A GODLY AND LEARned Exposition or Commentarie vpon the three first Chapters of the Reuelation PREACHED IN CAMBRIDGE BY that reuerend and judicious Diuine maister WILLIAM PERKINS Ann. Dom. 1595. First published for the benefit of Gods Church by ROBERT HILL Bachelor of Diuinitie The second Edition reuised and enlarged after a more perfect copie at the request of M. PERKINS executors by THOMAS PIERSON Preacher of Gods word Hereunto is prefixed an Analysis of the Vision in these three Chapters And a twofold Table added one of places of Scripture the other of speciall points to bee obserued PROV 13.9 and PROV 4.18 The light of the righteous reioyceth by encrease shining more and more vnto the perfect day But the candle of the wicked shall be put out LONDON Printed by Adam Jslip for Cuthbert Burbie and are to be sold at his shop in Paules Churchyard at the signe of the Swan 1606. TO THE RIGHT VVORSHIPFVLL AND VERTVOVS Ladie the Ladie ELIZABETH MONTAGV of Hemington in Northamptonshire Grace and Peace IVST cause there was Right worshipfull as well in respect of the reuerend Author whose rest is now in glory as also of the godly Reader whose good herein claimes speciall stroke that some refining hand should recommend vnto the Church of God a more perfect coppie of this godly Exposition than the first edition hereof did affoord and yet no cause I find why your worthie children who no doubt for the Authors sake did more gratefully accept the former dedication should by me be depriued of their right Nay rather as they in heart I am persuaded did highly honour the Author for his double labor in Christs vineyard so do I reioyce this recompence is returned for their loue That with this worke their memorie with posteritie shall long endure And sith my paines herein yeelds me this right to make choyce of some to whom I also may commend the patronage hereof I presume to present the same vnto your Ladiship If this bee any kindnesse on my behalfe I confesse it is farre short of your desert and of my desire some others I know may challenge me herein as vnmindfull of their loue yet because God may offer me opportunitie hereafter to giue them good content this way I will intreat their patience for this time that I may ioyne the mother with the children in this worke of loue to affoord tuition to these godly labours of the dead It fits you best good Madam in many respects for neither will your children complaine of your admission into the society of their right nor you esteeme the lesser hereof because of their claime hereto by former possession They are your owne and you theirs this comes vnto you all as vnto one accounting your vnited loue for greater safetie and looke what grace it finds by your protection like grace it yeelds by many a good instruction Salomon saith Good vnderstanding maketh acceptable meaning to such as feare God for fooles hate knowledge how welcome then will this be vnto you who haue sayd vnto Wisedom thou art my sister and do esteeme the words of her mouth The ioy and reioycing of your heart sith herein you shall find on euery leafe some pleasant fruit of the tree of life a tast whereof I will here set before you that you may iudge the better of the store When the Disciples harts were full of greefe for Christs departure then at hand Philip sayd vnto him in the name of all Shew vs the father and it sufficeth Loe here behold and you shall see not the father alone but with the father the spirit of grace and with them both the Son of God so liuely described to your view that you may truly say of this knowledge God sanctifying the same vnto your soule It is eternall life When Christ would harten his Disciples for the great worke of their ministerie hee doth it by the promise of his presence saying Be hold I am with you alway The euidence and fruit whereof you shall hereby so well perceiue that hereupon I trust both you and many moe will learne to say with Dauid in temptation I haue set the Lord before me alway for he is at my right hand therefore I shall not slide And with Ieremie in affliction The Lord is with me like a mightie Gyant therefore my persecutors shall be ouerthrowne and shall not preuaile What shall I say more It would be too long to speake of the dignitie of Christs Church and ministerie here handled at large and to instance in particulars through the seuen Epistles to these seuen Churches of Asia onely this in the Preface of each Epistle learne what Christ is in himselfe and to his Church In the Matter behold the state of euery Church and see what Christ approueth and what his soule detesteth In the Conclusion see his bountie towards his children and the dutie of all to him againe The handling of these things will much delight your Christian heart for beside the Plaine euidence of the spirit in opening the text which is best pleasing vnto God and most profitable to his Church wherein this godly Author had a speciall grace the application is so fit and pertinent to our times that I had welnigh sayd He did foresee what we now behold and hath foretold what we for our lukewarmenesse and decay in loue may iustly feare Consider what I say and the Lord giue you vnderstanding in all things Hold fast that which you haue bee faithfull vnto death and the Lord will giue you the crowne of life For God is not vnrighteous that he should forget your workes and labor of loue which you haue shewed towards his name in that you haue ministred vnto the saints and yet do minister Now the God of hope fill you with all ioy and peace in beleeuing and increase your ioy by the constant walking of your children in the truth Yea the same Lord make all grace so to abound towards you all that alwayes hauing all sufficiencie in all things you may abound in euery good worke which is by Iesus Christ vnto the praise and glorie of God vnto whose gracious protection both now and euer I humbly commend your Ladiship with your godly familie London December 10. 1606. Your Ladiships to commaund Thomas Pierson TO THE RIGHT WORSHIPfull Sir Edward Montagu Sir Walter Montagu Sir Henry Montagu and Sir Charles Montagu Knights M. Iames Montagu Doctor of Diuinitie Deane of his Maiesties Chappell and M. Sidney Montagu Esquire the Ladie Susan Sandys and the Ladie Theodosia Capel children of that right worthie and religious Sir Edward Montagu of Bowghton in the Countie of North-hampton Knight and of the Ladie Elizabeth his worthie wife sister to the right Honourable Sir Iohn Harington Baron of Exton and father to the vertuous Ladie the Countesse of Bedford Grace and Peace RIght Worshipfull as the Patriarch Iacob had twelue
polluted with sinne that once washing was not ynough but sayth hee Wash mee againe and againe rince bathe and swill me in the bloud of Christ till I be purged and cleansed from all my sinnes And this same affection should be in euery one of vs wee should labour that our hearts may bee touched with a liuely sence of our vile estate by reason of our sinnes which make both bodie and soule most vgly and filthie in Gods sight and that the staine hereof is so deepely set in our soules that we can neuer be cleansed but by the washing of Christ his own hand and that in his owne hearts bloud yea that one washing will not serue but wee must be rinced and bathed therein For till such time as this consideration doe in some measure take place in our hearts it is not possible that we should loath sinne as we ought or come to this comfortable assurance of Gods loue that he hath washed away our sinnes in his bloud for this humilitie in our soules by reason of our sins is the beginning of all true grace and comfort Now this worke of Christ in washing vs from our sinnes doth comprehend a double benefit First the remission of our sinnes whereby the guilt and punishment due to them is taken away Secondly the mortification of sinne whereby the corruption of sinne is remooued and abolished And we must obserue that S. Iohn propounds this benefit generally without limitation saying Which washed vs from our sinnes That is from all our sinnes to giue vs to vnderstand that if any beleeue truly in Christ hee hath pardon of all his sinnes without any restraint or limitation either of number or qualitie bee they neuer so many or neuer so great By his bloud How can bloud wash away filthinesse nay it rather defiles a man Answ. This washing stands not in the substance of Christs bloud but in the merit thereof for that substance of bloud which was shed is lost and wee know not what is become of it whatsoeuer the Papists say but the merit therof remaineth still And Christs bloud deserues to purge away sinne rather than any other mans bloud as of Peter Iohn c. because his bloud was the bloud of God not of the godhead but of him who was both God and man For the manhood of Christ was receiued into the vnion of the second person And so it may be called the bloud of God as Paule sayth God redeemed his Church by his bloud that is Christ God incarnate And so it being the bloud of him that is God is more meritorious than the bloud of any creature whatsoeuer Besides Christ was appointed by God to be a publicke person in the worke of redemption and in his death and passion he stood in the roome and stead of all his elect so as when his bloud was shed their bloud was shâ—â— because it was shed for them But the bloud of other priuate men cannot answer for any besides themselues because it is shed onely for themselues Then damâ—â—ble is the doctrine of the Papists who hold the bloud of Martyrs can merit for others being applied vnto them for seeing they be but priuate men and suffered in their owne persons onely they cannot profit any other thereby By bloud we must vnderstand the passion of Christ a part for the whole and with all his fulfilling of the law vpon the crosse for in his suffering hee fulfilled the law and in fulfilling the law he suffered These two cannot be seuered saue onely in thought And so this word containes the whole obedience of Christ whereby he procured the remission and mortification of our sinnes Here then wee see two notable benefites of Christ vnto his church his loue the washing away of sinnes which S. Iohn sets downe to moue the churches with reuerence diligence to reade and delight in this booke All of vs will say wee are sure God loues vs and hath pardoned our sinnes in Christ why then doe wee not shew our loue againe to him by hearing and reading his word set downe in this or any other booke of Scripture and by yeelding answerable obedience thereto Why then do we not offer vp ourselues soules and bodies to serue him as the Apostle requires Rom. 1â— 1 by way of recompence for his mercies and loue shed out vnto vs But alas that is more common which is most shamefull to turne Gods grace into wantonnesse for when men say God loues them and hath washed away their sinnes yet they rebell against him when as these two benefites are here recorded to bee inâ—ucements of continuall loue and obedience to his holy word Verse 6. And made vs kings and 〈◊〉 to God euen his father to him be glory and dominion for 〈◊〉 Amen In these words is set downe the third worke and benefit of Christ bestowed on his church and on euery true member thereof For the better vnderstanding whereof we must consider in them foure points First the dignitie and excellencie of all true beleeuers and memberâ— of Christ They are kings and priests Secondly when they be made kings and priests in this life noted by the phrase of speech hath maâ—â— Wherein 〈◊〉 speaketh of the church on earth and vseth a word that signifieth the time past Thirdly the maner how they become kings and priests they are not so borne but Christ hath made them such Fourthly to whom they be made such to God euen the father For the first The dignitie of all true beleeuers hath two heads first They bee kings secondly Priests They are called kings not in regard of an earthly kingdome for vsually the condition of most beleeuers on earth is base and contemptible but in regard of a spirituall kingdome the kingdome of heauen whereto the Lord giues them right title and interest in and by Iesus Christ. So our Sauiour Christ speaketh to his disciples Feare not little flocke it is your fathers will to giue you the kingdome And againe Behold I giue vnto you a kingdome Now the faithfull are kings in these respects first because by Christ they bee lords and conquerours of all these enemies sinne Sathan the world death hell and their owne flesh Secondly because in and by Christ they are partakers of the glorie of Christs kingdome and saluation for they receiue of Christ grace for grace and so answereably glory for glory and felicitie for felicitie Thirdly because they be made lords of all things in heauen and earth except good Angels and the church All things are yours whether it be Paule or Apollos or Cephas or the world or life or death whether things present or to come euen all are yours and yee Christs Quest. But if Christ bee king and all his members kings how do they differ Answ. In two points First Christ is the sonne of God by nature and so a king by nature hauing the right of the kingdome of heauen by inheritance but the members of Christ
be dissolued and soule and body separated then must the child of God remember that he is a king in Christ and this will stay his heart against the feare of death for herein shall hee see that by death as through a straight passage he shall enter into the full possession of his kingdome And thus much in that wee are kings From the second dignitie of beleeuers which is to be priests vnto God we are likewise taught sundry duties First to teach and instruct one another It was the office of the priest vnder the law to teach the people the will of God The priests lips should preserue knowledge Malach. 2. vers 7. And now vnder the Gospell not onely the minister but euery true beleeuer is a spirituall priest and therefore ought to teach and admonish one another Coloss 3.16 When the Lord sayth Touch noâ— mine annoynted and doe my prophets no harme Psa. 105.15 He calleth all his faithfull by the name of Prophets because they ought to haue the knowledge of his wil and bee able also in due time and vpon iust occasion to teach the same to others that so the Gospell of Christ may flourish And as this dutie belongs to all men so especially to gouernours as parents and masters they must shew themselues priests to their charges Abraham did it Genes 18. Dauid did it Prou. 4. And Bathshebath did it Prou. 31. And all must doe it that desire an holy generation to succeed after them We teach them other things why not religion Secondly seeing wee bee priests wee must pray vnfainedly not onely for our selues But for all men especially the members of Christ. The priest in the old Testament must pray and make request not onely for himselfe but for the people also And herein stands the praise of a Christian to pray for his brethren Hence it is that Paule sayth Pray for all the Saints and for me Ephes. 6.18 Moyses is highly commended for this dutie especially when he prayed for the Israelites and stood before the Lord in the gap to turne away his wrath Exod. 32. Elias for his power in prayer and prophesie is called the chariot and horsemâ—n of Israell 2. King â— 12 And this is recorded for the praise of Hezechiâ— That when the people were vnprepared at the eating of the Passeouer He prayed to the Lord for mercy and was hâ—ard 2. Chron. 30.18 And so when we find any commended in scripture for his gift in prayer it is not so much for that hee prayed diligently for himselfe as for the whole church of God Thirdly being priests we must offer spirituall sacrifice vnto God that is dedicate our selues our soules and bodies and all that is in vs our wit learning knowledge and euery gift of bodie or mind to Gods seruice That we may doe all this to his glory we must looke that euery thing we take in hand haue his beginning from a pure heart a good conscience and faith vnfained and be directed to a good end to Gods glory principally and the good of others whom it may concerne Fourthly we must be full of blessings The priests in the old Testament Numbers 6â— vsed to blesse the people so must we if we be Christians because wee are spirituall priests We must take heede of all cursed speaking of slaundering and backbiting of swearing and forswearing and giue our selues to blessed and gratious speeches to all men and of all men friends or foes Rom. 12.14 Fiftly wee must seeke to haue God for our portion The Leuits had no portion in the land of Canaan but the tenthâ— onely The Lord was their portion So we being priests to God must bee content with any estate in this world for God is our portion We must not seek too much after any inheriâ—â—nce on earth for then we carry not our selues like priests vnto God The fauour of God in Christ must be the thing we long for and therin must we reioyce To him be glory and dominion for euermore Amen These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church as it were interrupting himselfe for the great desire hee had to the glory of God Whereby wee are taught that the consideration of Gods benefites towards vs specially such as concerne the kingdom of heauen should stirre vp our hearts to giue continuall prayse and glory to God This was Dauids affection when he felt in his soule the pardon of his sinnes and therefore hee breakes out into this thanksgiuing My soule prayse thou the Lord and forget not all his benefits Psalme 103. â— And so did Paule after the blessed memory of Gods mercy in his vocation 1. Tim. 1.17 Secondly in this example of Iohn wee may learne what is the true forme of giuing thankes to God namely to ascribe vnto him all power glory and absolute dominion for euermore But alas it is too too manifest that our corrupt nature will not do this but taking from God his due bestoweth it on creatures yea on our owne selues It is a matter of grace to know what is due to God and to ascribe the same vnto him and therefore we are charged to giue vnto the Lord glory and power which in the next words he cals the glory of his name Psal. 96.7 8. So Christ he teacheth vs to ascribe all power glory might and dominion to God when wee say in the Lords prayer For thine is the kingdome the power and glory that is The kingdome of heauen is thine all power in heauen and earth is thine and therefore all glory is thine and from our hearts wee doe ascribe the same vnto thee Lastly S. Iohn addeth Amen that is So be it Let all glory and dominion bee giuen to Christ which is the same he said before Whereby he doth testifie his feruent affection and strength of desire after the glory of Christ else he would not haue doubled his thanksgiuing And so should it be with vs we should not freese in our thankesgiuing for Gods benefits but labour to haue our hearts tongues to double the same that thereby we may testifie our feruent and earnest desire after his praise and glory Verse 7. Behold hee commeth with clouds and euery eye shall see him yea euen they which pierced him through and all kinreds of the earth shall wayle before him Euen so Amen These words are a declaration of the fourth action of our Sauiour Christ towards his church and that is his second comming to iudgement to iudge both quicke and dead Wherein wee are to consider sundry points first this note of attention Behold secondly the action of Christs comming it selfe Hee commeth Thirdly the manner how with clouds amplified by the manifestation therof Euery eye shall see him euen they that pierced him fourthly the effect of his comming All tribes of the earth shall
hearts As if he should say to Iesabell and her companie you may persuade your selues that because your sinnes are secret therefore my iudgements shall not befall you But know that I will discouer your secret sinnes and practises in such sort as all Churches shall know by experience in your persons that I do see and discerne the most hidden thoughts of mans heart First here obserue to whome Christ will discouer their sinnes not to all the world but to the Church of God All Churches shall know This Christ doth to terrifie Iesabell her companie For as it is an excellent honour to bee well esteemed of with the Churches of God so it is a most shamefull dishonour to bee in disgrace with the Churches of God For whatsoeuer is bound or loosed by the Churches on earth the same is bound or loosed in heauen And therefore by due proportion it followeth that they which are in disgrace with Godâ— Churches on earth are also in disgrace with God himselfe in heauen Hence wee are taught that howsoeuer we must so much as in vs lieth endeuour to approoue our selues to the whole world yet especially wee must labour to bee in good account with the Churches of God and the members thereof And on the contrarie we must continually auoide the doing of all such things as may iustly bring vs into disgrace with the Church of God Rom. 16.16 The Churches of Christ salute you And 1. Cor. 16.19 All the Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings vnto them But hereby hee would signifie that all Churches did approue of them which hee saith for their great comfort Paule receiued Timothie into the companie because the Churches gaue him a good report Act. 16.2.3 But what is the thing that all churches should know by experience in the persons of Iezabell and her company namely that Christ is he which doth indeed search the reynes and the hearts where by Reynes and hearts wee must vnderstand the same things namely the thoughts and affections of men for in that sence those words are often vsed in the old Testament Quest. How can reynes signifie the thoughts and affections seeing the thoughts are seated in the braine and the affections in the heart Answ. The reynes are put for the thoughts and affections not because they are seated therein but for that resemblance and analogie that is betweene them for as the reynes are seated in the most secret part of the bodie so the thoughts and affections are seated in the most secret place of the soule and the heart is pâ—rt for the thoughts and affections first because the affections are there seated secondly because the thoughts though they bee seated in the braine yet they haue their operation in the heart for ioyfull thoughts make a merry heart and fearefull thoughts an heauie heart Againe the word Search signifieth a most narrow search and such a one as goeth with finding thereby shewing that nothing is so secret in man but the Lord both can and doth see and discerne the same Hence wee learne first that Christ our Sauiour is not onely man but very God one person standing of two natures That Christ is man heretickes denie not but whether he be God or not there is the question Which yet is here euidently prooued for hee that hath in him the peculiar properties of God must needs be God But Christ hath in him the true properties of God he can search and discerne all the thoughts and all the affections of the hearts of all men which none can doe but God onely Ierem 17.9 10 The heart is deceitfull and wicked aboue all things who can know it I the Lord search the heâ—â—t and trie the reynes And therefore Christ is the true and very God Secondly hereby wee are taught to beware and take heed of hypocrisie in all things but especially in the matters of religion Hypocrisie is when a man seemes outwardly to be that which hee is not inwardly But wee must haue care to bee truly in heart that which we appeare to bee in life and profession wee must come as neere Christ in thought and affection as in our outward action for Christ knowes as well the whole estate of euerie mans reynes and heart as he doth their speeches and their deeds Thirdly hereby wee must learne to suspect our selues of our vnknowne sinnes as of our vnbeleefe and presumption not contenting our selues with an acknowledgement of our known sinnes for wee can neuer discerne the depth of our corrupt heart and yet God knoweth them This was Dauids practise after due examination of himselfe hee yet crieth Lord cleanse mee from my secret sinnes As if he should say I haue O Lord searched my heart but I cannot sufficiently know mine owne corruptions therefore doe thou O Lord helpe to cleanse mee from them If this were practised true religion would flourish for many iustifie themselues when as they know not what is in their hearts little considering what Christ sayth vnto the Pharisees You are they which iustifie your selues before men but Christ knoweth your hearts And I will giue to euery one of you according to your workes Here Christ proceedeth to remooue a second wicked conceit whereby they might seeme to illude Gods iudgements threatened For they might say Let the Lord send iudgments and plagues vpon vs yet wee shall escape them as Isay sayd of the wicked in his time That they made a league with death and hell and sayd the iudgements of God shall passe ouer them Isay. 28. verse 15. But to cut off this vaine conceit Christ threateneth a iust reward to euery one according to his workes As if hee should say You may sooth vp your selues and falsely thinke that you shall escape my iudgements but know it that I will reward euery one of you partly in this life and principally at the day of iudgement according to your workes bee they good or bad For these words must especially â—ee vnderstood of the day of iudgement as they are vsed 〈◊〉 2. â— and Reuel 2â— 12 Hence the Papists gather that men are saued not onely by faith in Christ but also by workes for thus they reason â—y that whereby wee must bee iudged must wee bee iustified and â—aâ—ed but by workes wee must bee iudged and therefore saued Answ The Proposition is false There is great difference betweene iustifying and iudging for iudging is onely the declaration of a man to bee iust but iustification is the making of a man iust And because the declaration of a man to bee iust is by workes therefore is iudgement by workes Againe it is not sayd I will giue to you for your works but according to your workes If he had sayd I will giue to euery one of you for your workes then it might haue seemed they had bin iustified by them But here Christ doth only make works an outward
Thirdly men will professe that they are rich in loue both towards God and their neighbours when as they loue the world and the pleasures thereof more than Christ and so haue no true loue of God in their harts Fourthly to make more plain that this spirituall pride raignes in mens harts mark this let any bodily calamity be made knowne to a man that is newly befallen him oh how is hee presently perplexed but let Gods Minister out of his word make knowne vnto him his inward fearfull estate that by reason of sinne hee is in danger of Gods iudgements and a firebrand of Hell hee is not affraide Worldly newes doth affright men much when as the threatnings of the word mooue them nothing What argueth this but that their hearts are fore-stalled with this false conceit I am rich The drunkard in his drunkennesse the filthie person in his vncleannesse and euerie man in his sinne sootheth himselfe with this God is mercifull I am rich and in his fauour hee will not condemne me Well it being thus manifest that spirituall pride is our common sin We must labour to see it in our selues and vse all good meanes that it may be remooued The means follow afterwards And increased with goods or am made rich so the words are these words are added onely for amplification to shew that this church had not any smal portion but an exceeding measure of spirituall pride The doubling of the words sheweth the strength of this conceit What 's the cause that this Church was growne to such an height of pride Answ. It may be it was knowledge wherewith no doubt the Angell of this Church and many therin did abound now the holy Ghost saith That knowledge pusseth vp This is true in all places great knowledg without speciall grace great pride This is the sinne of the Schooles of learning Where knowledge abounds there pride of heart abounds and men are puffed vp according to the measure of their gifts vnlesse by his grace and the sight of their sins God doe humble them And haue need of nothing This is a further signe of their great pride that they thought they needed not the helpe of any thinge or any person beside themselues And all such as thinke they haue no need of the blood of Christ for the washing away of their sinnes doe surfet and abound with this spirituall pride of heart This serues further to conuince our congregations of this damnable spirituall pride If any one be sicke in bodie hee streight sendeth to the Phisitian but not one of a thousand seeketh to the Minister till the pange of death draw neere The soules disease by sin is not felt there is no complaint for want of the blood of Christ. But if wee would be emptied of this pride wee must labour to see that wee stand in neede of Christ and euerie droppe of his blood till such time as wee feele that in vs there is no goodnesse in our hearts VVee are but the proude Laodiceans and our case is wretched and damnable And knowest not how thou art wretched and miserable and poore and blinde and naked Christ intending to strike this sin of pride to the verie heart doth here set downe the true cause thereof to wit Ignorance as if hee should say Thou knowest not thine owne naturall estate as thou art borne of Adam out of Christ and therefore thou art proude and thy pride maketh thee luke-warme Then he sheweth whereof they were ignorant namely of their naturall estate For the first Christ making Ignorance the cause of their Pride teacheth vs that Pride is not the first sin that euer was in the world as many both Papists and others haue thought True it is Pride is a great and mother sinne and the cause of many fowle iniquities but yet Ignorance is a mother sin wherof Pride springeth The cause why any person swelles with pride in himselfe is Ignorance of his owne naturall estate By this then wee are taught to learne to knowe our owne estate what wee are by nature in our selues without Christ for that is the way to pull downe our hearts For this cause the Prophets of God vsed to call men To a searching of themselues Zeph. 2.1 when they would bring the people to humilitie and grace that men seeing their estate by reason of their sinnes to bee damnable might bee humbled and caused to forsake themselues and come vnto Christ. And surely till such time as men bee humbled for their sinnes they will neuer get sound grace but be as the proud Pharisie hypocrits and dissemblers though they haue much knowledg But when a man hath searched his naturall estate then besides knowledg of himselfe come other most excellent graces as humilitie the feare of God and true obedience with good conscience And therefore first of all let vs labour to be acquainted with our own estate in our selues with our personall sins with Gods iudgmēts due vnto vs for them For this is the ground of true grace The spots and blemishes of our bodies we can soone espy and wipe away and why should wee bee lesse carefull of our soules which be farre better That Christ might fully make knowne vnto them their ignorance of thēselues it pleaseth him to desrcibe to thē their naturall estate so proportionally the naturall condition of all Churches of all people which is the state of mans miserie This he propoundeth two waies first generally in these wordes and knowest not how thou art wretched and miserable then by the parts thereof which be three Pouertie Blindnesse and Nakednesse For the first The word translated Wretched signifieth one subiect to calamities griefes and in a word to all miseries And that we may know who is thus wretched I will enter into a description of mans miserie whereof that we may conceiue aright two things are to bee considered First the roote and fountaine thereof for therein wee shall best see what miserie meaneth This root is originall sinne and it hath two braunches First that particular transgression whereby Adam sinned which was not only the sinne of his person but also of the whole nature of man spreading it self to all his posterity Christ excepted Secondly the defacing of Gods Image and the corrupting of mans heart which by reason of the fall of our first parents hath in it a pronesse vnto all sin both in will affection and in all the faculties of the soule In these two stands originall sin and in them and with them must wee conceiue of mans misery as in the root thereof Secondly we must conceiue of mans misery vnder the forme of punishmēt hauing relation to the first sin of Adam to the corruption of ech mans nature therby receiued The punishent of sin must be considered sundry waies according to the diuers kind of mans being either in this world or after For it is either in this life or at the end of this life or after this life
And so accordingly is misery to be considered Now of the punishments in this life some concerne the whole man some the parts of man some his estate PunishmeÌ„ts concerning the whole man bee of two sorts The first is subiection to the wrath of GOD whereby a man since Adams fall is made the child of wrath a misery of all miseries yet the more greeuous because without some grace a man cannot discern see the same The second is a Bondage vnder the Diuell wherby a man in his mind will affections is subiect euery way to the will of the Diuell which though we cannot describe yet wee may thus conceiue of it The regenerate man saith I sin but I would not sin The naturall man saith I sin and I will sin It is my nature to sin and my delight and this was the state of this Church Punishments concerning the parts of man bee either miseries of his soule or of his body the miseries of his soule be these First in the vnderstanding Ignorance of Gods will And in sundry madnesse and foolishnesse and in all men pain and difficulty both to learn remember whatsoeuer is good which was not in man by creation In the conscience also be accusations secret feares and terrours In the will is rebellion to Gods will In all affections peruersnesse All which are miseries of the soule The body also hath these miseries First it is subiect to all infirmities sicknesses diseases and aches which are so many as all the bookes of Phisitians neither doe nor can record the same Secondly mans body is mortal subiect to teÌ„poral deth which no man can possibly auoid or preuent by all the art and skill in the world Punishments of mans estate concerne either his goods or calling In goods there bee these miseries want of things necessary for by reason of sin it is a punishment in it owne nature a curse and all the hurts that come by the creatures for their enmity towards man towards one another as also their subiection to vanitie all these be miseries and the punishments of mans sinne In mans calling there is miserie for therein man is subiect to trouble to losses and sorow which come as a punishment of mans first sinne And all these be the miseries of man in this life At the end of this life comes bodily death the separation of soule and bodie asunder which in it selfe is a most fearfull curse for so it is the verie gate of Hell But after this life is the accomplishmeÌ„t of all miseries that is eternal destruction and condemnation in hell fire which to be the end of all misery appeares by this because it is a separation of mans person from the societie presence of God and an enduring of Gods wrath in the whole person euen in the place of the Diuell and damned soules that not for a time but for euer and euer eternally And thus we see what punishment is and answerably what misery is wherby we may see what it is to be wretched namely in a word to be subiect to al miseries whether we consider theÌ„ in the râ—ot thereof originall sin or vnder the forme of punishment in this life in the whole person and in soule body seuerally in goods and calling at the end of this life and in the world to come The proper end that moues Christ to say to this Church She knew not that shee was wretched is this to teach this Church and in them vs and all Churches to learne to knowe their owne miseries to feele the same and to be touched in conscience for them We therfore must learne not to â—â—atter our selus with hope of our good state but labor to see our miserie both in sin the punishment thereof And seeing it striue to be touched with it that we may crie with the Iewes What shal we do to be saued for till such time as this in some measure be wrought in vs we shal be but luke-warme professors hauing a shew of godlines but wanting the power thereof The true sight of our miserie is the gift and grace of God but yet we must vse all good means that we may come to see the same to be touched with it that so we may haue hearts hereby fit to receiue the Gospell which containes the remedie of this our miserie And miserable that is worthy to be pitied this is added not to set downe another thing but to expres the greatnes of their misery as if he should say Thy misery is not small but so great and so greeuous as indeed thou art in that regard to be pitied of all men Hence we learne that we must not despise parties miserable by reason of their sins or scorne and contemne them But contrariwise lament pity them When Dauid saw men sin and so pull heapes of miseries vpon them he shed riuers of tears The Lord makes it a good mans property to mourne for the abhominations of the people Ieremie for the sins of the people wished his head were full of water And iust Lot greeued his righteous hart for the abhominations of Sodome It was the fault of the Corinthians which Paul reprooueth that when the incestuous man had sinned that greeuous sinne They were not humbled but puffed with contempt against the partie And it is a fault in sundry men at this daye that they are not humbled in themselues when they see other men sin We must not do so but shew the grace we haue aboue others in being greeued for the miseries which men without grace by their sins pull dayly vpon them Thus much of their miserie in generall The partes of their miserie are three which Christ noteth particularly that if it were possible he might cause this church to lay aside this damnable pride for these in all men are maine miseries The First is pouertie And poore that is properly one that hath not a rag to his back nor bread to his mouth vnlesse hee begge the same of others But here it is taken for one that is spiritually poore which pouerty wee shall better conceiue if we do vnderstand what be true spirituall riches True riches be Gods grace and sauor in Christ as the pardon of sinne and life euerlasting The poore man therefore is hee that wanteth Gods fauour for the remission of his sins and the gift of eternall life hath in him no good thing that is acceptable to God but in regard of his soule is as silly and poore as any beggar in regard of his bodie The end why Christ calleth this church poore is to beat downe the proud conceit of her owne good estate and to cause her to feele her spirituall pouertie and so become poore in spirit And we in them are likewise taught to labour to feele our owne pouertie how by nature there is no goodnesse in vs but wee are vtterly destitute of the grace 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
but the deadly wounds of Christs enemies And 〈◊〉 much for the worke of the Word vpon the wicked The second worke of this two edged sword is in Gods elect in them it hath sundry workes all which â—end to their subiection First it woundeth to the quicke the corruption of their nature This is one speciall cause why it is called a two edged sword because it entereth deeply into the heart of Gods children and giueth their corruption such a deadly blow as it shall neuer recouer againe It killeth not the person as it doth in the wicked but quicâ—ening the soule it woundeth his corruption Paule ministred the Gospell that the offering vp of the Gentiles might be acceptable Where reseÌ„bling Gods church to a sacrifice hee giueth vs to vnderstand that euery true Christian must be slaine though not in body and soule yet in regard of sinfull motions corrupt affections and rebellious actions by this two edged sword of the spirit And this is his conuersion whereby the roote of corruption is stocked vp Secondly after conuersion this two edged sword serueth to cut off and pare away the remnants of vnbeleefe doubting impietie anger and other sins that be in the elect Euery branch saith Christ that bringeth forth fruit in mee my father the husbandman gruneth to make it bring foâ—rth more fruit Thirdly it serueth to keepe Gods children in awe and subiection vnto him In this vision Christ standeth in his church holding vp the scepter of his kingdome which hee beareth in his mouth for this end that though his enemies will not bee brought in subiection vnto him yet his owne children might hereby be kept in awe of him He therefore that will not at the lifting vp of this two edged sword tremble and feare before Christ is but a rebellious subiect If there bee brawling in humane societies let the magistrate but shew himselfe with the sword of iustice and straightway euery one is quiet if any resist he is taken for a rebell Now shall this be effected in ciuile policie and not bee true in Christs spirituall gouernment vnlesse therefore wee will shew our selues rebels against Christ let vs cease from sinne and tremble before him seeing hee holdeth out vnto vs the scepter of his word Fourthly this sword serueth notably for our defence and victory in all temptations Ephes 6. â—â— This sword of the â—pirit the word of God is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan Matth. 4 And thus wee see how the word of God is a two edged sword in regard of the elect Hence we are taught that when wee haue the doctrine of the Law and of the Gospell preached vnto vs we must with all reuerence heare and receiue the same Men will heare it while it is taught generally but if it once touch their particular faults then they cannot brooke it But wee must suffer it to ransacke our hearts and be glad thereof for by this meanes our corruption is wounded and sinne slaine in vs our soules are conuerted vnto God and shall bee saued If any man were diseased with a fistula or any other dangerous sore he would willingly suffer the surgeon to search and pierce into the fame Shall wee doe this for our bodily health and shall wee not suffer the word of God to enter into our hearts to rip vp our sinnes that they being wounded and subdued wee may bee healed and so our soules liue for euer wee cannot liue vnto God till wee die vnto sinne and wee can neuer die vnto sinne till the same bee wounded in vs by this two edged sword Away therefore with all nicenesse in disliking the word when it crosseth our humour and if wee loue eternall life Let vs then embrace it most willingly Saint Iohn sayth fâ—â—ther of this two edged sword that it came out of Christs mouth Other kings carry their swords and scepters in their hands but Christ beareth his in his mouth to teach vs this speciall point That wee must receiue no doctrine from any man which hee hath not receiued from thâ— mouth of Christ. For first God reuealeth his will vnto his son Christ deliuereth it vnto his Prophetâ— and Apostles by the spirit and to his ministers in their writings They therefore must deliuer nothing vnto Gods people but that which they haue from Christ if they deliuer ought els they hold noâ— forth Christs sword neither can it haue that powerfull effect either in the godly or in the wicked And his face 〈…〉 the Sunne shineth iâ— his brightnesse Here is the last braunch of this description of Christ his face is compared to the shining of the Sunne and that in his strength because Christ is vnto his churchâ— as the Sunne is to the world And looke what duties the Sunne performeth vnto the world the same duties Christ performes vnto his church in a more excellent manner as their resemblance will euidently declare First the Sunne in the world dispelleth night and darkenesse and maketh the day by bringing light so Christ the sonne of righteousnesse Malach. 4.2 sendeth downe the bright beames of knowledge and grace into his church wherby blindnesse and ignorance is taken away 2. Corinth 4.6 And hereby euery one of what sort or place soeuer is taught first to labour for knowledge of the will of God A great shame it is for any to bee ignorant herâ—in when the day commeth we set open our windowes to let in the light of the Sunne for our comfort behold Christ Iesus is euer a shining light in his church Why then should wee not open our hearts that the beames of light and knowledge which descend from him may enter into vs and giue vs light Secondly wee must hereby learne in our whole conuersation among men to walke by this light We are here but pilgrims trauelling towards heauen and the way of this miserable word is full of darkenesse yet Christ Iesus is in the middest of his church shining as the Sunne in his strength to giue the light of knowledge whereby wee may see the right way thither Without him there is nothing but darkenesse and wandering his word is the light and himselfe the day starre We therefore must attend vnto him in all our affaires of this life and in the particular duties of our lawfull callings take direction from the light which shineth from his face Secondly the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies as experience in the spring time teacheth So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat â—nto the dead and frozen heart of man he is of power to comfort them that mourne to giue life to the broken hearted and to reuiue the spirit of the humble Isay. 57.15 and for this most excellent worke may well bee called the Sunne of Righteousnessâ— In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth
reuerence as from the Lord. Lastly in this exceeding feare of Iohn who was an Apostle and a very godly and righteous man wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie And if no man be he neuer so holy can stand before Gods presence much lesse can the most righteous workes of any man endure the triall of his iudgement if his person cannot abide his presence his workes will neuer beare his iudgement For the person must first bee approoued before the workes be accepted Therefore damnable is the doctrine of the church of Rome which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace as meanes of their iustification and part of satisfaction to Gods iustice It is a doctrine of desperation for how can our works be perfectly holie seeing our persons are but sanctified here in part And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man II. point The effect of this feare in his body He fell downe as dead at his feete This was no small feare but exceding great astonishing his senses and laying him downe as dead Physitions say and that truly the mind followeth the temperature of the body But hence we may as truly say That the body followeth the disposition of the mind for the affections of the soule wil worke vpon the body like vnto strong diseases Iohns feare casteth his body into a sound And so horrour of conscience when the heart is cold will make the body hot and the intrals to roule in the body The same may be sayd of anger 1. Reg. 21.4 When Ahab could not obtaine Nabals vineyard he layd him downe on his bed in displeasure and was almost dead Euen so will other affections worke vpon the body Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike but somtimes by curing of the mind and ordering of the affections for when the distemper of the body ariseth from the disorder of the mind then till the mind be well composed and setled physicke will little auaile III. point The kind of this feare is insinuated in these words he fell at his feet Wherby the holy Ghost giueth vs to vnderstand that this was a religious reuerent feare which hee bare to Christ For this kind of prostrating the body betokeneth humilitie and argueth a reuerent estimation of the thing feared Hence we are taught when we come into the presence of Christ we must prostrat our selues as Iohn did and looke that we be striken with a religious feare of his maiestie If any shall thinke that Christ is now ascended into heauen and therefore we cannot now fall down at his feet as Iohn did I answer though Christ be now in heauen yet hath he his feet vpon earth at which we must fall downe In the old testament the mercy-seat was the pledge of Gods presence and therefore it is called Gods footestoole Psal. 99.5 before which the Iewes were to fall downe Well though the mercy-seat be now taken away yet some thing is instead thereof For wheresoeuer Gods people assemble themselues in the name of God there is his footstoole and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus and do all duties vnto him with all feare awe and reuerence of his maiestie This feare of Iohn though it was holy yet is it tainted with some sinne and corruption for it was an immoderat feare of death which made him thus astonished and affright Whence wee learne that the most holy affections of righteous men are not perâ—ectly holy but mixed with imperfection according to the measure of their sanctification which is alwayes in part in this life Whereby it appeares that no man hath in him a filiall feare of God alone but some seruile feare whereby wee feare God for his iudgements is mixed therewith And thus much for Iohns feare which is the occasion of his confirmation Now followeth the meanes of his confirmation in these words Then he layd his right hand vpon me saying feare not I am the first and the last and I am aliue but I was dead and behold I am aliue for euermore Amen and I haue the keyes of hell and death Here note two things first the time when Christ vsed these meanes for Iohns confirmation secondly the means themselues The time is noted in this word then that is after his presence had stroken a feare in my heart which made me as dead then the Lord vsed meanes to comfort me The meanes of comfort and confirmation are then vsed when the party is humbled And thus the Lord dealeth with all his seruants in the matter of their saluation First he bruiseth their stonie hearts and woundeth their sinfull soules before hee powreth in the oyle of grace First a man must bee a lost sheepe and then Christ findeth him and layeth him on his shoulders and bringeth him home And indeed they that would feele sound comfort by Christ must first be humbled in themselues And the reason why men reape so little comfort either by the word or sacraments is the want of true humiliation before they come whereby the soule is fitted for grace and consolation II. point The meanes vsed by Christ to confirme Iohn and they are two First a sensible signe He layd his right hand vpon me Secondly comfortable words Feare not Here first obserue in generall Christs gratious dealing with Iohn he vseth not one meanes apart but in great mercie that he may throughly confirme Iohn he giueth him both a signe and words And so hee hath alwayes dealt with his seruants When he called Moses to bee a deliuerer of his people First hee gaue him his word saying I will be with thee and then a signe saying Vpon this mountaine shal ye serue God Exâ—d 3.12 So when he would confirme the heart of Ahaz against his enemies he first giues him a promise of deliuerance verse 7. then biddeth him aske a signe vers 11. And for this cause Christ in the publishing of his Gospell added signes and miracles vnto his word that the truth thereof might be fully confirmed And so in the worke of our saluation besides his mercifull promises which were sufficient in respect of his fidelitie he giueth vs further signes and seales to support our weaknesse and to confirme our faith in the assurance thereof euen the vse of the holy Sacraments This teacheth vs that Christ hath a speciall care ouer his church and people in that he doth so condescend and abase himselfe vnto their weaknesse adding vnto his word which of it selfe were sufficient signes and tokens that by both he might more euidently giue that assurance which by one alone our weaknes would not so well conceiue Againe in this meanes of confirmation note the order which Christ vseth
For the first I know thy workes many doe expound this of workes of mercie and liberalitie but that wil not so well stand for he saith to euerie church I know thy workes and yet some of them are blamed for want of these good workes By works then is meant the wayes that is the practises and dealings of the whole church as well of ministers as people in all their affaires Also by knowledge here we must vnderstand a knowledge that goeth with application as may appeare by comparing this with the fourth verse whither it hath relation for thus they must go I know thy workes and approue of them and yet I haue somthing against thee So that his meaning is I know thy workes that is all thy wayes and dealings in thy life and conuersation are manifest vnto me and I do generally approue of them Here first in this testimonie of his knowledge Christ ministreth a remedie against secret sinnes and offences The theefe the murtherer and adulterer wait for the night wherein to attempt their shamefull practises The tradesman in secret falsifyeth his weights and mingleth his wares among most men fraud oppression and iniustice do abound and all because they thinke that if men see not all is well as Dauid saith the wicked man saith God shall not see he will not regard But if men could thinke and bee persuaded of this that Christ seeth and knoweth all their wayes it would cause them to make conscience not onely of grosse sinnes but euen of their hidden and secret offences Secondly whereas this knowledge is ioyned with approbation it may be demanded how this can stand with the iustice of God to approue of that which is not answerable to the tenour of his law as the best workes of the most righteous man are not beeing stained with some corruption Isay. 64 6. Answ. The Gospell which is another part of Gods wil reuealeth more vnto vs than euer the law could do namely that if a man bee in Christ to him there is no condemnation and that God will accept his true desire and endeuour to please him for the deed it selfe 2. Cor. 8.12 And thus according to the tenour of the Gospell Christ approueth of their workes in this place though they were not able to abide the â—igor of his law But a Papist will here reason thus If a righteous mans workes bee approued of God then they are no sinnes for God will not approue of any thing that is sinfull and if his workes be no sinnes then he may fulfill the law and so bee iustified by his workes Answ. That which Christ approueth simply hath no sinne in it but here he onely approueth of their workes in part namely so farre foorth as they came from the work of his spirit in them but as they proceed from the will of the worker which is in part corrupt they are not free from the staine of sinne and so he approueth them not Againe workes of grace are approued of Christ with the pardon of sinne for accepting of the person he remitteth the faults that be in his good workes and so onely approueth his own worke in him And so here we must conceiue of his approbation of their workes to wit as proceeding from his spirit and hauing the faults thereof remitted in his owne merit The speciall commendation of this church is for particular actions The first whereof is diligent labour which is an excellent worke especally in a minister of Gods word to be painefull in his particular calling for the faithfull instruction and godly regiment of his particular charge Hence Paule saith 1. Tim. 5.17 He that laboureth in the word and doctrine is principally worthy double honor And herein Paul matcheth yea preferreth himselfe before other Apostles That hee laboured more abundantly in the ministery of the Gospell than they all 1. Cor. 15.10 Hence we learne that the worke of the ministerie if it be done as it ought is a worke full of great paines and labour contrary to the common opinion of men who thinke that the life of the minister is full of ease and his calling a matter of nothing such as may be done with the turning of the hand but here the iudgement of Christ is other wayes who vseth not thus to approue a light or idle worke Secondly this commendation of diligence in the minister must admonish all christians that desire to be approoued of Christ to giue all diligence to learne and know the will of God that they may do the same And here a common fault is to be reproued many will heare but where is their labour to grow in knowledge in grace that is wanting which iâ— the cause of such fruitlesse hearing as is common in the world For earthly things men refuse no paines but Gods heauenly knowledge and graces are not regarded What a shame is this that men should bestow their strength and wit about base and transitorie things and yet neglect the main good which concernes their soules for euer Thirdly the ministers diligence in teaching must prouoke conscience of obedience in the hearers that is the end of his worke without this hee spends his strength in vaine and therefore with the Apostle they must indeuour in all things to keepe a good conscience before God and all men Act. 24.16 The second thing which Christ here commends is patienâ—e in bearing the crosse which doth vsually accompanie the Gospell of Christ. And this indeed is praise worthy in the angel of this church for herin he goeth before sundry worthy prophets Ieremie was maruellous impatient for the mockings of the people And though Ionas had beene schooled in the whales belly yet when all things went not according to his mind in the destruction of Niniuie he became exceeding discontent Herein must all the ministers of the Gospell become followers of the Angell of this church While they labour in the Gospell of God they must possesse their soules with patience and make knowne to all men their meeke and mild spirit Yea euerie christian in the profession of religion must learne to practise this duty Luk. 8.16 The good ground receiueth the seed and bringeth forth fruit but how with patience Neither can wee possibly attaine to eternall life vnlesse we arme our selues with patience to beare the crosse for whosoeuer will liue godly must suffer affliction 2. Tim. 3.12 Through many tribulations we must enter into heauen Act. 14.22 II. Againe here obserue how Christ ioyneth labour and patience together this he doth for two causes First to let vs see the fruit of sinne which God hath set on the labour of man Before the fall the labour of mans calling was practised without all trouble or paines but since mans fall the best callings haue their crosses and vexations which are the punishments of mans transgression Socondly to shew vs the malice of Sathan against the good progresse of the Gospell Paul saith to the Thessalonians
counsell vnto his Church The principale counseller is Christ so he saith in the person of Wisedom Pro. 8.14 Counsell is mine And Isay saith To vs a Childe is borne and he shall call his name wonderfull COVNSELLER the mightie God the euerlasting Father the Prince of peace yea he is both King Counseller to his Church This office Christ challengeth to himselfe for these causes first because he aduiseth his Church touching the way whereby they must escape euerlasting death and come to eternall life Secondly because he teacheth them how they may practise euery busines so as it may please God Thirdly because hee teacheth them how they may in grieuous dangers and distresses find a good issue or else bee able with patience to beare them These things he worketh dayly in his Church not by extraordinary means but ordinarily by his word and spirit and therefore may iustly challenge this honour to bee called the Counseller of his Church From this office of Christ wee learne two things First to doe all the honour and reuerence we can vnto his Maiestie for he is our professed Counseller who imployes himselfe for the good of his Church Counsellers of the State and of the Law are highly honoured and respected of all sorts euen for their counsell in worldly matters though often it fayle how much more ought wee to honour Christ our heauenly Counseller whose counsell leadeth vnto glorie and is stable and sure for euer Looke how much his counsell excelleth theirs so much ought he to be honoured aboue them all Secondly in all distresses and grieuous temptations and dangers either of soule or body wee must take counsell and aduise from Christ Iesus for to this end doth hee reueale himselfe to bee a counseller that men in distresse comming to him by his aduise might bee comforted and eased When Moab Ammon and Mount Seir banded themselues against Iuda the people were in great distresse and danger but marke what good king Iehosophat did he betooke himselfe to the Lord his counseller saying Lord we know not what to doe but our eyes are towards thee 2. Chron. 20.12 that is direct thou vs in this danger for of our selues we know not how to escape This pratise ought to bee followed of all men especially in time of any danger such as these dayes are by reason of sinne The counsell of Wizards Sorcerers and Astrologians ought not to bee sought after but by prayer wee ought to humble our selues and call only and continually on this our onely true counseller II. Point The remedie it selfe which hath relation to the former Verse for there hee set downe the Miserie of this Church in three parts which were all great Miseries And heere hee so propoundeth his remedie that it is answerable to their Miserie in the seuerall parts thereof For first heere is gold to make them rich answerable to their pouertie Secondly raiment to hide their nakednesse Thirdly oyntment to take away their blindnesse For the first by gold according to the Analogie of the Scripture we are to vnderstand the graces of Gods spirit as true faith repentance the feare of God loue of God and the true loue of man 1. Pet. 1.7 Faith is compared to gold in the tryall thereof and so may all other gifts of the spirit be hereby vnderstood Secondly by gold wee are to vnderstand Christs merits yea Christ himselfe as the fountaine of all grace This gold is further said to be tryed by the fire that is most pure and precious gold purged from all drosse as fine as can be made by the art of man This is added to expresse the propertie of Gods graces and gifts namely that they are more precious vnto God then gold Yea than gold tryed by the fire as Peter saith By this euery person is taught how to beautifie themselues both in soule body It is the common blind opinion of the world that forraigne attyre and rich Iewels do adorne the body and indeede in some cases the body may bee adorned with pearles and Iewels but the right way to adorne any person indeed is to furnish the soule with these graces of the spirit which vnto God be more precious than fine gold Our bodyes and soules ought to be the dwelling places of the Holy Ghost therefore we must adorne them and make them fit for so worthy a Guest which must be done by the good graces of the spirit and not by strange and forraigne attyre which no good man could euer abide Secondly these graces haue a further effect than to beautifie and that is to make rich Heere then see the common folly yea the spirituall madnesse of men in the world who spend all their time wit and strength to furnish their houses with treasure to enrich their bodies and in the meane time leaue their soules vngarnished What a madnesse is this that men should neglect the true riches and follow after that which is nothing els but counterfeit copper Seeing therefore Gods graces bee the true treasure which fadeth not let vs seeke after them as Wisedome counselleth Pro. 8.10 11 receiue mine instruction and not siluer and knowledge rather than fine gold For wisedome is better then precious stones The second part of this remedie is a white garment that is Christ himselfe and his righteousnesse imputed So Paul saith All that are baptized into Christ haue put on Christ There Christ is made a garment whom euery one that beleeueth in him doth put on Againe the fruites of the spirit are a garment therefore we are commanded to put on tender mercie kindnesse humblenesse of minde meekenesse and long suffering Further Christ sheweth the end of this garment namely to couer the nakednesse of our soules lest the filthynesse thereof which we by our sins haue brought vpon vs doe appeare The third part of this remedie is anoynting with eye-salue where by eye-salue wee must vnderstand the spirit of Illumination and knowledge wrought in the mind by the Holy Ghost whereby men know themselues and their estate for as eye-salue sharpens the eyes and cleeres the sight where it was by some occasion dimned so doth Christ by the illumination of the spirit make a man know God in Christ and to discerne betweene good and euill and betweene things temporall and blessings eternall Thus wee haue the meaning of the words whereby wee may see that by all these three wee can vnderstand nothing else but Christ himselfe and his merits Now one and the same thing in Christ is signified by diuers tearmes to shew that there is in Christ the fulnesse of all grace and plentifull redemption yea store of supplyes for all our wants The Laodiceans were poore but Christ was their riches they were naked Christ was their garment and lastly they were blinde but Christ was their eye-salue So that what wants soeuer be in vs there is store of supply thereof in Christ. This must the more diligently be marked
110. c. 2. 5 11.12 10 c. 1 137. c. 2.  14 76. c. 2. 6 10 135. c. 1. 8 5 178 c. 2. 9 7 169 c. 2.  9 194 c. 2. 10 36 136 c. 2.  37 6 c. 2. 11 3 57. c 1.  22 145 c. 2.  24 25 26 195 c. â— 174 c. 1.  31 185 c. 1. 12 2 195 c. 2.  8 38 c 1.  17 114. c. c. 1. Iames. 1 2 38. c. 1. 107 c. 1.  5 77. c. 1.  21 10. c. 1.  27 135. c. 2. 2 23 125 c. 1. 4 6 10. c. 2.  8 45 c. 2. 5 7 38. c. 1. 1. Peter 1 7 208. c. 1. 3 1 113. c. 1.  15 80. c. 1.  19.20 90 c. 2. 125. c. 1.  21 108 c. 1. 4 23 27. c. 2. 140. c. 2. 2. Peter 1 12 109. c. 1.  19 155. c. 2.  20 143. c. 1. 2 3 6. c. 1.  7 75. c. 2.  8 205. c. 2.  18 151. c. 1.  21 202. c 1. 3 8 6. c. 1. 191. c. 1. 1. Ioh. 1 3 9. c. 1.  6 62. c. 2.  10 83. c. 1. 2 13 54. c. 2.  19 174. c. 2.  27 26. c. 1. 3 1 23. c. 1. 131. c. 1.  2 232. c. 1.  3 176. c. 2.  9 83 c. 1.  14 135. c. 1.  16 134. c. 1 4 1 76. c. 1. 77. c. 1.  6 127. c. 1.  21 134. c. 1. 5 4 97 c. 1.  10 198. c. 2.  11 66. c. 2.  18 27. c. 1. 2. Ioh. 0 10 75 c. 2. 116. c. 1. Iude.  3 78. c. 1.  16 151. c. â— Â 20.22 80. c. 1. Reuelation 3 7 21. c. 2. 4 5 16. c. 2. 6 10 34. c. 1 7 9 118. c. 2. â—0 9.19 79 c. 1. 19 9 129. c. 2. 20 12 148. c. 2. 21 3 194. c. 2.  6 129. c. 2.  8 20. c. 1. 105. c. 1. 109. c. 2.  10 194. c. 2. 22 15 177. c. 1.  16 155. c. 1.  20 34. c. 1 ⧠A Table of the speciall points to be obserued in this Exposition The first number notes the Page The second the Colume Bâ— Notes the beginning of the Colume M the middle and E the end A ABsolution belonging to the Church 181.1 m. Adam and Christ opposed 97.2 m. Adulterie spirituall and bodily 〈◊〉 punishments each of other· 94.1 m. and 120.1 c. Affections of the soule worke strongly vpon the body 63 â— c. Wee ought to bee like affâ—cted to Christ. 94.2 b. Afflictioâ—â— the ordinarie state of beleeuers 38.1 b they are profitable 203 â— c. they discouer 〈◊〉 state of mens hearts 192.1 m Christ tempers them according to the disposition of offenders 211.1 How grieuous afflictions seeme short â—â—â—â— 1 c. Grounds of true comfort in affect 〈◊〉 48.2 m. 99.1 〈…〉 m. â—07 2. m. 11◠〈…〉 15â— 2 c. 1â—5 â— m. Aged men honoured 54.2 b. There dutie thereupon ibid. Amen a title giuen to Christ. 197 â— m Angels the good angels are 〈◊〉 for Gods Church â— 1 b. Application of the word needfull 96. â— c. The right maner of it 〈…〉 The true â—round thereof ibid. â— Approoue We must seeke to approue ourselues to Gods Church 147. â— m. but chiefly to Christ. 166.1 b. Assâ—â—erations when to be vsed 33.2 b. Assurance of saluation by faith â—8 2 b Attyreâ— A rule for it 53.2 b. B How to beautâ—fie soule body 208. â— m Beleeuers be 〈…〉 25.21 b. when ibid. 2. 〈◊〉 Their dutie in regard 〈…〉 and 27. â— Consolations thence â—8 1 m. Blessing 〈◊〉 how to bee sought 14.1 c. Blind spiritually who 206.1 m. Booke of life 17.4.1 m. How a man may be blâ—â—ed out of it ibid. c. Buye To buy of Christ how what 209.1 m. Fewe bargainâ— with him â—10 1 b. C Callings A man should haue a good calliâ—g for euery action 6. â— m. In our particular Callings wee should 〈…〉 Christ. 7.2 m. Best 〈…〉 haue their 〈◊〉 â—4 1 b. 〈◊〉 Law of 〈…〉 vnclean 171.2 m. Childreâ—â— how punished 〈…〉 fathers offences 〈…〉 m. Christ is 〈◊〉 Godpunc 〈…〉 1. m. God of himself 〈…〉 34.2 m. All seeing 99 〈…〉 â—33 â— m. 〈…〉 with the Father 35. ◠〈…〉 35.2 m. His power for his Church â—6 1 b. and 133.2 b. and 153. â— c. Ouer his church three-fold 178. â— c. Christ true man 99. â— m. Goâ—â—e aâ—an 99. â— â— 14â— â— m. Christâ— officies 〈…〉 office 2.2 m. 21.1 m. His kingdome â—â— 1 c. and 2.6 Christs propheticall office in two duties 17.1 m. and â— â— 1 â— Christâ— priest-hood and the actionâ— thereof 20.1 〈…〉 our high-priest 5â— 1 m. He hath 〈◊〉 holy Ghost 1â—3 â— c. His 〈◊〉 of his church 2. â— c. 64. â— b. Christ the Sonne of the â—ather â—nd how 132.2 m. 〈…〉 of his Father 3. â— m. His holinesse as man 175. 〈◊〉 176.1 His 〈◊〉 presence not â—o bee regarded 52.2 m. He is spirituall foode 128.2 â— Hidden foode 130.1 b. 〈◊〉 Catholike onely one 12.1 â— Church Tryumphant 19â— 2 m. Church 〈…〉 the crosse 37.1 c Church hath power to appoint 〈…〉 13â— 1. m. Seuerall congregationâ— bee particular Churche◠〈…〉 b. â—â—1 â— b. They be Candlestickes 49.2 Of gold â—1 1 m. The 〈…〉 truth â— â— b. 1â— 2 m. It hath the spirit of discerning 76.2 c. It should be purged of euil meÌ„ 74.2 b It should be seuere against theÌ„ 138.1 c. and 139.1 c. When a Church becomes no church 102.2 c. Whence Gods Church is gathered 112.1 c. wher our church was before Luther 113.2 b. Materiall Churches no more holy than other houses 39.1 c. 196.1 c. CommandemeÌ„ts their vse in the church 89.1 Comedies vnlawfull â—50 2 c. Communion of Saints 38.2 m. Communicants vngratefull 217.2 c. Confession of Christ. 175.1 c. Conscience euil 33.1 m. Good conscience a sure treasurie 114.1 b. Consideration of a mans sinnes 115.2 Constancie for the truth 113.2 c. Signes of it 114.1 m. Controuersies in Religion how to know truth therein 18.1 c. Conuersing with euill men 75.1 c. 2. Conuerting of soules a great priueledge 183.2 c. Of the conuersion of a sinner 186.1 b. 215.2 c. Fruits of true conuersion 187.1.188.1 Corrections should be for reformation 211.1 and 212. Corruption of nature helpes against it 60.1 b. Corruptions in a Church do not presently make it no church 165.2 c. Chiefe Counsellor Christ. 207.1 c. D Damnation how escaped 110.1 b. Dauids fall 85.1 b. Dead Christs priueledges among the dead 20.2 b. and 21.1 b. Death two-fold 109.2 b. Spirituall death hath 3. degrees 58.2 c. Comforts against death 20.2 c. 56.1 c. Decay in loue and grace 86.1.89.2 c. 90.2 c. 92.1 m. Degrees in glorie 149.1 c. Despaire helpes against it 213.2 c. Diligence in a Minister 73.1 m. Disgraâ—ing of others 93.2 m. Distrust in Gods prouidence 104.1 c. Doctour of the Church