the worke of our redemption for he died for oâ—r sinnes and rose againe for our iustification Rom. 4.25 III. point Whether may the church of the New testament chaunge this Saboath day to any other day of the week as to tewsday wednesday c. Ans. The church hath no such power for time is the Lords and the disposing thereof is in his hands Therefore Christ saith to his Disciples It is not for you to know the times and seasons which the father hath kept in his owne hands Act. 1.6 As if hee should say The father hath kept times and seasons in hiâ— owne power and therefore it is not for you to knowe them Now if that were a good reason as no doubt it was then is this also sound and good If God haue the disposing of times in his hands then it belongeth not to the church to dispose of them but God hath the disposing of all times in his hands ergo And it may be otherwise henâ—e gathered thus If that which is lesse belong not to the church then that which is more doth not But the knowledge of time and seasons which God hath in his power belongeth not to the church which is lesse than the disposing of times and seasons And therefore the church hath not power to dispose of them and so by consequent may not alter the Saboath day Obiect In the Old testament the Iewes appointed festiuall dayes as the feast of Dedication which Christ kept holy Ioh. 10.22 instituted by the Machabees in token of thankfulnesse for their deliuerance and for restoring of religion and the temple which Antiochus had pulled downe And also Mordichay instituted the feast Purim which was celebrated of the Iewes afterwards Now if they had power to make holidayes then they might alter the Saboath day and so may the church in the New testament Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God but were onely daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple deliuerance of Gods people And were onely celebrated as they serued to put the people in mind of these outward benefits So that whereas some hold that the church hath power to alter the Saboath day or to make two more Saboath dayes in a weeke if it were conuenient it hath no ground in Gods word For that authoritie which doth alter this day must not bee lesse than Apostolicall And thus wee see why this day was called the Lords day Now if the first day of the weeke bee the Lords day set apart for his honor in the memorie of so great redemption then here are three sorts of men reprooued First those that make the Lords day a day of vaine pleasure and delight This is the manner of all sorts of men but especially of the yonger sort and seruants who spend this day in carnall reioycing in riot gaming and wantonnesse neuer thinking of the worship of God which is then to bee performed But these sin greatly against the Lord for hereby they peruert the end of the Lords day It should be kept holy and glorious to the Lord but they turne it to the worship and seruice of the diuell The second sort here reprooued are those which liue more ciuilltie than the former but yet they thinke they may do what they will on the Lords day as to take their iourneys thereon and imploy themselues in their ordinarie affaires perswading themselues they may serue God with as good an heart when they are alone about their busines as they do who go to the church But these men sinne grieuously against the fourth commandement for hereby they make that their owne day which is the Lords A third sort here reprooued though not so bad as the former are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vnto men and therefore they will come duly to morning and euening prayer thinking that they are not bound besides to heare the word of God preached and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure Of this sort are our ignorant people and a great number euerie where But they sinne grieuously against God for the Saboath day is called the Lords day because it is wholly consecrated to his worship but they part stakes with the Lord and giue him but a part of his owne day and that the lesser taking the rest vnto themselues which thee mispend vpon their lusts Now as these vices must be abhorred so on the contrarie wee must with all conscience keepe the Lords Saboath holy according to thâ— fourth commandement And therefore we must thereon cease from all workes of sinne and from the workes of our callings and sanctifie this day wholly by applying it all to the honour and worship of God And here we must remember that there is a double sanctification of the Saboath publike and priuate Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge and to call on Gods name for further graces as also to giue him thankes for his mercies and to receiue his Sacramens Priuate when men in their priuat places imploy themselues in holy duties of prayer reading and meditation vpon Gods word works whereby God is honoured and their souls edified and both these must bee performed to the Lord euerie Saboath day of euery man For wee may not abridge God of that timâ— wherein glorie should be giuen to his name If the officers should take our seruants in the weeke day from our priuat businesse imploy them in publicke affaires wee would thinke much at it though it were for the common good And shall we not thinke that God will take himselfe dishonored of vs when we shall take either whole or part of his holiday and imploy it in our businesse A maine cause why many profit little by the publicke mininisterie is want of priuat sanctification of this day Therefore we must learne to sanctifie the Saboath of the Lord for else we shal neuer increase in faith knowledge or obedience as wee should for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning Obiect 2. Why did the Lord shew this vision vnto Iohn rather on this day then any other Answ. Though Iohn were absent from the church in regard of bodily presence yet hee was present in spirit withall the faithfull and therefore no doubt on this day hee gaue himselfe to prayer and other duties which he could performe for the glorie of God in that solitarie place Now it is the Lords manner when his seruants are thus humbled then to come and reueale himselfe vnto them in speciall manner So he did vnto Daniel Dan. 9. and to Cornelius Act. 10. and to Peter praying
pietie and syncere obedience wee may iudge it to be good but if it tend to draw men to idolatrie and sinne then it is a false doctrine Thus wee might scan all false religions as the religion of the Turke and Iew at this day But because wee are more troubled with the doctrine of Poperie among our common people who call it The old Religion therefore let vs a little examine the same by this rule The end of Poperie is to pull downe the kingdome of Christ and to disanull his lawes as will appeare by a short view in euery commaundement and therfore it cannot bee the true religion The first commaundement teacheth vs To chuse and acknowledge the true God for our God alone But the Church of Rome teacheth to make more gods than one to acknowledge the creature to be God for by their doctrine men are to pray vnto Saints wherby they make them gods in giuing this diuine propertie vnto them to know the heart Their doctrine also ascribeth vnto Saints power to merite which is a propertie of God for none can merite but he that is God The humane nature of Christ â—ould not haue merited any thing vnlesse it had beene ioyned to the godhead Yea they make the wood of the crosse to bee God for in their masse booke at this day they call not Christ crucified on the crosse but the very crosse it selfe our only hope yea the virgine Marie who is but a creature they place as a queene in heaueÌ„ giuing her power ouer Christ to commaund him in the matter of saluation and so they disanull the first commaundement The second commaundement they reuoke in teaching it to bee lawfull to make images of the Trinitie according as they shewed themselues in the old and new Testament the father like an old man the sonne as hee liued and the holy ghost like a doue and therein to worship them Againe they teach that men may adore the Images of Saints which is flat against that commaundement The third commaundement they disanull in teaching it to bee lawfull to sweare by Saints and not by God onely The fourth they disanull by making the feastiuall dayes of Saints equall with the Lords Sabbath and to be kept holy vnto God as solemnly as the Lords day Wherby also they take away the libertie of the church in the lawfull vse of the six dayes for honest labour in a mans calling The fift they disanull in giuing freedome and immunitie to their cleargie from subiection to ciuile authoritie and in dispensing with subiects for their loyaltie and allegeance to their lawfull princes and with children and seruants from yeelding due helpe seruice and obedience to their parents and masters The sixt by their houses of refuge which they call Sanctuarie wherein murderers may be in safetie and by maintaining ignorance in religion through which they murder many a simple soule The seuenth by tollerating of stewes and allowing of incest for by their law it is lawfull for the great vncle to marry his neece descending from his brother or sister so it bee without the fourth degree which is against nature The eight by making sale of all things of heauen hell of earth of pardons deliuering men from purgatorie which is flat robberie and most grosse deceit and cousenage The ninth they disanull by falsifying the canon of scripture for they make that canonicall which is no Scripture and besides in their doctrine practicall they defend a lye for when a man hath confessed his sinnes to the priest if the magistrat aske the priest what sinnes the man confessed they teach the priest to say I know not that is say they to tell it to thee which is a flat lye And whereas they would defend this by an exposition of Christs words when he sayth The day of iudgement is not knowne to the Sonne of man that is say they to reueale it vnto others they doe but deceiue the simple by an exposition which is not fit The last commaundement they disanull by holding concupiscence before consent to be no sinne when as wee know by Gods word that the first euill motions in vs bee sinnes So that hereby wee may see that Poperie is but a false religion though it haue falsely among our common people the name of The old Religion and therefore wee must abhorre the same as vngodly Now whereas some doe charge the doctrine of our Religion to bee sundry wayes scandalous they may be easily answered First they say it is a doctrine of desperation because it imports that God created men so as he will saue but a few making them for this end to cast the greatest number to hell To this I answere two things First touching the number of them that are to bee saued of which little is sayd in Scripture therefore I will not say much yet this may be auerred The number of the elect in it selfe is a great companie but being compared with them that shall bee damned it is but small Secondly touching the end of mans creation our doctrine is not that God created meÌ„ for this end to cast them to hell but this we teach that God created all men to manifest his glory in them in some by their iust and deserued damnation for sinne Wee teach not that men are otherwayes condemned than for their sinnes and therefore he that is condemned hath his iust reward II. Charge They say further our doctrine is a doctrine of blasphemie for that wee teach God to haue decreed the fall of man and so make God the author of mans sinne Ans. We teach indeed that God decreed Adams fall but thence it followeth not that he is the author of mans sinne For Gods will is twofold generall and speciall Gods generall will is to permit that which is euill not simply but because with God euill hath some respect of good and in this respect wee say God decreed Adams fall Gods speciall will is his approouing will whereby hee taketh pleasure and delight in that which is good and in this regard God nilled Adams fall and mans sinnes And yet in some respect he may be sayd to will them A magistrat though he take no comfort or delight in the death and execution of a malefactour yet hee decreeth and appointeth it and so may bee sayd to will it Euen so God who out of light can bring darknes permitteth euill because with him it hath some respect of good and so may be sayd to will it III. Charge They say also that the doctrine of our church is a doctrine of securitie because we teach that a man may be certaine of his saluation and of perseuerance in the faith vnto the end Answ. This is not a doctrine of carnall securitie because we do impose necessarily the vse of meanes to them that would bee certaine of their saluation and perseuer vnto the end as namely deniall of themselues humbling theÌ„selues in continuall prayer with hearing meditating
ministerie will soone bee tainted with the filthie puddles of mens inuentions Againe in this dealing of God with Iohn we may obserue the truth of Christs saying to him that hath it shall be giuen For though Iohn was endued with rare knowledge and singular gifts yet the Lord addeth more knowledge to his former The Lord found him faithfull in the duties of an Apostle and therefore reuealeth the knowledge of many secrets vnto him in most full manner euen so it is in Gods church at this day all that haue care to know the will of God and doe it though their knowledge be small at the first yet the Lord will helpe them and adde dayly to their knowledge And the cause why many heare the word of God and profit not but wax worse or stand at a stay is because they labour not to haue their knowledge encreased by putting in practise that which they know for if they did then to him which hath should more bee added and hee should haue abundance As on the contrarie when we be negligent to heare or know and to obey the will of God wee haue a spirit indeed sent vpon vs yet not Gods spirit but the spirit of slumber of blindnesse ignorance so that we see and see not heare and vnderstand not Isay. 6.9 On the Lords day In these words is the fourth circumstance namely the time when this vision was shewed to S. Iohn This day which here is called the Lords day among the Iewes was the first day of the weeke called by vs Sunday It is called the Lords day for two causes First because on this day Christ rose from death to life for Christ was buried the euen of the Iewes Sabboath which is our Friday and hee rested in the graue their whole Saboath which is our saturday and rose the first day of the weeke early in the morning which is our Sonday Secondly this first day of the weeke according to the Iewes account came in stead of the Iewes Saboath and was ordained a day of rest for the New testament and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day the manifestation whereof as some thinke Iohn chiefly intended in this title And touching this time for our better vnderstanding let vs consider three points First who changed the Iewes Saboath secondly for what cause thirdly whether the Church hath now in the New testament power to change the Saboath day we now celebrate to any other day of the weeke For the first it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold that Christ himselfe was the author of this change My reasons are these First that which the Apostles deliuered and enioyned the Church that they receiued from Christ either by voyce or instinct for they deliuered nothing of their owne head But the Apostles deliuered and inioyned this Saboath to the Church as to be kept a day of holy rest to the Lord as appeareth 1. Cor. 16.1 Where Paule ordained in the churches of Galatia and Corinth that the collection for the poore should be on the first day in the weeke This hee left not to the choise of the church but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore as appeareth in the histories of the church was the Saboath day when the people were assembled for Gods seruice For this was the custome of the church for many yeares after Christ First to haue the word preached and the Sacraments administred then to gather for the poore and for this cause in the writings of the church the Lords supper is called a sacrifice an oblation and the masse not a reall sacrifice as the papists vse it but spirituall because therewith was ioined collection for the poore which was a spirituall oblation not to the Lord but to the church for the releefe of the poore and it was called the masse because the collected releefe therat was sent to the poore saints abroad A second reason is this The Apostles theÌ„selues kept this day for the Saboath of the New testament Act. 20.7 And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention saue onely in one case when they came into the assemblies of the Iewes who would keepe none other but the old Saboath of the law A third reason is Iohn 20.19.26 The same day whereâ—n Christ rose from death being the first day of the weeke â—e appeared to his disciples being gathered together and taught them many things which concerned the gouernement of his Church And eight dayes after being the first day of the weeke hee appeared vnto them for the same end Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamenâ— II. point The Saboath of the Iewes was changed for two causes First to maintaine the libertie of the church of the New testament whereof this was a great part thaâ— they were freed from the ceremonies of the Iewes For when this day was changed the church was no more tied to the Iewes Saboath neither had any such regard of dayes and times Secondly that there might be a more fit time for the memorie of the worke of mans redemption For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation So in the New testament it stands with reason there should be a day to celebrate this worke of redemption which is a wonderfull creation wherein as Isay saith are made a new heauen a new earth Chap. 66. And wherby men become new creatures 2. Cor. 5.17 Nay this redemption is a more glorious worke than the creation for in that creation Adam was the head but in this redemption Christ Iesus is our head By the first creation wee receiued a temporall life but by redemption wee receiue life eternall In the creation Adam was espoused to Eue but in the worke of redemption euery christian is espoused to Christ Iesus By creation Adam had an earthly Paradise In this redemption we haue an heauenly kingdome In the creation Gods power and wisedom did principally appeare In this redemption with power and wisedome he shewed mercie and iustice Iustice in Christs passion and mercie in our forgiuenesse By creation he made man of nothing but by redemption hee made him of worse then nothing and better then he was Therefore seeing this worke of our redemption is farre passing the creation it was meete a day should be set a apart for the memorie thereof Now no day could be more fit then the first day of the weeke in which Christ rose againe whereby he confirmed
alone on the house toppe Act. 10.11 And so doubtlesse finding Iohn thus imployed this Lords day he reuealed his will vnto him touching the state of the church to the end of the world Hence we learne sundry instructions First whereas Iohn being in a sollitarie Island kept the Saboath wee may obserue that all persons who are seuered from the assemblies of the church as the prisoners and those which are sicke of a dead paluesie or other great diseases As mariners though they bee in the middest of the sea should keepe holie the Lords Saboath by performing such duties as God requireth as prayer confession of sins and thanksgiuing whereby God may be glorified though they cannot come to the publicke ministerie of the word Secondly in that Iohn receiued his vision on the Lords day when hee gaue himselfe to prayer and holie duties Hence ariseth a consolation to Gods church that God draweth neere vnto them that draw neere to him as Iames 4.8 And so let vs humble our selues and draw neere to the Lord by prayer and thanksgiuing and the Lord in mercie will shew himselfe sundry wayes and draw neere vnto vs. The cause why men haue so little tast of Gods mercie and loue towards them is because they do not draw neere vnto him by doing those duties which he requireth at their hands For when men draw backe from God is it not good reason hee should draw backe from them This therfore must stirre vp our harts and moue vs to come often to God by prayer and thanksgiuing for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision And I heard behind me a great voyce as it had bene a trumpet First here followeth the parts of this vision which are two The beginning or entrance into it in this verse and part of the twelft Secondly the matter and substance thereof from the twelft verse to the end of the third chapter The entrance into the vision is a preparation whereby the Lord maketh Iohn more fit to apprehend and receiue the things reuealed In which preparation we must obserue first the meanes secondly the parts thereof The meanes whereby God prepareth him is a voyce And I heard a voyce The like manner of preparation hath God vsed in former times when hee intended to make with Adam the couenant of reconciliation in the seed of the woman First he prepared him by a voyce speaking vnto him before he appeared and by this voyce caused him to slie for feare Then hauing rebuked him for his sinnes he made with him this couenant of grace Genes 3. And in mount Synai before the Lord gaue the law hee first came downe in thundering and lightning and with the sound of a trumpet to terrifie the people and then hee vttered his law to Moyses and to his people So when the Lord would instruct Samuel touching the house of Elie he awoke him by a voyce again and againe and then spake plainely vnto him And in all visions vsually and generally the Lord vseth to prepare his seruants by voyces by signes and words that they might bee more fit to receiue such things as hee reuealed This dealing of God with Iohn in preparing him to the worthy receiuing of this vision teacheth vs that wee much more should bee prepared to heare and receiue the will of God for wee come farre short of those excellent gifts of God which were in Iohn who yet must be prepared Our comming to heare Gods word is to learne the same for the increase of knowledge faith and obedience Now the word of God is hard and we dull to learne wee must therefore by all good meanes prepare our selues that our minds and harts may be fit to receiue the same with profit The cause of so little profit after long hearing is want of preparation but hereof we haue entreated alreadie vpon the third verse This voyce is here set out vnto vs three wayes First by the place whence it came Secondly by the qualitie of it Thirdly by the matter and substance which it contained For the place it was vttered from behind him which the Lord obserued to stirre vp â—â—re attention in Iohn for vsually men doe more carefully marke those things which come on a sudden behind them than those which are spoken or done directly before their face Secondly for the qualitie of it this voyce was great as is expressed further by a similitude Like the sound of a trumpet that is full of power and maiestie Which also God added vnto it to further attention in Iohn For if it had beene an ordinarie voyce or small hee would not so much haue regarded it but being so sudden so great and full of maiestie it could not but make him verie attentiue Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him This teacheth vs that when we come to heare Gods word we must vse all meanes of attention for if it were needfull to Iohn then is it farre more necessarie for vs who are farre inferiour to him in all gifts of vnderstanding and memorie And here also is another cause of small profit and little liking of Gods word namely want of attention in the heart Wee must therefore like godly Lydia Act. 16. stirre vp our dull and heauie spirits and with all diligence marke the things wee heare And here we must take heed of two enemies to attention the first are by-thoughts as when the body indeed is present but the mind wandereth from the word and is wholly possessed with thoughts of pleasure or other worldly affaires For these bee thornes in the ground of our hearts which choke the good seede of the word Many will complaine they cannot marke and remember that which is taught now the cause is in themselues their wandering thoughts which hinder both vnderstanding and memorie for the mind conceiuing other matters cannot obserue how one point dependeth on another much lesse remember them afterward The second enemie to attention is dulnesse and heauinesse in body soule a common fault in many hearers which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching when they ought to stirre vp their bodies and hearts to all attention If a man should bee dull and heauie when his prince is speaking vnto him of some weightie matter that is for his good it would bee taken for a part of contempt and disloyaltie towards his maiestie What disloyaltie then is this vnto the king of kings that we should bee dull and heauy when himselfe vouchsafeth to speake vnto vs out of his word the mysteries of our saluation And surely among other things this drowsinesse is one cause of small profit by the ministerie of the word And therefore if wee would encrease in knowledge and in the gifts of grace vnto saluation we must prepare our selues before we come and in hearing
people doe not repent the Lord will come vnto them to execute his iudgements vpon them Yea though they haue before repented if for particular sinnes and wants they doe not renew their repentance hee will surely come to punish them This might be proued at large by testimonies of the Prophets Apostles but it is so euident in this text that I omit all further proofe onely I will applie it to this our Church of which this may bee truely sayd Thou doest not repent nor renew thy repentance for thy dayly sinnes For albeit there bee some among vs that by Gods grace repent and set themselues dayly to the exercise thereof yet take the greater part of our congregations and they are so far from renewing their repentance that they doe not repent at all for either they haue no knowledge of Gods will or if they haue knowledge yet they want care and conscience to put the same in practise This being our case and condition what man may not bee a Prophet against our churches and congregations being thus directed by this portion of Scripture to say and that truly That God will come vnto vs in iudgments to plague and punish vs for our sinnes and iniquities Wee may sooth our selues in hope of mercie still but the state of our Church continuing as it is nothing can bee expected but iudgements from the Lord. This then must be a motiue to persuade vs to repent euery person apart and euery family congregation apart we must humble our selues in dust and ashes for our sinnes past entreating the Lord to be reconciled vnto vs and purpose fully in our hearts and striue in our liues to obey God in all his commaundements yea though we can say wee haue repented yet for our dayly wants and sinnes wee must renew our repentance Thus doing we shall stay the Lord when he is comming against vs. But if we goe on in blindnesse ignorance and rebellion following the lusts of our own hearts then nothing but vengeance and iudgements are to bee expected for this conclusion must stand with all churches and people If they repent not God will come in iudgement against them The second threatening or commination is directed vnto the Nicolaitans in these words And will fight against them with the sword of my mouth that is I will bee at emnitie with them and testifie the same by waging battell against those among you that maintaine the lawfulnesse of eating things sacrificed to Idols and of fornication Thus I say will I fight against theÌ„ with the sword of my mouth that is with the preaching of my word the law and the gospell In this commination Christ alludeth still to the storie of Balaam for when hee was sent for by Balac to curse the people of God the Lord stood against him in the way with a naked sword to keepe him from going and when his eyes were opened that hee saw the Angell of the Lord withstand him in that sort hee fell downe and adored the Angell for it was the Lord yet because he ceased not from his wicked couetousnesse but gaue bad counsell against the Israelites when he could not curse them to cause them to sinne therefore hee was slaine with the edge of the sword among the Midianites by the children of Israel Num. 31.8 Euen so Christ dealeth with the Nicolaitans because they goe on in their bad counsel persuading the lawfulnesse of eating things sacrificed to Idols also of fornication therfore first he will fight against them with the sword of his mouth the ministery of his word therby to reclaime them from their wicked wayes if it bee possible but if that will not serue hee will still fight against them and with the same sword destroy them for euer First here marke Christ sayth not I will kill them but fight against them for hee intended not at the first to destroy these Nicolaitans but his purpose was to withdraw them from their wicked wayes yet so as afterward if they would not be reclaimed by his word he would therewith destroy them Wherein wee may behold the exceeding patience of Christ Iesus towards leaud and grieuous sinnerâ— that maintained the lawfulnesse of idolatrie and fornication and gaue themselues thereunto So the Lord in spirit stroâ—e with the old world and spared them 120 yeares to withdraw them from their wickednesse by the preaching of Noe. So likewise hee spared the Ammonites till their sinnes were come to the full and the Egyptians also for many hundred yeares though they were most cruell persecutors of his owne people And though the Iews most maliciously crucified the Lord of life yet he spared them fiftie yeares before hee cut them off from being a people Yea dayly experience teacheth vs this his long suffering we may heare most bloudie and bitter oathes from blasphemers whereby they dayly crucifie Christ with their tongues The like may be said of the adulterers and all cruell persons and yet he forbeares the same yea in our owne selues we dayly tast of this his patience for so soone as we were borne we deserued to be cast into hell and yet in mercie he vouchsafeth vnto vs to some twentie to some thirty and to some moe years for a time of repentance when as euery day hee might in iustice condemne vs. This therefore must admonish vs in the feare of God not to abuse this his long suffering any longer but now while the day of mercie lasteth to humble our selues and turne vnto him by true repentance These are the dayes of grace but how long they will last God onely knoweth For when death once commeth he sheweth no more mercie The old world because they abused the long suffering of God were destroyed and are now in hell in prison for it as Peter teacheth And vndoubtedly the same prison will be our portion if wee take the same course that they did Secondly in this threatening we may obserue that all irrepentant sinners haue God for their enemie to fight against them with a drawn sword For this cause sinne in Scripture is called rebellion and euery sinner is a rebell against God A fearefull thing it is to haue God for an enemie and yet this is the condition not onely of such as did neuer repent but of all those that hold the name of Christ in profession and yet continue in any one sinne without renewing their repeÌ„tance This also must serue to induce euery man that hath not repented now to begin and if they haue begun to repent more dayly renewing the same for their daily slips and so shal they be the friends of Christ as Abraham was and aâ— his disciples were Ioâ— 15.15 Thirdly in these two threateningâ— Christ sheweth himselfe to bee the true Doctor of his Church for he will fight against these Nicolaitans when as hee will onely come vnto his Church Where wee see hee deuideth his word aright wherein consisteth the principall wisedome of a true
This dutie especially concernes the preachers of the Gospell they should teach the truth and confute errours and beat downe false doctrines which poyson the truth of God If in the night season a man set vp a false light in the hauen all the ships that are comming to land are in danger of shipwrack So in Gods Church if the bright light of pure religion bee not set vp and aduaunced the soules of men are cast into the gulfe of hell The want of care in performing this dutie is the cause why God sends heresies and Apostacies into his Church Thus came in the Apostacie of Antichrist 2. Thess. 2.10 11 Because men loued not the truth And I no doubt will the Lord deale with vs if we haue not care to maintaine the puritie of Apostolicall doctrine Verse 26. For hee that ouercommeth and keepeth my workes vnto the end to him will I giue power ouer nations 27. And he shall rule them with a rod of yron and as the vessels of a potter shall they be broken 28. Euen as I receiued of my father so will I giue him the morning starre 29. Let him that hath an eare heare what the spirit sayth to the Churches Here is the conclusion of this Epistle which containeth two parts First a promise vers 26 27 28. Secondly a commaundement vers 29. In the promise note two things the parties to whom it is made and the benefit promised The parties to whom are euery one that ouercommeth whom Christ describeth by a propertie of syncere obedience To keepe his workes vnto the end Here then we haue a description of true obedience First the forme thereof consisteth in obseruing the workes of Christ which we must not vnderstand of doing them according to the rigor of the law but of a purpose and indeuour to keepe them For this is a priuiledge belonging to all that are in Christ that God accepteth their wils and indeuours of obedience for perfect obedience it selfe This we must know and hold for truth for many haue but little knowledge and thereupon are driuen to despaire yet they must know for their comfort that if they haue care to get more knowledge and make conscience to obey that which they know then they are keepers of the workes of Christ and shall haue the reward promised Secondly obedience is here described by the obiect or matter thereof to wit the workes of Christ that is all such workes as Christ hath ordained in his word and those whereof he is the author by his spirit in his members Hereby we learne first that he that will obey God in Christ Iesus must not thinke his owne thoughts speake his owne words nor do his owne deeds but he must thinke speake do that which Christ would haue him Secondly that no worke is or can bee acceptable to Christ but that which is ordained by him Isay complaineth of them that would teach the feare of God by mens commandements so that there is no true feare of God but that which is taught by Gods commaundements and the like may bee sayd of all other our obedience This rule ouerthroweth all other religions besides the true religion as of the Iewes Turkes and Papists For almost all their workes are of mens inuenting and were neuer ordained by Christ such are most points in poperie as saying of masse going on pilgrimage fastings vowing and praying to saints c. Thirdly whereas he â—aith my workes meaning not one or two but all his workes we learne that true obedience consisteth in doing all the workes of Christ For Christ and the diuel will neuer part stakes God must either haue all our workes or none And therefore Dauid saith I shall not be confounded because I haue respect vnto all thy commandements And good king Iosiaâ— is commâ—nded For that he turned to the Lord according to all the law of Moses This point must be learned of al For many thinke if they doe many good things with Herod all is well and for this cause many a man abhors couetousnesse and pride and yet is a contemner of the Gospell But true obedience must bee in all things Vnto the end Here is the fourth branch of true obedience it is constant That obedience which Christ will reward must not be for a day or a yeare but from time to time through the whole course of our life to the end of our dayes And thus wee must iudge of obedience not by some particular actions but by the whole tenour of a mans life Put case a man hath made conscience of all his wayes through the whole course of his life and yet in sicknesse by reason of the extremitie thereof is distracted and raueth blaspheming God and so dieth What must wee iudge of this man Surely we must not censure him by his behauiour in his sicknesse but consider what hath beene thâ—â—enour of his life if that haue beene vpright then his obedience was good and shall bee rewarded II. Point The benefits promised and they are two The first is power to rule verse 27. And he shall rule them with a rod of iron And as the vessels of a potter shall they bee broken euen as I receiued of my father The second is the morning starre verse 28. where note by the way that these words Euen as I haue receiued of my father are referred amisse in our English translation to the giuing of the morning starre when as they properly belong to the former words in this sence As I haue receiued power ouer nation of my father so will I giue to him that ouercommeth power to rule with the rod of Iron c. Now come to the benefits First here is promised by Christ A power to rule ouer nations Christâ— power as he is mediator is very great and here it is set foorth by three arguments borrowed from the second Psalme verse 8.9 First by the largenesse of it iâ— reacheth not to one countrie alone but to all countries and to all men in all nations Secondly by the Soueraigntie of it Christs power is absolute in ruling and ouerruling And this his Soueraigntie consisteth in two things First in making lawes vnto the consciences of men so as if they be not kept hee may iustly condemne them and in ouerruling the wils of all men conforming them to his will will they nill they which is signified by this He shall rule rule them with a rod of iron Secondly in that hee hath this absolute power in himselfe to saue and to destroy and therefore is sayd to haue The keyes of heauen and hell Which is signified in the next words And as the vessell of a potter shall they be broken Thirdly by the fountaine of it Christ receiueth this power from his father Indeed as Christ is God he is equall with his father and hath this power of himselfe But as he is mediator his power is giuen him of his father Mat. 28.18 For the better
enemies to the word 40.2 b. Nakednesse two-fold 206.2 m. Names of Gods childreÌ„ known to Christ. 172.1 m. Châ—ists new Name 195.1 m. who haue it 197.1 m. Nazaâ—it Why iâ— Christ so called 178.1 m. Necessitie two fold absolute and in in part 5.2 m. The new name giuen by Christ. 131.1 b. Niâ—holaiâ—anes their sect 93.2 b. 120 2. b. and opinions ibid. Number of Gods true seruants small 171.2 c. O Obedience to Christ absolute 21.2 c. and 22.1 Renewed obedience needfull 90.1 c. True obedience described in foure things 152.1 c. 153.1 Offence what it is the kindes of it c. 117.1 m. To cast offences before men a propertie of false teachers 117 2. m. To beware of giuing offences 119.1 c and of taking them beeing giuen ibid 2. m. Old sinners dutie 86.2 c. How to open the doore of our hearts to Christ. 216.2 c. 217.1 Opâ—nions diueâ—sitie of opinionâ— iâ— Religion ought not to make men negligent 48.1 b. Ouercome spirituall enemies how 97.1 m. each one should indeuour thereto ibid. â— b. Many excellent Motiues 194.1 b. P Paâ—adise of God descâ—ibed 98.1 m. our dutie in respect of it 98 2. b. Patienâ—e the Christian mans a 〈◊〉 our 40.1 b. 78.2 c. Needfull to Ministers 73.2 m. c. To each Christian 73.1 m. Grounds of Patience Gods speedy deliâ—erance 6.2 b. Gods decree for the end of theÌ„ 107.2 b Patience needfull in euery good work 136.1 c. Gods patience towards greeuous sinners 124.2 c. 143.1 b. In waiting for their conuersioÌ„ 214.2 c Peoples dutie against Heretikes 79 2. c Peace Christian peace in 6. branches 13.2 b. Persecutors of Gods Church inspired guided by Sathan 105.2 c. 114.2 c. PerseueraÌ„ce in grace excellent 30.2 m. Pilgrimage vaine 39.1 m. Pâ—llars The vse of erecting pillars and Christâ— allusion thereto 194.1.2 To pittie the afflicted 37. â— c. Place no difference thereof in the new Testament in respect of holines 39 â— b Poore men should seeke for spirituall riches 101.1 m. who are poore spiritually 205.2 m. 206.1 b. Pouertie may accompanie true pietie 100.2 b. Popish writers too much affected 4â— 2 b. they be Iezabels 141.1 b. Popeâ— Supremacie in the Church confuted 5281. b. 155.1 b. Title of Holinesse blasphemous 176.2 c. Popish Church no Church 102.2 c. and 103.1 m. popish schooles satans thrones 111.2 m Poperie ouerthrowes Christs kingdome and lawes 117.2 c. 118. Preparation of our selues for the Lord needfull 54.1 b Prayer to Angels vnlawfull 7.1 m. Power from Christ giuen them that ouercome 154.1 m. Priests Beleuers be Priests and how 25.2 b. 26.1 b. Their dutie in respect thereof 18.2 b. Christs presence should be engrauen in our heartes 72.1 b. vse of ibid. m. 105.1 111.1 b. Gods prescience is not the cause of things 191.2 m. Pâ—â—ate persons how they must conuey their knowledge to others 80 1. m. Promises of deliuerance are rather from the hurt of affliction than from â—ffliction it selfe 190 2. c. Prophet Marke of a true Prophet .8.1 c. and of a faâ—se 140.1 m. Proâ—eâ—ion in common iudgements to them that maintaine puritie in life and doctrine 151.1 c. Pride was not the first sinne 203.2 m. Pride spirituall common 202.2 m. Prouidence Gods prouidence the first cause of all 106.1 c. The power therof seen in the instruments which he â—seth ibid. 2. Punishâ—ents proportionable vnto sin euen in the things men abuse 145 1. m. and for measure 148.2 m. PunishmeÌ„ts of sin set out â—04 1 c 2. Puâ—itie of religion ought constantly to be maintained 152.2 c. R Ragâ—ng persons against the word are to be pitied 59.1 c. Reading the word Gods ordinance 481 2. m. It s inioyned both publikely priuatly Direction in reading the word for application 140.1 m. Regeneration and remission of sinnes go togither 131.1 c. RegeneratioÌ„ fouÌ„ded on Christ. 198.2 c Religion of the three great religions Iewes Turkes aâ—d Papists 152.1 b. How to know the true religioÌ„ 18.1 m. Onely in true religion may a man bee saued 112.2 m. Not to forsake it for contentions 78.2 b. 94.1 c. Defence of our religioÌ„ 118 2. c 119 1 Remedie in Relaps 86.2 c. Remembrance of Gods word an excellent thing 169.1 c. How to remember Gods word reade or heard 10.1 b 169.2 m. Repetitâ—on of the same doctrine lawfull 109.1 b. Repentance handled in 5. things 87.2 m. 88.89 Repentance described 122.2 m. Why so often vrged ibid c. It must be renewed dayly 122.1 b. 170 1. m. The practise of it 143.1 c. 146.1 c It must not be deferred 141.2 b. It preuents temporall punishments 1â—6 1 c. It must bee for want of good duties 213.2 b. Reproches follow pietie 101.2 m. From whom they come ibid. c. Not to be maruailed at 132.1 m. The spirit of God is reproched 140.2 b Resurrection grounded on Christ. 67.1 m. Reuelation described 2.1 b. How many wayes shewed from God ibid. in How diuine and diabolicall Reuelations differ ib. 2. b. 36.2 b. Reuerence all true reuerence proceeds from Gods fauour 188.2 b. Reuerent behauiour in holy assemblies 63.2 m. Rewards of God 108.2 b. Riches spirituall stand in twâ— things 101.1 b 205.2 m. how to become rich in God 208.1 c. Righteousnesse distinguished 84.1 m. Rome not the motheâ— Church 12.2 â— It is dead 164.2 c. S Saboth day the Lords day 42.2 c. and 43.1 why so called ib. whether it may be changed 44.1 m. Sabboth-breakers reprooued 14.2 m. and 45.1 Men debarred from publike assemblies should keep the saboth 45.2 m Sacraments not to bee administred to all 74.2 c. Saints may be honored how 114.2 m. Saints iâ— heaâ—en No patrones ouer kingdomes 155.1 m. Nor to bee â—â—aved vnto ibid. Sanctification in part in this life 63.2 c Sathans policie for his kingdome in reâ—iuing ancient vices and Heresies 139.2 c. Scripture Christs royaltie 3.2 m. Excellency of scripture 4.1 m. 8.2 m End of all Scripture 8.2 c. How to know the Scriptures to be the word of God 17.2 c. God certifies it 47.2 c. Search by Christ in the church 168.1 c Securitie two-fold 85.2 c Securitie carnall abounds 57.1 c. Separation from the Church vnlawfull 75.2 b. Seruants of Christ honoured highly 4.2 m. 7.2 b. 154.2 b. How men become his seruants 141.1 c We must do seruice each to other and how 135.1 m. Motiues to it ibid. Sicknes comes froÌ„ Gods hand 145.2 b. Siâ—nes are filthy spottes 23.2 m they make vs flie Gods presence 62.2 b Our behauior in respect of theÌ„ 17â— 1 c Remedies and helpes against sin 62.1 b 72.2 m. 1â—3 1 c. 169.2 m. Motiues to auoyd sinne 154.2 m. and 182.2 c. 214.1 c. 55.2 b. Grieuous sinners not debarred from heauen if they repent 122.1 c. 143. 1. b. 106.2 b. Slumber spirituall common 104.2 m. Sound grace should each one labour for 106.2 c. How to speake in our owne behalfe 12.1 m. Spirit promised to the Apostles peculiarly 69.1
must giue up at the last day 1. Cor. 15.24 And here we must consider in what manner God giues his Reuelation to his sonne First therefore Christ Iesus as he is Mediator is made Lord of this Reuelation so as hee may say it is his owne right and royaltie being a part of that law whereby his Church is now gouerned whereof he is Lord and King Againe this Reuelation was reuealed vnto Christ as he is man before it was euer knowne to any creature man or Angell by reason of the vnion of his manhood with the godhead In this which hath been said we may obserue that this booke of the Reuelation is Christ his right and belongeth vnto him as his owne royaltie and priviledge For as the lawes in any kingdome belong to the prince thereof and are called his lawes alone and no mans els So this booke being a part of that law whereby Christ gouerneth his Church is his royaltie alone for God gaue it him and he hath by his Angell sent it to his Church And that which is here said of this booke must be vnderstood proportionally of all other books of holy scripture Christ is made Lord of all and they are all of them his royalties and possessions And from hence will follow necessarily First That no man in the world hath authoritie aboue this booke or any other part of Canonicall Scripture indeed Monarchs and princes haue great authoritie and preheminence in their dominions ouer all persons and ouer all causes of men but in the Church they with all others owe homage vnto Christ there hee hath the Canonicall Scriptures to be his laws whereto euery one must subiect himselfe The dispensation of the word and the adminisâ—ration of the Sacraments bee his royall ordinances ouer which none may dare to claime rule or authoritie for so should the Scriptures haue beene giuen vnto them for their prerogatiues as they were to Christ but God gaue them to him alone and hee disposeth thereof as pleaseth him And therefore the Pope in taking vpon him to dispence with the word and to mangle the Sacraments doth herein steppe into the roome of Christ and so declare himselfe to be that man of sinne by seeking to rob him of that princely royaltie which belongs to him alone Secondly that the soueraigne power and authoritie of expounding Scripture belongeth to Christ alone and to none other with him True it is that man hath a ministerie committed vnto him by vertue whereof he may expound Scripture by scripture but men haue no power of themselues to determine of the proper sence of Scripture And therefore the Popish practise in giuing to the Church absolute authoritie to determin of the sence of Scripture of themselues without Scripture is flat robbery against Christ for therein they giue vnto men that soueraigne power which is proper to Christ. Thirdly herein wee obserue the excellencie of this booke and of the whole Scripture of God for all of it is the gift of the father to the sonne and of the son vnto his Church The like cannot bee said of any writings of men whatsoeuer bee they neuer so excellent herein the Scriptures surpasse them all Whereby we are taught to esteeme more reuerently of the Scriptures of God than of all the writings of men in the world Here then behold the sinne of this age which more delighteth to speake and heare the sayings of men in the publicke ministerie than the glorious word of the euerliuing God Whereas the writings of men be full of darkenesse of errour and deceit but the word of God is most holy and pure and euery way perfect proceeding wholly from the father of lights vnto his beloued sonne who hath faithfully dispersed the same for the good of his Church To shew to his seruants things that must shortly be done These words containe the second third and fourth Arguments whereby this Reuelation is described viz. the end of it the persons to whom it must be shewed and the matter which it containeth Arg. II. The end of this Reuelation is To shew that is to make knowne and manifest things to come for the good of the whole Church Whence we may obserue that the Papists erre exceedingly in debarring lay people as they call them from the reading of the Scripture for the end of this booke is To make manifest to Gods seruants things to come And who are Gods seruants Are the Cleargie onely and not lay people also God forbid the lay man is Christ his seruant as well as one of the Cleargie And therefore it is Gods will that he should learne to know and vnderstand this booke like one of his seruants And here consider that if this booke of Scripture which is hard and difficult must be learned of the lay man then much more must he search into all other bookes of God which bee more plaine and easie as the histories of Gospell Epistles c. Arg. III. The persons to whom it must be shewed viz. The seruants of Christ. This Reuelation was not giuen of God for all men indefinitely but for all his seruants that is such alone as repent of their sinnes and truly beleeue in Christ for the pardon of them and shew forth the same by new obedience So hee teacheth elsewhere The secret of the Lord is with them that feare him and his covenant to giue them vnderstanding Psalm 25.14 The Lord will reueale his secret to his servants the Prophets Amos 3.7 And God will not keepe backe from Abraham the thing hee was to doe vnto Sodome and Gomorrah because hee knew Abraham would doe his will and teach his familie after him Genes 18. vers 17.19 The consideration whereof should admonish vs not to content our selues with the bare hearing of the word and outward participation of the sacraments but to labor principally to become Gods seruants and to shew the same by the practise of that which we heare Hereby shall wee receiue instruction from the Lord and grow in knowledge dayly more and more our vnderstandings shall more easily conceiue the will of God for they that will doe the will of his father shall know his doctrine Iohn 7.17 Here then is the cause why most hearers after long teaching profit little but remaine as blind and ignorant as euer they were euen their owne impietie they liue in their sinnes and labour not to become Gods seruants Secondly in this argument we may obserue that Christ Iesus is true God for here he is made the head of the Church euery true beleeuer is his seruant and he his Lord the angels of the Churches be his angels as after we shall see which prerogatiue none can haue but he that is true and very God Thirdly in this Argument are those confuted which hold that God would haue all to bee saued and cals all men without exception For if hee called all effectually then hee would offer the meanes to all to wit his holy word that so they might
written which word imports that by diligent obseruation wee should lay them vp in our hearts This is a weightie dutie and seriously commended vnto vs of God Bind vp the testimonie seale vp the law among my disciples Isay. 8.16 And Marie is therefore commended because she kept in her heart the words of Iesus Luke 2.19 â—1 It was Dauids practise I haue â—id thy saying in my heart Psal. 119. â—â— And hereto â—endeth Christs encouragement pronouncing them rather blessed which heare the word and keepe it than those which bare Christ and gaue him sucke Luk. 1â— 27.28 And Iames calleth it the ingraffed word Iames 1.21 because it should abide in our hearts like a syence in a stock and neuer be remooued but there grow and fructifie vnto life eternall Now because this is a point of great difficultie and the want hereof the cause of so little profiting after much hearing and reading I will therefore shew how by Gods grace in hearing and reading the word of God a man may keepe the same in memorie First a man must learne the grounds or elements of religion commonly called the Catechisme for they are the fouÌ„dation of all knowledge without which a man shall neuer vnderstand the Scripture to his comfort nor keepe the same in memorie The Apostle sayth the Hebrewes were dull of hearing the deepe things of God in Christ because they had not well learned the first principles of the word Hebr. 5.11.12 This all ignorant persons should well obserue specially the aged that they may find in themselues the cause of their ignorance and dulnesse euen want of knowledge in the Catechisme They thinke it a disgrace to bee brought vnto it now they are old but if they would not be euer learning and neuer come to the knowledge of the truth they must lay in themselues this good beginning and learne the principles of religion Secondly wee must not rush vpon Gods holy ordinance but before we either come to heare or reade with reuerence prepare our selues thereto Most men at this day vse to prepare theÌ„selues before they come to the Lords table and so they ought to doe before they come to heare the word for God ordained both for this end to bee meanes to bring men to true happinesse they differ onely in this that the Sacraments are the visible and the Scriptures the audible word of God At the giuing of the law The people that must â—eare it were sanctified three dayes before Exod. 19. And when they did offer sacrifice or eat the Passeouer both priests and people must bee sanctified and the same thing for substance must we perform before we come to heare the word of God This preparation stands in two thingâ— First wee must put out of our hearts al by thoghts all delights and cares of wordly affairs and set our hearts as Ezra did to seeke the law of the Lord Ezra 7.10 Secondly we must make our earnest prayers to God that he would open our eyes that wee may see his will soften our hearts and make our eares attentiue as Lâ—diaes were and also giue vs grace to embrace his word and keepe it for Christ is the onely doctor of the heart by his spirit without whose inward teaching wee can neuer learne vnto saluation Thirdly when we are about the holy exercise of Gods word the frame of our heart should be thus disposed I. It must bee an humble heart for the Lord resists the proud and giues grace to the humble Iam. 4.6 Them that be meeke will he guide in iudgement and teach the humble his way Psal. 25.9 A proud heart is so stuffed with selfe loue that there is no room for the word of God to lodge in But the heart that is lowly in it selfe through the conscience of sinne that is the heart in which the Lord by his graces will take vp his abode Isay 57.15 II. It must be an honest heart such as hath no manner of purpose to liue in any one sinne whatsoeuer but though it feele corruption in it selfe is resolued to please God in all the wayes of his commandements and that continually such an heart haue the good hearers resembled by the good ground Luke 8.15 As on the contrarie that is a wicked heart which resolueth to cherish though it be but any one sinne whatsoeuer III. It must bee a beleeuing heart The old Iewes heard the word but it profited them not because they mingled it not with faith 〈◊〉 their hearts Hebrew 4.2 where he compares the heart to a vessell in which there must bee both the word and faith these two must be mingled together and then it will be a word of power of life and saluation Therefore when we heare the threatenings of the law or the promises of the Gospell we must labour to resolue our hearts of the truth thereof But incredulitie wherby men except against the word as not pertaining vnto them is the mother of forgeâ—fulnesse The old world knew nothing of the flood because they did not beleeue Matth. 24.39 IV. It must bee an hearing heart such as is pliable to the word Sacrifice and burnt offerings sayth Dauid thou wouldest not but mine eares hast thou prepared Psal. 40.6 As if hee should say beside those bodily cares which thou hast giuen me by creation thou hast bored new cares in my heart so as I can by thy grace attend and listen to thy word And when God saith Seeke ye my face this hearing heart will answere I seeke thy face O Lord Psal. 27. vers 8.9 Fourthly after we haue heard or read the word we must become doers of the same euen in the duties of our vocation We see euery man more skilfull in the works of his owne trade by reason of his dayly exercise therein euen so the constant practise of Gods word will make vs expert in it and cause vs to keepe it in perfect memorie And these are the right meanes to become good hearers and readers of the word of God Thirdly this benediction pronouÌ„ced vpon them that heare read keepe the prophecies of this booke serues to induce euery child of God as much as in him lieth to keep in memory the whole word of God but specially these prophecies of things to come that concerne the state of the Church for therefore did God reueale them that they might bee remembred When the Angell had told Daniel the state of the church from his time to the comming of Christ hee bids him Shut vp the wordes and seale the booke till the end of the time Dan. 12.4 meaning that he for his own comfort should hide them in his heart And Christ sayth to his disciples When ye see the abhomination of desolation spoken of by Daniell the Prophet let him that readeth consider it Matth. 24.15 Behold I haue told you before meaning things to come verse 25. shewing That hee would haue his children to marke and remember those weightie things that are foretold concerning the state
shew mercie exercise iudgement keepe courts assises begin end and continue warre according to his commaundements And so in euery thing the direction of Christ should be their guide as it was to Dauid Thy lawes O Lord haue beene my counsellours Psal. 119.24 Fourthly if Christ bee soueraigne king then all earthly princes are bound to plant and establish in their kingdomes the religion of Christ else how can they shew themselues his loyall subiects Many imagine That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state but this is against the equitie of Gods word in this place for wherein can earthly princes doe homage vnto Christ if they maintaine not his religion And their dutie in this behalfe is signified plainely in the parable of the mariage For when they that were bidden did not come the king sent forth his seruants which may be vnderstood of Christian magistrats to compell men to come to the mariage for that is the magistrates dutie in respect of the outward profession of true religion Fiftly seeing Christ alone is prince of the kings of the earth hence we learne that kings on earth in their dominions are soueraigne gouernours ouer all persons and in all causes next vnder Christ he is king of kings absolutely and they are vnder him alone and haue no other head but him Whereby wee see the presumption and arrogancie of the Pope and Sea of Rome in claiming supremacie aboue all kings and princes in the whole church vpoÌ„ earth This is a deuice of the diuell and high treason against Christ for hereby hee is robbed of this royall prerogatiue to be the only prince of the kings of the earth Lastly seeing Christ is king of all kings we must not be discouraged when we be called to suffer any affliction for his truth let the tyrants of the earth rage and bend their force to hurt vs yet wee haue a king aboue them al for whom we suffer he is their king hee can stay and bridle them and if hee please confound and bruise them in peeces They cannot do any thing but that which he permits for hee rules in the middest of all his enemies Psal. 110.2 he can breake them in pieces like a potters vessell Thus much of the offices of Christ. The second part of Christs description is by the execution of his offices which consists in foure works The first contained in these words Vnto him which loued vs the second in these Which washed vs in his bloud the other two in the two verses which follow viz. 6 and 7. For the first which loued vs that is Iohn and the churches of Asia by proportion all other churches being parts of the true church The loue of Christ hath three degrees the first is a generall loue wherby he loues all his creatures approuing the same to be good as they be his by creation The second is the loue of mankind in that he was content to become a redeemer for mankind after their fall and not â—or any other creature no not for the Angels which fell as well as man who therefore remaine without all hope of saluation The third and principall is that wherby he loues his elect and chosen children which is that speciall sauour whereby he accepts of them to life euerlasting This third degree hath two parts First it is taken for his purpose to loue as when he saith I haue loued Iacob and hated Esau Rom. 9.13 Secondly for the act of louing which is the declaration of his purpose by spirituall benefits 1. Iohn 3.1 Behold what singular loue God hath shewed vnto vs that wee should be called the sonnes of God noting the declaration of his loue in the gift of adoption So in this verse by the loue of Christ vnto his church is meant the actuall declaration of his speciall fauour in accepting them for his children and bestowing many singular blessings vpon them Whereas S. Iohn placeth this in the first place of all the benefites of Christ That he loued vs hee would teach vs That this speciall loue is the very ground of mans redemption which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell and so proportionally all foreseene sinnes from being motiues in God of mans reprobation It may be obiected The loue of God as also of man respects a thing as it is good First the thing must be good and then it is loued and so in mans redemption God first foresees their goodnesse and therefore chuseth them Ans. There is great difference betweene the loue of the creature and of the creator The loue of the creature followes the goodnesse of a thing because he seeth it is good therefore he loues it But God the creator first loues the creature before it bee good and hence it comes that it is good because he loues it Secondly whereas Saint Iohn and all the churches of Asia as other true churches do beleeue and are assured that Christ loues them for that Saint Iohn taketh for granted this should moue all men to haue this care to labour aboue all things to be rooted and grounded in the loue of God seeing hee placeth that in the first place This is the principall thing wherein the Apostle would haue the Ephesians rooted and grounded and therefore prayeth That with all Saints they may be able to comprehend what is the breadth and length deapth and height thâ—â—of Ephes. 2. vers 17 18 19. This we doe when we are assured in heart and conscience by the working of Gods spirit that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ takes away the very ground of our saluation Now that we may haue this assurance of Gods loue wee must in all good duties to God and man draw neere to God with our hearts keeping a good conscience in all things and then will God draw neere to vs. If any man loue me saith Christ he will keepe my word and then my father will loue him and we will come in vnto him and dwell with him Iohn 14.23 meaning by the holy ghost which shall shed this loue into our hearts Rom. 5. vers 5. causing vs to increase in the feeling thereof as wee grow in faith and obedience towards him And hath washed vs from our sinnes in his bloud Here is the second benefit and action of Christ to his church Where first of all the very phrase hath washed vs doth import that the sinnes of men are as filthie spots in their soules and that himselfe and this church of God were touched with a serious consideration of their vilenesse by reason of their sinnes for washing presupposeth former filthinesse and pollution Thus did Dauid most sensibly feele his owne filthinesse and see his miserable estate when he desired the Lord to wash him throughly confessing thereby that his soule and body were so foulely stained and
Now that wee may so carry our selues as enemies wee must do these three things First haue care to keepe guard and defend our selues as kings against all our enemies sin Sathan our own flesh and the enticements of the world As kingâ— protect their kingdoms so must we labour to keepe our souls and bodies and euery facultie and part of them our wils affections thoughts and inclinations from the power of sinne Hee which is borne of God keepeth himselfe as with watch and ward that the euill one that iâ— Sathan touch him not by the assaults of sinne 1. Iohn 5.18 Secondly wee must make warre continually against Sathan sinne our owne flesh against all our spirituall enemies and all the enticements of the world we must make no truce with theÌ„ because they will neuer be reconciled to vs so long as wee haue interest vnto the kingdome of heauen and if we yeeld to them wee loose our kingly dignitie and become their vassales and bondslaues Thirdly wee must labour to kill and destroy these our enemies as much as possibly we can by that power we haue from Christ our head and like valiant kings seek to haue the bloud of these enemies and from day to day striue to vanquish Sathan his power might to ouercome the world and to weaken our owne corruption Instruct. II. If in this life we be kings then must wee become lords ouer our selues and keepe in subiection vnto God our wils and affections and the secret thoughts and inclinations of our soules We must not looke for rule ouer earthly kingdomes but herein stands our kingdom in this world That wee can subdue our corrupt affections and keep our bodies and soules in obedience vnto God If a man were prince ouer the whole earth and yet could not rule himselfe he were but a poore prince nay he were no prince indeed But though a man haue not so much as a foot of ground in this world and yet can rule and master himselfe his thoughts and affections this man is a valiant prince and one whom Christ hath consecrate to be king in heauen Instruct. III. Seeing we be kings wee must doe the duty of Iudges for to him that is a king belongeth soueraine iudgment In the day of iudgement the saints shall iudge the world and Angels also but wee must bee Iudges in this world And yet here we can neither iudge men nor Angels but wee must bee our owne Iudges Wherefore as Iudges summon arrâ—igne condemne c. so must wee examine our selues call our selues to account and as guiltie persons accuse and condemne our selues for our sinnes acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels And withall plead for pardon and approch to the throne of grace forgiuenesse in Christ and in this wee shew our selues vpright spirituall iudges and by this meanes wee shall bee frâ—e from the iudgement to come Instruct. IIII. If wee bee kings by Christ we must carry our selues as kings couragiously and constantly in the afflictions and miseries which we shall suffer for Christs sake For herein among the rest stands the royaltie of a king that he beares with valour and courage all the troubles which befall him Hence it is that Saint Paule exhorts vs to reioyce in afflictions because wee are partakers of Christs sufferings 1. Pet. 4.13 and so are made conformable vnto him that was consecrate the prince of our saluation through afflictions Heb. 2.10 Instruct. V. Seeing wee bee spirituall kings wee must aboue all things labour and seeke to haue our part in the kingdome of Christ and in his righteousnes A Christian must not haue his heart glued and fast tied vnto the things of this world it is against his calling but hee must so vse this world as though he vsed it not If a king should lay downe his crowne and go and become a shepheard or of some manuall trade all men would maruell at it So it fareth with them that professe themselues to be Christians and yet bend their wits and endeuors wholly for these worldly things they doe as it were cast aside their kingly crowne and abase themselues to slauish bondage But we must euer after haue our hearts fixed in heauen striuing to come to our inheritance there Instruct. VI. Seeing all the true members of Christ be kings and princes this should be an inducement to al backward persons to loue and embrace true religion In these carelesse dayes Religion is counted precisenesse and the profession thereof made a matter of reproch But this ought not to bee so seeing that by it wee come to haue right and interest vnto the kingdome of heauen and to bee lords of all creatures And why should we not esteeme the gospell preached as a most precious iewell seeing that wee which are vassales of Sathan and firebrands of hell as all men are by nature become thereby the members of Christ yea kings and princes to God Yea verely the consideration of this should make the ministers of the Gospell to ioy in their callings and to take all paines to preach the word â— seeing by it men become of vassals of Sathan the true members of Christ and heires of the kingdome of heauen In this world it is counted great honour to consecrate and establish one in an earthly kingdome What a blessed and honourable thing then is this to consecrate spirituall kings for the kingdome of heauen And this is done when by the word preached men are conuerted and brought to vnfained repentance for their sinnes to true faith in Christ Iesus Thus much for the duties Now follow the consolations to euery true beleeuer onely It is an heauie crosse which breeds much anguish to the soule to bee in pouertie and contempt among men yet herein may the child of God stay his heart and lessen his griefe by considering that euen in this state of miserie he is a king vnto God though hee seeme base to the world yet it appeareth not what he shall bee for hee is heire to the kingdome of heauen If a man bee in sicknesse he must consider it is but Gods messenger to call him out of this world to the full possession of the ioyes of his kingdome If he be in trouble of mind hauing his owne conscience tormented fearefully by Sathan with his sinnes yet he must not despaire the Lord will giue him an happie issue he must remember he is a king and therefore shall one day haue full conquest ouer sinne Sathan and his own corruption yea ouer all his enemies whatsoeuer If he be in the heat of persecution turmoiled and tossed from post to pillar which flesh and bloud cannot brooke yet then hee must consider his holy calling to bee a spirituall king whose propertie it is in the most violent afflictions euen vnto death it selfe as Paule sayth to be more than conquerour Roman 8.37 Lastly in the very pang of death when nature must needs
golden candlestickes That is so soone as I heard this sudden and mightie voice I turned my selfe to see who it was that vttered the same In this behauiour of Iohn we are to learne our dutie so to dispose our hearts towards God in the receiuing of his word as Iohn disposeth himselfe towards Christ in the receiuing of this vision So soone as the voice spake Iohn hearkened and because the sound thereof came behind him he turned himselfe to looke on him that vttered it Euen so must we doe we are by nature strangers with God slow to heare when hee speaketh and readie to turne our hearts from God when we heare Therefore when God speaketh vnto vs in the ministerie of his word we must hearken And though we bee going another way yet wee must turne our selues from our euill wayes and encline our hearts to his voice that we may haue fellowship with him Saint Iohn had not seene this maruellous vision vnlesse hee had turned himselfe to behold him that spoke No more shall wee at any time feele true fellowship with the Lord vnlesse we turne our hearts vnto his word and that betimes while he speaketh vnto vs in the ministerie thereof Thus much for the first part of the vision viz. the entrance thereunto The second part it the matter and substance of the vision containing a most worthie representation of Christ in his maiestie as he is the Prophet King and Priest of his church set downe at large by a description of Christ continuing from this twelfth verse vnto the end of the third chapter wherein Iohn sheweth what hee receiued of Christ partly by hearing and partly by seeing And first he beginneth his description of Christ as hee saw him represented in vision and so describeth him by two arguments First by the place where he saw him Secondly by his forme and figure wherein he appeared I. For the place Iohn saw him in the middest of the seuen golden candlesticks These seuen candlestickes here seene are the seuen Churches of Asia the particular churches of God being compared to candlesticks as Christ expoundeth himselfe vers 20. Now the particular congregations of Gods church bee called candlestickes for that resemblance which is between them For as the candlesticks serue to bear vp and hold forth the light that is set therein so the particular churches of God on earth they beare vp and shew forth the light of the gospell vnto the whole world partly in the ministerie of the world and partly in the profession of the faith of Christ. From hence sundry things are to bee learned first obserue that the churches are rather called candlestickes than candles To giue vs to vnderstand that they haue no light of themselues or from themselues but onely are Gods instruments to beare vp and hold forth the light in the ministerie of the word and profession of the faith for Christ Iesus is the onely true lampe and candle that giueth light to the heart and conscience by his holy spirit in the word Secondly hence euery one that professeth himselfe to be a true member of Gods church must learne his duty which is earnestly to labour to become a shining and burning candle Indeed this principally concernes the ministers of the church and therefore Iohn Baptist is called a burning and shining light Iohn 5. vers 35. but yet it must also bee verefied of euery member thereof as Saint Paule commaundeth Shine sayth hee as lights in the world in the middest of a naughtie and câ—â—oked nation holding forth the doctrine of life that is the gospell Quest. How shall euery member of the church become a burning light Answ. First hee must haue his mind enlightened in the knowledge of Gods will and word and then as a candlesticke hold out and send forth the beaâ—es thereof to others partly by teaching within the compasse of his calling and partly by example of an honest and blamelesse life and conuersation Thus we should doe if wee would be answerable to our profession And to induce vs hereunto let vs obserue the reasons following First it is Gods commandement Shine as lights sayth S. Paule in the world Philip 2.15 And walke as children of the light Ephes. 5.8 Secondly consider the fruit hereof which is wonderfull great For by godly instruction in our places and by answerable obedience in our liues we win many to the Lord shewing forth such lights whereby others may walke in this darke world to the kingdome of heauen which is a most blessed light In the Winter season men thinke they doe others great pleasure if in the night they hang forth a light to guide passengers a little way in an earthly walke What a blessed thing then is this that a man should alwayes hold forth that light which shall guide a sinfull wicked wretch to leaue the wayes of death and to walke in the pathes of righteousnesse to eternall life But on the contrarie when men liue in Gods church like candles put out by reason of the blindnesse of their minds and the badnesse of their liues hence commeth great hurt and danger to others with whom they liue for they lead others that depend vpon them to the pit of destruction especially they who know the will of God and yet make not conscience to shew forth the same by good example of a godly life For as in an hauen towne if any man in the night time doe remooue the sea-marke which guideth the ships in the right channell he doth as much as in him lieth cast away all the ships that are comming neere the shore by causing them to run on rockes and sands euen so they that should giue light in the church if they giue either no light or false light to such as depend vpon them who are sayling in the sea of this sinfull world hereby they lead and direct them to a wrong hauen and instead of heauen bring their soules to eternall perdition which must terrifie vs from ignorance and euill workes and make vs labour to shine as lights in this world by good instruction and godly conuersation Third reason Consider the fearefull iudgments of God against such as liue in his church as members thereof and yet giue no light they doe incurre the fearefull wrath of Christ. In the Temple the keeping of the lampes and lights belonged to the priest and therefore he had his snuffers and other instruments to trim the same which notably figured the dutie of Christ in the Church of the new Testament for hee is our high priest who looketh to euery light in the Sanctuarie that is to euery member of his church who ought to shine as a lampe and when they burne but dimly and darke he hath his snuffers to trim them and make them giue a better light both by godly life and good instruction But when hee hath snuffed them againe and againe if still they burne darke and dim and giue either no light or else a false light
had his grace came by creation ours is by redemption and regeneration Adam had the first grace to bee able to obey but he wanted the second to be sure to perseuere because God would permit his fall to make a way both to manifest his iustice and mercie in our redemption by Christ. But the child of God after his conuersion wherein hee hath the first grace to repent and beleeue hath also an infallible promise That he shall receiue the second grace to abide in that faith And therefore Paule sayth I am persuaded that hee which hath begun this good worke in you will performe it vntill the day of the Lord Iesus Christ. And againe The Lord is faithfull who will stablish you and keepe you from euill Secondly Dauid say they by his two grieuous sinnes fell wholly from grace Answ He fell indeed grieuously but not wholly for after his fall hee contemned not Gods word he hated not God nor despaired of mercie which hee must haue done if he had fallen wholly And therefore he had remorse for his sinne so soone as the Prophet Nathan come vnto him But say they hee prayeth God to create a new heart in him therefore hee had then no grace For creation is a making of that which hath no being Answ. Dauid then speeketh not as he was before God but as hee was in his owne sence and feeling for by his sinnes Gods graces were sore decayed But say they hee repented not for the space of one whole yeare Now where there is no repentance there is no faith and consequently no grace nor pardon Answ. In repentance there be two things the gift of repentance and the act and practise thereof The gift of repentance was in the heart of Dauid when he yet lay in his sinnes but the act thereof lay hid and he wanted the renewing thereof all that time Againe Dauid had the pardon of his sinnes past though hee had not the pardon of those two sinnes till hee repented of them Neither was his repentance lost but decayed onely hee wanted not the power of it simply but the practise of it onely in that act Their third kind of arguments are drawne from equitie and reason I. Hee that is a member of an harlot and of the deuill ceaseth wholly to bee a member of Christ but a child of God truly beleeuing may become the member of an harlot and of Sathan as Dauid did Answ. There be three kinds of members dead decaied and liuing members a dead member is that which is onely in shew a member as a legge of wood or of brasse in a mans bodie A decayed member is a true member though weak as is a legge or arme that is taken with a palsie or sore wounded But a liuely member is that which doth moue and do all it functions perfectly So in the church there be some members dead and onely in shew others feeble and weake that by reason of some grieuous sinnes are not able to doe their duties And there bee liuely members which serue God with an vpright and perfect heart Now though a member of an harlot cannot be a liuely member of Christ because by his sinnes hee weakeneth and woundeth the graces of God for euery adulterer and fornicator doth as much as in him lieth cut himselfe off from Christ yet hee may bee a decayed member of Christ. And this may the rather stand because a man is made the member of Christ one way namely spiritually and the member of an harlot another way namely bodily II. Reason If a man cannot fall from grace then preaching prayer the sacraments and all means of perseuerance are needlesse Answ. Nothing lesse for they haue all their good and necessarie vse vnto them which haue grace euen to make them constant in grace For where the Scripture teacheth the certaintie of saluation it implieth the vse of the meanes of perseuerance Paul in his iourney to Rome was certaine they should come all safe to land by the promise of God yet when the marines would haue gone out of the ship Hee telleth the Captaine vnlesse these stay in we cannot be saued because they were the meanes to bring them to land So when Isay had told Ezekias from the Lord that he should liue fifteene yeares longer he was thereby assured of recouerie and yet hee vsed a bunch of figges as a meanes thereof as also food and rayment to preserue his life afterward III. Reason This doctrine of certaine perseuerance maintaineth men in securitie Answ. Securitie is twofold carnall and spirituall carnall when a man regardeth not at all the means of his saluation but giueth himselfe wholly to the profits and pleasures of this world Spirituall when a man relieth on God for his saluation by beleeuing his promises and this securitie it maintaineth but not the carnall securitie For it teacheth the vse of the meanes of perseuerance as prayer hearing and reading of the word and receiuing the Sacraments And thus I conclude this question That the true child of God who truly beleeueth when he sinneth doth neither wholly nor finally fall away neither can doe Lastly if this were true of this famous Church of Ephesus which was founded and preserued by the Apostles that shee suffered her first loue to decay then how can it bee otherwise with vs but that wee should suffer our first loue as well towards God as man to lessen and diminish and that this is so our consciences will tell vs if wee looke to that loue and zeale we had at our first calling and though wee haue not felt this decay yet we must know wee bee in danger of it continually And therefore we must take heed that we suffer not our good affections in religion to diminish Water that hath beene once hot will afterward be most cold and freese the hardest euen so when our hearts haue beene once heated with the fire of the Lords altar as true loue and other graces of the spirit if we suffer them to decay we shall become more frozen in iniquitie than any others The hawke while shee is quicke to take her prey is set vpon the hand of kings and nobles but if shee wax weake and die she is cast off to the dunghill Euen so while we are hote and cheerefull in loue towards God and his church wee are carried as it were on Gods owne hand but if wee faint and decay in loue we shall be cast lower than if wee had neuer beene so exalted This loue of God in vs is like a little flame of fire for the maintaining whereof wee must doe three things First take heed of all manner of sinne which quencheth loue and other graces of the spirit as water quencheth fire In the old Testament the priests kept fire burning vpon the altar day and night to be alwayes readie to sacrifice vnto the Lord and so must we keep the flame of loue other graces continually burning in our hearts
day for some certaine time carrieth a faggot for his own burning in the end Secondly from this end of life all that haue not repented must learne not to deferre their repentance but now begin while it is called to day and in the exercise thereof spend the whole time of their life The end of all our endeauours while wee liue should be this to get a roome in the kingdome of God which wee can neuer haue without repentance Next consider who it is that giues this time of repentance neither man nor Angell hath this time in his hands but the power of appointing it belongs vnto Christ alone Hereby then all persons whatsoeuer are to bee admonished without delay to repent The young man will take his pleasure in his youth and repent when he is old but hereby he robbeth Christ of his honour who onely hath power to point out the time of repentance Vse therefore the time present while thou hast it and deferre not repentance for how knowest thou that thou shalt liue to bee old And though thou doest yet how canst thou tell whether God will giue thee repentance considering thou diddest refuse while he called for it Men thinke that if they die quietly and peaceably all is well they goe to heauen straight but herewith many are deceiued for vnlesse they haue truely repented they goe straight to the deuill let their manner of dying be what it will A quiet death is a comfortable thing but no sure signe of grace because it may come by reason of some easie lingering sickenesse Considering therefore wee haue no title vnto this grace of repentance to clayme it at our pleasure it being the rare gift of God nor any leaâ—â— of our life but bee meere tenants at will let vs seeke to turne to God with full purpose of heart while 〈◊〉 is called to day and if we haue begun let vs dayly renew this grace to the end of our life Thirdly consider to whome God giues space of repentance namely to a wicked woman as wicked as Iezabell Wherein behold the endlesse mercie of God that vnto such a wicked person who blasphemed God in fathering her sinnes vpon the spirit of grace and dishonoured God by seducing his seruants doth yet vouchsafe a time of repentance This hath beene and is the dealing of God with most grieuous sinners Manasses was one that sold himselfe to worke wickednesse giuing himselfe to sorcerie and idolatrie and yet vpon his heartie repentance God receiued him to mercie And Salomon fell most fearefully but yet before his death wee may persuade our selues hee repented and was receiued to mercie for hee was a penman of Scripture all which were holy men of God as Peter sayth 2. Pet. 1.20 The Israelites were a people of Sodome and of Gomorrha as bad as those who are condemned in hell and yet mercie is offered vnto them vpon their true repentance and conuersion Hereby no man must take occasion to liue in his sinnes but those that feele themselues laden with the huge burden of their transgressions haue here a comfort to keepe them from despaire for if they can humble themselues and turne vnto Christ and pray for the pardon of their sinnes there is yet with the Lord mercie in store that they may bee saued Lastly Christ saith He gaue her space to repent of her fornication No doubt she had many other sinnes whereof shee was to repent for no sinne goeth alone but euery capitall sinne draweth many with it Christ his meaning therefore is not that she should let passe other sins without repentance but he nameth this one sin of fornication because it was a principall sinne in her for she both practised it in her owne bodie and so made her selfe the stable of the diuell who should haue bene the temple of Gods holy spirit and also maintained this sinne and so drew others thereto Now speciall and principall repentance must be of principall sinnes Here then is a patterne for all sinners how to practise repentance They must beginne with their capitall sinnes which burden their conscience and whereto they are most addicted and repent of them For the man that truly repenteth of one sinne repenteth of all for true repentance maketh the heart alike affected to all sinnes And that heart which is brought to hate his speciall sinnes will neuer approue of pettie sinnes This lesson ought carefully to be learned put in practise For the repentance of most men is onely in generall to say wee are all sinners Lord haue mercie vpon me or God forgiue me But this confused repentance is not good it stands with a purpose to sinne againe In particular therefore we must search our consciences and see wherein we haue most dishonored God and what sinne hath neerest plunged our soules to the pit of hell and with that we must beginne to bring our soules to heauen by repenting truly for the same and turning from it with all our hearts Hence the Papists gather that man hath free will to doe that which is truly good before God as namely to repent for say they God gaue Iesabell space of time to repent and therefore shee had power to repent or else the giuing of that time vnto her had bene in vaine Answ. Their reason is nought it followeth not because God gaue her time to repent therefore she had power of her selfe to repent as will easily appeare if wee consider the ends for which God giues men space time of repentance and commandement so to do The ends are two I. That in that time of repentance which hee allotteth to men hee may giue his children grace whereby they may be enabled to obey his commandement and to repent for the Lord vseth the commandements and threatnings of the law and the promises of the gospell as outward meanes of giuing grace vnto men by the worke of his spirit II. He giueth commaundement and time to repent that men may see what they should doe not what they can doe and that the wicked may bee without excuse at the day of iudgement and be ashamed of their slauerie bondage vnto sinne in this life And shee repented not Here the sinne of Iezabell is expressed namely her impenitencie and hardnesse of heart Whereby without remorse shee liued in her fornication and idolatrie For the vnderstanding of this her sinne two points are to bee considered I. Where this sinne of impenitencie is forbidden in Gods word II. What is the greatnesse of this sinne for the first there bee two parts of Gods word the Law and the Gospell which must not be confounded but distinguished or else wee shall ouerturne manie points of Christian religion The law giues commandements touching things that were by nature in Adam before his fall forbidding those things which are contrarie to those vertues which were in his perfect nature But the gospell commands forbids things that are aboue nature and in that part of Gods word is this
signe or rule whereto hee will conforme and square the last iudgement Secondly whereas euery man must bee iudged that is saued or condemned according to his workes hence wee may gather that good workes are necessarie to saluation yet not as causes thereof either efficient or helping any way but onely as a way or meanes to come vnto saluation For faith is necessarie and good workes are the tokens and fruits of faith and so are necessarie Thirdly here we must bee admonished to bee carefull to abound in good workes not to win heauen by them but to get assurance of saluation in our selues And these good workes are the doing of the duties of pietie vnto God and of charitie vnto our brethren euen the duties of the Morall law or more plainely the doing of the generall duties of a Christian and the particular duties of a mans calling for if these bee done in obedience to God and to his glory proceeding from faith and loue vnto our brethren though the calling bee neuer so base they are good workes And on the contrarie this must admonish vs to make conscience of euery euill way for sinnes be the markes of condemnation and so many wicked workes as we commit so many markes and brands doe wee set vpon our selues of our iust and deserued condemnation vnlesse wee repent Lastly hence wee may gather that there bee degrees of ioy in heauen and of torments in hell For iudgements and rewards goe according to mens workes And therefore they that testifie their faith by great and many good workes shall haue great reward they that testifie their faith by lesser and fewer workes shall haue lesser reward and so for sinnes the more heynous they bee the deeper condemnation they doe procure Vers. 24. And to you I say the rest of them of Thyatira as many as haue not this learning neither haue knowne the deepenesse of Sathan as they speake I will put vpon you none other burden 25. But that which you haue already hold fast till I come Here Christ commeth to a second part of his counsell which concernes the Angell and the better part of this Church of Thyatira and first hee beginneth with the Preface of this counsell wherein wee may obserue two points First who speaketh Secondly to whom hee speaketh For the first hee that speaketh is Christ. I say hereby Christ challengeth vnto himselfe the absolute and all sufficient authoritie of the supreme Doctor of his Church in that hee speaketh in his owne name Whereby hee putteth a plaine difference betweene himselfe and all other his Ministers either Prophets Apostles or ordinarie teachers for they must not propound any thing vnto Gods people in their owne names but in the name of Christ. But Christ teacheth in his owne name being the fountaine of all diuine knowledge and vnderstanding that iâ— reuealed in the word of God And thus Christ himselfe speaketh in his owne name to strike the hearts of the Angell of this Church and the better part thereof with reuerence and to mooue them to receiue and obey the counsell following considering it comes immediately from Christ the Doctor of the Church II. point The parties to whom he speaketh To you that is the Angell and the better part of this Church for so Christ expounds it in the words following though first hee say in generall To you that is The rest of them of Thyatira When as Christ will behaue himselfe as the doctor and chiefe Angell of this Church note that he maketh a distinction of the persons in the Church and also deuideth his counsell giuing one doctrine and one iudgement to one part and a diuers doctrine and iudgement to another This giueth vs good direction for sundry actions for some may aske how must doctrine bee deliuered in a mixt congregation where some are Papists some Protestants some are hardened others despaire Answ. The persons must bee distinguished after the example of Christ and sutable doctrines deuided for them that euery one may haue his due Impenitent sinners must be terrified and threatenings deliuered against them with exception of them that repent Comforts must be propounded and applied to them that despaire with restraint from all impenitent persons that goe on in sinne If any demaund more particularly who these bee whom Christ calleth The rest of them of Thyatyra Christ answeres directly as the words import to as many as haue not this learning neither haue knowne the deepenesse of Sathan Where Christ giueth two notes whereby to discerne who bee the rest of them of Thyatira The first is the not receiuing or maintaining of the false doctrine of Iezabell whereof entreatie hath beene formerly made The second note is ignorance in the deepenesse of Sathan neither haue knowne the deepenesse of Sathan that is neither haue acknowledged nor approoued the doctrine of Iezabell which is the deepe and profound learning as themselues doe iudge In this obserue a most wicked practise of Iezabell and her followers they esteemed highly of their owne opinions calling them profound and deepe learning but for the doctrine of the Prophets and Apostles in the Old and New Testaments in it there was no such matter This in all ages hath beene the practise of wicked persons highly to esteeme their owne conceits and basely to neglect the word of God The teachers of the Iewes doe hold to this day That the Lord gaue to Moses a most plain and easie law which he deliuered to his people but the most secret and profound doctrine was vnwritten shewed to Moses by reuelation and by him deliuered to the Priests and Leuites which they keepe still in their Cabbala And of the like iudgement touching Scripture are the Popish Churches The Word written is but an inkie word a dead letter or a nose of waxe but the most perfect Scripture is vnwritten which is the consent of faith and of doctrine in the hearts of all Catholickes And by such great tearmes the Anabaptists Libertines and Arrians maintaine their doctrine and abuse Scripture calling the written Word milke for euery nouice but the consent of heart among themselues with reuelations that is the strong meates Yea this opinion hath crept in among vs in part men thinke basely of Scripture and preferre other mens writings before it For let a man preach plainely the bare word of God and deliuer doctrines and exhortations out of the same this is but plaine preaching But let another come and vtter his mind partly in Latine and partly in Greeke and other languages alleadging withall the testimonies of Fathers Counsels and other Writers that is the learned preaching And thus doe most men abase Scripture and exalt the writings of men aboue it But seeing this is the practise of Iezabell and wicked men let vs on the contrary learne to reuerence the written word and giue place thereto aboue all the testimonies and sayings of men whatsoeuer The deepenesse of Sathan As if he should say They count it deepe learning but
scripture speaketh of God vsually Before the old world was destroyed it is sayd The Lord saw that the wickednesse of man was great vppon the earth as if he had looked from heauen vpon the earth and beheld that it was corrupt speaking after the manner of men to signifie that search which he maketh into mens actions And so he is sayd to come down from heauen at the building of Babell Gen. 11. and before he destroyed Sodome and Gomorrha He came downe to see whether they had done according to that crie which was come vp to him and so before the Lord punished the wickednes of the Israelits He made a search into their waiâ—â— and the second Commaundement is this God will visite the sinnes of the father vpon the children that is he will make a search whether the sinnes of the fathers be among the children and if they be he will punish them Seing Christ makes this search into all mens actions we are taught in all things to haue care to conforme our selus to the will of Christ and to set our selues to the doing of all good duties according to his word If we knew a Magistrate would come to make search in our house wee would bee sure to set all thinges in order against he came shall we be thus circumspect to prepare for the comming of an earthly man shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God from whom nothing can be hid I haue not found thy works perfect Works are perfect two waies by the law or by the Gospell By the law wheÌ„ in our works wee doe all that the law requireth and thus are no mans workes perfect in this life By the Gospel our works are perfect when they proceed from a belieuing hart that hath a care to please God in all things these works are perfect not in theÌ„selus but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law but of the Gospell as if he had sayd I haue searched into your waies you doe many workes in shew but they proceed not from sincere faith nor from a heart that hath care to please God in all his commandements and a full purpose not to sinne against him you haue a shew of godlynesse but you want the power thereof Here obserue that Christ condemneth this church not because their works were not outwardlye conformable to the will of God but because they proceeded not from a beleeuing hart that had a full purpose to forsake all sinne and to please God in all things Wee therefore must take heede of all hypocrisie by the Example of this Church and labour to bee of Dauids minde and praye with him That our harts may be vpright in the Statutes of the Lord that wee may say with Hezekias Behold Lord how I haue walked before thee with an vpright minde for this is a notable token of grace and an infallible badge of him that is the child of God Before God Some may say Christ here distinguisheth himselfe from God and therefore hee is not God Answere By God in this place we must vnderstand not God simply but God the father For Christ here speaketh of himselfe not as he is God but as he is mediator God man in which respect euen as he is now glorified he is inferiour vnto his Father Where note that Christ being now glorified in heauen carrieth himselfe as mediator whence we gather that we may lawfully and without presumption pray vnto Christ without the meanes or intercession of Saints or Angels The church of Rome denie this and say because Christ is now in full glorie in heauen therefore wee must vse vnto him the mediation of Saints but Christ being now in heauen marks our workes in particular and therefore we may without presumption come vnto him by prayer Vers. 3. Remember therfore how thou hast receiued and heard and hold fast and repent If therefore thou wilt not watch I will come on thee as a thiefe and thou shalt not know what houre I will come vpon thee When Christ hath reprooued them for their sinne of hypocrisie and prescribed them a remedie with a reason thereof he doth as a good Phisitian pastor shew them the way how they may practise that remedie For they might say we are commanded to watch and to renew our decayed graces but how shall we doe this Christ answereth by doing three things I. by remeÌ„bring that which thou hast receiued by hearing II. by holding fast III. by repenting of thy sinnes For the first Remember therefore that is call to mind the doctrine of saluation which thou hast been taught by mine Apostles This remembrance is a most excellent means to mooue a man to subiection to Gods will to repent and to practise all good graces When Dauid saw the prosperitie of the wicked his fect had almosâ— steps but his remedie against that temptation was his goâ—â—g to Gods sanctuariâ— and there calling to mind the end of those men Againe I haue remembred thy name oh Lord in the night and haue kept thy law Peter denied his Master when he forgot his words but when hee was put in mind thereof by the looke of Christ and the crowing of a Cocke he then repented and wept bitterly Luk. 22.61.62 Sinnes committed by men of ignorance are many and grieuous and therfore all sins are called ignorances Heb. 9 7. but if men wold by faith keepe in mind the word of God it would bee a notable meanes to keepe them from sinning Here then we haue a soueraigne remedie against sinne namely wheresoeuer we are or whatsoeuer we doe we must call to minde the word of God and the promises of God and those will bee a lanterne vnto our steps and a light vnto our paths The Diuell laboureth aboue all things to bring vs to forget the word for then he knowes he can easily draw vs into any sin Quest. How shall we keepe in minde the word and promises of God Answ. That is a grace of God and for the attayning vnto it we must first labour to haue our hearts affected with the loue of Gods word and promises for a man can neuer keepe in mind that whereof he hath no liking Secondly we must labour to belieue the word of God For faith giues it rooting in our hearts Colos. 2.7 The cause why there is so little remembring of that which is taught is for that it is not mixed with faith in those that heare it Againe the thing to be remembred is How thou hast receiued and heard that is looke what Doctrine thou hast receiued by hearing and that remember Where we see Christ ioineth receiuing and hearing together Whence wee may gather that â—â—aching and receiuing of the word of God by hearing is the prescribed generall meanes whereby God reuealeth his will counsell and purpose touching the saluation
or not to obey And therefore the cause why some men lye dead in sinne is because they set their will to refuse the grace of GOD and the cause why some men liue in Christ is because they incline their will to embrace the grace of GOD. But this Doctrine doth greatly diminish the grace of GOD in that it maketh the acceptance thereof to lye and depend on the pleasure and will of man when as the power of almightie GOD ioyned with his will is the true cause thereof leauing some to themselues who doe fall and enabling others to stand by his grace Nowe followe the wordes of this commendation Notwithstanding thou hast a fewe names yet in Sardie that is There bee yet in this Church a fewe persons knowne to mee by their names for by Names wee must vnderstand persons named which haue not defiled their garments Heere to omit many expositions is an allusion to the Ceremoniall law wherein GOD set downe a distinction betweene thinges cleane and vncleane not in themselues but by his appointment and among the Iewes if any man had but touched an vncleane thinge with his hand or with his garment thereby hee was defiled and his garment defiled legally and so he or his garment were reputed vncleane wherevpon they had a speciall care not to touch the thinges that were defiled no not with their garments Now this signified another thing vnto them namely That they ought to abstaine not onely from the outward sinnes of the morall Lawe but euen from all occasions intentions shewes and appearances of euill And in this place this is meant hereby that some in this Church of Sardie had so farre made conscience of sinne that they would not meddle with the verie occasions and appearances of euill Hereby wee see that the seruants of GOD are but fewe in number for the bodie of this people were deâ—d in sinne and a fewe onely in this great place liued in Christ so Christ sayth to his Disciples The flocke to whome the father will giue the Kingdome of Heauen is but a little flocke The Prophet Isay is sent To harden the hearts of the bodie of the people for thâ—ir iniquities and the tenth part onely must bee saued and in the Gospell it is sayd The way to hell is broad and many there be that walke therein but the waye to heauen is straight and fewe there bee that enter into it Hereby then wee are taught not to follow the example of the multitude but of the fewer and better sort It is a foule sinne that keeps many from religion and brings them to destruction when they will liue after the manner of the world and as their Forefathers haue done This is a false rule and a dangerous course Thou hast a few names That is persons whose names I know haue recorded They are called names bicause Christ obserues and knowes them by their names Where note that those that are the true seruants of God are particularly knowne vnto Christ The haires of your head are numbred sayth Christ to his Disciples much more were their names knowne Againe hee biddeth them reioyce that their names were written in heauen And Christ the good Sheepheard knowes his sheepe and cals them by their names Ioh. 10.3 This is a matter of endlesse comfort vnto the people of GOD for what can cause a man more to reioyce than to knowe that his name particularly is knowne to the King of Kings and that accordingly he hath speciall regard vnto him when the Lord would comfort Moses and put courage into him in doing the duties of his calling hee telleth him That hee was knowne vnto him by name Yea this is the foundation of mans saluation The Lord knoweth who are his Which haue not defiled their garments Heere they are commended for vprightnesse and sinceritie of life and conuersation in that they kept themselues from the verie shewes and appearance of euill when as thâ— rest of this Church was dead in sinne In their example Christ prescribeth vnto vs a patterne of true pietie howe wee ought to carry our selues in the Church of GOD on earth wee must not content our selues with a bare profession of Religion and keepe our selues from grosse sinnes only but abstain from the verie shewes of euill Yea more particularly here are three things taught vs touching sinne First that wee ought to make conscience of euerie sinne in our owne person Secondly that wee ought to keepe our selues from the conâ—agion of sinne in others either by giuing consent vnto them or furthering allowing them any way therein Thirdly that wee ought to abstaine from the verie occasions and shewes and appearances of sinnes so Paul teacheth vs to abstaine from all appearance of euill Ephes. 5.3 Hee will not haue sundrie sinnes as fornication vncleanesse c. so much as once named thereby to giue the least approbation vnto them We must therefore looke on this example lay it to our hearts and conforme our liues vnto it so shall wee bee good seruants of GOD and haue the same commendation with these few for true Religion stands not in knowledge but in obedience and this is true obedience to make conscience of euerie sinne in our owne persons to take heed of the infection of sinne in others and to abstayne from the appearance of euill A happie Church should we haue if these thinges were practised but this is the shame and reproach of our profession that wee haue no care of true obedience in our selues and others whereby we should glorifie God and grace our holy Religion The church of Rome hence gather that a man after baptisme may liue without mortall sinne For these few persons in this Church in their baptisme put on Christ and after kept themselues from all occasions of sinnes so as they had not committed any mortall sinne But their collection is vnsound for first though they had to this time abstained from all mortall sinne yet how can they prooue that they sinned not afterward Secondly they are sayd not to haue defiled their garments not for that they had not committed any sinne but because they endeauoured to keepe themselues from the appearance of all sinne and so must the obedience which is ascribed to Gods children in scripture be vnderstood namely of their sincere purpose and endeauor to obey so among vs those that haue a setled purpose resolution to make conscience of euerie sin and in all things to doe the will of God they are reputed for keepers of the law For GOD in his children accepts the will for the deed And they shall walke with mee in white After the commendation of these fewe Christ addeth a promise of liuing with him in glorie For so white garments haue alwayes beene vsed to signifie ioy happinesse life and glorie Ecclesiast 9.8 At all times let thy garments bee white that is take the delight and pleasure in vsing the creatures
Dauid himselfe a type of Christ as it is most excellently dysciphered in the Prophets Ier. 23.5.6 Hosea 3.5 where Christ is plainly called Dauid by the name of him that was his type signe figure Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh types of Christs kingdome as Dauids Answ. Because Dauids kingdome was a kingdom of light and pietie but theirs were kingdomes of sinne and iniquitie And he is said to haue the key of Dauids kingdom because his kingdome and the righteousnesse thereof was figured by the pietie in Dauids kingdome And this kinde of speaking is iustifiable by Gods word So Mat. 2.23 Christ is called a Nazarite which place hath relation to that which is said properly of Sāpson who was a most excellent figure of Christ and did most notably represent him in his death wherein hee killed more than in his life Now Christ is called an Nazarite not because he obserued their rites and orders for that he did not he dranke wine so did not the Nazarites but because he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order for he was perfectly seuered from all sinne and pollution And so here he is said to haue the key of Dauid because hee had the soueraigntie which was figured by Dauids Kingdome Which shutteth and no man openeth and openeth and no man shutteth Here Christs kingdome is compared to a house which can bee opened and shut by none but Christ whereby is signified that none hath power aboue Christ in his Kingdome and that his power therein is soueraigne and absolute So that hereby is meant that Christ Iesus sitting in heauen hath soueraigne power and authoritie ouer the whole Church of God to gouerne the same That we may the better vnderstand this soueraigne power of Christ we must know it hath three parts I. To prescribe II. To iudge III. To saue or destroy In Prescribing Christ hath absolute power and that in sundry things as first in prescribing doctrines of Faith and Religion vnto his Church to bee beleeued and obeyed and that on paine of damnation This power he puts in execution when in the bookes of the old and new Testament hee prescribeth the doctrine of the Law the Gospel to be obeyed and beleeued And none but he can make an Article of Faith or a law to binde the conscience and therefore Paul saith Whosoeuer shal teach any other Doctrine then that which ye haue receiued of vs let him be accursed Gal. 1.8 Secondly for regiment he hath absolute power to prescribe how he will haue his Church gouerned and by whom and therefore Moses when he was to make the Tabernacle did all things according to the patterne that the Lord gaue vnto him So Dauid gaue to Salomon patternes of all things that were in him by the spirit touching the building of the house of God 1. Chron. 28.12 Thirdly hee hath absolute power to appoint the time of keeping his Sabbath for as the ordaining of a Sabbath belongs to Christ so doeth the changing thereof hee that prescribeth worship must prescribe the ordinary set time thereunto which is to continue to the end And therfore it is but an opinion of men to hold that the church may make two or moe Sabbath dayes in a week if they wil. Fourthly In prescribing the Sacramēts and therefore Paul saith What I haue receiued of the Lord that deliuer I vnto you speaking of the Lords Supper For hee that giues grace must also appoint the signes and seales of grace The second part of Christs soueraigne power is power of Iudgement which is a soueraigne power to determine on his owne wil without the consent of others or submission to men or Angels And in determining Christ hath two priuiledges First to expound scripture the absolute power of expounding the Law belongeth to the Law-giuer and his exposition is Authenticall Secondly to determine of all Questions and Controuersies in Scripture And therefore it is a wicked opinion of the church of Rome which hold that the principall Iudge of interpreting Scripture and decyding controuersies is the Church The third part of Christs soueraigne power is to saue and destroy This is expressed in these words Hee openeth and no man shutteth and shutteth and no man openeth and for this cause he is sayd to haue the keyes of hell and of death Whereby is signified first that hee hath power to forgiue sins for that hee procureth at his Fathers hands Secondly that hee hath power to condemne for when men beleeue not his word hee hath power to hold them in their sins for which he can cast them into hell The ground of this three-fold power of Christ i◠this because hee is soueraigne Lorde ouer his Church and the members thereof The Church of Rome saith that this key of Dauid hath more in it then soueraigntie ouer his church to wit a power to make and depose Kings that bee in his Church This they teach that they might proue the Pope to haue title in ordayning and deposing of kings by vertue of the keyes But they erre grosly for though Christ as he is Mediatour bee aboue all kings yet in that regard hee neither maketh nor deposeth any kings and therefore he saith plainly My kingdō is not of this world This caused him to refuse to take vpon him the office of an earthly Iudge or prince to deuide an inheritance betweene two brethren Hence it was that he refused to giue sentence of the adulterous woman And yet as Christ is God hee maketh or deposeth earthly kings so the wise mail speaketh of him in the person of wisdō by me kings raign For the further cleering of this we must handle another point which is deriued hence concerning the power of the keyes which is a power whereby the power of the keyes of Dauid is put in execution This power of the Keyes is mentioned Mat. 16.19 when Christ saith vnto Peter I will giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bind vpon earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shall be loosed in heauen This power of the keyes is a ministery granted to Gods church to open and shut the kingdome of heauen First I call it a Ministerie that is a seruice because whatsoeuer the church doth in Christs name is nothing but the duetie of seruantes vnto their Lord from whence it is that the most worthy members and officers that euer were in the Church as the Prophets and Apostles were but the Ministers of Christ. That this is a seruice I shew more plainely thus When Adam fell in his sinne all mankinde fell with him and thereby were all barred from the kingdome of heauen Now since that fall Christ became man and in his manhood satisfied the iustice of God for mans sinnes And this