destruction 1. Thes. 5. 3. When men cry peace then cometh destruction Luk. 12. When the rich man thought all was safe then came destruction and his soule was taken from him When the old world thought nothing then came the floud and swept them away This should admonish vs to take heed to prepare our selues and watch both against sinne and death vnlesse we will cast away our soules And strengthen Here is the second dutie which is the reforming of the decayed graces As if he should say thou hast had many graces whereof diuerse are lost and many are sore decayed therefore labour to recouer and strengthen them Where Christ teacheth vs that if we haue any gift of God we must labour to preserue it and not onely that but to increase and grow on and strengthen it we must not stand in one estate but increase in good workes that we may become perfect men in Christ by growing in grace as in dayes for our gifts are not our owne but Gods we are his stewards he looketh to haue his owne with aduantage else we are vnprofitable seruants Then we must stirre vp the gifts of God in vs and to do so we must often and daily reade the Scriptures daily heare them and meditate on thē vse the Sacraments often vse often prayer and inuocation and striue daily against our owne corruptions and withall stirre vp our hearts to good
things and to true obedience Psal. 119. Dauid saith I haue inclined my heart euen my dead heart and put life into it and so we must put life into our benummed soules and often call on them which are halfe dead But we commonly stand still seeke not to grow but stand at a stay Christ by these words would signifie that some be dead other graces be readie to die whence we haue answer to that question whether grace may be vtterly lost We say some graces may othersome cannot be lost but sore decayed and diminished For Gods graces are of two sorts some necessarie to saluation as faith and regeneration some are lesse necessarie which go not with sauing faith as sensible and full feeling of Gods fauour ioy in the holy Ghost earnest inuocation on Gods name Now these may be separated from faith and be wholy lost in the seruants of God for a time the other cannot though they may be sore diminished nay faith and regeneration considered in thēselues may be lost wholy for nothing is vnchangeable in it owne nature but God The grace by which the elect Angels stand is in it selfe chaungeable and these would perish and come to nothing vnlesse they were continually preserued kept and confirmed in vs and them If this be so why then do not the elect fall away Ans. Not because they haue faith and regeneration or that they be in themselues vnchangeable but because of Gods promises as Mat. 16. Christ saith that the gates of hell though they shew their violence shall not preuaile against Peters faith so that these graces are eternall not of thēselues but by Gods promise which will preserue them to the end Now seeing grace may be lost we must not be too confident if we haue any grace in vs but worke out our saluation with feare and trembling for they may come to that ebbe that they may be at the point of death Now followeth the reason of the remedie For I haue not found c. therefore watch and seeke to restore thy decayed graces I haue not found Here Christ signifieth that he made a search in this Church and that to reward them either with life or death And so this was the practise of Christ when he came to Sodom he went downe to search it So Gen. 11. the Lord came downe to see Babel the like is Ierem. 9. And the Lord he visiteth that is he enquireth of the sinnes of the fathers in the children and if he find them he punisheth them in the children And alwaies Christ first maketh inquirie and after search made he rewardeth accordingly The like will Christ do with vs therefore we must labour to be such as he may approue of If a Magistrate were to search our houses we would see that nothing should be amisse how much more when Christ the heauenly Prince which searcheth the heart and cannot be deceiued cometh to search vs that he may approue of vs and reward vs But found thee not perfect There is a twofold perfection one of the law another of the Gospell Of the law when we satisfie the whole law of the Gospell when our workes done proceed from a beleeuing heart which is carefull to please God in all things Now though no worke of man be perfect yet those workes coming from a heart full of faith are perfect in Christ God accepting the will and indeuour for the deed through Christ. Christ he searched and found in this church many goodly works in shew only for they were full of hypocrisie made shew of godlinesse but wanted the power thereof neither did they come from an heart full of faith or that indeuoured to please God not to sinne in any thing therefore they were not perfect and pleasing to God In that this church is reproued not for want of workes and those faire in shew but because they proceeded not from a beleeuing and honest heart learne to pray as Dauid Psal. 119. 80. Lord let my heart be vpright let me giue all diligence to please thee in al things This is a great comfort when one can say in his conscience My heart is vpright but hypocrisie is the killing of the soule Before God Christ seemeth to distinguish himselfe from God But he speaketh not of God simply but of the Father and of himselfe as he is the Mediator and so is inferiour to the Father though he be now in glorie Now seeing he is in heauen and in glorie there yet carieth himselfe as Mediator we may pray to him without helpe of Angell or Saint and it is no presumption seeing he is still by his owne confession Mediator and so carieth himselfe toward vs. Remember Here after the remedie Christ as a good Pastour of the soule sheweth how to vse the same namely first remember secondly hold fast thirdly repent In practising of which three standeth the remedie of hypocrisie Remember that is call to mind the doctrine of saluation taught by my Apostles This remembrance is a most excellent dutie and bringeth with it many graces as subiection to Gods will repentance c. Psal. 73. Dauid seeing the prosperitie of the wicked had almost slipt and was sore tempted he could not be rid of his temptation till he went into the sanctuarie of God that is till he knew the word of God Psal. 119. 55. He kept the commaundement of God because he remembred his name in the night season Peter remembred Christs words and so repented at the crowing of a cocke Luk. 23. And indeed the cause of all sinne is forgetfulnesse of the word of God Therefore Heb. 6. euery sinne is called ignorance because we commit sinne not remembring and knowing Gods word and if we could keep in liuely memorie the word of God it were not possible that we should sin as we do Then it is a most excellent meanes to cut off sinne to haue the word of God running in our minds forbidding sinne in vs. And the Diuell he laboureth aboue all things to make vs forget the word for then he can draw vs easily to sinne Now that we may haue the word continually in memorie we must labour to haue our hearts affected with the same for we cannot remember more then we like and affect Then we must beleeue it else we cannot remember for that we beleeue not slippeth soone out of our memorie And the cause why so few remember the word is because they be not affected and delighted with it nor beleeue it That thou hast heard and receiued That is that doctrine which by hearing and receiuing thou hast learned Seeing he puts hearing and receiuing together we gather that this is the ordinary meanes of saluation to heare and receiue the word preached Then God calleth not all men in all times seeing men in all ages haue not heard the word neither receiued it and if they haue not heard the doctrine of saluation by Christ in all ages they could not be called for first they
vs to know that our names particularly are knowne to Christ and be written in his bil which is the King of heauen and earth The Lord to comfort Moses in trouble vsed this that he knoweth him by his name and so should it be to vs that our names are knowne to Christ and he will accordingly help vs. 2. Timoth. 2. there it is made the foundation of saluation that the Lord knoweth who be his Which haue not defiled These were commended for sinceritie and vprightnesse of life and conuersation though the rest of the church were dead yet these were aliue and kept themselues from all appearance of sin Now Christ commending them he leaueth in them a patterne of sinceritie for vs to follow to be as a looking glasse to see how we should professe religion We must not onely know and speake of the Gospell but we must liue accordingly we must keep our garments frō pollutiō liue without al occasion of sin and that we may liue sincerely we must first abstaine frō al sin in our own persons take heed we practise no sin Secondly we must take heed of contagion of sin not partake in other mens sins by cōsent or winking at them or giuing counsel to sin Thirdly we must abstaine from all occasions of sinne from all appearance of euill we must not once name sin nor giue the least approbation thereof Let not fornication be named among you Eph. 5. Then we must behold this patterne labor to be like them that Christ may commend vs as he did them and this we must do by liuing well for religion stands not in knowledge but in practise and by doing these three that is abstaining from the practise of all sinne from the contagion of sin and from all prouocation to sin we shall imitate them and become a most excellent people and a worthy church of Christ. Out of this place the Papists gather that a man after baptisme may liue without al mortall sins for these few hauing put on Christ liued free from all sinne nay from all appearance of sin But first though they liued so till this time yet how proue they they liued so after secondly they be said to keepe their garments vndefiled not because they sinned not at all but because they liued and endeuored in constant purpose not to sinne but in all things to please God and so the Lord accepts their will and constant endeuour for the deed and they be righteous before God and no sinners but keepers of the law And these shall walke with me in white Here after the commendation is a promise to walk that is liue in white that is in ioy and happinesse Eccles. 9. 8. Let thy garments be white that is reioyce and take thy lawfull pleasure in the things of this life The church before was threatned to haue Christ as iudge and to destroy them but these few they shall not taste of his wrath but be with Christ for euer in glory and happinesse By which we see that men which communicate not with the sins of townes countries or nations shall not partake in iudgement with them Lot liued in Sodom yet his righteous soule was not partaker of their sins neither was it of their punishment Gen. 19. Ezech. 6. 9. they which mourned for the sins of the people were marked and in the destruction not touched By reason of our long peace sins abound so that there is plentie of sin of contempt of the word of religion c. These sins call for iudgment and wil haue iudgement now if we would escape this iudgement we must take heed we communicate not with these sins and then we shall escape though we liue in Sodome After the promise followeth a reason of the same For they be worthy Hence the Papists gather that a man by his workes may merit heauē because here they be worthy of reward be worthy to walke with Christ in glory But I answer all true seruants of God be worthy of life euerlasting because God the father giueth Christ to euery true beleeuer so that euery beleeuer may truly say Christ is mine and withall he giueth the spirit of Christ which stirreth vp in the heart true iustifying faith which layeth hold on Christ applieth him and all his righteousnesse Now Christ being giuen to vs by God and receiued of vs by faith is wholly ours and his righteousnesse is made ours by imputation so that Christ with all his benefits is truly ours and when one stands thus iustified in Christ and clothed with his righteousnesse he is said to be worthy of saluation not for any thing of his owne but for Christs righteousnesse for there is a double righteousnesse one of the person as when Christs righteousnesse is imputed to vs another of the work as when a work is done answerable to the rigour of the law and then it is meritorious Now Christ speaketh here of the worthinesse of the person not of the worke of the person standing righteous in Christs righteousnesse Verse 5. To him which ouercometh Here is the conclusion in it note two parts first a promise secondly a commaundement of these before To him which ouercometh that is which getteth victory ouer all his spirituall enemies which we do by holding faith and a good conscience in all things to the end and this is first the partie to whom Seeing that the promises are euer made to him which ouercometh we must labour to haue that estate in conscience truly to say we haue laboured in all things to keepe faith and a good conscience and to thinke it a miserable estate to be ouercome of any enemy be it sin the diuell the world or our flesh I come to the thing promised which is threefold in words but one in substance namely glory happines and life euerlasting First He shall be clothed in white aray that is with eternall glory happines and life Out of this the Papists gather that a man may do a good work in respect of reward It is true indeed one may do so as Moses had respect to the recompence of reward Hebr. 11. 26. yet that must not be the principall end but faith to edifie the church and other men thē we may do it to receiue eternal life as a reward And will not cut his name out of the booke of life Here two questiōs must be assoiled 1. What is the book of life 2. Whether one can be blotted out of it for thou hast the booke of life in Gods predestination or his decree in election by which he hath ordained some men to life in his good pleasure this decree of God is called in a resemblance the booke of life For as a General in the field hath his book wherein he writes al his souldiers names and a Magistrate keepes a record writing in it all the citizens of that citie so God hath his decree wherein he writes the names of all those whom he will saue in his
secret counsell The second question is Whether one can be put out of this booke Ans. A man is written in this booke two wayes first in the iudgement of God truly secondly in the iudgement of men Now if a man be truly written in the counsell of God then he cannot be put out but if he be onely in the iudgement of men he may be blotted out For the first they cannot because Gods counsell is vnchangeable and Rom. 8. whom he predestinates he calleth iustifieth and sanctifieth This golden chaine cannot be broken but whom he predestinateth he glorifieth ergo they cannot fall finally As for the other being onely in the iudgement of men as all be liuing in the church professing Christ these may be put out Psal. 69. Let them be blotted out of the booke of life he prayeth that they might be manifested that they were neuer indeed in the booke of life Hence first we see the number of the elect is certaine for their names are in Gods bill they cannot be put out but remaine for euer This then is no vniuersall election for what neede God a bill or booke to write in some if all were elected Seeing some men being in this booke onely in the iudgement of men may be blotted out and manifested to men to be but hypocrites then we must take heed of all sin and make conscience of euery sinne for so often as we sin we reach vp a pen to heauen to crosse our names to blot them out as much as in vs lieth Let vs then looke to haue our consciences assured that we be in that booke which we may if we find our consciences free from all sin and from all appearance of sin But some godlesse person will hence gather I will liue as I list for if I be in the booke of life I shall be saued if not damned liue how I can But these deceiue themselues for if their names be in it they cannot liue in sin but in faith and obedience in newnesse of life and repentance for he which is predestinated is iustified and must liue in repentance and faith and as surely as he shall be saued he shall liue in faith and repentance 3. I will confesse him in the kingdom of heauen That is at the last day I wil take him for mine he which thus ouercometh and liueth in faith a good conscience I wil confesse him to belong to me to be my mēber I wil separate him from al the world and take him to my selfe and pronounce to him the sentence of absolution Come thou blessed of my Father Math. 25. The end why Christ propounds this third blessing is to moue euery person in the church of Sardis to confesse Christ in this world for he reasons thus If thou shalt confesse me before men I wil confesse thee before my Father if not I will deny thee euen before my Father And so to vs if we will haue Christ confesse vs before God we must confesse him before men and let no creature make vs deny him but stand out against all his enemies euen against the gates of hel and the diuel which is indeed a hard matter for flesh blood yet Christ perswades vs to do it to take paines to professe him before all men for he will confesse vs before God If a King should come in company and choose out one and come to salute him familiarly call him by his name and take him by the hand that would be a great credit but what a happinesse is it to haue Christ Iesus King of all kings to come and call vs by our names take vs by the hands confesse vs to be his friends and pronounce the sentence of absolution before God his Angels the diuel and all men euen our enemies Vers. 7. And write vnto the Church of Philadelpha Here beginneth the sixth particular Epistle reaching to the fourteenth verse And as before euery particular Epistle was set downe a particular commandement to write so here Christ giueth Iohn a particular commandement to write the end of which commādement is to warrant Iohns calling as before often I haue shewed The Epistle hath three parts first the Preface secondly the matter thirdly the conclusion The Preface is in the seuenth verse and it sheweth in whose name this Epistle was written to wit in the name of Christ. And as in other Epistles Christ was described to get credit to the Epistle so is he here by two properties first of holinesse secondly of truth besides he is desscribed by his kingly office which hath the keyes of Dauid The 1 propertie of Christ is he is holy But how can Christ be holy seeing he cometh of Adam as he is man To this many answer that Christ tooke his substance indeed from Adam yet so sanctified as that it is free from all sinne This though it be true yet is not sufficient for as we take from Adam the corruption of nature so we haue from him the guilt of sin Now though sanctification taketh away corruption of nature yet it taketh not away the guilt of sinne Then the true answer is this All which come of Adam by naturall generation and that commaundement which God gaue in the creation Increase and multiply they take from Adam both corruption of nature aud guilt of sin for both be equally conueyed to vs from Adam But God to preuent this ordained that Christ should be borne not by naturall generation but by a miraculous conception and so though he take of man mans nature yet he taketh not mans sinne which he should as well haue had if he had come by ordinarie and naturall generation Now in that it is said Christ is holy note that he is so first in regard of himselfe secondly of vs his church In regard of himselfe first as he is God his Godhead is holy nay his diuine nature is holinesse it selfe there is no difference betweene Christ as he is God and his holinesse Secondly in regard of his humane nature it was not onely free from all sin but filled with all holinesse aboue all men and Angels he had the holy Ghost without measure Thirdly in his actions he was holy as in his actuall obedience and fulfilling the law Secondly Christ is holy in regard of his Church euen of vs his members because he is the author of all holinesse in vs we haue all our holinesse from him nay he is the very roote of holinesse not as the Father or the holy Ghost but in a more speciall maner because from Christ as the roote springeth holinesse in all his members And as from Adam being the root in whom all mankind stood was conueyed sin and corruption to all which came of him so from Christ being the roote is conueyed holinesse to all his members in him he is our sanctification because we fetch our righteousnesse from him as a branch doth sappe from the root for the humane nature of Christ is the very
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
properly Thirdly they absolue from the fault but not the punishment and this is to enrich themselues and to get whole countries yea all mens lands and liuings into their owne hands Fourthly they will haue them make satisfaction to God which is impossible and withall maketh Christs satisfaction imperfect Now by these foure abuses it appeareth that Christ vnto thē is no true Christ but though the Pope giue the keyes of Peter the crosse keyes in his Armes yet he hath not the true vse of them nay seeing he maketh new doores as beside that of heauen and hel those of Purgatorie and Lymbus Patrum he must make new keyes to open them flat contrarie to the keyes of Christ. In that Christ is said both to open and shut we learne that he openeth not to all men and euery person but shutteth heauen gates against some for Adam falling from Gods fauour by his sinne shut out himselfe and his posteritie both out of the heauenly and earthly Paradise so that our sinnes be now as a partition wall and a cloud to separate God and vs. And for this euen for our sinnes Christ shutteth some out of heauen Then by this we see our miserable case for by our sinnes we be all shut out of heauen and vnder the power of Satan Our sinnes haue bene as so many bars to shut vp heauen gates which is no small matter yet the diuell bewitcheth vs and maketh vs thinke sinne is no sinne great sinnes be small small none whereas the least sinne is sufficient to shut vs out of heauen for euer Againe seeing sinne shutteth vs out of heauen we must repent for euery sinne for we cannot come thither if we liue in any one sinne euery sinne is a barre and locke to shut vs from Gods kingdome and we must labour to haue these bolts taken of which is only by the passion of Christ for that alone can take them away Thirdly we see that Christ opened heauen to some as to Nathanael in the ministery of the word and he hath now opened heauen doores by his death and traced the way by his blood Now the doore being open we must labour to enter in yea thrust and croud to get in That we may come thither we must become members first of his church on earth else we cannot come to heauen That we may do this first we must come to the doore namely the church before we come to the house namely heauen Now the church is the doore and in it is the key to open heauen gates namely the word of God That thou maist come into the church first humble thy selfe for all thy sinnes secondly trust in Christ for the free pardon of all thy sins and purpose in thy heart to liue a new life and constantly in all things to please God to the end and then thou art in the church and hast the key to open heauen gates But if thou come not to open this doore in this life where the key is thou canst neuer enter into the kingdome of heauen in the life to come Verse 8. I know thy workes From this eighth verse to the eleuenth is contained the matter of the Epistle containing three heads first praise secondly promise thirdly commandement The praise is in the eigth verse the promise is two-fold in the ninth and tenth verses the commaundement in the eleuenth 1. The praise is propounded summarily I know thy workes Then the reason why he praiseth her where the former words be expounded I know thy workes This hath bin expounded in euery Epistle I know and approue thy course and conuersation of life These words are repeated in euery Epistle to stir vp euery church and member of the same to the feare of God for Christ by these words would haue vs be perswaded that God is present with vs seeth all we do is an eye-witnesse of all our actions Then we should do all our actions as in his presence as before his Maiestie and where this consideration is not in some measure there is no feare of God nor true religion The reason of this commendatiō is added Behold c. here note two points first a signe of his approbation I haue giuen thee an open doore c. secondly what be the workes he approoued Thou hast a litle strength Behold c. These words may be vnderstood either of the Angell of Philadelpha alone or of the whole church both Pastor and people If of the Angell this is the sense Behold I haue giuen thee that is behold and consider I haue giuen and vouchsafed thee libertie and oportunity to preach my Gospel and by preaching to win and conuert sinners to me So 1. Cor. 16. 9. there Paul vseth the same words signifying by the doore of vtterance libertie and oportunitie to preach the Gospell of Christ. For thou hast a litle strength That is though thou be endued but with a small measure of gifts yet thou hast maintained the doctrine of saluation and not denied my Gospel in persecution Now Christ saying thus to this Minister that he had giuen him libertie to preach shewes it is a great priuiledge to preach the Gospell and to win soules to Christ for so much the word Behold and the words themselues import That it is so it appeareth in that the most worthy Prophets haue not had this graunted as Esay Ezechiel c. they hardened the people and they say they spēt their strength in vain did no good For this ministers are called the instruments of saluation Dan. 12. they shall shine for the winning of soules as stars in heauen Then they which haue this priuiledge should esteeme of it highly aboue any thing in the world for it is a most excellent dignitie aboue all earthly preferments for which we ought especially to magnifie Gods mercie For thou hast a litle strength Though thou hast but small measure of grace and gifts yet thou hast maintained my word Here we see that Ministers though indued with small gifts may do much good to the Church as this Angell of Philadelphia did and we haue seene by experience when as in Queene Maries time in this place learning abounded yet not one of them would stand out for the Gospell yet one not farre off hauing but small gifts in comparison of their schoole-learning stood out and sealed the profession of it with his bloud And so now men of smaller gifts further the Church and Gospell more then they which haue farre greater knowledge in the arts and tongs for such as haue greater gifts be commonly flacke so that they which be behind them in gifts an hundred degrees do more good in the Church then they by a thousand degrees Yet for all this men must be brought vp in learning and labor to know Arts and Toungs though we see it cometh to passe that men which want such schoole-learning they haue zeale and do more good then they which excell in them that so men of greater
dealt with Abraham commanding him to kill his sonne Gen. 22. 2. Chron. 32. 31. he left Hezechiah to trie him And so euery Christian hath his set time when he must be tried that so God may either discouer his hypocrisie or make knowne his faith When one foundeth a schoole he setteth some to see how they profit after seuen yeares or some such space he will looke to trie the scholers that he may see how they go on and without this triall men will not make so good progresse So in Gods schoole the Lord he cometh at his set time to trie what profit men haue made to trie their hearts or true obedience to reward them accordingly If God will thus trie vs then it is best to trie our selues to seeke what is in vs for though thou maist bleare the eyes of the world yet thou canst not deceiue him he will search thee and lay all open to the world If thou be an hypocrite he will detect thee and make thee knowne if not he will make knowne thy grace Then neuer dawbe vp the matter spare not thy selfe but seriously enter into thine owne heart and neuer run with Adam from God for he will pull thee out slippe off thy figge leaues and make thee manifest to all men Now when we haue entred into a narrow search we must in a strait maner seeke to reforme our liues to the rule of Gods word that so the Lord when he cometh to trie vs may approue of vs for it is said He will come the time is set and cannot be changed It is a wonder to see how mens mouths be full of precisenesse so that if men knew not the world to be full of blindnesse it might daunt many Christian hearts But seeing there must be a day of triall of all that is in vs the Lord will not take our hypocrisie but he looketh for sinceritie then we must seeke as much as is possible to conforme our selues to Gods will for when we haue done all we can we come farre short and though men mocke vs yet God will approue vs. Then labour to be pure in all things without hypocrisie not giuen to any one sin but in all things word deed and thought keepe faith and a good conscience be not like to the foolish virgins haue not blazing lampes without oyle If a man come to trie a scholer in a good schoole and after long teaching find him not to haue profited it is a great disgrace thē what disgrace is it for vs if after so long time of grace Christ come to try vs and find no grace in vs no faith repentance nor obedience but hypocrisie and nothing answerable to our profession But we must with Dauid Psal. 26. be so vpright that for sinceritie of heart we would be content to haue the Lord to trie vs being not giuen to any sinne nor tainted with any offence I will saue them But how can this be seeing no Church was free frō this generall persecution of Traian for the Churches of Asia were all persecuted Now this was one of the most famous Churches how then did Christ saue them seeing they were persecuted grieuously and it may be put to death many of them Ans. Promises of deliuerance as this is be not simply made but with condition I will deliuer thee that is saue thee from temptation and persecution so farre as it shall be hurtfull for the saluation of thee Christ promiseth freedome not simply from persecution but from the hurt which might come thereby to thē in respect of Gods grace and their saluation Ps. 91. He which trusteth in the Lord the plague shall not come nigh his dwelling yet we see in common plagues as well the godly as the wicked die yet it is a true promise that the plague shall not come nigh him to hurt him or his to hinder any mans saluation And we pray Lead vs not into temptation not to be free from all tēptations but that we be not wholy left of God vnto the diuel but though we be tempted that he will deliuer vs from the euill of the temptation that it may be for our profit and not our hurt and so Christs promise is good to them God will haue his children tempted yet here is their comfort he will keepe them that they shall not haue any hurt by the temptation to hinder his grace or their saluation Though they be subiect to temptations and suffer a thousand crosses yea die in them yet if they keepe the faith they shall take no hurt but the Lord will turne them to their good so that this may comfort and reuiue any perplexed and oppressed conscience in persecution and temptation Againe seeing this promise is onely conditionall and not simple but as it freeth vs from the hurt of the temptation we see they which pray for freedome from all temptations afflictions and persecutions haue no warrant out of Gods word if they put not in that caueat for euery petition must haue a promise in the word now there is no promise that a man shall be free from all temptations but onely from the hurt of temptations afflictions Then we must when we pray for temporal deliuerances pray onely with condition so farre as they shall not hurt our saluation and hinder Gods grace in vs. From the houre of temptation But how can this also be true that the long and bloudie persecution vnder Traian for fourteene yeares should be called but an houre of temptation Ans. First in regard of God to whom a thousand yeares are but as one day therefore fourteene yeares is but a short time Secondly in regard of eternall punishment in hell which we deserue this time of persecution is but a short time Thirdly in regard of the persecutions of Gods people Iacob serued twice seuen yeares for Leah and they seemed a short time to him by reason of his affection to her so the affections that Gods people haue to the Lord to his word and religion make them thinke many yeares persecution a short time Paule for his affection and loue to Christ thought eternall damnation but a yeare a short time So these in this Church thought this long and bloudy persecution a short time an houre for that loue they had to Christ and his Gospell and the glory of God and for this affection could haue bene content to suffer it longer The end why Christ vseth this phrase is to comfort this and al other Churches in persecutions by the shortnes of their continuance which is but an houre a short time Now though they last twentie yeares yet if we haue any affection to Gods glory and to his religion it will be but an houre a short time This consideration of the shortnes of time might incourage any man and arme him to endure any persecution crosse or affliction Besides this which I haue said note that in these words there is a prediction there is a prediction of a
thing to come namely an houre of temptation Here Christ foretelleth a thing not present but to come though not known to the Church and that without the helpe of any creature man or Angel which prophecying of this persecution vnder Traian sheweth that he is true God for it is a propertie and priuiledge of God simply of by and from himselfe without helpe of any creature foreseeing of things in their courses to foretell a thing to come Men cannot foretell any thing vnlesse it be present in the causes not simply Then here we must know the cause why this persecution came to them rather then peace and why Christ foretold it rather than peace The cause why Christ saith this houre of temptation shall come is not any foreknowledge of Christ or because he foretelleth it for things come to passe not because God foretelleth and knoweth them but because they be to come to passe therefore he foreseeth them and foreknoweth them The cause then why things come to passe is the will good pleasure decree of God Act. 2. 23. Christ was put to death by the eternall counsell and decree of God so it was Gods will and pleasure not his foreknowledge or foreseeing that this persecution came on this church and the decree of God in the effecting of all things is the highest cause by which all things come to passe and that giueth being to al other causes Obiect Then God is the author of sin Answ. As Gods will and decree in the effecting of things is in the highest place so must we distinguish of the things he willeth for he willeth some things which he effecteth himselfe as all good things some things he willeth and yet doth not effect them but onely permits them to be done by other as sin and euill things which though they come not from his will yet they be according to his will not against his will for his will disposeth of sin and euill things and in all things good or euill his will disposeth and setteth downe the causes and circumstances of place time maner how the end c. Then their opinion is false which hold that certaine things as sin come to passe God onely foreseeing them not decreeing them to come to passe or permitting them Now to giue God a bare foreseeing without decreeing is to rob him of his Godhead and to take from him his prouidence by which he disposeth of all things seeing euery thing which is done cometh to passe by his will and decree he either decreeing and effecting it as all good things or permitting it as euill things The end why Christ alleageth this prophecie is to expound the former words namely why he called the time of persecution a temptation because it should certainly come to trie the whole earth Where we may note the propertie of any affliction persecution or crosse namely to trie a man to discrie what is in his heart whether there be grace and feare of God or hypocrisie And for this end is the crosse sent to men to make knowne either their faith or hypocrisie And there is nothing better to trie the heart of man then temptation and afflictiō and then though thy heart was full of presumption before thou maist know what is in thee and iudge of thy selfe Verse 11. Behold I come shortly Here is Christs commaundement in it note first the occasion it selfe secondly the reason to inforce it The commaundement Hold fast namely with both hands as for life and death If thou haue receiued a litle measure of grace rather part with any thing then with it keepe it and preserue it till death but of this before The reasons to inforce this commaundement are two one before the other after The first Behold I come shortly I wil come to thee shortly either by generall iudgement or else by particular iudgement by death Now before it Christ puts a word of attentiō to shew that this cōmandement is not to be lightly passed ouer of vs but to be earnestly and often remembred Now seeing Christ teacheth vs that he will come shortly to vs in iudgement general or particular we must beleeue him and often haue it in memory that Christ is not far off but wil come to vs shortly to shew our estate either in heauen or hell Then we must beleeue it haue it written in our hearts and in our memories and not flatter our selues we must not say that Christ will deferre his coming he teacheth vs that he is at the doore he cometh shortly either by generall iudgement of all men or particular iudgement to vs. Then happy were we if we could as that auncient father did thinke we heare his trumpet sound continually in our cares and thinke in our hearts and remember this that Christ wil not be long but will come very shortly And indeed the cause why men liue in sin neuer call themselues to an account is because men beleeue not and haue not learned this lesson that Christ wil thus come shortly If mē were thus perswaded in hart Christ will come to me shortly to iudge me giue me my reward in heauen or hell surely if they belonged to God it would make them turne to him from their sinnes and breake off their wicked life nay though a man were most desperate yet this wold make him tremble to thinke how Christ will come shortly to iudge him yea it wold make mē if they had any spark of grace to labor to get faith and a good conscience Seeing thē Christ is to come to iudge them shortly who would not repent who would not leaue his sins and turne to Christ vnlesse he will cast his soule away Then this is our duty to labour to get faith and a good conscience to iudge our selues that we may preuent Christs iudgement Againe this very consideration will make a man constant in all Christian duties and lastly it wil comfort such as be in affliction for they may be sure their affliction shall not last alway for Christ will come to iudgement shortly and he will free them from all their crosses and he will ere it be long giue them deliuerance Now followeth the reason after the commaundement That no man take thy crowne from thee that is the crowne of glorie word to vse his Sacraments reuerently else he will take them from vs put off our crowne and make vs a barbarous and brutish people giuen to all idolatrie O then let vs hold these fast with both hands let all go honour riches preferment pleasures and our owne life ere we loose our glorious crowne of the Gospell of Christ for if we wil not hold it fast he will giue it to a nation which though now we cōtemne yet they shall scorn hisse at vs. And now that we heare of warres and inuasions let these put vs in mind of greater iudgement and assure vs that if we make not more accompt of the word and Sacraments and not only professe
outwardly in bodie but in the seruice of God ioyne heart and hand be indeed as good professors as we beare the world in hand we are the Lord will remoue our crowne and giue it to a nation which will bring foorth better increase and seeke to maintaine it better Vers. 12. Him that ouercometh will I make a pillar in the temple of my God Here is set downe the promise which containeth two things first to whom the promise is made to him that ouercometh secondly the thing promised in the words following For the first he giueth to vnderstand that whosoeuer will haue his seruice pleasing vnto God must dispose himselfe to fight a good fight and to wage battell against all his enemies A man cannot be a good Christian except he be a good souldier when he beginneth to turne to God then he hath innumerable enemies both within himselfe and without to make him take another course and turne from God now if he be not a good souldier these enemies will ouercome him For the second the thing promised is eternall life in these words I will make him a pillar in the temple of my God Christ here alludeth to men in this world who haue bene wont to build pillars vpon hils and mountaines that the posteritie to come might remember them when they were dead and rotten 1. Sa. 18. 18. Absolom in his life had reared him vp a pillar which is in the kings dale for he said I haue no sonne to keepe my name in remembrance This then is the sense It is the custome of men to set vp pillars for the remembrance of their bodies but I will make the man himselfe that ouercometh a pillar In the temple That is in the Church triumphant figured by the temple at Ierusalem as if he should say Others set vp pillars in fields and mountaines but I will make him a pillar in the temple of my God I will make him a pillar That is I will not onely make him a part but a worthie part in the temple My God This is set downe to shew that God is Christs God as he is Mediator otherwise as he is God the second person he is equall to the Father And he shall go no more out First he shall abide a pillar for euer he shall not need renewing as the pillars of men do This pillar shall haue three names first the name of God whereby he doth signifie that he is the seruant of God Secondly the name of the citie of my God By citie is not meant the triumphant Church but the place thereof namely the high heauens The meaning of it is I will make it manifest that he is a citizē of the place of glorie This citie is described in the words following by a resemblance it is called new Ierusalem because that was a citie that resembled Paradise where Adam was New Ierusalem But how can it be called new Ierusalem seeing it was before the earthly Ierusalem Answ. It is called new not in regard of the being but in regard of reuelation for it was before the beginning of the world Which came downe out of heauen from my God It is not said it shall come downe but it is come downe This clause is added to answer to an obiection which he that ouercometh might make thus Heauen is farre off how can heauen come downe from heauen Ans. It cometh downe to vs by the preaching of the Gospell for by it we begin to be citizens thereof Eph. 2. The third name is my new name By the name of Christ we are to vnderstand glorie and power Ob. But Christ had glorie and power from all eternitie Ans. True he had so but this is to be meant as he is God incarnate Now the ends and reasons which made him describe the estate of life euerlasting are these first to comfort them which keep faith and a good conscience he doth describe the reward thereof being an excellent meanes to incourage men to go forward in the faith Learne we then in all our afflictions to keepe this faith and good conscience to the end by beholding the estate of life euerlasting and the reward thereof Moses desired to suffer afflictions because he had respect to the recompence of the reward The second reason of this description is to bring men to view the excellencie of life euerlasting Many men are drawne from religion because they take such pleasure in earthly matters which they would not if they thought eternall life so great a matter The third reason is to teach men to practise Paules rule in the 1. to Tim. 6. 12. to lay hold on eternall life Men with both hands lay hold on the world both of honour and riches none layeth sure hold of life euerlasting though it be neuer so sweet pleasant blessed and glorious The fourth reason is to make the people of God not to feare the cruellest death that can be seeing bodily death is a doore to glory Thus much generally of the twelfth verse now it followeth that I speake particularly I will make him a pillar That which the seruants of God shall be in the Church triumphant that they must beginne to be in the Church militant If therefore thou wouldest be a pillar in heauen thou must begin to be one on earth by vpholding and maintaining the Gospell Againe in that he saith I will make him a pillar in Ierusalem that is the Church triumphant they must learne to amend their erronious opinion who thinke euery Church as holy as Ierusalem and is to haue the same reuerence And I will write vpon him That is he shall haue God for his God Here he giueth vs to vnderstand that we can haue no fellowship with God but by Christ God will neuer saue nor blesse vs out of Christ his Sonne If therefore thou wilt giue thankes to God thou must do it through Christ if thou wilt receiue any temporall blessing of God it must be in and by not out of Christ. I will make him a citizen of the kingdome of heauen Here we must learne to carrie our selues in this world as citizens of heauen and not of this world otherwise we can neuer looke for heauen Phil. 3. 20. I will make heauen come downe Here we may see the mercie of God to man heauen was shut vp by our sinnes but God hath opened it by the bloud of Christ that we might enter therein Therefore if we will haue the new name we must become new creatures for neither circumcision nor vncircumcision auaileth any thing but a new creature if we content our selues with the old man we shall neuer come to heauen Vers. 13. Let him that hath an eare heare what the spirit saith to the Churches This is the last part of the Epistle written to the Church of Philadelphia Now whereas Christ againe and againe repeateth the same words the Ministers of the Gospell haue a warrant if they preach the same Sermon to the people
reason of sinne a punishment and in it owne nature a curse And all the hurt that cometh by the creatures whereas they be at enmitie betweene themselues or with men it is a curse for mans sinne And in that they be subiect to vanitie too all is for the punishment of our sinnes Further all losses and damages and crosses whatsoeuer and wants of temporall blessings they are miseries The like we may say of all callings for there is none but it is subiect to griefes and vexations no man can carie himselfe so in any calling but he shall feele some woe and miserie And as in this life so in the end of this life the miserie is bodily death that is a separation of the soule from the bodie which if man had not fallen should haue remained vnseparable This in it owne nature is a fearefull curse for it is the very gate of hell And after this life followeth the full accomplishment of Gods wrath all the miseries in this life are but preparations to that Then cometh destruction endlesse in the place of the damned For this destruction is first a separation from God and excludeth men from all societie with him secondly an apprehension of Gods wrath in the whole man bodie and soule for euer Thirdly it is in the place of the damned with the diuell and his angels therefore this miserie is the summe and accomplishment of all miseries the rest are but beginnings of this Thus you see what mans miserie is Now then considering what is the fountaine of our miserie originall sin what is the nature of miserie namely it is a curse and punishment we see what it is to be wretched and miserable Thou art wretched That is tainted with sinne and subiect to punishment for it in this life in the end of it and after it Now touching this generall point we are to consider the end why Christ saith this And knowest not c. Which is that he might teach them and vs to learne to know our miserie and to feele it and to be touched in conscience for it Whosoeuer shall but lightly reade ouer this Epistle shall see that this is the very end of it for they thought themselues to be highly in Gods fauour when it was nothing so indeed I pray you all therefore which are now assembled here to heare things touching eternall life and the saluation of your soules forsake abandon other conceipts and turne your eyes to this that you may see what be the miseries to which you are subiect and when you see them go further labour that your hearts may be touched that you may euen crie out with the men of Ierusalem What shall we do Till then we shall be like these Laodiceans neither hote nor cold We shall neuer haue true and sound religion in vs till we feele the waight of our miserie I acknowledge that the sight of our miserie is Gods grace but go to the root and seeke that all pride may be expulsed and you may embrace the Gospell which ministreth a remedie for all miserie But thou art miserable This word miserable signifieth one that is worthy to be pitied which he vseth to expresse the greatnesse of their misery meaning that they were so far subiect to misery that they were to be pitied of all men so that this is not added to shew any new thing but to inlarge the former Learne we hence that it is not our dutie to disdaine a sinner that is in misery or to reproch scorn but to pitie him the more grieuous sinner a man is the more he is to be pitied It was Dauids maner so to do 1. Sam 16. and he was so farre from contemning a sinner that he shed riuers of teares Psal. 119. 136. And Ezec. 9. the good man was moued with the bowels of compassion when the people were sinfull The like is in Ier. 9. It was the Corinthians fault when the incestuous man had sinned they were neuer a whit humbled or moued with pitie but puft vp with pride and contempt so that they scorned him and Paul reprooueth it in them And this is a fault in many of vs that men are not humbled when they see other men sinne our hearts are not touched with sorow for it but rather puft vp If we haue receiued more grace then other let vs not despise or scorne them which haue not the like measure Thus much of their misery in generall As for the particulars they are in number three that he might strike their hearts with a sense of their misery he is not content to set it downe in generall termes but enters into particular names three maine miseries of theirs The first word signifieth one so poore that he hath not a rag to his backe nor a bit of bread to put in his mouth more then he gets by begging But here he meaneth spiritual pouertie which what it is we shall best vnderstand when we know what is true riches to wit the grace and fauour of God in Christ for the pardō of sins to life euerlasting So the poore man is he that wants this that hath no good thing acceptable to God who in regard of his soule is as a begger which hath nothing for the maintenance of this temporall life Thus you haue the meaning of this first word Now the end likewise is to be considered why Christ calleth them poore namely that they and we might striue to see our pouertie that we might become poore in spirit for they thought themselues rich therefore Christ to beate downe this conceit and to prepare them to true grace tels them they are poore in regard of grace and life eternall And here we are taught a principall point of religion namely to feele our owne pouertie that we haue no goodnesse in vs and therefore to despaire vtterly of our saluation in regard of our selues This is greatly commended in the Scriptures therefore learne another dutie As we are by nature poore and haue no goodnesse in our selues so labour to see it and to be out of heart with our selues that is to be poore in spirit otherwise you may come to church heare the word receiue the sacraments but neuer haue saluation or haue spirituall blessings except you be first acquainted with your poore estate that you are very beggers nay more plaine bankerupts for so Christ taught vs to pray Forgiue vs our debts therfore Christ tels the proud Church of her pouertie Happie and blessed were our state and condition if we could learne this and lay aside our pride for we are so poore that we must pleade nothing but pardon no merit or satisfaction If we did this then would we esteeme aright of the Gospell and haue some comfort by it Now because we haue not this we do not embrace the Gospel heartily and chearfully as we ought Cary therefore away this lesson with you that the beginning of all grace is to feele the want
and bring them to amendment Now for the vse of these words Christ sets downe his ordinarie dealing with his seruants which is by reproofe and chastisement and diuers visitations for this very end that he might conuince them and correct them Euery member of Christ must come vnder his rod therefore looke for it yea marke further Christ layeth vpon all his seruants afflictions in diuers sorts according to the diuers dispositions of mens natures such as will hardly be broken of their faults he laieth vpon them more sharp punishments where men are easier to be amended there he vseth milder correction The vse of this is two-fold Prouerb 3. 12. the first is despise not the Lords chastisemēt for it is a token of his loue whēsoeuer he reprooueth or afflicteth thee by visitations and crosses make not light account but make profit of it The second is faint not arme thy self with patiēce because it is the Lords maner to chastise those that he loueth and so many chastisements so many pledges and pawnes of his loue towards his seruants By this Christ is an example to all parents and gouernours they must giue tokens of loue in necessarie corrections that their children and seruants may be brought from their misdemeanure for this end chastisement should be vsed It were to be wished that all parents and maisters did vse to giue correction thus but our case is lamentable in this respect Men thinke it enough to prouide foode and raiment for their houshold all their care is for the bodie only and they neuer seeke to reforme their misdemeanours in life This negligence brings many sinnes with it and pulleth many iudgements vpon vs. So much for the second point Amend Againe marke the order of the words Rebuke and chasten Here we haue a necessary instruction seeing Christ first propounds a direct end of his chastisement that is their amendment which that he may the better effect first he conuinceth them secondly he reprehendeth and thirdly chasteneth them and all these tend to our amendment A worthie and excellent order and to be followed of all gouernors they must propound a good end of all chastisements first the good of the partie chastised then they must vse this order first a conuiction of the conscience by the word of God secondly reprehension thirdly correction if the two former wil not serue Which being so you see how they ouershoote themselues that make correction serue for nothing but a meanes of reuenge an action of choller and rage without any purpose to better the partie Whereas this order vsed would reforme the person and stop many vices and nip them euen in the head to some it is as good as meate and drinke to be fighting and brawling Be zealous Here is a remedie for luke-warmnesse In the eight verse they had a remedie for pride now he maketh a plaister for luke-warmnesse Here first marke how these words depend on the former Christ had said Whom I loue I vse to chastise according as their faults be greater or lesser therefore seeing I haue corrected thee repent Where we are taught the vse of all reproofes admonitions and visitations the speciall end of them is to driue vs to amend As oft as the Lord doth either by word reproue or by deed correct vs it is to shew that we must repent and amend therefore whensoeuer you are visited say the Lord summons you to repent take an occasion by the visitation of further reformation yea know it that so many afflictions are so many sermons of Repentance to make you grow and increase in faith repentance and obedience Now that we may the better vnderstand what this commandement Be zealous meaneth diuers points are to be handled first what zeale is Zeale is an affection that is compounded of two affections loue and indignation or sorow therefore first we must loue Christ aboue all things if we will be zealous secondly we must be grieued and angred when Christ is dishonoured Loue of religion and griefe for the want of good successe therof will make men zealous We haue an example in Christ Ioh. 2. 17. where thus much is signified that his loue to his father was so great that the heate of his indignation had almost consumed him he preferred the accomplishment of his Fathers will before all In the second place note the diuerse kinds of zeale good that is true or bad that is counterfeit To a good zeale there is required first true faith secondly repentance thirdly knowledge As for faith it is the very root of good zeale for as Paule saith Loue is from faith vnfained 1. Tim. 1. 5. Now zeale is an affection compounded of loue and faith And as for repentance we see that zeale and it are conioyned in this place Iehu indeed was zealous but because he repented not but liued in the sins of his predecessors it was no good zeale And for the last we must know that zeale without knowledge is but rashnesse And thus you see how to distinguish true zeale from counterfeit euen by the companions of it Now further by the fruites it may be discerned First it compelleth a man to please God in all things it will enforce one ouer-rule and maister him 2. Cor. 5. 13. Whether we be out of our wit we are in it vnto God c. The very loue of Christ and his Gospell inforced him that he could not but preach So wheresoeuer this true zeale is in any measure it will make a man that he cannot but do his dutie It will burst foorth and find an issue like a flame as Elihu said he could not containe his belly would burst Secondly It will make a man indeuor to obey God with all his heart strength power Example Good king Iosia turned with all his heart Dauid prayed with grones vnspeakable according to the multitude of thy mercies c. and so goeth on maruellous earnestly and feruently he prayed not slackly and coldly but with all his force and power from the heart for pardon and reconciliation And so when he gaue thankes he saith My soule praise the Lord and all that is within me c. Psal. 103. 1. Thus you see what be the fruites of zeale and what it is to be zealous In a word then it is this to haue our hearts enflamed with a loue of Christ and his word aboue all things and to be exceeding angrie when it is disobeyed enforcing vs to do our dutie with all the strength we haue Now to end this point we heard before that lukewarmenesse in religion is our sinne generally throughout the land our zeale is cold and our profession but formall How shall we reforme this Become zealous beare a feruent loue to religion loue Christ aboue all and be grieued when you see him dishonored or his word disobeyed and false worship established Away with this slacknesse in religion otherwise it had bene better you had bene of no religion then to be neither