write that he put into them by the holy ghost The matter and the style and phrase of the Scripture all came from Christ. Nay when any particular man comes to vnderstand the Scriptures this is by the working of Christ he opens his eyes Hee gaue the disciples vnderstanding as they went vnto Emaus to vnderstand the Scriptures The second dutie of Christs propheticall office is to certifie men in conscience of the truth of his fathers will This certificate is two fold generall or particular generall when he certifieth men in conscience That the word written or spoken by man is the word of God neither nature nor learning can doe this but it is proper to Christs propheticall office And for this he sayth to his disciples He will send them the comforter which shall lead them into all truth that is reueale Gods will vnto them and assure their heart that the same is true Vnto this assurance two things are required The outward meanes which is the word it selfe and an inward cause which is the principall to wit the operation of the holy spirit By this doctrine three points are resolued First this demaund of the Papists How a man can come to know that the Scriptures read and taught be the word of God Answ. Wee must here haue recourse to this faithfull witnesse and desire of him his spirit whereby the mind must bee enlightened and made able to discerne the things of God for naturall man can doe it of himselfe Secondly wee must haue Christ his testimonie of Scripture in the Scriptures themselues for in them he setteth downe his testimonie of the Scriptures But some will say if Christs testimonie of scripture bee set downe in the scriptures why doe not alâ— men know this testimonie and receiue it I answere The shining of the sunne before a mans face is not sufficient to cause him to see vnlesse he haue in his eyes the gift and sence of seeing Euen so it is not ynough for a man to haue in Gods word the testimonie of Christ that scripture is scripture but withall hee must haue in himselfe the light of the spirit reuealing that testimonie to his conscience and then in reading or hearing the scripture in marking the manner and style the maiestie and power thereof he shall bee able to see in euery sentence the testimonie of Christ assuring his conscience that the same is vndoubtedly the word of God A second doubt resolued by this doctrine is this How can a man know the true religion seeing the Turke Papist Iew and Protestant haue their seuerall religions and die in them I answere Wee must haue recourse to Christ this faithful witnesse and looke whereto hee giues his testimonie that we must hold for true religion Now the scriptures be as a letter sent from heauen to the Church wherein Christ hath set downe his owne testimonie of the true religion which in triall shall be found to bee the religion of the Protestant and not the religion of Iew Turke or Papist A third doubt to be resolued by this doctrine is How to know the particular truth in matters of religion when as sundry men professing the same religion bee of diuers opinions Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church he is the Iudge of all controuersies in religion and in the scriptures if we marke them we shall see his iudgement Quest. But if there be diuers opinions about scripture it selfe and euery one giue a seuerall sence vnto it who must then be Iudge Answ. In this diuersitie of opinions yea of the scriptures themselues we must still haue recourse to Christ and that in the scriptures alone for though there were a thousand diuerse expositions of one place yet by the scope and circumstances thereof conferring it with other like places of scripture a man shall bee able to find out the true sence for Christ in the scripture expoundeth himselfe The particular certificate of Christ belongeth also to his propheticall office and that is to assure men in their consciences that the promises of the Gospell with all the benefits therein contained as Iustification Sanctification and life eternall which in the word be generally expounded doe belong vnto them particularly as to Peter to Iohn c. And this assurance as the former is principally wrought by the word not barely read but preached for therein by the inward worke of the spirit the generall promises be particularly applied This Paule imports saying Yee haue the spirit of adoption which testifies with our spirit we be the sonnes of God Rom. 8.15 16. Hence we learne that the doctrine of the Church of Rome and of all others which hold That men cannot bee assured of their saluation by faith is wicked and damnable for hereby they cut off a part of Christs propheticall office wherein the dignitie thereof doth consist that is to assure a man particularly of the truth of Gods promises vnto himselfe And in this he differs from all other Prophets and Apostles which bee witnesses for they can witnesse onely outwardly to the eare but he can speake and testifie to the conscience Neither can any of them certifie any man particularly though their ministerie tend to that end Secondly obserue Christ is not only a witnesse but a faithfull witnesse and so he is for these causes First because hee testifies not his owne will but his which sent him namely his fathers Iohn 8.26 Secondly he testifies all his fathers wil neither adding thereto nor detracting from it Iohn 17.4 Thirdly because he teacheth his fathers will sincerely in the same maner which hee receiued it not altering changing or deprauing any part therof As my father taught me so I speake these things Iohn 8.28 Thirdly Christ is called that faithfull witnesse to distinguish him from all other witnesses The Lord hath sundry faithfull witnesses as the Prophets Apostles the Church nay the Sun and Moone Psalm 89.37 but Christ alone is that faithfull witnesse First because his witnesse is authenticall sufficient of it selfe and needs no other confirmation The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine but as it consents with Christs witnesse and proceedeth from his spirit Secondly hee is that witnesse because hee is the Lord of that house whereto he giues witnesse namely the Church but the Apostles and Prophets are but seruants there Hebr. 5.5 6. Thirdly Christ his witnesse is inward it speakes directly to the conscience and there giues vndoubted assurance but the witnesse of men as of the Prophets and Apostles is outward only it comes to the ears it neuer binds and assures the conscience of it selfe And thus wee see why he is called here that faithfull witnesse First whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse we learne That all ministers of the Gospell ought to be faithfull witnesses for euery minister of the
cause of his banishment to wit for testifying the hystorie and doctrine of the gospell the summe whereof is this That Iesus Christ the sonne of Marie is the sonne of God and redeemer of all that beleeue in him to the iustification of life This testimonie S. Iohn puts downe to giue vs to vnderstand what part of Gods word that is which is most hated of the world and for the preaching whereof Gods ministers are persecuted and banished to wit the gospell of Iesus Christ especially for the law is in part naturall but the gospell is supernaturall and to mans reason absurd for the preaching whereof men in all ages haue been persecuted The reason hereof is this God in the beginning made a couenant with man promising That the seede of the woman should breake the serpents head Now the gospell is that glad tidings wherein is declared that this promised seede is come who hath indeede bruised the head of the serpent Hereupon the diuell maligneth the gospel aboue all parts of Gods word and accordingly hath laboured by al meanes to suppresse the same partly by persecution as hee did in the first three hundred yeares after Christ and partly by bringing into the church damnable heresies which did destroy the gospell by deprauing the natures and offices of Christ when by outward violence he could not preuaile Now seeing the diuell and his instruments doe thus hate the gospell and labour to extinguish it we on the contrarie must labour to know and to beleeue to loue and embrace the gospell that so we may vphold and maintaine the same Vers. 10. And I was rauished in the spirit on the Lords day and heard behind mee a great voyce as it had beene of a Trumpet In this tenth verse are set downe the third and fourth circumstances of this vision The third is the manner of receiuing and giuing this reuelation to Iohn namely in a traunce The fourth is the time when it was giuen on the Lords day Touching the manner it is noted in these words I was in the spirit That is I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce That this 〈◊〉 bee so expounded appeareth by comparing this phrase with the like in the whole prophesie of Ezechiell who vseth to say I was in the spirit when hee expresseth and signifieth that hee was cast into a traunce and therein receiued some vision by the spirit To vnderstand this the better consider two things first what a traunce is secondly the end of it First a traunce is an extraordinarie worke or action of Gods spirit Wee must not thinke that traunces come from the vertue of the starres nor from the constitution of mans bodie or by the strength of imagination as some haue fondly thought but they are wrought by the holy ghost Secondly it is not euery worke of the holy ghost but an extraordinarie worke aboue the order of nature It is also powerfull and mightie wherein the whole man both in bodie and mind is altered which Saint Iohn here expresseth saying I was in the spirit This extraordinarie worke of the spirit consisteth in two actions one vpon the bodie the other vpon the mind First in procuring a traunce the spirit of God casteth the body of man into a dead sleepe whereby all the sences both inward and outward are benummed so Genes 15.12 when God renewed his couenant with Abraham hee casteth him into an heauâ—e sleepe that is into a traunce wherein all his sences were benummed onely his mind was waking The action of the Holy ghost on the mind is to draw it from fellowship with the body and all the sences to haue a neerer fellowship with God that so the spirit of God may enlighten it with diuine light that it may vnderstand the things which are reuealed to it as wee may see in other extasies and traunces of the Prophets and Apostles As in that of Peâ—er when he saw the vision of beasts cleane and vncleane And thus wee see what a Traunce is namely an extraordinarie powerfull workâ— of the spirit vpon the whole man caâ—ting the bodie into a dead sleepe and making the mind fit to receiue the things which are reuealed vnto it of the Lord. II. point The end of traunces God for two causes reuealeth his will in traunces vnto his seruants as to Iohn in this place First that 〈◊〉 might know that the things reuealed were not inuented of themselues but giuen of God Iohn herein had no vse of his bodily sences hee neither heard saw nor felt but they were asleepe And therefore the vision must needs be from God and the glory therof wholly his Secondly and chiefely that the things reuealed might take the deeper impression in the vnderstanding for the mind being freed from fellowship with the body and not hindered by any phantasies of the sences they being all asleepe and quiet doth then most liuely and sensibly apprehend and retaine the impression of things reuealed Here then we see the great care of God that his seruants might throughly vnderstand certainely beleeue and constantly keepe in memorie the things hee deliuered vnto them The like care he shewed in reuealing his will to all his former Prophets he would not haue their minds troubled with the fellowship of the body nor hindered of the sences inward or outward but wholly taken vp for the seruice of his spirit And there is good reason of this for if they must faithfully teach Gods will to others to make them know and vnderstand to beleeue remember the same is it not necessarie that they themselues should throughly vnderstand soundly beleeue and firmely keepe in memorie whatsoeuer God reuealeth This dealing of the Lord for this end with his holy Prophets teacheth vs that the ordinarie ministers of the Gospell at this day ought to imploy themselues with all care and diligence that they may throughly vnderstand the will of God in his word and withall beleeue it soundly and remember it carefully We must not now looke for traunces and visions as they had but we must vse continuall study in the word which is the ordinarie meanes to come vnto this knowledge This dutie concerneth all students in diuinitie and all others which desire a good vnderstanding in the word of God And for their furtherance herein they must haue principall care to search into the text of Scripture throughly thereby shall they best conceiue the proper meaning of the holy ghost and with greater facilitie keepe the same in memorie For one sayth truly That euery good minister should bee a good text man Whereby is descried a common fault of many students who rather imploy themselues in the auncient writings of men than in the word of God nay many spend their best time in the base writings of wicked hereticall monks and friers It cannot be denied but many of the fathers were worthie members of Gods church but if the fountaine be left the
his loue into their hearts whereby they are enabled to suffer any thing for his name euen with ioy And hast patience This is the first means whereby this church opposed her selfe against the false Apostles they troubled her two wayes by persecution and by false doctrine Now by patience this church opposeth her selfe against their persecutions And indeed that is the most excellent meanes for any man or any church to oppose theÌ„selues against their enemies and to vanquish them for hereby they shall stop their mouths and if it bee possible win them to their faith and religion In this their practise wee haue an example for our direction how to oppose our selues against wicked men with whom we liue or any enemie that shall trouble vs either by oppression or hereticall doctrines We must not render taunt for taunt and abuse for abuse but labour for patience not in bearing with their sinnes that may not bee but in a meeke enduring of their iniuries and wrongs whereby they trouble vs. Thus shall we stoppe their mouths and soonest ouercome them And for my names sake hast laboured Here Christ setteth downe the second meanes whereby this church opposeth her selfe against the spreading of false doctrine by these false Apostles which was the second way wherby they became a burden vnto her The meaning of the words is this that they had taken much paines to maintaine the glory of God and the true doctrine of Christ Iesus labouring therein as much as the false Apostles did to broach their damnable heresies Here wee are taught a second duty how we are to oppose our selues against all hereticall and scismaticall teachers namely as they labour to publish their false doctrine so must wee endeuor to maintaine the glorie of God and his true religion Hereunto a twofold labour is required partly of the minister and partly of the people The labour of the minister stands in these things principally I. He must endeuour by reading and studie to furnish himselfe with the true knowledge of the foundation and substance of the Gospel true religion that hee may be able soundly and plainly to teach the same For this cause S. Iohn is commanded to eat the little booke Re. 10.9 10 which was as it were by studie and meditation to haue the same digested and setled in his heart Hence Malachie saith The priests lippes should preserue wisedome and thither should the people come for instruction And euerie scribe taught of God must haue store in the treasury of his harâ— like a good housholder Matth. 〈…〉 he must deliuer the whole will and counsell of God concerning saluation truly and distinctly vnto his people as it is propounded in the bookeâ— of the Prophets and Apostles This Paul commendeth by his owne example Act. 20.27 testifying vnto this Church that He had taught them all the will of God and kept backâ— nothing which he was commanded to deliuer vnto them III. Hee must labour to discerne and bee able to discouer false teachers vnto the people that hee may not onely know them himselfe but also cause the church to take notice of them Tit. 19. Paul requireth that the teacher in the church Be able to conuince the gainsaiers to his truth In this discouerie he must do two things First detect their hereticall doctrins Secondly their wicked maners Thus dealt our Sauiour Christ in his owne person liuing in the church of the Iewes with the Scribes and Pharises he did detect vnto the people their false interpretations of the law Mat. 5.21 to the end And also their wicked liues and damnâ—ble hypocrisie Mat. 23.3 4. c. to the end And Saint Paul in all his Epistles laboureth to discouer the wicked liues and to confute the hereticall opinions of the false Apostles IV. Hee must endeuour that the doctrine of the gospell thus published may edifie This is the end of all teaching as Paule sheweth 1. Cor. 14. throughout the whole chapter Now it doth edifie when it is so applied to the hearers that thereby they are wonne to Christ suffering themselues to be reformed by it in heart and life so made fit for the kingdome of God V. He must be careful in his own person to become a patterne of the doctrine of the Gospell which hee teacheth that so the people may haue a double light to follow This is a notable meanes in the minister to make men loue the Gospell and the neglect hereof causeth many to contemne and despise the same VI. Lastly he must bee diligent in praying for his owne and other particular churches of God that they may know beleeue and obey the same doctrine which is taught them out of Gods word Thus did Paul as wee may see in his particular Epistles pray for euery church that by the blessing of the spirit they might embrace and obey the Gospell of Christ Phil. 1.4.9 10. Col. 1.9 10 11. The people also for the name of Christ and his religion must vndergo a threefold labour I. Euery one must see that himselfe know and beleeue the true and sincere doctrine of the Gospell This Christ inioyneth to all in this commandement Repent and beleeue which none can do vnlesse they first know and vnderstand the doctrine thereof and therfore euery one must do as Mary did for which Christ so commends her namely lay aside matters of lesser moment giue our selues to heare and learne the doctrine of Christ Luke 10.39.42 II. Euery one must vse all good meanes that knowledge of religion which himselfe hath receiued bee conueyed to others And indeed if we truly beleeue we cannot containe our selues but must needs teach others For as Christ saith He that drinketh of the water of life out of his belly shall flow riuers of water of life streaming out for the good of others Que. How should priuat men conuey their knowledge vnto others Answ. I. All maisters and gouernours of families are bound in conscience to teach those that are vnder them the maine points and grounds of true religion his place requireth gifts and God lookes for increase For euery christian family should be a little church as it is sayd of the house of Aquila and Priscilla 1. Corinth 16.19 II Euerie man in his place must labour to conuey that knowledge he hath vnto his neighbour yea to his enemies The Iewes would compasse sea and land to make a man a prosâ—lite And Idolaters at this day will trauell farre and neere to make a man of their profession Much more therefore must all true christians labour to conuey their knowledge to others so to winne them vnto Christ. III. Euerie man is to edifie those that bee members of the same church in these three things faith hope and loue as Iude notably exhorteth in the end of his Epistle Edifie one another in your most holie faith verse 20. Haue compassion of some in putting difference and others saue with feare in pulling them out of the fire
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
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
giueth entrance to grace accesse to God in prayer made the Elders well reported of and each Christian to stand to the profession of Christ. It is that hand by which wee must apprehend Christ that shield by which wee resist all the fierie darts of the diuell and that meanes by which we do good to others By faith we receiue the spirit are members of Christ we are risen with him he dwelleth in our hearts we feed on him continually resist Sathan are the children of God and the word which we heare becommeth profitable And what shall I say faith is of such a qualitie that it vniteth vs to Christ maketh vs certaine of our saluation bold in our profession ministreth true ioy giueth temporall blessings sanctifieth our gifts and maketh vs refuse the pleasures of this present world In a word no sinne can condemne him who hath this true faith and no vertue can saue him who wanteth it To come to the second which is Christ the obiect of faith The most comely garment that euer we can weare it is to be couered with the robes of Christs righteousnesse Iacob was blessed by Esaus garments and we are blessed by Christs garments What wee see through a greene glasse seemeth all to be greene and what God seeth through Christ it is all amiable We must put on this apparell not as the Church in the Canticles I haue put off my clothes how shall I put them on againe or as a gowne that wee cast off when we come to our home but we must so put him on that we neuer put him off againe Wee must put him on by imputation imitation infusion and profession by imputation of his righteousnesse imitation of his vertues infusion of his spirit and profession of his name Thus we must labour to get Christ for what though a man could command the earth with Alexander the sea with Moses the fire with Eliah and the Sunne with Iosuah What though he were as rich as Salomon as wise as Achitophel as strong as Sampson as swift as Ahimaaz as beautifull as Absolon as fortunate as Metellus and descended as Paul was of the bloud royall of Princes yet hauing not Christ hee hath nothing Yea say a man had the abstinence of Aristydes the innocencie of Phocion the holinesse of Socrates the almes deedes of Cimon the moderation of Camillus the honestie iustice and faithfulnesse of both Catoes all these out of Christ were but splendida peccata and to be esteemed as dung in regard of Christ. For haue him and haue all things want him and want all things he is in at and after death aduantage I come to the last it is profitable to repent for if we turne to the Lord he will turne to vs and that wee may turne consider his mercies in forgiuing his benefits in giuing his patience in forbearing and his iudgements in punishing The word preached sinnes committed and that few shall be saued the shortnesse of life the vncertaintie of life and the certaintie of death the ioyes of heauen the torments of hell the comfort of the elect and that else wee can haue no comfort in death pray wee cannot vnlesse wee repent and perish wee shall vnlesse we repent but blessed shall we be if we do repent But manum de tabula Magister adest this discourse following will teach vs these things and it am I bold to present to your worships Iohn sent his Reuelation to manie Churches and I present his Epistles to manie worthie personages and to whom may I better present them then to you Iohn was a Disciple full of loue and you are brethren full of loue The Preacher of these Lectures was well knowne to manie but to none better than to many of you especially to those who were in my time worthie members of that most worthie Colledge with him And the rather I do it that times to come may reioyce in the Lord that from one honourable roote haue issued so manie profitable branches to the Church You are six brethren as pillars of your house there were three sisters as fruitfull vines of the same one is not but is with the Lord and her I knew a Ladie of admirable vertues the other two are and long may they be so You are all brethren by nature of one venter nation of one country grace of one spirit affection of one heart fortune in great fauor and of one hope by your holy behauiour And concerning brotherly loue I need not to write vnto you for you are taught of God to loue one another Your Scilurus at his death need not to teach you concord by giuing to each of you a sheafe of arrowes which cannot well bee broken whilst they are conioyned for you by your amitie make your selues inuincible If Chilo the Lacedemonian died for ioy to see one sonne crowned at Olympus and Diagoras Rhodius did the like when his three children got the garland at a wrestling and Iacob so reioyced to heare of his sonne Ioseph to bee aduanced greatly in the kingdome of Aegypt how might that happie father of yours reioyce to see at one time one son sitting as high Sheriffe of the shire another preaching before the Iudges of Assize and the third pleading as Councellor at the barre and all the rest of great expectation in the kingdome Thus wise sons are a ioy to their parents and all may behold how good and comely a thing it is for brethren to dwel together in vnitie Aristotle could say that parents were not blessed vnlesse they were after their death blessed in their children And surely it is no small part of a fathers blessednesse to see his children like to flourish when he is gone Nay of all monuments that parents can leaue behind them there is none as one saith like to a vertuous son But all parents are not to be blessed Adams two sonnes could not agree in one field Abrahams in one house Isaaks in one wombe Dauids in one pallace nor two brethren in the diuision of an inheritance And though concord amongst brethren especially such as deuide the inheritance be very rare yet do you euen in this most comfortably agree You are not as Simeon Leui Romulus and Remus Eteocles and Polynices Atreus Thyestes Aeta and Perseus but as Castor and Pollux Dauid and Ionathan Ioseph and Beniamin and as a true friend is described to be one soule in two bodies It seemeth that as Agrippa the brother of Augustus was beholding to Salust for that one sentence Small things increase by concord but perish through discord so you haue all learned the same lesson as being
But this shall bee our wisedome betime to sue for grace and so shall wee defeat Sathan and preuent eternall wailing Secondly here see what an euill conscience is It lieth asleep here while a man liues and neuer troubleth him and so it may do in death also but in the last day when he shall see his Iudge with his eies then it will stirre it will torment him it will attach accuse and condemne him it will lay to his charge all his sinnes his contempt of Christ and his word his vnbeleefe in the time of grace and then it will breake his heart being as good as a thousand witnesses to condemne him This should cause all men to labour to get a good conscience washed and purged in the bloud of Christ which will not suffer vs to lie in any one sinne and vpon our repentance will assure vs we be in the fauour of God Which if it do in this life then will it neuer make vs to waile at the last day but it will excuse vs and make vs looke vp to our redeemer and to reioyce in him But take heed when thy conscience lieth asleepe and accuseth not for thy sinnes no not at death that is an euill conscience which will awake at the day of iudgement to torment and condemne thee V. point The meanes whereby hee confirmeth the certaintie of the second comming of Christ that is by a double note of asseueration Euen so Amen One of these is taken from the Greeks Euen so the second from the Hebrews Amen being both as much as Amen Amen or verily verily In which phrase Saint Iohn teacheth vs how to confirme the things we auouch There bee three wayes wherby a thing may be auouched First by a simple and bare affirmation or negation Secondly by an earnest asseueration Thirdly by an oath Now S. Iohn vseth these two notes of assuring in this weightie matter of Christs second comming saying He commeth euen so Amen that is certainly and without all doubt it is so Hereby teaching vs first that an asseueration must not be vsed but only when the matter in hand is of great weight and moment Here then we see that wretched is their practise who vse to bind euerie word with an oath which is a degree aboue this asseueration Yea they also are here iustly reprooued who in their ordinarie communication haue euer in their mouth some weightie asseueration Our sauiour often vseth these words of asseueration yet onely in matters of weight and moment and when the hearers were to be moued to greater attention and their hearts were to bee more fully setled in some truth of great importance Secondly by these asseuerations Iohn would teach vs to hold against the practise of Atheists that the comming of Christ is most certaine and vndoubted Which thing we should more seriously obserue because in our corrupt nature there is bred this false persuasion That either wee shall not bee summoned to iudgement or else that Christs comming is farre off like to the euill seruant who saith My maister deferres his comming which euill seruant by nature is euerie one of vs. Thirdly hereby Iohn giues vs to vnderstand one speciall note and marke of the child of God namely to desire and long after vnfainedly the second comming of Christ to iudgement for as these words be an asseueration so withall they containe a most earnest desire Euen so Amen as if he should say by way of answer to the proclaiming of his comming Lord grant it be so yea Lord let it be so Hence it is that Saint Paule describes all those who must receiue the crowne of righteousnesse by this propertie that they loue his appearing 2. Tim. 4.8 As for the vngodly it is not so with them they being not iustified nor sanctified and so not reconciled to God in Christ cannot loue this appearing Nay they could wish with all their heart there were no hell nor last iudgement And by this one note we may well iudge of our estates for if from our hearts we desire and long for this second comming to iudgement and wish he would come quickly then it is a certaine token and signe we bee reconciled to God in Christ and shall receiue the crowne of righteousnesse But if as yet wee feele not this longing and hungering desire in vs then we must suspect our selues and labour euery day to feele it for it is the desire of the saints to say How long Lord. And with Iohn Euen so Amen Verse 8. I am Alpha and Omega the beginning and the end sayth the Lord which iâ— which was and which is to come euen the Almightie After Saint Iohn had described Christ at large in the former verses he bringeth him in speaking of himselfe by a figure as may appeare by this clause saith the Lord. The end and scope of these words in this verse is to confirme that which was before spoken of Christ being a proofe and reason thereof after this manner to be conceiued He which is the beginning and the end of all c. he is sufficient to be a king priest and prophet to the Church and is both able and willing to bestow on them all blessings which serue for their good The first part of this argument is omitted the second part is contained in this eight verse But I am the beginning and the end and therefore I am sufficient c. In this eight verse are three points concerning Christ. First he is the beginning and the end Secondly he is was and is to come Thirdly he is Almightie For the first that Christ is the beginning and the end Saint Iohn expresseth by a comparison taken from the Greeke alphabet and it standeth thus As in the A B C of the Grecians Alpha is the first letter and therefore the beginning of all the letters and Omega is the last and therefore the end of all the letters So saith Christ am I the beginning of all things that are and the end of all things The first part of this similitude is in these words I am Alpha and Omega that is I am as Alpha and Omega The second part in these words The beginning and the end From this and such like manner of speaking the Papists gather that it is lawfull to worshippe God in a strange language And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue But their collection is friuolous For though the vnlearned English man know not what Alpha and Omega is yet the Churches to whome this booke was written being Grecians knew generally what was meant hereby Againe though the spirit of God vseth here and there a strange word or phrase yet we may not follow that practise in the whole seruice and worship of God whereby neither the word nor prayer should be vnderstood of the people as the Papists do I am the beginning Christ is sayd to bee the beginning for two causes First because he
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
First he giueth him the signe of his presence Laying his hand vpon him to assure him of protection froÌ„ al danger of death TheÌ„ he giueth him his wrod bidding him not to feare Hence we may learne that the assurance of Gods presence and protection is a souerigne remedie against all feare when Moses feared the great calling he was sent about to take away that feare the Lord saith I will be with thee Hence Dauid saith He will not feare though he walke through the valley of the shadow of death because God is his stay and comfort Wherefore it concerneth vs to labour to be assured not onely of Gods presence but of his prouidence and speciall protection And so in all dangers both of life and death wee shall haue stay and comfort for our soules The Lord hauing vsed these two meanes to confirme Iohn both a signe his word doth yet further condescend vnto Iohns weaknesse and establisheth his owne word by two reasons The first in these words I am the first and the last Christ is the first Because nothing was or could bee before him The last because nothing is or can bee after him These two titles are giuen vnto Christ to expresse his Godhead and eternitie as before wee haue heard verse 8. Now here they are againe set downe to giue vs to vnderstand that hee hath in his owne power the beginning and end of all things and therefore is able to protect his seruants from all dangers and from death and will make good vnto them all his promises vnto eternall life Verse 18. And Am he that liueth but I was dead and behold I am aliue for euermore Amen And I haue the keyes of hell and of death These words conteine the second reason to confirme Iohn And it may thus be framed by way of a distinction Although I was dead yet I am he that liueth for so the words are and behold I am aliue for euermore Amen Yea I haue power ouer death and hell This distinction containeth three parts First Though I was once dead yet I am he that liueth Secondly Though I was once dead yet I liue for euermore Thirdly Though I was once dead yet I haue the keyes of death and of hell Of these in order I. part And Am he that liueth though I was dead Here life is ascribed to Christ in a speciall manner For Christ liueth in a peculiar sort differeÌ„t froÌ„ the life of other creatures For first hee hath sufficient life in himselfe and from himselfe Secondly he giueth life to others For the first that wee may better conceiue it wee must know that life is twofold vncreated and created Vncreated life is the life of God whereby God liueth This life is eternall and infinit in it selfe from it selfe Now as Christ is God he liueth this vncreated life which is all one with the godhead Againe created is twofold The first is naturall preserued by means of meat and drinke The second is spirituall both begunne and continued by meanes of the immediat operation of Gods spirit whereby wee haue fellowship with God And this spirituall life is more perfect than the naturall Now Christ liueth not the naturall life but as he is God liueth the vncreated life as he is man he liueth the spirituall life his body and soule hauing al their subsisting and sustentation in the second person in Trinitie and therefore he hath in himselfe most absolut and perfect life and so liueth of himselfe Secondly Christ is here said to liue because he giueth life vnto men that two wayes First as he is God and so he giueth life to all good and bad For in him euery thing liueth moueth and hath his beeing Act. 17.28 Secondly as he is mediator God and man and so he giueth spiritual life vnto his church and people Hence he saith to his Disciples Because I liue yee shall liue also Iohn 14.19 For looke as Christ died not for himselfe but for vs that we might not die eternally So hee liueth now in heauen the spirituall life not for himselfe alone but for vs that we might liue that spirituall life in and by him eternally And therefore our life is sayd To be hid with God in Christ. And for this cause in the Sacrament we doe eate the body and drinke the bloud of Christ really by the mouth of faith that wee might know that our life is to be fetched from him For as we receiue grace from his grace so wee receiue life from his life Hereby wee are taught to seeke for this spirituall life at Christ hands that we may say with Paul I liue not now but Christ liâ—eth in me Gal. â— 21 and that Our life 〈◊〉 â—id in Christ as in a head and roote For he liueth in heauen that wee might liue by him our care must not be so much for our temporall life which is but a vapour and like a fleeting shadow as for this spirituall life which is eternall But the practise of this duty is rare to bee found though the omission of it bee a grieuous sinne Mens whole care is for temporall life few thinke on this how to procure to themselues this spirituall life by Christ though he haue said I liue that you may liue in me This appeareth by their common practise They will goe ten twenty yea an hundred miles to prouide means for their bodily preseruation and yet will scarce go one or two miles for the meanes of their saluation for euer The cause thereof is the hardnesse of mens hearts which are not touched for their sinnes nor feele the smart weight thereof This we may see plainly in the woman of Samariah For when Christ sate at the well of Iacob talking with her and telling her that he was the well of life of whose water whosoeuer dranke should neuer thirst She did nothing but cauill with him But when he layd to her heart her principall sinnes then she left off cauelling and in reuerence and some beginning of faith Acknowledged him to be the Messias Euen so let the minister say vnto his people hee can bring them to the water of life they will nothing regard but cauill at the doctrine of the Gospell till their sinnes bee touched and their soules humbled by the sight thereof Wherefore if wee would haue our hearts fit to receiue spirituall life by Christ we must first labor to haue a sense of our sinnes and to feare Gods wrath due vnto vs for the same Hereby we shal be weined from the dangerous loue of earthly things and our soules shall bee rauished with desire of Christ Iesus He is the well of life and if once we could feele a parching heat in our soules by reason of our sinnes then would we thirst neuer be at rest till we had drunke our fill and dined our selues in his sauing merits This naturall life is but vanishing and therefore we must labour for this spirituall
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
Iewes though their teachers and rulers were both heretickes and hypocrits and yet wee must remember that liuing among them and beholding their wicked conuersation wee must not approoue of their vngodlinesse but bee grieued for the same as righteous Lot was for the abhominations of Sodome 2. Pet. 2.7 Further if it fall out by the negligence of the gouernours that euill men bee admitted to the Sacraments we must not for their companie refuse to communicate for our sauior Christ liuing among the Iews communicated with them in their Sacraments and seruice of the Temple though many of them were notorious both for wicked life and false doctrine The reason is for that another mans euill conscience doth not defile our good conscience but wee may keepe a good conscience in that action wherein the wicked is defiled Now though wee may thus conuerse with euill men yet these two caueats must be obserued I. To haue no priuat companie with knowne and open euill persons This Paule expressely forbiddeth saying I haue written vnto you that you companie not together that is in priuate and familiar manner II. Wee must not shew speciall familiaritâ—â— to euill persons God will not take the wicked by the hand Iob. 8.20 and we should be followers of God Therefore S. Iohn sayth If any man come vnto you and bring not this doâ—trine receiue him not into house neither bid him God speed 2. Iohn 9. Which must bee vnderstood of speciall familiaritie for thereby we doe not onely performe outward dutie to the person but also giue countenance to their sinnes which in any case wee must not doe And thus wee see how to conuerse with euill men Hereby all those are iustly blamed which fit themselues for the humors and dispositions of al companies This ought not to be If any be knowne to be openly wicked either for life or opinions wee must not keepe priuate companie with them or affoord them our speciall familiaritie but by withdrawing our selues from them case vs of such burdens Our Sauiour Christ hauing commended this church for her seueritie against the wicked in that she could not endure them doth prooue the same to bee true by two arguments The first whereof is contained in these words And hast examined them c. to the end of the third verse The second in the sixt verse For the first it is taken from the sharpe and round dealing of this church against euill men and it hath two parts First her discouerie of false Apostles And hast examined them which say they are Apostles and are not and hast found them liers Secondly her opposing her selfe against them being discouered in the third verse Thou hast suffered and hast patience c. In their discouerie of these false Apostles note two speciall points first that God hath giuen to particular churches the spirit of wisedome that is the spirit of discerning This appeareth by sundry testimonies of Scripture 1. Cor. 2.15 The spirituall man that is bee which is endued with Gods holy spirit discerneth all things And Paule assumeth That the faithfull Corinthians did discerne the Lords bodie that is see and put a great difference betweene the bread and wine in that sacrament and other common bread wine which none that want the spirit of God can doe Againe he biddeth them proue themselues whether they be in the faith or not to giue vs to vnderstand that they had a gift of discerning whereby they did know their owne estate whether they were vnder the curse or vnder grace And S. Iohn biddeth the Church to trie the spirits that is those doctrines which men pretending the gifts of the spirit did teach And in this place this churches discouering of false Apostles declareth plainely that shee hath a gift to discerne who bee sent of God to teach his church and who not And hence the godly learned in the church are sayd to haue their sences exercised to discerne both good and euill Heb. 5.14 And in this regard the churches of God differ from all other companies of men For vnlesse men be of Gods church they want this gift of discerning spirituall things that differ as true Apostles and false good and bad truth and falshood c. Hence we may gather that the church of God hath a gift to discerne which is a true church and which is not for the church can discerne whether a man bee a true Apostle or not and by the same gift it may discerne the state of any particular church Whence also it followeth that wee may easily see whether the church of England bee a true church or not It pleaseth some to call it into question as it now standeth and they auouch That it is no church of God that there are no true Ministers no true preaching or right administration of the Sacraments in it and that these things with vs are illusions of Sathan and our church his synagogue But that ours is a true church of God is thus prooued The churches of Germanie Fraunce Scotland and Italie that haue receiued the Gospell are the churches of God and they haue the gift of discerning which is a true church of God and which is not Now they giue the right hands of fellowship vnto vs and reuerence our church as the church of God To whose testimonie we must rather cleaue than to the opinion of a few priuate men and so resolue our selues that wee are the true church of God Secondly hence we may gather that the church of God hath a gift to discerne scripture from that which is no scripture The papists say the church indeed hath this gift but it is by counsell and commission froÌ„ the church of Rome which is a meere forgerie For the church of Ephesus which could discerne of false Apostles could no doubt by the same gift discerne of the bookeâ— of God and that without counsell from the church of Rome for at this time when Iohn writ it was a more famous church than the church of Rome and therefore went not thither for counsell II. point In what things this discerning of false Apostles doth consist it is a iudiciall action of the church consisting in two things here noted First in examination of false doctrine and false teachers secondly in condemnation afterward The examination of them is set downe in these words And hast examined them that say they are Apostles and are not Their condemning or sentence giuing in the words following And hast found them liers For the first examination is a gift of God to his church and was here vsed for the triall of false Apostles Que. How may any church trie a false teacher Answ. This is a point of large discourse but the heads of true examination are these First that church or that man that would rightly examine a false teacher must prepare himselfe thereunto after this manner he must looke that he haue a meeke spirit and an humble heart for God
euery mans conscience will mooue vnto him namely How may I scape the second death that lake that burneth with fire and brimstone Answ. Thou must in this life truely turne vnto God from all thine euill wayes renounce thy selfe and put all thine affiance in Christ his death and passion and euermore labour to keepe true religion faith and good conscience vnto death in all estates This doe and though thou tast of the first yet the second death shall neuer touch thee Thirdly hereby Christ giueth vs to vnderstand that of the two deaths the second is the worser The bodily death is terrible vnto Nature but the second is the proper death indeed the destruction of the creature in soule and bodie eternally And yet behold the madnesse of man who feareth greatly the first death and regardeth nothing the burning lake like vnto little children that feare their owne shaddowes and yet are not afraid of fire and water that will burne and drowne theÌ„ This is mans miserable estate through the blindnesse of his mind the hardnesse of his heart Verse 12. And to the Angell of the Church which is at Pergamus write This sayth hee that hath that sharpe sword with two edges Here is the third particular commaundement which Christ gaue to Iohn whereof wee haue spoken before in the first verse shewing there what is meant by Angell and why this particular commaundement was giuen vnto Iohn This third Epistle of Christ as the former hath three parts a Preface in this verse The Proposition of the Epistle verse 13 and so forward vnto the 17 And the Conclusion in the 17 verse I. part The Preface sheweth in whose name this Epistle is written namely in Christs name The causes whereof we haue shewed before in the first verse Christ is here set foorth by an action of his kingly office borrowed from the former Chapter verse 16. These things sayth hee that hath that sharpe two edged sword that is He who is not onely Priest and Prophet of his church but the king thereof to guide and gouerne the same The sword which hee hath in his hand or in his mouth as Isay sayth is that two edged sword yea that sharpe two-edged sword thereby is signified the whole word of God the Law and Gospell which is so called by reason of the operation thereof as it is Hebr. the 4.12 Christ is thus described to comfort this Church of Pergamus For hereby three things are signified First his wonderfull power in slaying originall sinne and corruption by his word in all them that beleeue in him so as there is no hope of recouerie for sinne after it is once wounded Secondly that hee will strengthen and preserue his Church and all the true members thereof by the same word against all their enemies This it doth after this manner The whole word of God both law and gospell must both bee knowne and beleeued then whensoeuer any temptation commeth faith maketh the same word powerfull in vs to repell the temptation and to strengthen vs in affliction for it is that sword of the spirit whereby wee wound all our enemies But if it bee not beleeued it is but as a sword in a sheath and will nothing helpe vs. Thirdly hereby he signifieth that hee destroyeth all their enemies this is the chiefe end why hee so describeth himselfe in this place How Christ woundeth his enemies herewith wee haue shewed in the former Chapter and the sixteenth verse with the vses thereof Verse 13. I know thy workes and where thou dwellest euen where Sathans throne is and thou keepest my name and hast not denied my faith euen in thâ—se dayes when Antipas my faithfull Martyr was slaine among you where Sathan dwelleth Here beginneth the second part of this Epistle to wit the Proposition which containeth two parts A commendation of this Church in this verse and a Reproofe vers 14 15. The commendation is twofold First generall in these words I know thy workes then speciall in the words following I know where thou dwellest c. Of the generall commendation wee haue spoken in the former Epistles verse 2. and 9. This yet must be obserued that Christ herewith beginneth the matter of all his Epistles intending no doubt hereby to settle the persuasion of his presence deepely in euery one of our hearts for it is indeed the ground of the holy feare of God which is the beginning of all true religion and godlinesse And here Christ giueth a president for his ministers namely that the first thing they must teach their people is to be persuaded of this presence of Christ wheresoeuer they are Christ is with them and whatsoeuer they do he seeth them This will cause them make conscience of all their waies and it is impossible that any should euer haue sound knowledge or good conscience till he be persuaded hereof Abraham knew well that in Abimelekes court they would make no conscience of murther because they wanted this feare of God to feare God and keepe his commaundements is the whole man and therefore wee should giue all diligence hereunto It is indeed a hard lesson for vs to learne and of our selues wee cannot learne it but if we vse the meanes Gods blessing will be vpon our endeuour and then shall wee haue knowledge vpon knowledge and grace vpon grace with the comfort of a good conscience The particular commendation of this church is for her constancie in maintaining the doctrine of the gospell in these words I know where thou dwellest euen in a place where Sathans throne is and yet for all that thou keepest my name that is thou holdest still my true religion and doctrine The throne of Sathan is any place where superstition idolatry or profanenesse is maintained without controlement and from whence wickednesse is conueyed to other places For the diuell is the God of the world and he hath his thrones among men Pergamus was a great citie of the gentiles which maintained idolatry and persecuted the gospell from whence also iniquitie was deriued to other townes and places therefore it is called the diuels throne Herein we may obserue sundrie points of great importance First the exceeding pollicie of Sathan he hath his kingdome in this world and for the establishing thereof he must haue his thrones where wickednesse and idolatrie is maintained without controlement and whence sin is deriued to other places In all ages it hath bene thus and will continue so to the end In the old world hee had his thrones among Cains posteritie in the church of the Iewes euen in the daies of the kings of Israell the high places and groues where the people sacrificed to their idols were the diuels thrones the oracles of the gentiles where the diuels gaue answere vnto men were his cheefe thrones in the dayes of poperie euerie church and chappell were thrones of Sathan wherein were erected images holy roods for the worship of saints whither the people came to worship from
Prophet giuing comforts to whom comfort belongeth and threatning iudgements to whom iudgement is due and making difference of iudgements according to the state of the persons against whome they are threatened For the heauie iudgements of God must not be threatened against all persons but against the impenitent And because there be degrees of iudgements temporall and eternall therefore temporall iudgements must be threatened to those to whom they belong eternall iudgements denounced against those to whom they belong obseruing the circumstances of time place and persons according to Christs example in this place and else where So likewise the benefites of the Gospell are not to bee propounded to euery person hand ouer head without difference but with restraint to some onely as Gods Prophets haue done It is often a great offence in the Church when the benefits of the Gospell are propounded to all and the threatening of the law denounced against all without limitation or restraint The conditions therefore of repentance impenitencie of faith and vnbeleefe and also the degrees of them all must carefully bee obserued in the dispensation of the Law and the Gospell Fourthly the end of Christs fighting must be considered for first hee intends to reclaime them from their euill wayes but if they will not be reclaimed then to cause the same word to be an occasion of their deeper condemnation This must be deepely weighed of vs all who haue had by Gods mercie for many yeares the plentifull preaching of the gospell by which God hath continually rebuked checked the sinnes that bee among vs as ignorance blaspemie and filthinesse crueltie and all iniquities whatsoeuer and the same thing the Lord yet continues to doe vnto vs. Wee therefore must thinke that all this while the Lord is fighting against vs when ignorance is reprooued in the ministerie of the word the ignorant person must thinke the Lord is fighting against him and so all Atheists blasphemers adulterers oppressers and cruell persons when their sinnes are reprooued they must know that the Lord stands face to face against them with the sword of his mouth seeking to reclaime them from these iniquities as hee did to Balaam in his way And when any mans sinnes be thus touched hee must not rebell but humble himselfe as Balaam fell before the Angell considering it is the Lord that wageth battell against him When wee heare that forraine nations shake their swords against vs how are wee mooued both high and low Shall wee feare the sword of mortall man and shall we not tremble when we heare that the sword of the euerliuing God is shaken against vs Those therefore whose hearts are guiltie of any one sinne must humble themselues by true and speedie repentance there is no withstanding of the Lord if his sword doe not cure vs it will cut vs in pieces if his word doe not conuert vs from our sinnes it will bee an occasion to cast our soules deeper into hell Thus he dealt with Balaam when he would not be restrained from giuing bad counsell he was slaine among the Midianites Few thinke on these things from whence commeth such great contempt of Gods ordinance in the ministerie of the word as we see at this day but they must know that either death or life come by the stroke of this sword and therfore they must repent Fiftly note the title giuen to Gods word it is called The sword of Christs mouth not onely because it was once deliuered by himselfe from his own mouth but because it doth dayly proceed from his mouth for the Ministers of the gospell which bee truely called are the very mouth of Christ from which Gods people receiue his word If thou shalt returne sayth the Lord to Ieremie and shalt separate the precious from the vile then shalt thou stand before me and be according to my word 2. Cor. 5.19 Wee are the embassadors of Christ beseeching you in his steed which is an high and wonderfull honour The consideration whereof is a ground of sundry duties First all students that are in the way of preparation to higher callings must hereby learne to conceiue a good opinion of the Ministerie of the gospell and to affect the same aboue other callings For though the blind world count it a base calling yet Christ wee see maketh the minister his owne mouth which honour is not giuen either to the Lawyer or to the Physition Secondly hereby euery Minister of the Gospell is taught to deliuer nothing in his publicke Ministerie but the pure word of God so farre foorth as Christ shall enable him and that also in so pure a manner as in the persuasion of his owne conscience hee thinkes Christ would speake if he were there present like vnto faithfull embassadours who speake onely the will of their lord and prince and in that manner which their lord and prince doth best approoue If this were well weighed wee should not haue such preaching as is commonly vsed consisting of a mixture of testimonies partly diuine and partly humane considering that neither Christ nor his Apostles preached so Thirdly the people also are hence taught their dutie when they heare a sinfull man like vnto themselues speake vnto them in the Ministerie of the word they must not despise Gods ordinance because it is deliuered by man but receiue the same as from the mouth of Christ and as the pure word of God so far forth as it consenteth with holy scripture In this behalfe Paule blessed God for the Thessalonians That they receiued the word from him not as the word of man but as it is indeed the word of God 1. Thess. 2. vers 13. Sixtly where Christ sayth I will fight against them with the sword of my mouth We may obserue that the kingdom of Christ is spirituall and not of this world for if it were worldly then a ciuile sword wielded by the hand of man should belong vnto him But he hath no such sword he gouernes his church and people by the sword of his mouth his holy word Wherby appeareth that the primacie of the sea of Rome is from hell not from heauen for the Pope sayth he is Christs vicar and yet he will be armed with both swords when as Christ dealeth not with the ciuill sword but onely vseth the sword of his mouth Verse 17. Let him that hath an eare heare what the spirt saith vnto the Churches To him that ouercommeth will I giue to eate of the Manna which is hid and will giue him a white stone and in the stone a new name written which no man knoweth sauing he that receiueth it These words are the conclusion of this Epistle which containeth two parts a commaundement and a promise The commaundement in these words Let him that hath an eare heare what the spirit saith vnto the Churches The promise in the words following To him that ouercommeth c. The commandement serueth to stir vp Gods church to attention in marking that which
is not called the morning star because hee shineth to al the world in al time as the morning star doth but because he shineth vnto men in the last age of the world It is further sayd I will giue him it Where is promised fellowship and participation with Christ aâ— hee is this day-starre And herein are two benefits comprised First perfect illumination wherby ignorance shall be wholly taken away after this life when as men shall know God fully so farre foorth as a creature can know the creator Secondly the light of perfect glory for by fellowship with Christ wee shall bee made to shine as the starres as Daniel speaketh yea wee shall become Saints in light â—s the Apostle sayth Whereas Christ compares himselfe to the morning starre First wee see the grosse errour of many among vs who liue in blindnesse of mind and ignorance walking in their wicked lusts and pleasures without care of keeping faith or good conscience and yet persuade themselues that they haue part in Christ and shall bee partakers of his light and glorie But they are deceiued for all such as liue in blind ignorance and in sinne are meere darkenesse and so can haue no fellowship with Christ who is that bright morning starre for what fellowship can bee betweene light and darkenesse This bright morning starre serueth onely for them that receiue the light thereof and walke by it but those that walke in the darkenes of their sinnes haue no benefit by it Secondly seeing Christ is this morning starre wee must haue care to learne Peters instructionâ— namely Labour that this bright starre may rise and shine in our hearts This wee shall feele when we vse those meanes wherby the beames of this starre may shine vpon vs not onely for the enlightening of our minds but also for the heating and reuiuing of our frozen and dead hearts For as the Sunne in the Spring time quickeneth by it warme beames some things that lye dead all Winter so Christ Iesus this morning starre by the beames of his grace doth enlighten our minds and reuiue our dead and frozen hearts And till such time as wee feele these things wrought in vs we cannot say that this morning starre is risen vnto vs or hath shone into our hearts Thirdly whereas Christ appeareth in the morning when darkenesse is past wee are hereby taught to lead our liues in godlinesse righteousnesse sobrietie and in all manner of vpright and godly conuersation For the night is past and the day is come wherein wee may see to walke vprightly And therefore wee must cast off the vnprofitable workes of darkenesse as the Apostle exhorteth vs Rom. 13.12 And know this That those who in this light doe not walke accordingly but delight in sinnes the workes of darkenesse shall one day haue their fill Hee that loueth the darke for the hiding of his talent must bee cast for his reward into vtter darkenesse Let him that hath an eare to heare heare what the spirit sayth vnto the Churches Here is Christs commaundement the second part of this conclusion But hereof we haue spoken before Motiues to proceed Prou. 15.32 He that refuseth instruction despiseth his owne soule Luk. 9.62 No man that putteth his hand to the plough and looketh backe is apt to the kingdome of God Gal. 6.9 Let vs not be wearie of well doing for in due time wee shall reape if wee faint not 1. Cor. 12.31 Desire you the best gifts and I will shew you a more excellent way THE THIRD CHAPTER Verse 1. And write vnto the Angel of the Church that is at Sardis These things saith hee that hath the seuen Spirites of God and the seuen Starres I know thy workes for thou hast a name that thou liuest but thou art dead THese words containe the fift particular Commandement of our Sauiour Christ vnto Iohn wherein he is inioyned to write send a speciall Epistle to the Church of God in Sardis of this commandement we haue spoken before The Epistle it self is contained in the sixe first Verses it hath three parts A Preface the matter of the Epistle the ConclusioÌ„ The Preface in these words These things saith he which hath the seuen Spirits of God and the seuen Starres In this Preface first is set downe in whose name this Epistle is written to procure authoritie vnto it it is in Christs name whose soueraigntie is described by two royalties that is by two prerogatiues or priuiledges belonging to him as he is a soveraigne king of his Church the first is The hauing of the seuen spirits of God The second his hauing of the seuen Starres For the first royaltie In the first Chap. vers 4. I shewed that by seuen spirits were meant the holy Ghost from whom proceed all the gifts and graces that any men enioy and therefore whereas Christ is said to haue the seuen spirits of God the meaning is that he hath the holy ghost And this is a royaltie of Christ as he is the King and head of his Church If it be said that other seruants of God as Dauid Peter and Paul had the holy Ghost Answ. It is true but not in the same manner with Christ for he hath the holy Ghost two wayes in regard of his diuine nature of his manhood as Christ is God hee is the beginning of the holy Ghost for the holy Ghost is a person in the Trinitie proceeding from the sonne as well as from the Father in regard of which proceeding Christ is sayd to send the holy Ghost and to doe whatsoeuer hee doth by the holy Ghost as to ouercome death by the eternall spirite and to rise from death to life Secondly as Christ is man he hath the holy Ghost because the holy Ghost powred into him the perfection of all graces and giftes whatsoeuer And for this cause he is said to be anoynted with the oyle of gladnesse aboue his fellowes and to be inriched with the perfection of all graces and that two wayes both for number and degrees For number with men some haue some graces and some men others but Christ hee hath the graces of all men and all Angels nay moe graces in number then all men and all Angels haue And as they are in number perfect so they are perfect in degree for in measure they exceed the graces of all creatures men or Angels and therefore the Father is said to haue giuen the spirit vnto his son without measure thus much is meant by this first royaltie of Christ. Now the end why Christ is said to haue the holy Ghost is to shewe that hee is a most liuely head of his Church who is filled with plentie of all store of graces whereby he is able to inrich his Church and to reuiue the members thereof who are dead in their sinnes and such indeed was the speciall state of this Church First hence we learne no man can haue true fellowship with the
them signifying that this Church had speciall care of keeping Gods word in euerie Commaundement both legall and euangelicall Happie were our Church if the same might truely be said of vs that we had care of obedience vnto God and of the true profession of his name But generally we faile in practise though in outward profession we make some shew thereof Thus much of the praise of this Church Vers. 9. Behold I will make them of the Synagog of Satan which call themselues Iewes and are not but doe lye behold I will make them that they shall come and worship before thy feete and shall know that I haue loued thee Heere followes the second part of this Epistle namely the Promises of Christ which are two First concerning the conuersion of certaine Iewes vers 9. Secondly concerning the deliuerance of these Philadelphians in the time of temptation vers 10. For the first of these promises In all likelyhood there was in this Citie of Philadelphia a Synagog of the Iewes which bare an outward shewe that they were the true worshippers of God albeit they denyed the name of Christ and persecuted his Church Yet Christ here promiseth that he will conuert them and make them members of his Church and cause them to worship him in the congregation before this Church of Philadelphia In this promise note three points touching the conuersion of these Iewes The Author thereof The parties conuerted and the fruit of their conuersion For the first I saith Christ behold I will make them The wordes are verie significant being doubled and they make Christ the whole and sole author of their conuersion Hence we learne that in the conuersision of a sinner God hath the whole and sole worke true it is that a man willeth his conuersion in the act thereof but yet it is God that worketh that will in him it is not of himselfe This confuteth the erronious Doctrine of free-will in the Church of Rome whereby they teach that a man can dispose himselfe to worke out his saluation being onely helped by Gods grace Like vnto a sicke man who though he bee weake yet being holden vp by another can goe of himselfe Ans. But Saint Paul teacheth vs That a man by nature is not sick or weak with sinne but starke dead in sinne and can no more mooue himselfe in the worke of his conuersion thaÌ„ a dead man in the graue in the worke of his resurrection But they say by this wee make a man like vnto a blocke Answ. Not so for though hee cannot turne himselfe vnto God yet hee hath his will and vnderstanding free to vse in ciuile and outward actions and besides theâ—e is a possibilitie in his nature to bee conuerted by grace which is not in a blocke Again wheras Christ sayth I will make them come and they shall come Heere is plainly confuted the Doctrine and opinion of some which hold That a man being effectually called may come vnto Christ or not come at his pleasure when God hath giuen grace man may receiue it or refuse it if hee will This is flat against this text for God will make them come and mans will must bee plyable to Gods will in this matter But they alleage Mat. 23.37 Oh Ierusalem Ierusalem how oft would I haue gathered thee as a hen c. but thou woldest not Answ. Christ there speaketh not of the wil of his good pleasure for that cannot be resisted But of his signified will in the ministerie of his Prophets and by himselfe as hee was a Prophet and the Minister of circumcision vnto the Iewes for so he might will their conuersion and yet they will it not Obiect 2. Act. 7.51 Ye stiffe-necked Iewes ye haue alwayes resisted the holy Ghost Answ. That must be vnderstood of the ministerie of the Prophets and Apostles who spake by the spirit of God and not of the spirit himselfe II. point The parties conuerted namely Them of the Synagog of Satan Such as called themselues the onely true worshippers of God and yet indeed and in truth were no better than the slaues of Satan This is to be obserued for hereby we may see that not onely sinners which commit small sinnes are conuerted vnto God but euen grieuous and ancient sinners such as haue long concâ—â—ued the slaues of Satan Christ died not for painted sinners but for grieuous sinners and therefore Paul chargeth Timothy and the Ministers with him To waite for the conuersion and repentance of them that were taken in the snare of the Diuell and that according to the Diuels owne will Rom. 1.28 Paul speaketh of some Gentils that were giuen vp to a reprobate sence which was a fearefull case and yet no doubt many of them were after turned to beleeue the Gospell for such are they that are taken in the snare of the Diuell and yet there is repentance to be wayted for of them This Doctrine must not bee abused to libertie in sinning for that is the right way to cast our soules into the pit of destruction But yet seeing Christ will bring home into his kingdome most greeuous sinners we must hereby take occasion not to be discouraged either by the greatnesse or multitude of our sins from comming vnto Christ. For marke Christ only raysed three that were dead to life Iayrus daughter that was newe dead the widowes Sonne that lay on the herste and Lazarus that lay stinking in the graue This is a notable figure of the conuersion of sinners hee will not onely call to repentance small and young sinners but euen great and old sinners that lye rotting and stinking in the graue of sinne as Lazarus did in the graue of death Hee came to call sinners to repentance and to saue the lost sheepe which are readie to bee deuoured by Woolues and wilde beasts Wee must all blesse the name of Christ for this his large mercie and in time lay hold vpon it and repent III. point The fruite of their conuersion in these wordes They shall come and worshippe before thy foote and shall knowe that I haue loued thee These wordes may bee fitly expounded by another place of scripture 1. Corinth 14.24.25 If all prophesie and there come in one that beleeueth not or one vnlearned he is rebuked of all men and iudged of all so as the secrets of his heart are disclosed and he will fall downe on his face and worship God and say plainly God is in you indeed so that the meaning of these words is this I will cause theÌ„ to come to the coÌ„gregation of Gods people at their feet to fall downe and worship the true God Heere are set downe twoo notable fruits of the conuersion of a sinner First concerning God The second concerning the Church The fruit of conuersion that respecteth God is The true worship of God noted in these words I will make them come and worship that is In spirite and truth with bodie and soule to adore the true
of the church For the time is at hand Here is a reason of the former benediction for seeing the time of the accomplishing of this prophecie is at hand must shortly be fulfilled therefore those be blessed which reade and keepe the same in memorie And it is an answere to a secret obiection for they might haue said we need not to reade or remember this prophecie seeing it shall not be fulfilled in our dayes but he addeth The time is at hand wherein they must be fulfilled and therefore it must bee marked These wordes for substance were in the first verse where it is said The Reuelation was of things that must shortly be done And here they be repeated againe Whereby hee would teach vs That these prophecies containe weightie matter to be deepely considered and earnestly thought on And S. Iohn repeates the same for two causes first to awake the members of the church out of the sleepe of security and make them stand vpon their watch continually for though they cannot fall into the dead sleepe of sinne yet the slumber of securitie may ouertake theÌ„ the wise virgines slumber as well as the foolish Matth. 25.5 And the spouse of Christ the true Church confesseth That shee sleepeth though her heart waketh Cant. 5.2 Secondly to confirme and hearten the church and all true members of Christ against the afflictions to come for herein is the common saying true He that is forewarned is fore-armed Now in these words The time is at hand Christ would teach vs to obserue That whatsoeuer thing may befall the members of Christ in this life whether afflictions temptations death or the last iudgement it selfe all will come shortly This consideration ought to take place in our hearts being of great vse in our liues as to stay vs from many sinnes so to mooue vs to doe all things with good conscience And the want hereof is the cause of much euill The bad seruant beates his fellowes because hee thinkes his maister doth deferre his comming Matth. 24.48.49 The old world went on in sinne neuer regarding Noahs prophecie and so knew nothing till the flood came and swept them all away Matth. 24.39 We should lay these to our harts and alwayes thinke with Paule the Lord is at â—and The rather because wee haue had the Gospell and peace with all temporall blessings these eight and thirtie yeares now the state of the church is interchangeable one while peace and then trouble so as it is like this peaceable state will not long continue but we must bee tried And the time of ouâ— triall is at hand for whatsoeuer must befall the Church will come shortly We must therefore prepare for trouble and so wee shall finde it the lesse greeuous Vers. 4. Iohn to the seuen Churches which are in Asia Grace be with you and Peace from him which is and which was and which is to come and from the seuen spirits which are before his throne Here beginneth the second part of the Preface to wit the inscription of this vision and it hath two branches First a dedication in these words Iohn to the seueÌ„ Churches which are in Asia Secondly a salutation in the next words Grace be with you and peace c. to the ninth verse In the dedication obserue first the penman that dedicates this booke secondly the parties to whom it is sent For the first the penman is Iohn who here againe repeats his name to shew and certifie euery reader of this booke that he was without al doubt the true penman of the holy ghost in writing this Reuelation But though he repeat his name yet he doth not adde any titles of honour or commendation as hee did in the first verse Wherein he giues vs a true patterne of modestie and humilitie which is neuer to speake in our owne cause to our owne praise but onely in cases of necessitie when Gods glory may bee aduaunced and the credit of our particular callings maintained This Paule practised who often humbles himselfe and cals himself the least of all the Apostles yea the chiefe of all sinners yet when the credit of his Apostleship came into question then he sets out himselfe shewing he was a true Apostle one of the chiefe and aboue those which did falsely call themselues so as wee may find in both of his Epistles to the Corinthians Secondly the persons to whom hee wrote were the seuen Churches in Asia concerning them note two things first hee writes to churches secondly to the churches in Asia For the first why writes he to the churches rather thaÌ„ to the church seeing there is but one only Catholicke church Ans. The church may be considered diuers waies first as it is the whole companie of the elect so it is but one secondly as the same is parted into seuerall branches and companies one part being in one countrey and another part in some other Wherein also euery seuerall congregation professing the gospell is a particular Church And so there may bee many Churches all of them beeing members of one Catholicke Church As the sea is onely one yet it consisteth of many parts which taking their names of the countreyes whereto they adioyne are called so many particular Seas as the English Sea the Spanish sea French Italian Scottish Seas c. And of particular Churches must Iohn bee vnderstood in this place Now Iohn chuseth rather to write to Churches than to particular men First because the matter of this booke concerneth the Church being a Propheticall hystorie touching the state of the Church to the end Secondly because particular Churches which bee true members of the Catholicke Church are the pillars and ground of truth 1. Timoth 3.15 And the Church is so called not that her authority is aboue the word but first because it is the treasure house wherein the Scriptures are preserued from age to age against the rage of Gods enemies Secondly because the Church giues testimonie to the truth of Gods word And thirdly because it publisheth the truth of God word by vertue of that ordinary ministery which God hath ordained therein Secondly in the dedication of this booke among all particular Churches God directs him to make choise of those seuen in Asia no doubt for speciall cause First because they were then most famous Churches as the chapters following and the histories of the Church doe plainely shew Secondly that the calling of the Gentiles to the light of the Gospell which long before had beene foretold might bee more euident for here the Iewes are passed by and the Gentiles sent vnto Lastly we may here obserue That S. Iohn knew no prerogatiue of the church of Rome aboue other churches for if it were the mother church whereon alâ— other churches should depend as the Papists would haue it I would know of them why Iohn passed by it in the dedication of this booke which containeth matter needfull for al churches to know Grace be with
you and Peace from him which is and which was and which is to come and from the seuē spirits which are before his throne Here begins Iohns salutation of the seuen churches Salutations be of two sorts Ciuill and Religious Ciuill is that which men vse ordinarily one to another wishing health welfare and such like Religious is that which is peculiar and proper vnto the church comprehending in it a benediction also And such is this here vsed by S. Iohn It may also be called Apostolicall because it is so vsuall with them in their Epistles And they vsed it the rather because it is so correspondent to their ministerie which stood in two things first in preaching which is the ministerie of grace and reconciliation the things here desired secondly in prayer whereto belonged the dutie of benediction to pronounce a blessing vpon the people as did the priests in their ministration vnder the law Num. 6.23 and our sauior Christ with his Apostles when they preached the gospell and as euery minister should doe to his whole congregation before they depart And this is also included in this salutation for hereby they blessed those churches to whom they did write But to come to the words which bee most excellent and containe in them the summe of the gospell Grace in scripture signifieth two things first Gods fauor secondly some gift of God freely bestowed Now here by Grace is meant not any particular gift of God but the gracious fauor and good will of God whereby he accepts of some in Christ for his owne for it is here opposed to peace a gift of grace and therefore cannot signifie the same thing Now marke S. Iohn in thi◠salutation begins with grace because it is the foundation of all happinesse and of all Gods blessings whatsoeuer wee are and all that wee haue is of grace our election redemption vocation iustification and sanctification our faith and repentance our perseuerance in thē both proceed from this fountain of Gods free grace It is the beginning and the end of all yea it is all in all in the matter of our saluation first we must haue this and then we may looke for all other blessings And Peace Peace is taken sundry wayes in the scripture first for welfare good successe in things of this world by Gods blessing Exod. 18.7 Moyses and Iethroe saluting aske each other of their peace that is of his welfare and so it is partly taken in this place Secondly for that vnitie and blessed concord which is in the kingdom of God among Gods children and so it is especially taken here And in this sence it hath six parts euery one wherof is a most worthie blessing The first is peace with God which is when we stand in the fauour of God reconciled to him in Christ Iesus Rom. 5.1 Secondly peace with Gods Angels for they guard such as be in Gods fauour and carrie them as a nurse doth her child in her armes That they hurt not their feete at any stone Psal. 91.11 and they reioyce at our good estate The third is peace with a mans selfe when his conscience will not accuse him but excuse and cleare him being washed in the bloud of Christ This is that peace of God which passeth all vnderstanding Philip. 4.7 The fourth is Peace with Gods Church notably prefigured by the peaceable habitation of wild beasts and tame together as the Lyon and the Calfe the Wolfe and the Lambe the child and the Cockatrice c. Isay 11 6. And plainely to be seene among the beleeuers Acts. 4.32 Who were all of one mind and heart The fift is Peace with the enemies of Gods Church so farre as it is for the good of the Church and the glorie of God So Ioseph had peace in Pharaohs court so Daniell had peace in the court of Nabuchadnezzar for when the three children were cast into the ouen wee must not thinke that hee did reuolt vnto idolatrie or hide himselfe but being in fauour in the Court obtained priuiledge to bee excused The sixt is Peace with all the creatures of God with the beasts of the field foules of the aire and fishes of the sea This the Lord promiseth in the couenant that he will make for them with all his creatures Hosea 2. vers 18. yea The child of God shall tread vpon the Lyon and the Serpent and they shall not hurt him Psalm 91. Vers. 13. And this his peace stands herein That by Gods blessed prouidence hee shall find helpe and comfort from all Gods creatures In this place whether we take peace for outward welfare or for the concord of Gods church yet it is placed after grace because it followeth as a fruit thereof First a man must bee in Gods fauour and then come all the blessings of peace vnto him This then is the meaning Grace be with you and peace That is I wish you the fauor of God in Christ with peace the blessed fruit thereof euen all outward welfare and especially the concord of Gods church hauing peace with God with his holy Angels with his church with your owne hearts with your enemies as farre as may bee for Gods glorie and with all his creatures Whereas S. Iohn wisheth grace vnto the churches in the first place he would teach vs That the fauour of God is to be sought for aboue all things for the Apostles practise must be our precept So did Dauid Many say who will shewe vs any good But Lord lift thou vp the light of thy countenance vpon me Psal. 4.6 As if hee should say Let the most of the world seeke what they will as riches pleasure c. yet my desire is of thy loue and fauour aboue all And oftentimes hee calleth God his portion his rocke and castle of defence the thing that be longeth for to shewe that all his ioy was in Gods fauour And so it should bee with vs but wee little practise this because we bring from our cradles natural presumption which persuades vs that we bee in the fauour and loue of God But wee must cast off this false persuasion and take a new course and labour first to see that we be out of Gods fauour lost sheepe prodigall childrē in our selues yea the very firebrands of hell and this to see our owne want of grace is the first step to grace Secondly feeling this want and miserie in our selues we must earnestly desire and in our soules hunger and thirst after the loue and fauour of God in Christ aboue all earthly things Thirdly we must by the hand of true faith lay hold vpon the grace and mercie of God in Christ propounded in the promises of the Gospell and apply them to our selues particularly Secondly after grace he wisheth vnto them Peace where note the true order of seeking for the blessings of this life we must not begin with welfare and prosperitie but our first and chiefest care must be to obtaine the grace and fauour