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 Lectures upon the three first chapters of the Revelation Perkins, William, 1558-1602. 1606 Approx. 1113 KB of XML-encoded text transcribed from 120 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09443 STC 19732 ESTC S114701 99849925 99849925 15098 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09443) Transcribed from: (Early English Books Online ; image set 15098) Images scanned from microfilm: (Early English books, 1475-1640 ; 1284:7, 1492:6e) 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 Lectures upon the three first chapters of the Revelation Perkins, William, 1558-1602. The second edition [14], 218 [i.e. 212], [8] p. Printed by Adam Islip for Cuthbert Burbie, and are to be sold at his shop in Paules Churchyard at the signe of the Swan, London : 1606. Printer's device on title page. Printed in double columns. An enlarged edition of STC 19731, published in 1604 with title: Lectures upon the three first chapters of the Revelation. This and STC 19732a usually bound with STC 19648. The text reprinted in STC 19649 and following is called "second edition"--STC. "Probably published as an appendix to the author's Works (Cambridge, 1605-06)."--NUC pre-1956. Pages missing and misnumbered; text continuous despite pagination. Signatures: [par.]4, A-T4, U6, X-Ee4 (-[par.]1, blank?). Identified as part of STC 19648 on UMI microfilm reel 1492. Reproductions of the originals in the British Library. Appears at reel 1284 and at reel 1492. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Revelation I-III -- Commentaries -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Emma (Leeson) Huber Sampled and proofread 2004-10 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion 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 , a Good vnderstanding maketh acceptable , ( meaning to such as feare God , for b fooles hate knowledge ) how welcome then will this be vnto you , who c haue sayd vnto Wisedom , thou art my sister , and do esteeme the words of her mouth , d 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 , e 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 ) a 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 , b 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 , c 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 , d 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 e 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 : f 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 , g 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 , h fill you with all ioy and peace in beleeuing , and increase your ioy by the constant i walking of your children in the truth : Yea the same Lord , k make all grace so to abound towards you all , that alwayes hauing all sufficiencie in all things , you may abound in euery good worke , l 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 a twelue sonnes , so Christ the Messiah had b twelue disciples : but as Ioseph was beloued aboue c all those sonnes ; so Iohn was beloued aboue d all the disciples . Ioseph was apparrelled better than the rest , and Iohn was inspired farre better than the rest . e Had it not been for Ioseph Egypt had wanted her food temporall , and had it not been for Iohn , the Church had wanted her food eternall . f The future state of Egypt was reuealed to Ioseph , and the future state of the Church was reuealed to Iohn . The one was g exiled , because his father loued him ; and the other exiled , because his maister loued him . The place of his exile was into the h Island of Pathmos , being before by Traian put into a vessell of i scalding oyle . But that God who shewed his visions to k Abraham in the mount , l to Iacob in the field , m to Ioseph in the stockes , n to Moses in Midian , o to Ieremie in the prison , p to Daniel in Babylon , q and to the Apostle Peter in the house of a Tanner , euen he sheweth his visions to Iohn in his exile . He is not bound to persons , he can aduance whome he list , he is not bounden to place , he can reueale where hee list . For persons , hee can preferre r Abel before Cain , s Iacob before Esau , t Dauid before Eliab , u Matthias before Iudas . He can make w Moses a Courtier , x Iob a Potentate , y Samuel a Iudge , z Dauid a King , a Salomon a Soueraigne , b Elysha a plowman , c Amos a Neat heard , d Ieremie a Priest , e Daniel a Prince , f Isaiah of the bloud Royall , g Matthew a Publicane , h Peter a Fisher , i and Paule a Tent-maker , to be penners and preachers of the word of God. For place , as no time can prescribe against the King of a nation , so no place can prescribe against this King of all nations . k The wind bloweth where it listeth , and the Spirit worketh where it listeth . It pleased Christ , who is called in this Reuelation , a that faithfull witnesse , that first begotten of the dead , b that Prince of the kings of the earth , c Alpha and Omega , the first and last , d he that hath the keyes of hell and of death , e which hath that sharpe sword , f his eyes like fire , g his feet like brasse , h the seuen Spirits of God , the seuen Starres in his hand , i the key of Dauid , who is called here k Amen , the beginning of the creatures of God ; and in Daniel , hee that l reuealeth secrets , it pleased this Christ to reueale secrets to Iohn . Not by dreame as to m Iacob , or apparition , as to n Moses , or by voice as o to Adam ; but partly by vision , and partly by voice , as he did when he turned p Saule into Paule . This Iohn was Legatus à Latere , that embassadour who leaned on his Lords breast . He writeth Christs historie , there he sheweth his loue to Christ : hee writeth the Churches historie , there Christ sheweth his loue to him : especially in this , that he will doe nothing , which he doth not reueale to his q seruant this Prophet . For the Church in his time , wee may see how it stood , in the three first Chapters : and what condition it should haue for the time to come , it is plainely set downe in the rest of this booke . If we respect the generall estate of the Church , after Iohn had described the authors of this Reuelation , which are God the Father , chap. 4. and Christ his Sonne , chap. 5. hee commeth to the workes of God , which are predictions , chap. 6. obsignations , chap. 7. indignations , chap. 8 , 9. Predictions of things to come , obsignations of such as must be saued , and indignation on things to be destroyed . And for the more particular estate of the Church , hauing ( chap. 10. ) shewed his warrant to write , he commeth to her actions : first , in her Prophets : secondly , in her bodie . In her Prophets , their fighting , falling , rising , chap. 11. In her bodie , comparing her to a woman clothed with the Sunne , chap. 12. and describing her by her combats , conquests , triumphs : her combats defensiue , chap. 13. and offensiue in Christ , by words , chap. 14. threatnings , chap. 15. and iudgements , chap. 16. her victories gotten against that r whore , chap. 17. and 18. the s Beast , chap. 19. and the t Dragon , chap. 20. And all that glorie which shee shall haue in the kingdome of God , is vnder the type of Ierusalem most comfortably set downe , chap. 21.22 . The things in this booke were ( I grant ) very darke to them that liued in the dayes of Iohn , as the Prophecie of Daniel was to them who liued in the time of Daniel . But as that Prophecie being fulfilled , wee can now tell what was foretold in it : so many things being fulfilled which were foretold in this booke , we may easily see what is meant by it : and the posteritie to come shall better vnderstand this booke than wee doe , because it may bee all things are not yet fulfilled . Neither is this booke like the cities of the u Anakims , or the w tree of knowledge which may not be reached to : for x blessed is hee that readeth the words of this booke . But to come to these three Chapters written by Iohn surnamed the Diuine , and expounded by one a most worthie Diuine . The first Chapter is a Proeme or Preface to the booke : the two latter are Epistles dedicating this booke . The dedication is made to y seuen seuerall Churches , and by name to the Ministers which are called Angels . In the word of God Ministers haue many excellent titles giuen them , ( though now they are scarcely graced with titles ) they are called z Prophets , a Seers , b Remembrancers , c Trumpets , d Watchmen , e Husbandmen , f Stewards , g Maydens , h Fishers , i Leaders , k Elders , l Salt , m Starres , n Angels , and o Shepheards . Prophets to teach , Seers to foretell , Remembrancers to put in mind , Trumpets to sound , Watchmen to admonish , Husbandmen to plow vp , Stewards to distribute , Maidens to keepe pure the doctrine of truth , Fishers to catch men , Leaders to goe before , Elders to gouerne , Salt to season , Starres to giue light , Angels to declare , and Shepheards to feed : to feed ( I say ) soundly by doctrine , liberally by charitie , and religiously by life . By doctrine : for Sacerdos sine doctrina , est nauis sine velis , a Priest without knowledge , is a ship without sailes . By liberalitie : for a Nihil habet homo adeò diuinum quàm benefacere , Man is in nothing more like God , than in doing good . By life : for cuius vita despicitur , eius oratio contemnitur : his words are not esteemed , whose life is not approoued . And that it may be said of them as it was of Origen : Quale habuit verbum , talem habuit vitam : as his words were , so were his workes . They must not be barren like mount b Gilboah , but c weaned as Samuel was , before they be offered vnto the Lord They must be pure water if they will cleanse others , and more than whetstones , if they will sharpen others . They must bee in d integritie Abrahams , e in meekenesse Moses , f in knowledge Arons , g in paines Paules , h and in praying Samuels : and remember , that as Augustine sayd , Manus pauperum sunt gazophylacium Christi , The hands of the poore are the treasurie of Christ. I need not speake much of the dutie of a Minister : for euery one will teach him his dutie , that will not bee ranged within any dutie himselfe . These Churches were then like i Dauids Worthies , excellent aboue all the Churches of the world : but because they lost their first k loue , l were not faithfull to the death , m maintained the doctrine of Balaam , n suffered women to teach , o bare a name onely to liue , p had but a little strength , q were neither hote nor cold , and r repented not as they should haue done , of all their sinnes , they are reprehended by Iohn , threatened by Christ , and the Candlesticke of the Gospell is now taken away from them . Iam seges est vbi Troia fuit : Now Mahomet rageth , where Messiah did raigne . Are they reprehended ? let vs hearken : are they threatened ? let vs feare : are they fallen ? let vs labour to continue . From Iohns reprehension we see , that ( as one said ) hereof our Elders haue complained , hereof doe we complaine , and hereof they which liue after vs will complaine , that men waxe worse , and liue not according to the doctrine of Gods word . From Christs threatning we see , that God is mercifull , s who first offereth peace before he fight against vs , that we being forewarned , might be fore-armed . And by the wofull downefall of these seuen Churches , let t vs that stand take heed that we fall not : for if God spared not the u old world who despised Noah , the Sodomites who vexed Lot , w Ierusalem which abused the Prophets , x Colossa , Hierapolis , and Laodicea , who reiected Paule , and these Asian Churches who did not grow in righteousnesse as they did in riches , how shall wee escape y if we neglect so great saluation ? and for this cause these Sermons are most worthie to be considered of in this present age . O then let vs now z consider this season : a redeeme the oportunitie , b not harden our hearts , but regard the time of our present visitation . As the day openeth and shutteth with the Sunne , so saluation openeth and shutteth with the Gospell . c Whilest it is called to day let vs heare his voice : d He that laboureth in Summer is the sonne of wisedome , but he that sleepeth in haruest is the sonne of confusion . All things in the world doe take their time , the bird to build her neast , the husbandman to sow his seed , the mariner to goe to sea , the gardener to set his trees , the sicke patient to take physicke , the cooke to season meats , and the dresser of the vineyard to gather his fruit . It will bee too late to build in Summer , to sow in haruest , to go to sea when the ship is launched , to transplant trees when they are old , to take physicke when we are dying , to season meates when they are vnsauorie , and when winter is come to gather fruit . The a fiue foolish virgines came too late , Diues b in hell repenteth too late , the time present is onely ours . Is the figge-tree fruitlesse ? it shall heare that sentence , c Neuer fruit grow on thee any more . d Get thee then righteousnesse before thou come to iudgement : vse Physicke before thou be sicke , and whilest thou maiest yet sinne , shew thy conuersion , as the wise man exhorteth euery man. But alas , whereunto shall I liken this generation ? We are like the Ephesians , wee haue e lost our first loue ; or the Laodiceans , we are f neither hote nor cold : or the twilight , neither day nor night : or the Autumne , neither faire nor foule : or one sicke of an ague , one day well , another ill : or a man in a Lethargie , neither aliue nor dead : or Hermaphroditus , neither male nor female : or to those creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which liue in water or on land : or the Lionesse , which the oftener shee breedeth , the fewer cubs she beareth : or the Mariner , who is onely good in a storme : or the Marigold , that shutteth and openeth with the Sunne : or the Mermaids , which are halfe flesh , halfe fish . I would to God wee were either hote or cold : that as the hotest regions bring foorth sweetest spices , so most zealous people might be most fruitfull in good workes : that as the Sunne in the heauen is swiftest at her setting , so the sonnes of God might bee best at their ending . But is it so ? no : the more wee are taught , the more ignorant are many ; and the older we are , the colder in religion . We haue indeed many of vs , as it was said of Aristogiton , Martem , or rather religionem in lingua , religion in tongue : but when triall is made of vs , euery g Phoc●on can espie our halting : and then with h Archilochus we thinke it better clypeum abiicere quàm interire , euen to cast off all religion , than to vndergoe the least disgrace for religion . i The Moone desiring to be apparelled as the rest of the Planets , answer was made her , That her diuerse chaunges could admit no kind of habite : and we desiring to be attired with the robes of Christians , it is to bee feared , that since we tread k not the Moon vnder our feet , we shal neuer be clothed as the Church was , with the l Sunne . m Who is wise , and he shall vnderstand these things ; and prudent , and he shall know them . Let vs therefore labor to n grow in grace , to abound in knowledge , to be full of good works , and to ouercome all the vnderminers of our future saluation . Then shall we o eat of the tree of life , not be hurt of the second death , tast of the hidden Manna , haue power ouer nations , bee clothed in white , made pillars in Gods temple , and sit with Christ Iesus in the throne of his father . And though the p sonne of Ishai cannot make vs Captaines of thousands , yet that Sonne of Dauid will q make vs the sonnes of God. That we may doe so , we must beleeue the Gospell , put on Christ Iesus , and bee renewed by repentance ; The first is necessarie , the second comely , the third profitable . To come to the first ; it is necessarie we should beleeue : for hee that r beleeueth not , is condemned alreadie , he is condemned in the counsell of God , in the ministery of the word , and in his owne conscience , & he shall be condemned in the day of iudgement ; for s the wrath of God abideth vpon him . The more I consider the fruits of faith , the more I see the necessitie of faith . t Through it we are saued : u by it we are iustified : w in it we liue . We are saued from Sathan , iustified before God , & liue in the Church . In the Church ? nay , by it we liue in heauen : for x hee that beleeueth in the Sonne of God , hath euerlasting life . Faith is that which y purifieth the heart , maketh the whole man to z run the wayes of Gods commaundements , a giueth entrance to grace , b accesse to God in prayer , c made the Elders well reported of , and each Christian to d stand to the profession of Christ. It is that e hand by which wee must apprehend Christ : that f shield by which wee resist all the fierie darts of the diuell : and that g meanes by which we do good to others . h By faith we receiue the spirit : i are members of Christ : k we are risen with him : l he dwelleth in our hearts : m we feed on him continually : n resist Sathan : o are the children of God : p and the word which we heare becommeth profitable . And what shall I say ? faith is of such a qualitie , that it q vniteth vs to Christ , r maketh vs certaine of our saluation , s bold in our profession , ministreth t true ioy , u giueth temporall blessings , w sanctifieth our gifts , and maketh vs refuse the x 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 y robes of Christs righteousnesse . z 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 : a 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 b sea with Moses , the c fire with Eliah , and the d Sunne with Iosuah ? What though he were as rich as e Salomon , as wise as f Achitophel , as strong as g Sampson , as swift as h Ahimaaz , as beautifull as i Absolon , as fortunate as k Metellus , and descended as l 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 m splendida peccata , and to be esteemed as n 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 o turne to the Lord , he will turne to vs : and that wee may turne , consider his p mercies in forgiuing , his q benefits in giuing , his r patience in forbearing , and his s iudgements in punishing . t The word preached , u sinnes committed , and that w few shall be saued : x the shortnesse of life , y the vncertaintie of life , z and the certaintie of death : a the ioyes of heauen , b the torments of hell , the c comfort of the elect , and that else wee can haue no d comfort in death : e pray wee cannot vnlesse wee repent , and f 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 g 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 a concerning brotherly loue , I need not to write vnto you : for you are taught of God to loue one another . Your b 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 c Chilo the Lacedemonian died for ioy to see one sonne crowned at Olympus , and d Diagoras Rhodius did the like , when his three children got the garland at a wrestling : and e 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 f wise sons are a ioy to their parents , and all may g 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 . h Adams two sonnes could not agree in one field , i Abrahams in one house , k Isaaks in one wombe , l Dauids in one pallace , nor m 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 ) n 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 persuaded , that as the members of a body being once dismembred , they cannot possibly be ioyned againe : so if naturall brethren be once vnnaturally disioyned , no glue will conioyne them fast againe . It were infinit to shew examples of brotherly loue and hatred , o and othe●s haue eased me of this paines . Now that good God , who hath brought you from one roote , placed you in one countrey , aduanced you to like credit , and giuen you one heart , giue you also one inheritance in the kingdome of heauen . Thus right worshipfull , I am bold to speake vnto you , and the world knoweth I speake the truth , and the Lord knoweth I desire not to flatter . Go on therefore I beseech you , continue in loue , bee setled in the truth , and labour to honour him who thus honoreth you . Be not caried away with the p shew of this world , but thinke religion the best nobilitie , and that as q Prudentius sayd : Generosa Christi secta nobilitat viros , Cui quisquis seruit , ille verè est nobilis . He noble is that comes of Christ his race : Who serues this Lord , he surely is not base . And this made Theodosius more to thanke God , that he was a Christian than a king ; considering that hee must lose the one , hee could not lose the other . Now as to one of you I am bounden in parcicular , and by him , being a Minister , the despised ministerie is not a little graced : ●o for him I pray , that hee may be an a Abraham to our Abimelech , a b Nathan to our Dauid , a c Iehoida to our Ioash , d an Ebedmelech to Ieremiah , an e Elisha to the widow of this Prophet deceased , a light in the Court , a trumpet in the Church , and that f Ahashuerosh may long hold out his golden Scepter vnto him : that by his meanes g great men may not want such as will tell them the truth : no h earthly Alexander accounted a sonne of Iupiter , and that no man may be more respected than a good i Pastor : and that he may euer remember that saying of wise Salomon : k He that loueth purenesse of heart , for the grace of his lips the King shall be his friend . His Cyrus will not be spoken to verbis bissinis in silken words , to his Alexander he needeth not speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either sweet words or no words . For if one Antiochus might bee surnamed holy , and another good Prince called the Good King : much more may he , whose religious knowledge surpasseth all the Princes that haue beene of this nation : and whose humilitie is such , that hee will haue his sonne to remember , l that hee differeth not in stuffe , but in vse from the rest of his people , and that by Gods ordinance . I am the bolder for that one to make choyce of all in the dedication of this booke : no man knew , loued , conuersed with , and respected this Author more than he . He resorted to him in his health , visited him in sicknesse , and preached a learned Sermon for him at his death . Concerning this author , as he sayd of Carthage , I had rather bee silent then say little , and his worthie labours doe speake enough for him , by name that his m Posthume , dedicated to his excellent Maiestie , by n an excellent Diuine . In a word therefore , whatsoeuer this man did , he desired to profit others by it : he thought ( as it is written o of Bernard in his life ) that hee was not his owne man , but deputed to the seruice of others . He was neuer idle , but as p Hierome reporteth of Ambrose , and Bernard of himselfe , he did either reade , or meditate , or pray , or conferre , or counsel , or comfort , or write , or preach . And thus ( as the q Embleme is of a faithfull Teacher ) he , like a waxe candle , in giuing light to others , in a short time extinguished himselfe . Yet in this short time of his , what art was he not maister of ? what vertue was hee not endued with ? He was a complet Diuine , and hath his blessings in the Church , that no mans writings are read of all sorts , and in all countries with greater grace and profit than his . Hee was peaceable in the Church , patient of wrongs , and free from ambition . For as Ierome sayd of Nepotian , Aurum calcans , schedul●s consectabatur : hee regarded not his purse , but followed his booke , and as Bernard sayd , he liued in terra auri sine auro , in a kingdome of gold without gold . An excellent gift he had to define properly , diuide exactly , dispute subtilly , answere directly , speake pithily , and write iudicially : and how hee preached , if these Sermons doe giue a testimonie , what witnesse had they who often heard him themselues ? I haue published of his now two Discourses , and I onely did it , that these his labours might not perish : I haue no benefit by them , but exceeding great paines . And since I vnderstand that his other labours are in the hands of his friends , to make benefit for his children , I will ease my selfe of the like labour , and be a meanes that they may haue the benefit of the future impressions of this booke : the which , how faithfully I haue published , I appeale to the godly and indifferent Reader , and I hope no honest minded man will be hired to calumniate it . Thus as one desirous to be seruiceable in my calling , profitable to the Church , not forgetfull of my friend , and to testifie the happinesse of your house , which was in your fathers time , and is now ( as it is sayd of Aurelian the Emperours , ) Refertapi●s & Ecclesia Dei , replenished with the godly , and a Church of God , and withall to leaue a monument of my duty to you all , I haue as you see , published this exposition of seuen Epistles vnder your eight names , nothing doubting but it will bee as welcome to you , as by your countenance it may bee profitable to the Church . The God of heauen giue you all that blessing of blessings , which ( if Ierome say true ) few men haue , that you may transire à deliciis ad dilicias , go on from grace to grace , and be a long time happie in this life , and euer for happie in the life to come . London : Saint Martins in the fields , from my worshipfull friend Maister Oldisworths house , by which familie ( as Paul was by the house of Onesiphorus ) in the time of this late ( and I wish I may say ) the last visitation , I haue receiued no small refreshing . March. 12. 1604. Your Worships to command , Robert Hill : Fellow of S. Iohns Colledge in Cambridge . To the Godly and Christian Reader Grace and Peace . I Am not ignorant ( good Reader ) how vngratefull a thing it is , to deale by way of Censure or reformation , in those things wherin others haue gone before ; and many times for the smart that followeth , do men beshrow their owne fingers . Yet the warrant of a good calling will breed peace in his conscience , that herein shall endeuour the obseruance of these rules of Loue , to wit , a Iudge the best of that which is done ▪ and b referre his owne paines to the glorie of God in the good of others : Hereto I aime in this second edition of this booke . For my calling to this worke , when mine accusers stand forth , the executors of the dead shall answer for my discharge . And for mine indeuour to doe good ; the small gaine of this reuised worke , was truly returned to the right owners thereof : If thou therefore returne glorie to God , for good receiued to thy soule , in this behalfe I haue my desire . Here onely rests the doubt , how this second edition should not be preiudiciall to his good estimation that published the former : I answer , well inough : For I hope he intended c the glorie of God in the good of his Church , and the credit of the reuerend Author of this worke : Now if any addition be brought hereunto , his intent is furthered , and wherein then can he be greeued ? If one man should helpe poore Orphanes to some lands or liuing , he would not thinke himselfe wronged by another , that should enlarge their iust claimes , or settle their possession in a better tenure : so I trust it fareth in this worke ; where thou shalt find vppon thy diligent view , in some doubtfull d things the Authors meaning truly cleared , his method rectified , many repetitions omitted , and the matter ( specially towards the latter end ) somewhat enlarged . If any thing be dissonant to the Authors iudgement in his liue-works ( which I hope thou shalt not perceiue ) rather charge the fault on me through ignorance , or misunderstanding , than entertaine in thy heart the least conceit of wauering leuitie in so godly , learned , and iudicious a Diuine , who hath so well deserued of thy loue , if thou loue the truth . Thus crauing thy fauourable acceptance of my helping hand , to do thee good , I end with him , That is the beginning , and the end : Let him that hath an eare heare what the spirit saith vnto the Churches . Thine in him , who is Lord of all , T.P. ❧ A GENERALL ANALYSIS OF the Vision shewed to John. The three first Chapters consist of a Preface , containing the Title of the booke , viz. Apocalypse , or Reuelation , described by seuen Arguments , vers . 1 , 2 , 3. Inscription of the vision , wherein is Iohns Dedication , To the seuen Churches . Vers 4. Salutation , including the Blessings wished for Grace . Vers 4. Peace . Vers 4. Authors of them viz. 1. The Father . Vers 4. 2. The Holy ghost . Vers 4. 3. The Son ▪ who Is described by His offices . Propheticall . Vers. 5. Priestly . Vers. 5. Kingly . Vers. 5. The execution of his offices in four works . 1. Louing vs. Vers. 5. 2. VVashing away our sinnes . Vers. 5. 3. Making vs kings & priests . Vers. 6. 4. comming to ●●dgement ▪ Vers. 7. doth confirme the former description ▪ Vers. 8. A Vision , containing Circumstances foure . Person to whom , John. Vers. 9. Place where , Isle Pathm●● . Vers. 9. Manner how , In a Traunce . Vers. 10. Time when , On the Lords day . Vers. 10. Parts The entrance into it : containing The means of Iohns preparation , viz. a voyce set out by The place whence it came . Vers. 10. The greatnesse of it . Vers. 10. The matter of it . Vers. 11. Parts of his preparation . Hearing , noted in the meanes , Vers. 10. Turning himselfe , Vers. 12. Matter , viz. a representation of Christ in maiestie ▪ set out by The place where John saw him , Vers. 13. His forme or figure , in His attire , Vers. 13. The parts of his bodie , Vers. 14.15 . The properties thereof , Vers. 16. His actions . 1. A confirmation of John being sore afraid ▪ Vers. 17 , 18. 2. A commaundement to write , Vers. 19. 3. The interpretation of the Vision , Vers. 20. 4. Seuen seuerall commaundements , to write seuen Epistles to the seuen Churches . Chap. 2. & 3. A GODLY AND LEARNED Exposition of the three first Chapters of the Reuelation . REVEL . 1.1 . The Reuelation of Iesus Christ , which God gaue vnto 〈…〉 his seruants things which must shortly be done : which he sent , and showed by his Angell vnto his seruant Iohn . BEfore wee come to the words , wher in is contained singuler mater fit for the time & age ▪ this question must be handled : Whether this booke of the Reuelation be canonical Scripture : for some haue heretofore , as also in our time called the authority of it in question . But we are without all doubt , to resolue our selues that it is canonical Scripture , of equal authority with the rest of Gods book . Our reasons be these : first , the doctrine contained in this booke is Apostolicall , as any shall perceiue which seriously reads the same . Secondly , the stile of this booke is Apostolicall , that is , plaine , simple and easie , if we consider that the matter thereof is Propheticall . Thirdly , this booke hath bene approued and receiued for Canonicall by the common consent of Gods Church in all ages since the dayes of Iohn , and was neuer refused of any whole Church , but onely of some priuate men . Fourthly , the things foretold in this booke , came to passe as they were foretold : as among the rest ( in one for all ) may appeare by the prophesie of the two beasts ; whereof one came out of the sea , the other out of the earth , Chap. 13. the one prefigured the Romane Empire , the other the Hereticall Apostaticall Church of Rome : both which in all things are come to passe in these latter ages answerable to the Prophesie . The contrary reasons brought to improue the authoritie of this booke , are of no moment . 1. Reason . Iohn nameth himselfe sundry times in this booke ; whereas in penning the Gospell he did not once mention his own name , though he had iust occasion so to do : therefore , it was not penned by Iohn but by some other , and published afterward in Iohns name . Answ. The reason is not good : for there is great difference betweene an historie and a Prophesie . The Gospell of Iohn is an historie of Christ : now there is no necessarie reason why one man penning the history of another should name himselfe . But this booke of the Reuelation is a Prophesie , in penning whereof it is more requisite the prophet should put to his owne name ; so did the former prophets : Ieremy mentioneth his name in his booke at least an hundred times , so doth Isay and Daniell almost in euerie chapter . Then seeing they do it so often ▪ it is no maruell if S. Iohn repeat his name fiue sundrie times in this whole booke . 2. They obiect , that his stile in this booke is not the same with that he vsed in the penning of the Gospell . Ans. The difference of the stile ariseth from the difference of the matter , seeing there he writes an historie , here he pens a Prophesie . Againe , he writes not his owne words , but those which hee receiued from Christ by particular reuelation . 3. They say , this booke hath bene reiected in diuerse ages , as not Canonicall . Ans. It cannot be proued that it was euer refused of any whole Church , but of some particular men . Now the disallowing of any priuat man , cannot make a whole booke to be reiected : for then the Epistles to the Hebrewes of Iames , and of Iohn , should not be Canonicall ; which yet be receiued of all Churches for the pure word of God. Now come to the words , The Reuelation of Iesus Christ , which God gaue vnto him , &c. These three first Chapters consist of two parts : A Preface , and a Vision . The Preface is an entrance to the Vision , contained in the beginning of the first Chapter , from the first verse to the ninth . The Vision it selfe is set downe in the rest of these three Chapters . The Preface hath two parts : First , the title of the booke : Secondly , the inscription thereof . The title in the three first verses . The inscription , from the fourth to the ninth verse . The title in these words , The Reuelation of Iesus Christ , &c. A Reuelation is nothing else but a manifestation , or discouerie of things secret in respect of men , for the common good of the Church : and so this word is taken in this place . Reuelations from God in Scripture , were shewed three wayes : First , by dreames : Secondly , by vision : Thirdly , by created voyce of God face to face : as we may see , Num. 12.6 , 8. Now this was not by dreame , nor by vision , or voice alone ; but it is a mixt Reuelation , receiued partly by vision , and partly by voyce vttered in the vision from the Lord. In the three first verses , this Reuelation is described by seuen arguments : First by the author : Secondly , the end : Thirdly , the persons to whom it was directed : Fourthly , the matter : Fiftly , the instruments : Sixtly , the maner of deliuering it : Seuenthly , the fruit of the Reuelation . First , the Author is Iesus Christ : It comes from him , and it is called his Reuelation in these respects : First , not to exclude the father , and the holy Ghost , but to shew the speciall office of Christ , the second person in Trinitie ; which is , to reueale , to publish , and to manifest the will of God the father to his Church : and for this cause he is called the (a) Angell of the Couenant , the (b) doctor of the Churh , the (c) wisedom of the father , & the (d) word of God. Secondly , it is called the Reuelation of Iesus Christ , to teach vs to put difference betweene this , and all Satanicall Reuelations : for as God hath his true Reuelations , so Sathan ( who herein may be called Gods ape ) hath his counterfeit visions , and deliuers them in shew like to gods , but they differ much : First , the Diuels Reuelations be for the most part ambiguous , doubtfull , and vncertaine in speech and phrase , so as a man cannot tell which way to take them : But the Reuelations which come from Christ , the author of truth who knoweth all things , and the reasons of them are certaine and in plaine termes deliuered . Secondly , the Diuell sheweth his visions to none but to the wicked , and bad men that be his instruments : But the Lord chuseth the godly , which feare his name , and to them he reuealeth his secrets , as to Iohn in this place . Thirdly , the Diuels Reuelations euermore tend to set vp , and vphold heresie , wickednesse , Apostacie , and idolatrie , Deut. 13.1 , 2. but these that come from God serue to erect , and maintaine truth , according to godlinesse ; euen pure Apostolicall doctrin , and the sincere worship of God. Thirdly , it is called the Reuelation of Christ , to shew vnto vs his speciall kingly office in heauen : for being ascended , and exalted to the throne of Maiestie , he sitteth at the right hand of his father , far aboue all principalitie and power , might and domination ; and there doth direct , rule , and gouerne his Church vpon earth according to the good pleasure of his will : for all these visions serue to direct his Church in their obedience to his command . Whereas Christ Iesus is author of this Reuelation ; and after his ascention , and exaltation , giues the same vnto his Church : We may obserue his constant care ouer his Church in this last age of the world . Before his Incarnation euen from the beginning , he gaue vnto his people such doctrine of faith and manners , as was needfull for their saluation , and still som time to time reuealed such prophesies of things to come as were meete for them to know . And now behold the continuance , or rather the increase of this his care , in the new Testament : for beside the perfection of the former prophesies , and the full manifestation of his blessed will by his Euangelists and Apostles , for all things needful to be beleeued , and done , vnto eternall life ; Loe here is added the Reuelation of this worthie Prophesie , concerning things to come , for the great good , and comfort of his children to the end of the world . Which God gaue vnto him . These words be added to shew how this became the Reuelation of Christ : namely by the gift of God , that is , of God the father the first person in Trinitie : for this is a rule to be obserued , That where the title , God , in any sentence of Scripture , is opposed to Christ , there it importeth the first person the father : though this bee also true , That sundry times in Scripture , the father alone is tearmed God , without any addition of the other persons ; because he is the first in regard of order , and the fountaine of the deitie : for the sonne receiueth the Godhead by communication from the father , and the holy ghost receiueth it from them both : but the father hath his godhead of himselfe , and receiueth it not by communication from any other . Here some will say , this seemes strange , that any thing should be giuen to Christ , seeing he is God , and hath all things of himselfe . Answ. We must conceiue of Christ two wayes : first , as God , secondly , as Mediator , and head of the Church . As Christ is God , the father giueth him nothing : for so he is of himselfe the same with the father , and hath all things belonging vnto him that the father hath ( excepting personall properties ) and is no way inferior to the father , neither receiueth any thing from him , but giueth all things as well as the father doth . But yet as Christ is Mediator , hee is not God simply , but God incarnate , or God made man : and so is said to receiue of his father , in respect of his manhood , as himselfe confesseth , All power is giuen to me , Matth. 28.18 . And Paule sayth , God gaue him a name , aboue all names , Philip. 2.9 . hee receiued of his father the promise of the holy Ghost , sayth Peter , Act. 2.33 . And God made him both Lord and Christ , ver . 36. and so God gaue him this Reuelation in this place . If it be said , this makes Christ inferiour to his father , for the receiuer is vsually inferiour to the giuer . Answer . As Christ is God , he is equall with the father , but as he is Mediatour , God incarnate , and made man , he is inferiour , and receiueth of him . So much himselfe confesseth , My father which gaue them mee , is greater than all . Iohn . 10.29 . And in the same respect , Paule calleth God the father , The head of Christ. 1. Cor. 11.6 . And as Christ now sitteth at the right hand of his father , being Mediator , and ruler of his Church , he is inferiour to his father , and receiueth his kingdome from his father , which he must giue up at the last day . 1. Cor. 15.24 . And here we must consider in what manner God giues his Reuelation to his sonne . First therefore Christ Iesus , as he is Mediator , is made Lord of this Reuelation : so as hee may say , it is his owne right , and royaltie being a part of that law , whereby his Church is now gouerned , whereof he is Lord and King. Againe , this Reuelation was reuealed vnto Christ as he is man , before it was euer knowne to any creature , man , or Angell , by reason of the vnion of his manhood , with the godhead . In this which hath been said , we may obserue , that this booke of the Reuelation is Christ his right , and belongeth vnto him as his owne royaltie and priviledge . For as the lawes in any kingdome belong to the prince thereof , and are called his lawes alone , and no mans els : So this booke , being a part of that law whereby Christ gouerneth his Church , is his royaltie alone , for God gaue it him , and he hath by his Angell sent it to his Church . And that which is here said of this booke , must be vnderstood proportionally of all other books of holy scripture , Christ is made Lord of all , and they are all of them his royalties and possessions . And from hence will follow necessarily ; First , That no man in the world hath authoritie aboue this booke , or any other part of Canonicall Scripture : indeed Monarchs and princes haue great authoritie and preheminence in their dominions ouer all persons , and ouer all causes of men : but in the Church they with all others owe homage vnto Christ : there hee hath the Canonicall Scriptures to be his laws , whereto euery one must subiect himselfe The dispensation of the word , and the adminis●ration of the Sacraments , bee his royall ordinances , ouer which none may dare to claime rule or authoritie ; for so should the Scriptures haue beene giuen vnto them for their prerogatiues , as they were to Christ ; but God gaue them to him alone , and hee disposeth thereof , as pleaseth him . And therefore the Pope in taking vpon him to dispence with the word , and to mangle the Sacraments , doth herein steppe into the roome of Christ , and so declare himselfe to be that man of sinne , by seeking to rob him of that princely royaltie which belongs to him alone . Secondly , that the soueraigne power and authoritie of expounding Scripture belongeth to Christ alone , and to none other with him . True it is , that man hath a ministerie committed vnto him , by vertue whereof he may expound Scripture by scripture : but men haue no power of themselues to determine of the proper sence of Scripture . And therefore the Popish practise in giuing to the Church absolute authoritie to determin of the sence of Scripture , of themselues without Scripture , is flat robbery against Christ : for therein they giue vnto men that soueraigne power which is proper to Christ. Thirdly , herein wee obserue the excellencie of this booke , and of the whole Scripture of God : for all of it is the gift of the father to the sonne , and of the son vnto his Church . The like cannot bee said of any writings of men whatsoeuer , bee they neuer so excellent : herein the Scriptures surpasse them all . Whereby we are taught to esteeme more reuerently of the Scriptures of God , than of all the writings of men in the world . Here then behold the sinne of this age , which more delighteth to speake and heare the sayings of men in the publicke ministerie , than the glorious word of the euerliuing God. Whereas the writings of men be full of darkenesse , of errour , and deceit : but the word of God is most holy and pure , and euery way perfect , proceeding wholly from the father of lights vnto his beloued sonne , who hath faithfully dispersed the same , for the good of his Church . To shew to his seruants things that must shortly be done . These words containe the second , third , and fourth Arguments , whereby this Reuelation is described , viz. the end of it , the persons to whom it must be shewed , and the matter which it containeth . Arg. II. The end of this Reuelation is , To shew , that is , to make knowne , and manifest things to come , for the good of the whole Church . Whence we may obserue , that the Papists erre exceedingly in debarring lay people ( as they call them ) from the reading of the Scripture ; for the end of this booke is , To make manifest to Gods seruants things to come . And who are Gods seruants ? Are the Cleargie onely , and not lay people also ? God forbid : the lay man is Christ his seruant , as well as one of the Cleargie . And therefore , it is Gods will , that he should learne to know and vnderstand this booke , like one of his seruants . And here consider , that if this booke of Scripture , which is hard and difficult , must be learned of the lay man , then much more must he search into all other bookes of God , which bee more plaine and easie , as the histories of Gospell , Epistles , &c. Arg. III. The persons to whom it must be shewed , viz. The seruants of Christ. This Reuelation was not giuen of God for all men indefinitely , but for all his seruants , that is , such alone as repent of their sinnes , and truly beleeue in Christ for the pardon of them , and shew forth the same by new obedience . So hee teacheth elsewhere : The secret of the Lord is with them that feare him , and his covenant to giue them vnderstanding , Psalm . 25.14 . The Lord will reueale his secret to his servants the Prophets , Amos 3.7 . And , God will not keepe backe from Abraham the thing hee was to doe vnto Sodome and Gomorrah , because hee knew Abraham would doe his will , and teach his familie after him . Genes . 18. vers . 17.19 . The consideration whereof should admonish vs not to content our selues with the bare hearing of the word and outward participation of the sacraments : but to labor principally to become Gods seruants , and to shew the same by the practise of that which we heare . Hereby shall wee receiue instruction from the Lord , and grow in knowledge dayly more and more : our vnderstandings shall more easily conceiue the will of God , for they that will doe the will of his father , shall know his doctrine . Iohn 7.17 . Here then is the cause why most hearers after long teaching profit little , but remaine as blind and ignorant as euer they were , euen their owne impietie ; they liue in their sinnes , and labour not to become Gods seruants . Secondly , in this argument we may obserue , that Christ Iesus is true God : for here he is made the head of the Church ; euery true beleeuer is his seruant , and he his Lord : the angels of the Churches be his angels , as after we shall see : which prerogatiue none can haue , but he that is true , and very God. Thirdly , in this Argument are those confuted , which hold , that God would haue all to bee saued , and cals all men without exception . For if hee called all effectually , then hee would offer the meanes to all : to wit , his holy word , that so they might bee called to the state of g●ace . This he doth not : for as wee see , this booke is giuen not to all , but to his seruants : and that which is said of this booke , is true of the whole Scripture . The Lord shewed his word ( sayth Dauid ) not to all the world , but to Iacob , that is , his people with whome hee made a couenant , Psal. 147.19 , 20. The fourth Argument whereby this Reuelation is described , is the matter thereof , viz. Things which must shortly bee done ; that is , things to come . Whereby in generall we may obserue a difference of this booke from the rest of holy Scripture , which treats of things present or past : this being a prophecie of things to come . The matter of this booke is described by two Arguments : first , by the necessitie of these things to come , They must be done : secondly , by the circumstance of time when , shortly , or quickly . For the necessitie of these things , they be such as must needs be done . So speaketh the holy Ghost elsewhere of sundry things to come : of offences , It must needs be that offences should come , Mat. 18.7 . Of heresies : There must bee heresies in the Church . 1. Cor. 11.19 . And of afflictions : Through manifold afflictions we must enter into the kingdome of heauen , Act. 14.22 . And , They that will liue godly in Christ Iesus , must suffer persecutions . 2. Timo●h . 3.12 . From whence I gather , That things which come to passe concerning Gods church , and the enemies thereof , doe come to passe necessarily . This doctrine must be well obserued : for though it be the truth of God , yet the reason of man will not agree vnto it : for some will say , If all things come to passe necessarily , then in their actions and proceedings men haue no free will : for necessitie and libertie of will cannot stand together . Answ. They may : indeed constraint and mans free will cannot stand together , but mans will and vnchangeable necessitie may well accord : As I shew thus ; In God there is most absolute freedome of will , yet he doth many things of necessitie : as he willeth that which is good necessarily ( for he cannot possibly will that which is euill ) and yet he willeth the same most freely . So Christ died necessarily , he could not but die , if we consider the counsell of God , and yet he died most freely ; For he laid downe his life of himselfe , and no man tooke it from him . Iohn . 10.18 . It will be said againe , if things come to passe by necessitie , then it is in vaine to vse any meanes for the effecting of them , for Gods will must be done , do we what we will. Answ. This is mans corrupt reason : these men must consider , that as God hath appointed what things must come to passe ; so he hath appointed the meanes how they shall bee effected : and seeing the Lord hath appointed as well the meanes as the end , wee should by this necessitie rather be induced to vse the meanes , than any way moued to neglect the same . To make this more plaine , wee must know there is a double necessitie : one is absolute ; another in part . I call that absolute necessitie , which cannot be otherwise possibly : as that God liueth , and cannot die , is omnipotent , infinite , &c. Necessitie in part is , when any thing done is necessarie onely , because it depends on necessarie causes : as fire to burne is necessarie , in regard of that order which God hath set in nature by creation : yet this necessitie is not absolute ; for fire would not burne , if God should please to change that order set in nature , as he did when the three children were cast into the hot fierie ouen , Dan. 3.27 . Now , whereas wee say , Things to come must necessarily be done , it must bee vnderstood of necessitie in part , and not of absolute : for in themselues they be changeable and contingent , and necessarie only in regard of Gods decree , appointing them which is vnchangeable : in regard whereof all things to come bee necessarie . And yet we may not thinke , that the vnchangeablenesse of Gods decree doth take away freedome from mans will , it onely inclines the same to one part , & so disposeth , that man should freely will that to bee , which God eternally hath decreed . The second thing whereby the matter of this booke is set out vnto vs , is the circumstance of time when these things must be done ; Shortly ▪ must be well obserued : and howsoeuer some things foretold were not to be done till many hundred yeares after , which space of time might seeme verie long , yet in two respects it is but short . First , in regard of God , to whom a thousand yeares are but as one day , 2. Pet. 3.8 . Secondly , in regard of men , to whome a hundred , or two hundred yeres seeme but a short time when once they bee expired , though before they seemed long . This circumstance of time is set down for two causes . First , to terrifie all carnal and carelesse men : for this booke foretelleth iudgements , plagues , and destructions for the enimies of Gods church , which m●st shortly come vppon them : which is a thing worthy our carefull consideration in this secure age of the world , wherein men blesse themselues in their sinnes , without fear of Gods iudgements , and say they shall haue peace , though they walke after the stubbornenesse of their owne hearts , putting farre from them the euill day ; saying , spare thy selfe , this shall not come vnto thee . But shall the lyon rore , and the beasts not tremble ? Yet the Lord threateneth his iudgements , but men will not repent . Well , let vs consider this , whether we be young or old , high or low , that Gods iudgements are shortly to come : and let this bee a motiue to raise vs out of the sleepe of sinne , and of securitie . That which Peter said of false teachers , is also true of all impenitent sinners , vnlesse they preuent the same by speedie and unfained repentance , Their iudgement long agoe is not farre off , and their damnation sleepeth not . 2. Pet. 2.3 . Secondly , this circumstance of time serueth greatly to comfort the seruants of Christ , and to furnish them with all patience , and long suffering vnder any aduersitie , or distresse that may befall them in bodie or mind , or both . Indeed many are brought to impatience and distrust by afflictions and crosses : But the child of God in such a case must call to mind what the holy ghost hath here set down concerning the prophecies of this booke , which foretell deliuerance for Gods Church , and for euerie member thereof : namely , That they must shortly be brought to passe : yet a very little while , and hee that commeth for their deliuerance , will come , and will not tarrie , Hebr. 10. vers . 37. Thus much for the matter of this reuelation : now followe the instruments whereby the Lord doth conuay the same vnto his Church , which is the first argument whereby it is described , in these wordes . Which hee sent , and shewed by his Angell vnto his seruant Iohn . Where two points must be obserued , first the action of Christ , which is the ground of their imploiment : secondly the persons imploied therein as his instruments . For the first : Christ sent and shewed this reuelation . This action of Christ is noted by the holy ghost for two speciall causes ; first to shew , That S. Iohn did not pen and publish this booke rashly , but by calling and warrant from God. This teacheth vs what must be our behauiour in all our actions whatsoeuer we take in hand : we must looke we haue warrant from God for the doing of the same , by vertue of our calling , and with out this we should not dare to enterprise any thing . If this dutie were practised , there would be more conscience of the seruice and worship of God , and more care of iust dealing with men then there is in the affaires of this life . Secondly , this action of Christ is noted to get more reuerent acceptance , and greater authoritie to this booke : for which cause also it was sent by an holy Angell . If an earthly prince should write his letter to his subiect , and withall send it by one of his guard , we doubt the subiect would receiue it most reuerently . Behold this booke is the Epistle and letter of Iesus Christ , sent by his Angell for the benefit of his Church . What reuerence therefore , and acceptation ought this to find ? surely a thousand fold more with euery one , then the writing of any earthly prince whatsoeuer . The second point to be obserued , is the persons whom Christ imployeth about this Reuelation , and they be two . An holy Angell , and Saint Iohn . For the first ▪ It hath pleased God in all ages to vse the ministerie of Angels , as a meanes whereby hee would conuey the knowledge of his will vnto his Church . The law in mount Synai was giuen to Moyses by the ministerie of an Angell , Act. 7.38 . Gal. 3.19 . and Daniell receiued the exposition of sundry dreames and visions by an Angell , Dan. 8.19 , and 9.21 . and 10.14 . And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell . But here we must take heed that we do not like the papists ground hereupō the inuocation of Angels , because they be about vs , and bring vnto vs particular messages from the Lord : for before we may pray vnto them , wee must haue from God a particular commandement so to do , and also a promise to be heard in that wee aske , or else our prayer is not of faith : but the whole Scripture affoords no word of command , or promise for any such action , and therefore we cannot do it without sinne . The second instrument here imployed by Christ , is Iohn . This Iohn was sonne to Zebedeus , and so kinsman vnto Christ ; a blessed Apostle , and Euangelist which penned one of the Gospels , and the three Epistles which beare his name . This was that Disciple whom Iesus loued . And to procure the more credit and reuerence to this booke , he describeth himselfe by two arguments : First , by a propertie , calling himselfe Christ his seruant : Secondly , by an effect , or action , in bearing record to Gods word , vers . 2. For the first , note that Iohn doth not call himselfe that Disciple whom Iesus loued , nor the kinsman of Christ , which he might haue done , being allied vnto him ( for Iohns mother was sister to Ioseph Christs supposed father , and cosin german to the virgin Mary ) Iohn had learned of Christ himselfe , that the ●earers , and doers of the will of his father were esteemed more deere and neere vnto him than any bond of outward allyance could possibly make them , Math. 12.50 . Luk. 11.28 . But he cals himselfe Christs seruant , hauing yeelded vp himselfe to do his will : for herein stands the dignitie of a Christian to do seruice vnto Christ. The blessed Virgine had neuer found such fauour with God to haue beene Christs mother , if she had not withall become Christs seruant : She bare him in her heart by faith , as well as in her wombe by conception , or else she had neuer beene saued by him . Hence we learne that outward dignities , as bloud royall , noble parentage , and such like , will nothing further a mans saluation : he that would bee acceptable vnto Christ must become his seruant by beleeuing his word , and doing his will , hauing cast off the old man , which is corrupt , and put on the new man , which after God is created in righteousnesse and true holinesse . So Paul saith , Circumcision is nothing , and vncircumcision is nothing , but keeping the commandements of God , 1. Cor. 7.19 . and henceforth know I no man after the flesh , but if any man be in Christ , he is a new creature , 2. Cor. ● . 16 , 17. Againe , consider in what regard Iohn is here called the seruant of Christ : not onely for that he beleeued in Christ , and obeyed his will as all true christians do ; but more specially because hee was an Apostle , and did seruice vnto Christ in the worke of his ministerie , which was his particular calling . So Paul writing to the Romans , calleth himselfe an appostle , & seruant of Christ : Cap. 1.1 . And he rendreth a reason thereof vers . 9. Because hee did seruice vnto him in preaching the Gospell . Hence we are taught that we must not onely shewe our selues Christs seruants in our generall calling of christianitie : but especially in our particular callings and offices , after the example of Christs blessed Apostles . It is a good thing to professe seruice vnto Christ , by hearing his woord , receiuing his sacraments , and keeping his Saboathes : but vnlesse therewithall we shewe the power of godlinesse in our particular callings , our outward profession is flat hypocrisie . This , magistrats , ministers , husband , wife , parents , children , maisters , seruants , buyer , seller , and euerie one in his lawfull calling should carefully obserue : for vnlesse in the particular duties of their speciall callings ( as the magistrat in the duties of a magistrat , &c. ) they do seruice vnto Christ , their publicke seruice in the outward duties of religion shall neuer commend them vnto God , be it neuer so glorious , Micha , 6.6 , 7 , 8. Vers. 2. Which bare record of the word of God , and of the testimonie of Iesus Christ , and of the th●ngs that he saw . Here is the second argument whereby Iohn describeth himselfe ; namely , by this action , or effect , in bearing record to the word of God , for partly by writing the gospell , and partly by preaching , hee bare witnesse , and testified that the word of God was true . And because the word of God hath diuerse parts , the Law and the Gospell ; he shews in the next words , that hee meanes especially the Gospell , adding , and of the testimonie of Iesus Christ , that is , of those things which Iesus sayd and did . And that no man might cal into question the truth of his testimonie , hee professeth himselfe to haue bene an eye witnesse of all those things whereof he bare record , saying , and of all those things which he saw . And here he alledgeth his testimonie to the Gospell , to proue himselfe a faithfull pen-man of this booke , that so it might haue more reuerence : for hee which was faithfull in penning the Gospell of Christ , the same also is faithfull in penning this Prophesie of the Church . In this testimonie we may obserue , that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God , and also to distinguish h●m from all false prophets . God foretold his people , that false Prophets should come among them for their triall , Deut. 13. But how shall they discerne them ? surely by their doctrine : for though they shew wonders , yet if their doctrine tend to draw men f●om the true God to idolatrie , they are false prophets and should die . When our Sauior Christ was asked , By what authoritie hee did those things . Luk. 20.2 , 3. He approoued his authoritie by the testimonie of Iohn , ( who bare witnesse of him , Iohn . 1.15 . ) and confirmed the calling of Iohn by the truth of his doctrine , which ( themselues being witnesses ) was from heauen , Luke 20. ver . 4 , 5. Hereby then we see the error of the Papists , who teach , That the onely note of a true Prophet , is to confirme his doctrine by a miracle , and that hee which cannot doe so , is a false Prophet . But this note of difference is not true : for false Prophets may confirme their lying vanities by signes and wonders , as we may see Deut. 13. And so doth Antichrist , 2. Thess. 2.9 . The sixt argument by which this Reuelation is described , is the order and man●r of propounding it to the Church , and it stands in foure degrees . First , God the father giueth it to Christ the mediator , and head of the Church . Secondly , Christ giueth it to an Angell . Thirdly ▪ the Angell conueyes it to Iohn the Apostle . Fourthly , Iohn di●ected and assisted by the holy Ghost , deliuereth it to the Churches . Now as this particular booke was , so no doubt all other holy Scriptures were conueyed to the Church : from whence we may obserue . First , the constant loue of God to his children , by this his special care , in propounding and deliuering his will and word to his Church . Secondly , that this booke , and so all other parts of holy Scripture , are in their kind most perfect and excellent . Thirdly , that the Church of Rome blasphemeth in calling the written word of God , a dead letter , and dumbe Iudge ; matching generall councels with it for authoritie , and teaching , that the vniuersall consent of the Church is about Scripture , f●r ●●terpretation , and giues life and sence thereto : which otherwise of it selfe were but an inckie letter , and dumbe word . Verse . 3. Blessed are they which reade , and they that heare the words of this prophesie , and keepe those things which are written therein : for the time is at hand . Here is the seuenth and last argumēt whereby this Reuelation is described , to wit , the fruit , effect , and the profit which comes of it , euen true happrnesse . This prophesie concerneth the present and future state of the Church : the reading and hearing whereof ioyned with carefull keeping , bringeth with it true blessednesse , that is , fellowship with God , and life euerlasting . In this argument we may obserue , First , the end of this booke , and so of all other bookes of Scripture , viz. ●o bring men to happinesse , to fellowship with God , and life euerlasting . These things were written ( saith S. Iohn ) that yee might beleeue that Iesus is the Christ , and so beleeuing , might haue eternall life . Iohn 20.31 . Againe , hee declared to them the word of Christ , that by it they might haue fellowship with God the father , and with his sonne Iesus Christ. 1. Iohn . 1.3 . In which fellowship is true happinesse : Christ himselfe sayth : Search the Scriptures , for in them you thinke to haue eternall life . Iohn . 5.39 . And in this they differ from all other bookes and writings of men , for mens writings bee penned either by the light of nature , and so be erronious , and misse the end of true happinesse : or els they be penned by them which haue direction from the word , and so all the truth they haue , leading to true happinesse , is borrowed hence ; when as the Scriptures of themselues doe directly guide men thither . From the consideration of this blessed end of holy Scripture , wee may obserue , first , That the opinion and practise of the church of Rome is damnable , who barre the people of God from reading and hearing the Scriptures in their vulgar tongue . For in depriuing them of this meanes ( as much as in them lieth ) they barre them of their saluation , and they doe directly crosse the purpose of S. Iohn , who doth therefore pronoūce him blessed , that shall heare and reade this booke , with conscience to keep and obey it , that he might allure and draw al men to doe it with delight . Secondly , we are hereby admonished with all care and diligence to reade and meditate in Gods word : That place before named is most excellent : Search the Scripture , Iohn 5.39 . Euen as wee would search for gold or some precious thing which we would fain find . ( So the word imports . ) And he addeth the reason : For in them you thinke to haue eternall life . The same is wisdomes counsell , Prou. 2.4 . But some will say , I cannot reade , I was neuer brought vp in learning , and therefore I cannot search . S. Iohn cuts off his excuse in the next wordes , saying , Blessed he is also which beares the wordes of this prophecie . As if he should say : though hee cannot reade , yet if hee heare and keepe it he is blessed . Here then i● the dutie of those which cannot read the Scriptures , they must procu●e others to reade vnto them , and by hearing and keeping they shall be blessed . Thirdly , by this scope and end of Scriptures , wee must learne to carrie in mind this plaine difference between the bookes of God , and writings of men : Gods word bringeth a man which keep● it , to happinesse ; but mans writings of , themselues cannot doe so , vnlesse they haue light from the word of God. If this distinction were imprinted in our harts , we should not bee so delighted as many are , to heare or speak the words of God mixed with the wordes of sinfull men , specially in the publicke ministerie . In former times the Lord forbad his owne people to sowe their field with mingled seede , 〈◊〉 to make them garments of diuerse things , as of linnen and woollen , Leuit. 19.19 . And no doubt the same God doth mislike , that the pure seed of his word should be mingled with the sayings of erroneous and sinfull men , when the same is sown vpon the furrowes of mens hea●ts . Secondly , in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures : a point worthie all serious consideration . I● stands in two things : First , we must set downe with ourselues a certaine end , why we reade , and heare the Scriptures , which is , that we may attaine to true happinesse , standing in fellowship with God , and life euerlasting . This end must bee the motiue to induce vs to heare , and reade the word of God , and when this ta●es place in our hearts , it wil be of force to make vs reade , and heare with care and conscience which beseemeth Gods word . Secondly , wee must keepe in mind the things wee reade or heare ; so fayth the text : And keepeth the things which are written : which word imports , that by diligent obseruation , wee should lay them vp in our hearts . This is a weightie dutie , and seriously commended vnto vs of God. Bind vp the testimonie , seale vp the law among my disciples , Isay. 8.16 . And Marie is therefore commended , because she kept in her heart the words of Iesus , Luke 2.19 . ●1 . It was Dauids practise : I haue ●id thy saying in my heart . Psal. 119. ●● . And hereto ●endeth Christs encouragement , pronouncing them rather blessed , which heare the word and keepe it , than those which bare Christ , and gaue him sucke . Luk. 1● . 27.28 . And Iames calleth it the ingraffed word , Iames 1.21 . because it should abide in our hearts like a syence in a stock , and neuer be remooued , but there grow , and fructifie vnto life eternall . Now because this is a point of great difficultie , and the want hereof the cause of so little profiting after much hearing and reading : I will therefore shew how ( by Gods grace ) in hearing and reading the word of God , a man may keepe the same in memorie . First , a man must learne the grounds or elements of religion , commonly called the Catechisme , for they are the foūdation of all knowledge : without which a man shall neuer vnderstand the Scripture to his comfort , nor keepe the same in memorie . The Apostle sayth the Hebrewes were dull of hearing ( the deepe things of God in Christ ) because they had not well learned the first principles of the word , Hebr. 5.11.12 . This all ignorant persons should well obserue , specially the aged , that they may find in themselues the cause of their ignorance and dulnesse , euen want of knowledge in the Catechisme . They thinke it a disgrace to bee brought vnto it now they are old : but if they would not be euer learning , and neuer come to the knowledge of the truth , they must lay in themselues this good beginning , and learne the principles of religion . Secondly , wee must not rush vpon Gods holy ordinance , but before we either come to heare , or reade , with reuerence prepare our selues thereto . Most men at this day vse to prepare thēselues before they come to the Lords table ; and so they ought to doe before they come to heare the word : for God ordained both for this end , to bee meanes to bring men to true happinesse : they differ onely in this , that the Sacraments are the visible , and the Scriptures the audible word of God. At the giuing of the law , The people that must ●eare it , were sanctified three dayes before . Exod. 19. And when they did offer sacrifice , or eat the Passeouer , both priests and people must bee sanctified : and the same thing for substance must we perform before we come to heare the word of God. This preparation stands in two thing● : First , wee must put out of our hearts al by thoghts , all delights , and cares of wordly affairs , and set our hearts ( as Ezra did ) to seeke the law of the Lord , Ezra 7.10 . Secondly , we must make our earnest prayers to God , that he would open our eyes , that wee may see his will ; soften our hearts , and make our eares attentiue , as L●diaes were ; and also giue vs grace to embrace his word , and keepe it : for Christ is the onely doctor of the heart by his spirit , without whose inward teaching wee can neuer learne vnto saluation . Thirdly , when we are about the holy exercise of Gods word , the frame of our heart should be thus disposed . I. It must bee an humble heart : for the Lord resists the proud , and giues grace to the humble , Iam. 4.6 . Them that be meeke , will he guide in iudgement , and teach the humble his way , Psal. 25.9 . A proud heart is so stuffed with selfe loue , that there is no room for the word of God to lodge in . But the heart that is lowly in it selfe , through the conscience of sinne , that is the heart in which the Lord by his graces will take vp his abode , Isay 57.15 . II. It must be an honest heart ; such as hath no manner of purpose to liue in any one sinne whatsoeuer , but ( though it feele corruption in it selfe ) is resolued to please God in all the wayes of his commandements , and that continually : such an heart haue the good hearers , resembled by the good ground , Luke 8.15 . As on the contrarie , that is a wicked heart , which resolueth to cherish , though it be but any one sinne whatsoeuer . III. It must bee a beleeuing heart . The old Iewes heard the word , but it profited them not , because they mingled it not with faith 〈◊〉 their hearts . Hebrew ▪ 4.2 . where he compares the heart to a vessell , in which there must bee both the word , and faith : these two must be mingled together , and then it will be a word of power , of life , and saluation . Therefore when we heare the threatenings of the law , or the promises of the Gospell , we must labour to resolue our hearts of the truth thereof . But incredulitie wherby men except against the word , as not pertaining vnto them , is the mother of forge●fulnesse . The old world knew nothing of the flood , because they did not beleeue , Matth. 24.39 . IV. It must bee an hearing heart ▪ such as is pliable to the word : Sacrifice and burnt offerings ( sayth Dauid ) thou wouldest not , but mine eares hast thou prepared , Psal. 40.6 . As if hee should say , beside those bodily cares which thou hast giuen me by creation , thou hast bored new cares in my heart , so as I can by thy grace attend and listen to thy word . And when God saith Seeke ye my face , this hearing heart will answere , I seeke thy face O Lord , Psal. 27. vers . 8.9 . Fourthly , after we haue heard or read the word , we must become doers of the same , euen in the duties of our vocation . We see euery man more skilfull in the works of his owne trade , by reason of his dayly exercise therein : euen so the constant practise of Gods word will make vs expert in it , and cause vs to keepe it in perfect memorie . And these are the right meanes to become good hearers and readers of the word of God. Thirdly , this benediction pronoūced vpon them that heare , read , & keepe the prophecies of this booke , serues to induce euery child of God ( as much as in him lieth ) to keep in memory the whole word of God , but specially these prophecies of things to come that concerne the state of the Church ; for therefore did God reueale them , that they might bee remembred . When the Angell had told Daniel the state of the church , from his time to the comming of Christ ; hee bids him , Shut vp the wordes , and seale the booke , till the end of the time , Dan. 12.4 . meaning , that he for his own comfort should hide them in his heart . And Christ sayth to his disciples , When ye see the abhomination of desolation , spoken of by Daniell the Prophet : let him that readeth , consider it , Matth. 24.15 . Behold I haue told you before , meaning things to come verse 25. shewing , That hee would haue his children to marke , and remember those weightie things that are foretold , concerning the state 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 thē : 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 (a) the Lord is at ●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 ou● 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 seuē 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 (a) least of all the Apostles ; yea the (b) 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 (c) 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 thā 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 al● 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 of God. So Christ bids vs , first , to seeke the kingdome of God , and his righteousnesse : for when we are in Gods kingdome of grace reconciled to him in Christ , then all things needfull shall bee ministred to vs , Matth. 6.33 . This discouers the bad practise of most men euery where , who in seeking the blessings of God , begin at the wrong end . They will toyle themselues in their callings to get wealth , honour , pleasures , and preferments ; but the fauour of God in Christ is not regarded : which notwithstanding is the true and right foundation of all outward welfare . Here some will say , if God giue mee wealth , honour , and reputation , then hee loues me : for these be signes thereof . I answere , These be no sure tokens of his fauour in Christ , for those that bee his enemies , may enioy them all , as Iob. 21.7 . to the 14. This Dauid perceiued , how the wicked might flourish in their outward prosperitie , hauing more than heart could wish , Psalm . 73.3.7 . And yet they stood but in slipperie places . And therefore , let no man herewith deceiue himselfe : hee that wanteth Gods fauour in Christ , is but a cursed wretch , and a firebrand of hell , though he had all the world for outward things , at his commaund . For all earthly things seuered from Gods speciall grace , are but an heape of miseries . The wicked mans peace is no peace , sayth the Lord , Isay , 48.22 . And the man that hath Gods grace in Christ , though hee want all wordly benefits , yet hee hath more than all the world without it : for hereby alone hee is truly blessed and happie . From him which is , and which was , and which is to come : and from the seuen spirits which are before his throne . Here is set down the first cause and author of these two , Grace and Peace , to wit , God himselfe , distinguished into three persons , the father , son , and holy ghost . The Father is noted in these words : Which is , and which was , and which is to come . The holy ghost in these : And from the seuen spirits which are before his throne . The Sonne in the fift verse : And from Iesus Christ , which is a faithfull witnesse : and first begotten of the dead , and Lord ouer the kings of the earth , vnto him that loued vs , and washed vs from our sinnes in his owne bloud , &c. S. Iohn in the first place describes the father , by a distribution , which expresseth the true nature of God in these words : Which is , was , and is to come . In which he alludes to that , Exod. 3.14 , 15. where Moyses demaunds of God , If the people should aske who sent him , what he should answere ? The Lord bids him say , Ehich , Iehouah hath sent me : which two names serue to one end , namely , to expresse the nature of God. They are translated , I am , and the Lord : but these English words doe not fully expresse their signification . Yet S. Iohn expounds thē here , making Ehich to signifie him which is , which was , and is to come . Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse . And yet they may be thus explaned : Grace and Peace be from him , which is in himselfe , and of himselfe a most perfect and absolute substance : which was a most perfect substance , and which is to come , a most absolute , perfect , simple substance , and essence . In these words are touched sundry weightie points . First , touching the nature of God , namely , That God is a most absolute perfect substance , and essence , which hath his being in himselfe , of himselfe , and from none other . Paule sayth , An idoll is nothing . 1. Cor. 8.4 . that is , nothing subsisting in nature , but a meere fond deuice of mans braine : But the true God is an essence subsisting , and that of himselfe alone perfectly ; and herein differeth from all Idols and false Gods. Secondly , hereby we see a difference betweene God and all his creatures . Euery creature is a substance , as Angels and Men : likewise mans bodie and soule are substances : yet none of these haue being of themselues , but from God , and of God. And yet wee must not conceiue , that the creatures are parts of God , though they haue their substances and being of him ; for then each creature should be God : for the communication of the diuine substance cannot be without the diuine nature . But Gods substance is indiuisible , and incommunicable to the creature . My meaning then is that God made the creatures out of himselfe of that matter which he created by his word ; and preserueth them beeing made . Which by the way should teach vs to returne our bodies and soules by obedience vnto God , in lieu of thankfulnesse , endeuouring his glory all the daies of our life . Thirdly , hence wee learne , that the Lord is Eternall euery way , without beginning or ending : for it is hee which is , which was , and which is to come . Angels and the soules of men they bee eternall ; but not euery way : though they be eternall in that they shall neuer die , yet had they a beginning . Secondly , they are eternall , not absolutely , but by participation ; for God made them eternall : but the Lord is most absolutely of himselfe eternall . Fourthly note , he sayth not from him which shall bee , but from him which is to come , that is , to iudgement : to giue vs to vnderstand , That this eternall God is also a iudge of all his creatures , especially men and Angels . A point of speciall vse , to moue vs to well before God with all good conscience . If any shall flatter himselfe , thinking hee shall bee dead before that day come ▪ I answere , i● may be so . What then thinkest th●u thereby to escape his iudgement ? No verily : for this God commeth to iudge thee particularly by death , and thereby to reserue thee to the iudgement of the great day . O● , that wee could seriously thinke on this ; it would be a meanes to mooue vs to repentance , by breaking of the course of sinne , and endeuouring ●o keepe a good conscience in all things , Acts 24.16 . And so shall we be readie to meete him at his comming , whether by death or iudgement . And from the seuen spirits which 〈◊〉 before his throne . These words commonly are expounded of seuen Angels of God ▪ which stand before the thron● , and minister vnto him . But it cannot be meant of them , for two cause a first because 〈◊〉 and Peace is here said to proceed from these seuen spirits ; but it cannot come from the holy Angels , which attend to minister before the Lord. Secondly , in this verse , which is a benediction or a salutation of 〈◊〉 to the Church , the seuen spirits , are set before Iesus Christ , the second person of the Trinitie ▪ but there is no reason nor respect , for which the Angels should bee placed before Christ. The words are rather thus to be expoūded . And from the seuen spirits , &c. that is , from the holy ghost . This exposition is most agreeable to all the circumstances of the text ; and the holy ghost may be called by the name of the seuen spirits for two causes : First , because though he be onely one in substance , yet he is seuen , that is , manifold in regard of gifts and operations which proceed from him . Secondly , saint Iohn here speaketh of the Father , Sonne , and Holy ghost , as hee saw them in vision : ( for here he setteth downe one vision which he saw ) now he beheld the holy ghost in forme of seuen lights in a vision , Reuel . 4.5 . Which are before his throne . This he speaks by comparison takē from earthly kings : which sitting in their thrones , doe there shew their glorie and maiestie . So S. Iohn saw in vision God the father sitting in his throne , and Christ at his right hand ; and before the throne the holy ghost . Which manner of appearance proueth not , that the holy ghost is inferiour to the father and to the sonne : but hereby is expressed the office of the holy ghost : which i● , to be sent from the father , and from the sonne to the church , to enlighten the members thereof . This thē is the meaning of the words , And from the seuen spirits which are before his throne ; that is , Grace and Peace bee with you from the Holy ghost , the spirit of the father , and of the sonne , who from them both is sent vnto the Church , to enlighten , to sanctifie , and to gouern the members thereof . First , hence we learne , that the holy ghost is God : for looke from whome commeth grace and peace , that same is very God : but here grace & peace proceed from the holy ghost , and therefore he is very God. Secondly , wee learne , that wee may and ought to direct our prayers to the holy ghost : for by whome grace and peace is giuen , to him we may direct our prayers : but grace and peace are giuen by the holy ghost ; therefore wee may pray to him for them . This is the rather to be obserued , because there bee some which doubt , whether wee may pray to the holy ghost : b●t they may as well doubt whether he be God. They say , we haue no example hereof in scripture . Ans. It is not true : for in this benediction Iohn prayeth to the holy ghost , saying , Grace be wi●h you , and Peace from God the father , &c. For in substance it is as much ●s if he had said thus : Thy grace and peace , O father ; and thy grace and peace , O holy ghost ; and thine O sonne , be with thy Church . Thirdly , in this description of the holy ghost , by standing before the throne of the father , we may obserue , That the holy ghost is a person subsisting , and not a qualitie . Some hereticks that acknowledged the godhead of the father , denied the godhead of the sonne and of the holy ghost : and concerning the holy ghost , haue held , That he is nothing , but the vertue and qualitie of the father . But this is most false : for a● the father is a substance fitting vpon the throne : so here we see the holy ghost is a substance standing before the throne . Fourthly , here we learne , that the holy ghost is a distinct person from the father , and from the sonne : for hee sitteth not in the throne , as doth the father , nor sitteth at the fathers right hand , as doth the sonne : but standeth before the throne apart from them both . Verse 5. And from Iesus Christ , which is a faithfull witnesse , and first begotten of the dead , and Lord ouer the kings of the earth , vnto him that loued vs , and washed vs from our sonnes in his owne bloud . That is , grace and peace from Iesus Christ. Where Christ Iesus is ioyned with the father , and the holy ghost in bestowing grace and peace on his Church . Here some may aske , Why is Christ the second person of the Trinitie placed after the holy ghost , the third person● Answer . For 〈◊〉 causes . First , in regard of his office , for Christ is to be considered two wayes : first , as he is the sonne of the father : secondly , as he is the mediator of the Church . As he is the sonne of the father , he is the second person in Trinitie , and so before the holy ghost in order . But as he is mediatour , so he is after the holy ghost , Isay 61.1 . The spirit of the Lord is vpon me , he hath sent me to preach . Where Christ confesseth himselfe to be sen● by the holy ghost , as he is mediatour , and in that respect he is set after him . Secondly , hee is placed after the holy ghost , for the fitter progresse of the hystorie : for the manner of them which pen the scriptures , is , to set them in the last place of whō they mean to speak most , as Matth. 1. the Euangelist setting downe the genealogie of Christ from Abraham ( thogh among them all was none so excellent as Christ ) yet placeth him the last , because he intended to goe on with the hystorie of his life and death . So Iohn placeth Christ the last , because hee purposed to make a large description of the person , and office of Christ , which hee could not so fitly haue brought in , if he had placed him before the holy ghost . From this fift verse , till the ninth , hee describes Christ at large : First , by his offices : secondly , by the execution therof . His offices are three : First , his propheticall office in these words : which is that faithfull witnesse . Secondly , his priestly office : The first begotten of the dead . Thirdly , his kingly office : And that prince of the kings of the earth . The execution of all his offices is particularly set downe in the words following , To him that loued vs , and washed vs from our sinnes , and so forth to the ninth verse . Touching his offices . In his Propheticall office wee may note three things : First , he is a witnesse . Secondly , A faithfull witnesse . Thirdly , that faithfull witnesse . First he is a witnesse , Isay. 55.4 . I gaue him to be a witnesse to the nations . By his witnesse ●earing is signified two duties of his Propheticall office : First , to reueale the will of his father to his Church : secondly , to certifie the Church of the certaintie of the same : & in these two stand his whole office propheticall . For the first , to reueale his fathers will to the Church immediately , is his office as he is a Prophet : for none hath seen God , but he which came from the bosome of the father , and he hath declared him , Iohn 1.18 . Now Christ declares the father , by making knowne his will : and that he hath done not onely in his owne person , while he liued on earth , but from the beginning by all the Prophets , and so will do to the end by all true preachers : for in the Church the father doth all things by the sonne . When the Lord rained fire on Sodome , Gen. 19.24 . there Iehouah the father rained downe by Iehouah the sonne . So when the couenant was made to our first parents , it was made in Christ the promised seed . It was renued to Noah , Abraham , and the patriarkes , from the father by the sonne : for that Iehouah , which appeared to Moses in the bush , Exod. 3. is by S. Paule called Christ. 1. Cor. 10. The Prophets and the Apostles wrote as they were inspired by Christ ; they were but his instruments to speake and 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 , (a) 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 al● 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 (a) 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 Gospell , when he preacheth Gods word is in the roome of Christ , and speaketh that vnto the church which Christ wold speake . That they may be faithfull witnesses , sundry things are required at their hands . First , they must deliuer the testimonie of Christ aboue all other things , and before all testimonies of man in the office of their ministerie , This was meat and drinke to Christ , to (b) teach his fathers will. Eleazar , Abrahams eldest seruant , shewed his fidelitie , in that he would not eate or drinke till hee had done his masters message . Gen. 24.33 . Much more ought the ministers of Christ haue speciall care of that weightie message committed vnto them . Secondly , they must testifie all the will of God concerning matters of salvation , as faith , obedience , and a godly life : among men , wee count him a faithfull witnesse , which testifies all the truth , and no more but the truth : so shold it be with all ministers , that be Gods witnesses to his church . Herein Paule cleared himselfe , That he was free from al mens bloud , seeing he deliuered the whole will of God in matters necessarie for saluation , and kept nothing backe . Thirdly , he must neither add vnto , or take away , much lesse in any case depraue the word of God. And this is the true marke of a faithfull witnesse : For false prophets teach some truth , but withall they adde something of their owne , or detract from Gods truth something that they ought not . In the church of Rome a man may hear things concerning morall vertues handled soundly : but come to Iustification , and thereto they adde the merit of mens works , & so they deale with Faith , and Repentance , matters of saluation : they take away one part , and adde another to the scriptures : they hold the Creed in word , yet in deed they denie the same , as by their doctrine may appeare , & so shew themselues false witnesses . Fourthly , a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God , and which he best approoueth , that is , in a plaine , easie , and familiar kind of speech , that the conscience of the sinner may be touched , & the vnderstanding of the simple may be edified . When the word is otherwise deliuered , as in the entising words of mans wisdom , or for ostētation of wit , or much reading , though nothing be said but the truth , yet he that so dispenseth it , is an vnfaithfull witnesse , because he corrupteth the word by his vaine deliuerie . And this is the sinne of this age in many ministers , who teach the truth indeed , but yet in such sort , as it may appeare , they seeke thēselues , and not Gods glory , respecting little the edification of the simple , so themselues may bee famous for wit , eloquence , and learning . But these men make marchandise of the word , like to huxters , that by starching , blowing and spicing , set a glosse vpon their ware , to make it seeme that which it is not : which is a greeuous sinne , and such as will banish the Gospell out of our land , vnlesse it be reformed . Secondly , this title of Christ , That faithfull witnesse , doth discouer vnto vs the damnable practise of men in the sinne of vnbeleefe : for Christ this faithfull witnesse hath giuen testimonie to his word which is preached , that the same is true . And therefore (a) they that beleeue it not , doe make Christ a false witnesse , and a lyar , than which , what can be more horrible ? & yet this is the common sinne of this age . For when the law is applied , who is afraid ? and when the gospell is preached , yet who beleeueth our report ? Gods ministers may say with the little children , Wee haue piped vnto you , but you haue not daunced , we haue mourned vnto you , but you haue not wept . This deadnesse of heart , whereby men are not mooued with the word preached vnto them , is an euident argument of this fearfull vnbeleefe , whereby they make Christ a false witnesse . This therefore should moue vs to consider in our selues , the heinousnesse of this sinne , that so we may striue against it , and labour to giue free passage to the word into our hearts , trembling at the law , and reioycing in the Gospell , that so each part thereof may haue his perfect worke in vs : for which end also wee may consider , That amongst those which shall haue their portion in the burning lake , vnbeleeuers are set in the first ranke , Reuel . 21. vers . 8. Thirdly , seeing Christ Iesus is that faithfull witnesse , which giueth testimonie to mens consciences in particular of their saluation ; we learne , That euery one which professeth himselfe to repent , is bound in conscience to beleeue that the promises of the Gospell , and the benefits thereof , as Election , Redemption , Iustification , Sanctification , and Saluation , belong to him particularly . And though this be against all humane sence and reason , yet seeing we haue a faithfull witnesse , auouching the same , wee must submit our selues vnto his testimonie : for by vnbeleefe we greatly dishonour our witnesse bearer , by denying truth vnto his record . Here then wee see , it it no presumption ( as the Papists say ) to beleeue our election and saluation in particular : nay , it is an horrible sinne in euery one that repenteth , not to beleeue it ; seeing Christ , a most faithfull witnesse , testifies the same to our consciences by his holy spirit . Hereto also serue the sacraments instituted by God , to seale vp vnto euery worthy receiuer , Christ and all his benefits . The ministers giuing of the bread and wine to them that truly repent , is as much as if Christ should say , Beleeue thou , and life eternall belongs to thee . And the first begotten of the dead . In these words is contained the second office of Christ ; namely , his Priesthood : the principall actions whereof stand in dying , in rising againe from the dead , and making intercession for vs. And here S. Iohn alludeth to the estate of the families amōg the Iewes , comparing Christ to the first borne : for as among them , hee which was first borne , and eldest of the familie , had many priuiledges and preheminences aboue his brethren ; as Lordship , right of the Priesthood , and double portion , &c. so Christ he hath his priuiledges , yea euen Christ crucified , hee hath his prerogatiues among the dead , aboue all that are dead . So Paule expounding this title , calleth him , The first borne , and beginning of the dead , that hee might in all things haue the preheminence . Coloss. 1. vers . 18. The priuiledges of Christ dead , and buried among all the dead , are two : first , That he was the first that euer rose from death to life , and so to glorie . Some indeed haue risen before Christ from naturall death to naturall life , as Lazarus , but it was to die againe . And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration : but yet they laid them downe againe to the former miserie of corruption , for a time . But Christ Iesus ros● from death , to life eternall , neuer to die againe : And his resurrection was the first steppe into his glorie . Secondly , that by his owne power he raised vp himselfe , and by the vertue of his godhead quickened his manhood . The most godly man that is , or euer was , cannot doe so : but all the saints of God are raised from death by vertue of Christs resurrection , through that mysticall vnion which is between Christ the head , and all his members ; by meane whereof , the power of Christ his godhead , which raised vp his manhood , is conueyed to all his members in their resurrection frō death to life . And therefore is Christ called (a) The first fruits of them that sleepe , because as the first fruits of corne which was offered vnto God , did sanctifie the whole crop : so Christ his resurrection , did make acceptable vnto God the resurrection of all his members . In this title is comprised a notable comfort for all Gods children , against the immoderate feare of death . If Iohn had said , Christ is the first borne among the liuing , it had beene a great comfort : for then had he shewed , that the liuing saint● on earth were children in Gods familie , hauing Christ for their eldest brother : but calling him the first begotten of the dead , here is a further comfort : the Lord sheweth hereby , what speciall regard he hath to the faithfull that be dead : for euen then , when they be dead , they continue members of his familie , and haue Christ Iesus dead and buried , reckoned among them for their eldest brother . In regard whereof , Christ hath a double right among the dead : first , of a King ; secondly , of a Priest. The right of a king hee hath , to commaund his members to rise againe , and to enter into glorie after him . The right of a priest , whereby hee offered vp himselfe in death , a sacrifice acceptable to God for the sanctifying of the death of all his members : for by his death he tooke away the sting of death , and hath made it vnto them a sweet sleep in the graue , as in a bed of downe , out of which they shall one day rise to eternall life and glorie . And Prince of the kings of the earth . Here is the third title , giuen to Christ , wherein his kingly office is expressed . He is called a Prince of the kings of the earth , in two respects : First , as he is God , the sonne of God , equall with the father , and so is king , together with the father and the holy ghost , gouerning all things with them by the same diuine power , in heauen , in earth , and in hell . Secondly , as hee is Mediatour and Redeemer , God and Man , in two natures . In this respect hee sayth of himselfe ; All power is giuen to me in heauen , and in earth , Matth. 28.18 . And Paule sayth , God gaue him a (a) name aboue euery name , at which euery knee should bow , euen as he is Mediatour . And in this second respect he is called , A Prince of the kings of the earth in this place . Now Christ being a king , must needes haue a kingdome , which is not of this world , standing in the might and policie of man , as earthly kingdomes doe ; but it is spirituall , directly concerning the hearts and consciences of men , where he ruleth by his lawes . And this is his priuiledge , which cannot be giuen to any creature , man , or Angell , to rule and raigne spiritually in the heart and conscience . This spirituall kingdome of Christ is exercised not by dint of sword , or force of armes , but by his holy word , through the worke of the spirit : for hee is as a king , which carrieth his scepter in his mouth , euen his word , Isay. 11.4 . That is the r●d of his power , by which hee rules the heart , and conscience , euen in the middest of his enemies , Psal. 110. vers . 2. Now Christ is here entituled , Prince of the kings of the earth in two respects : First , because he ( and he alone ) as Mediator , can giue lawes to bind the consciences of men ; yea of the greatest Monarch in the world . Secondly , because he hath soueraigne power ouer all kings and potentates , as well as ouer others , to saue , and to destroy : for not onely hath hee power to make a law to bind their consciences ; but also if they keepe it , to saue them : if they breake his law , hee hath power to destroy them , bee they what they may bee . Hee hath the keyes of heauen , and of hell , to open , and to shut at his pleasure . Reuel . 3.7 . He can , if he will , lead them to life , and saue them ; or els leaue them to their owne mind , and so destroy them . Hence arise sundry instructions . First , seeing our Sauiour Christ is a prince of the greatest Monarchs of the world , and is farre aboue them : we must then with all feare and trembling reuerence his high maiestie . Great is that reuerence which men yeeld to earthly princes : Oh then what reuerence should we performe to him which is prince and Lord of all the kings of the earth ? We cannot conceiue , what honour wee owe vnto him , which is aduaunced in the throne of all maiestie . And this our reuerence wee must shew , by hearing his word , with trembling and beleeuing hearts , as Isay sayth , cap. 66.2 . We must not dare to thinke , or speake of Christ , without great reuerence : At his name euery knee must bow ; that is , at the consideration of the great maiestie whereto hee is now exalted , euery heart , euen of the greatest Monarchs , should be touched with submission , awe , and reuerence . If this tooke place in mens hearts , the name of Christ would not bee so prophaned and blasphemed as it is ; in ●easting sports , in cursing , and swearing , whereby men tosse it like a ball , without all reuerence to so great a prince as is the king of kings . Secondly , seeing he is king of kings , wee must giue him absolute obedience . Princes on earth must be obeyed , so far as they commaund in Christ , but he must be obeyed without exception , not onely absolutly , and perpetually in all his commaundements , but most willingly and freely ( as it is said ) his people come freely in the day of assembling , Psal. 110.3 . Men will say , they beleeue in Christ , as he is their Sauior , but that is not ynough , they must obey him also , as he is the king of princes . Many persuade themselues , they haue a good faith in Christ their sauiour , which little regard obedience to him , as their King and Lord. But they deceiue themselues : for none can haue Christ for their Sauiour , which haue him not for their Lord & master : neither doth that man beleeue in Christ , which will not striue to doe his will. And this our obedience must bee shewed in performing those duties which we heare , and learne out of his holy word . Thirdly , seeing Christ is king of kings , all princes must doe him seruice : for they be all inferiour and subiect to him , Psal. 72.11 . This is the counsell of the holy ghost : (a) Be wise now , O yee kings , be learned , yee Iudges of the earth : kisse the Sonne , &c. that is , inwardly reuerence , and outwardly obey him . This their homage must bee shewed , in all the affaires of their kingdomes ; They must frame their lawes after the lawes of Christ Iesus ; they must shew mercie , exercise iudgement , keepe courts , assises , begin , end , and continue warre according to his commaundements . And so in euery thing , the direction of Christ should be their guide , as it was to Dauid , Thy lawes , O Lord , haue beene my counsellours , Psal. 119.24 . Fourthly , if Christ bee soueraigne king , then all earthly princes are bound to plant , and establish in their kingdomes the religion of Christ , else how can they shew themselues his loyall subiects ? Many imagine , That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state : but this is against the equitie of Gods word in this place , for wherein can earthly princes doe homage vnto Christ , if they maintaine not his religion ? And their dutie in this behalfe is signified plainely in the parable of the mariage . For when they that were bidden , did not come , the king sent forth his (b) seruants ( which may be vnderstood of Christian magistrats ) to compell men to come to the mariage : for that is the magistrates dutie , in respect of the outward profession of true religion . Fiftly , seeing Christ alone is prince of the kings of the earth : hence we learne , that kings on earth in their dominions are soueraigne gouernours ouer all persons , and in all causes next vnder Christ , he is king of kings absolutely , and they are vnder him alone , and haue no other head but him . Whereby wee see the presumption and arrogancie of the Pope , and Sea of Rome , in claiming supremacie aboue all kings and princes in the whole church vpō earth . This is a deuice of the diuell , and high treason against Christ : for hereby hee is robbed of this royall prerogatiue , to be the only prince of the kings of the earth . Lastly , seeing Christ is king of all kings , we must not be discouraged , when we be called to suffer any affliction for his truth : let the tyrants of the earth rage and bend their force to hurt vs , yet wee haue a king aboue them al , for whom we suffer : he is their king , hee can stay , and bridle them , and if hee please , confound and bruise them in peeces . They cannot do any thing , but that which he permits ; for hee rules in the middest of all his enemies , Psal. 110.2 . he can breake them in pieces like a potters vessell . Thus much of the offices of Christ. The second part of Christs description is by the execution of his offices , which consists in foure works . The first contained in these words , Vnto him which loued vs : the second , in these , Which washed vs in his bloud : the other two , in the two verses which follow , viz. 6 and 7. For the first , which loued vs , that is , Iohn and the churches of Asia , & by proportion , all other churches , being parts of the true church . The loue of Christ hath three degrees : the first is a generall loue , wherby he loues all his creatures , approuing the same to be good as they be his by creation . The second , is the loue of mankind , in that he was content to become a redeemer for mankind , after their fall , and not ●or any other creature ; no not for the Angels , which fell as well as man : who therefore remaine without all hope of saluation . The third and principall , is that wherby he loues his elect and chosen children ; which is that speciall sauour , whereby he accepts of them to life euerlasting . This third degree hath two parts : First , it is taken for his purpose to loue : as when he saith , I haue loued Iacob and hated Esau , Rom. 9.13 . Secondly , for the act of louing ; which is the declaration of his purpose by spirituall benefits , 1. Iohn 3.1 . Behold , what singular loue God hath shewed vnto vs , that wee should be called the sonnes of God : noting the declaration of his loue in the gift of adoption . So in this verse , by the loue of Christ vnto his church , is meant the actuall declaration of his speciall fauour , in accepting them for his children , and bestowing many singular blessings vpon them . Whereas S. Iohn placeth this in the first place of all the benefites of Christ , That he loued vs ; hee would teach vs ▪ That this speciall loue is the very ground of mans redemption ; which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell , and so proportionally , all foreseene sinnes from being motiues in God of mans reprobation . It may be obiected , The loue of God as also of man , respects a thing as it is good : First , the thing must be good , and then it is loued : and so in mans redemption God first foresees their goodnesse , and therefore chuseth them . Ans. There is great difference betweene the loue of the creature , and of the creator . The loue of the creature followes the goodnesse of a thing ; because he seeth it is good , therefore he loues it . But God the creator first loues the creature before it bee good , and hence it comes , that it is good , because he loues it . Secondly , whereas Saint Iohn and all the churches of Asia , as other true churches do beleeue , and are assured that Christ loues them ( for that Saint Iohn taketh for granted ) this should moue all men to haue this care , to labour aboue all things to be rooted and grounded in the loue of God , seeing hee placeth that in the first place . This is the principall thing , wherein the Apostle would haue the Ephesians rooted and grounded : and therefore prayeth , That with all Saints they may be able to comprehend , what is the breadth and length , deapth , and height th●●of . Ephes. 2. vers . 17 , 18 , 19. This we doe when we are assured in heart and conscience , by the working of Gods spirit , that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ , takes away the very ground of our saluation . Now that we may haue this assurance of Gods loue ; wee must in all good duties to God and man draw neere to God with our hearts , keeping a good conscience in all things , and then will God draw neere to vs. If any man loue me ( saith Christ ) he will keepe my word , and then my father will loue him , and we will come in vnto him , and dwell with him . Iohn 14.23 . meaning by the holy ghost ; which shall shed this loue into our hearts , Rom. 5. vers . 5. causing vs to increase in the feeling thereof , as wee grow in faith and obedience towards him . And hath washed vs from our sinnes in his bloud . Here is the second benefit and action of Christ to his church . Where first of all the very phrase , hath washed vs , doth import , that the sinnes of men are as filthie spots in their soules : and that himselfe and this church of God were touched with a serious consideration of their vilenesse , by reason of their sinnes : for washing presupposeth former filthinesse and pollution . Thus did Dauid most sensibly feele his owne filthinesse , and see his miserable estate , when he desired the Lord to (a) wash him throughly : confessing thereby , that his soule and body were so foulely stained , and polluted with sinne , that once washing was not ynough : but sayth hee , Wash mee againe and againe , rince , bathe , and swill me in the bloud of Christ , till I be purged and cleansed from all my sinnes . And this same affection should be in euery one of vs : wee should labour , that our hearts may bee touched with a liuely sence of our vile estate , by reason of our sinnes , which make both bodie and soule most vgly and filthie in Gods sight ▪ and that the staine hereof is so deepely set in our soules , that we can neuer be cleansed , but by the washing of Christ his own hand , and that in his owne hearts bloud : yea , that one washing will not serue , but wee must be rinced and bathed therein . For till such time as this consideration doe in some measure take place in our hearts , it is not possible that we should loath sinne as we ought : or come to this comfortable assurance of Gods loue , that he hath washed away our sinnes in his bloud : for this humilitie in our soules by reason of our sins , is the beginning of all true grace and comfort . Now this worke of Christ in washing vs from our sinnes , doth comprehend a double benefit . First , the remission of our sinnes , whereby the guilt and punishment due to them is taken away . Secondly , the mortification of sinne , whereby the corruption of sinne is remooued and abolished . And we must obserue , that S. Iohn propounds this benefit generally without limitation , saying , Which washed vs from our sinnes . That is , from all our sinnes : to giue vs to vnderstand , that if any beleeue truly in Christ , hee hath pardon of all his sinnes without any restraint or limitation , either of number , or qualitie , bee they neuer so many , or neuer so great . By his bloud . How can bloud wash away filthinesse ? nay , it rather defiles a man. Answ. This washing stands not in the substance of Christs bloud , but in the merit thereof : for that substance of bloud which was shed is lost , and wee know not what is become of it , whatsoeuer the Papists say : but the merit therof remaineth still . And Christs bloud deserues to purge away sinne , rather than any other mans bloud , as of Peter , Iohn , &c. because his bloud was the bloud of God ( not of the godhead ) but of him who was both God and man. For the manhood of Christ was receiued into the vnion of the second person . And so it may be called the bloud of God , as Paule sayth , (a) God redeemed his Church by his bloud , that is Christ , God incarnate . And so it being the bloud of him , that is God , is more meritorious than the bloud of any creature whatsoeuer . Besides Christ was appointed by God to be a publicke person in the worke of redemption , and in his death and passion he stood in the roome and stead of all his elect , so as when his bloud was shed , their bloud was sh●● , because it was shed for them . But the bloud of other priuate men cannot answer for any besides themselues , because it is shed onely for themselues . Then dam●●ble is the doctrine of the Papists , who hold the bloud of Martyrs , can merit for others , being applied vnto them : for seeing they be but priuate men , and suffered in their owne persons onely , they cannot profit any other thereby . By bloud we must vnderstand the passion of Christ , a part for the whole , and with all his fulfilling of the law vpon the crosse ; for in his suffering hee fulfilled the law , and in fulfilling the law he suffered . These two cannot be seuered , saue onely in thought . And so this word containes the whole obedience of Christ , whereby he procured the remission and mortification of our sinnes . Here then wee see two notable benefites of Christ vnto his church ; his loue , & the washing away of sinnes : which S. Iohn sets downe to moue the churches with reuerence & diligence to reade , and delight in this booke . All of vs will say , wee are sure God loues vs , and hath pardoned our sinnes in Christ : why then doe wee not shew our loue againe to him by hearing and reading his word , set downe in this , or any other booke of Scripture , and by yeelding answerable obedience thereto ▪ Why then do we not offer vp ourselues , soules and bodies , to serue him , as the Apostle requires , Rom. 1● . 1 . by way of recompence for his mercies and loue shed out vnto vs ? But alas , that is more common , which is most shamefull , to turne Gods grace into wantonnesse : for when men say God loues them , and hath washed away their sinnes , yet they rebell against him : when as these two benefites are here recorded to bee in●ucements of continuall loue , and obedience to his holy word . Verse 6. And made vs kings and 〈◊〉 to God , euen his father , to him be glory and dominion for 〈◊〉 , Amen . In these words is set downe the third worke , and benefit of Christ , bestowed on his church , and on euery true member thereof . For the better vnderstanding whereof we must consider in them foure points ▪ First , the dignitie and excellencie of all true beleeuers and member● of Christ ▪ They are kings and priests . Secondly , when they be made kings and priests in this life , noted by the phrase of speech , hath ma●● . Wherein 〈◊〉 speaketh of the church on earth , and vseth a word that signifieth the time past . Thirdly , the maner how they become kings and priests , they are not so borne , but Christ hath made them such . Fourthly , to whom they be made such , to God euen the father . For the first . The dignitie of all true beleeuers hath two heads ; first , They bee kings , secondly , Priests . They are called kings , not in regard of an earthly kingdome , for vsually the condition of most beleeuers on earth is base and contemptible : but in regard of a spirituall kingdome , the kingdome of heauen , whereto the Lord giues them right , title , and interest , in , and by Iesus Christ. So our Sauiour Christ speaketh to his disciples : (a) Feare not , little flocke , it is your fathers will to giue you the kingdome . And againe , Behold I giue vnto you a kingdome . Now the faithfull are kings in these respects ; first , because by Christ they bee lords and conquerours of all these enemies , sinne , Sathan , the world , death , hell , and their owne flesh . Secondly , because in , and by Christ , they are partakers of the glorie of Christs kingdome and saluation : for they receiue of Christ grace for grace , and so answereably , glory for glory , and felicitie for felicitie . Thirdly , because they be made lords of all things in heauen and earth ( except good Angels , and the church ) All things are yours , whether it be Paule , or Apollos , or Cephas , or the world , or life , or death , whether things present , or to come , euen all are yours , and yee Christs . Quest. But if Christ bee king , and all his members kings , how do they differ ? Answ. In two points : First , Christ is the sonne of God by nature , and so a king by nature , hauing the right of the kingdome of heauen by inheritance : but the members of Christ are the sonnes of God by adoption in his sonne , so that our right to that kingdome is not by nature , but by grace . Secondly , Christ is an vniuersall king ouer the Angels in heauen , the church on earth , and all other creatures wheresoeuer ; his regiment is absolute in the hearts and consciences of men , and hee can by his word bind all things : but true beleeuers bee not vniuersall kings , for they haue no superioritie aboue good Angels , and the church . Neither are they absolute kings as he is , nor of themselues ; but by Christ Iesus , and as they participate with Christ in his kingdome . The second part of the dignitie of true beleeuers stands in this , That they bee priests consecrate and set apart by Christ , to the worship & seruice of God here in this life in spirit and truth , and in the life to come , to serue and praise him eternally . Christ hee is a priest , so are all his members ; but yet there is difference . First , Christ hee is an externall and reall priest of the new Testament , which offers vp a true , reall , and externall pr●pitiatorie sacrifice to God the father for the sinnes of mankind . As for beleeuers , they are not reall and externall priests , but spirituall , offering vp spirituall sacrifice vnto God. As when any member of Christ giues an almes , hee offers a sacrifice to God , not a corporall sacrifice , though the thing giuen be a bodily substance ; but it is euery way spirituall : for to offer a reall outward sacrifice in the new Testament is proper to Christ. Againe , our Sauiour Christ he is a perfect priest , and offers vp a perfect sacrifice , but we being imperfect , doe offer vp imperfect sacrifices , tainted , and blemished with sinne ; yet accepted as perfect , for the worthinesse of Christs sacrifice . The second point to be considered , is the time whē beleeuers be made kings and priests ; namely , in this life . For as in the entrance into an earthly kingdome there bee degrees : first , to haue good right and title to it : secondly , to get possession of it , which is more than title only ; and yet if a mans title be good , thogh hee want possession , he may be called a king . So it is with Gods. children , they haue the right giuen them of the kingdome of heauen in this life , and in that respect are kings . Further , in the possessing of a kingdome there bee two degrees : first , the entrance vpon some part ▪ secondly , the full and perfect enioying of all . Now euery true beleeuer begins to enter possession of the kingdom of heauen in this life : for it stands (a) 〈◊〉 rig●●eousnesse , ioy , and peace : and they which 〈◊〉 these things in their harts , haue the kingdome of God begun in them in this life . But the full fruition and perfect posses●●on of this kingdome is reserued to be giuen at the end of this life , and at the d●y of iudgement . And as true beleeuers be kings in this world : so likewise bee they priests , in offering spirituall sacrifice to God , and dedicating and consecrating themselues to his seruice all the dayes of their life . The third point is , the manner how true beleeuers become kings and priests : they are not such by nature , neither doth this dignitie come by descent in bloud or birth-right , or by any other priuiledge they haue from man , but onely from Christ Iesus , who by diuine calling makes them spirituall kings and priests , like as vnder the law , by solemne election and ordination , some were made earthly kings and priests . Now in this calling of Christ , two things concurre : First , Christ giueth his members right to his owne kingdome and priesthood : yet not so , that they can execute the regiment sustained by Christ , or perform the office of his priesthood ; but because they haue right in part to these offices , and the benefit of them both redoundeth to them wholly . And this right they haue , is brought to passe in the couenant of the Gospell : wherein they are bound to beleeue in God through Christ ; and God is bound againe to giue vnto them Christ with all his benefites : among which , these two must be accounted : for indeed , euery thing which belongs to Christ , as he is mediatour , is conueyed in some sort to euery true beleeuer . Secondly , in this diuine calling , Christ endues all his members with gifts and graces , whereby they are enabled for the duties of spirituall kings and priests vnto God. For as Christ is annointed , so are all his members . So the Psalmist speaking of Christ sayth , He is annointed with the oyle of gladnesse aboue his fellowes , Psal. 45. vers . 7. Therefore his fellowes ( that is beleeuers ) are annointed with the same oile , though in lesse measure . And Saint Iohn sayth ; Yee haue receiued the annointing , 1. Iohn 2.27 . yea , God himselfe chargeth wicked men , not to touch his annointed , Psal. 105.15 . meaning not onely Patriarkes , Kings , and Prophets , but all true beleeuers , who are then annointed when they are endued with the gifts of the same spirit , in some measure , wherewith Christ in his manhood was filled aboue measure . The fourth point : To whom hath he made them kings and priests ▪ Answ. To God , euen the father . This is added for speciall cause , to preuent that carnall libertie which mans nature might claime from this spirituall royaltie : for men might say , if all beleeuers be kings , then may they liue as they list : but these words ( vnto God ) do shew that the right of their kingdome , with the offices of their priesthood , must all bee referred to the honor and prayse of God , vnto whom they are made kings and priests . Lastly , he addeth , Euen his father , by way of exposition , to shew more particularly to which of the persons they are first of all made kings and priests : for the title , God must not here be taken absolutely for the diuine nature , but with restraint to the first person , the father : vnto whom all true beleeuers are made kings and priests in the first place , and from the father to the sonne ; and from them both , to the holy ghost . And the first person in Trinitie is here named aboue the rest , not as being aboue them in degree or honour , for so they bee equall : but because he is the first in order , and the fountaine of the Godhead , which is conueyed from him to the Sonne , and from them both to the Holy ghost . Thus much for the meaning of the words : Now follow sundry vses , from the consideration of these two dignities of beleeuers . And first their kingly dignitie affoordeth matter both of instruction and consolation . Instruct. I. Whereas all true beleeuers are made true kings in this life ; hereby euery one that professeth Christian religion is taught , to carry himselfe as an enemie to all those that are of the kingdome of darkenesse : as namely to sinne , and Sathan , to the flesh , and the world , euen through the whole course of his life : for by calling , euery Christian hath title to the kingdome of heauen . What affinitie then can wee haue with those that bee both enemies of this kingdome , and of Christ himselfe , that made vs kings . Now , that wee may so carry our selues , as enemies , wee must do these three things : First , haue care to keepe , guard ; and defend our selues , as kings against all our enemies , sin , Sathan , our own flesh , and the enticements of the world . As king● protect their kingdoms , so must we labour to keepe our souls and bodies , and euery facultie and part of them , our wils , affections , thoughts , and inclinations , from the power of sinne . Hee which is borne of God , keepeth himselfe ( as with watch and ward ) that the euill one , that i● , Sathan , touch him not by the assaults of sinne . 1. Iohn . 5.18 . Secondly , wee must make warre continually against Sathan , sinne , our owne flesh , against all our spirituall enemies , and all the enticements of the world : we must make no truce with thē , because they will neuer be reconciled to vs , so long as wee haue interest vnto the kingdome of heauen : and if we yeeld to them , wee loose our kingly dignitie , and become their vassales , and bondslaues . Thirdly , wee must labour to kill and destroy these our enemies as much as possibly we can , by that power we haue from Christ our head , and like valiant kings seek to haue the bloud of these enemies , and from day to day striue to vanquish Sathan , his power & might , to ouercome the world , and to weaken our owne corruption . Instruct. II. If in this life we be kings , then must wee become lords ouer our selues , and keepe in subiection vnto God our wils and affections , and the secret thoughts and inclinations of our soules . We must not looke for rule ouer earthly kingdomes : but herein stands our kingdom in this world , That wee can subdue our corrupt affections , and keep our bodies and soules in obedience vnto God. If a man were prince ouer the whole earth , and yet could not rule himselfe , he were but a poore prince , nay he were no prince indeed . But though a man haue not so much as a foot of ground in this world , and yet can rule and master himselfe , his thoughts and affections , this man is a valiant prince , and one whom Christ hath consecrate to be king in heauen . Instruct. III. Seeing we be kings , wee must doe the duty of Iudges : for to him that is a king belongeth soueraine iudgment . In the day of iudgement the (a) saints shall iudge the world , and Angels also : but wee must bee Iudges in this world . And yet here we can neither iudge men nor Angels , but wee must bee our owne Iudges . Wherefore as Iudges summon , arr●igne , condemne , &c. so must wee examine our selues , call our selues to account , and as guiltie persons accuse and condemne our selues for our sinnes ; acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels : And withall plead for pardon , and approch to the throne of grace , & forgiuenesse in Christ : and in this wee shew our selues vpright spirituall iudges , and by this meanes wee shall bee fr●e from the iudgement to come . Instruct. IIII. If wee bee kings by Christ , we must carry our selues as kings couragiously , and constantly in the afflictions and miseries which we shall suffer for Christs sake . For herein among the rest stands the royaltie of a king , that he beares with valour and courage all the troubles which befall him . Hence it is , that Saint Paule exhorts vs to reioyce in afflictions , because wee are partakers of Christs sufferings , 1. Pet. 4.13 . and so are made conformable vnto him that was consecrate the prince of our saluation through afflictions , Heb. 2.10 . Instruct. V. Seeing wee bee spirituall kings , wee must aboue all things labour and seeke to haue our part in the kingdome of Christ , and in his righteousnes . A Christian must not haue his heart glued and fast tied vnto the things of this world , it is against his calling : but hee must so vse this world , as though he vsed it not . If a king should lay downe his crowne , and go and become a shepheard or of some manuall trade , all men would maruell at it . So it fareth with them that professe themselues to be Christians , and yet bend their wits and endeuors wholly for these worldly things , they doe as it were cast aside their kingly crowne , and abase themselues to slauish bondage . But we must euer after haue our hearts fixed in heauen , striuing to come to our inheritance there . Instruct. VI. Seeing all the true members of Christ be kings and princes : this should be an inducement to al backward persons to loue and embrace true religion . In these carelesse dayes Religion is counted precisenesse , and the profession thereof made a matter of reproch . But this ought not to bee so , seeing that by it wee come to haue right and interest vnto the kingdome of heauen , and to bee lords of all creatures . And why should we not esteeme the gospell preached as a most precious iewell , seeing that wee which are vassales of Sathan , and firebrands of hell ( as all men are by nature ) become thereby the members of Christ , yea kings and princes to God ? Yea verely , the consideration of this should make the ministers of the Gospell to ioy in their callings , and to take all paines to preach the word , ● seeing by it men become of vassals of Sathan , the true members of Christ , and heires of the kingdome of heauen . In this world it is counted great honour to consecrate and establish one in an earthly kingdome : What a blessed and honourable thing then is this , to consecrate spirituall kings for the kingdome of heauen ? And this is done , when by the word preached men are conuerted and brought to vnfained repentance for their sinnes , & to true faith in Christ Iesus . Thus much for the duties . Now follow the consolations to euery true beleeuer onely . It is an heauie crosse , which breeds much anguish to the soule , to bee in pouertie and contempt among men ; yet herein may the child of God stay his heart , and lessen his griefe , by considering that euen in this state of miserie , he is a king vnto God ; though hee seeme base to the world , yet it appeareth not what he shall bee , for hee is heire to the kingdome of heauen . If a man bee in sicknesse , he must consider it is but Gods messenger , to call him out of this world to the full possession of the ioyes of his kingdome . If he be in trouble of mind , hauing his owne conscience tormented fearefully by Sathan with his sinnes ; yet he must not despaire , the Lord will giue him an happie issue : he must remember he is a king , and therefore shall one day haue full conquest ouer sinne , Sathan , and his own corruption , yea , ouer all his enemies whatsoeuer . If he be in the heat of persecution turmoiled and tossed from post to pillar , which flesh and bloud cannot brooke : yet then hee must consider his holy calling to bee a spirituall king , whose propertie it is in the most violent afflictions , euen vnto death it selfe ( as Paule sayth ) to be more than conquerour , Roman . 8.37 . Lastly , in the very pang of death , when nature must needs be dissolued , and soule and body separated , then must the child of God remember , that he is a king in Christ , and this will stay his heart against the feare of death ; for herein shall hee see , that by death , as through a straight passage , he shall enter into the full possession of his kingdome . And thus much in that wee are kings . From the second dignitie of beleeuers , which is to be priests vnto God , we are likewise taught sundry duties . First , to teach and instruct one another . It was the office of the priest vnder the law to teach the people the will of God. The priests lips should preserue knowledge , Malach. 2. vers . 7. And now vnder the Gospell not onely the minister , but euery true beleeuer is a spirituall priest , and therefore ought to teach , and admonish one another . Coloss . 3.16 . When the Lord sayth , Touch no● mine annoynted , and doe my prophets no harme , Psa. 105.15 . He calleth all his faithfull by the name of Prophets , because they ought to haue the knowledge of his wil , and bee able also in due time and vpon iust occasion to teach the same to others , that so the Gospell of Christ may flourish . And as this dutie belongs to all men ; so especially to gouernours , as parents and masters , they must shew themselues priests to their charges . Abraham did it , Genes . 18. Dauid did it , Prou. 4. And Bathshebath did it , Prou. 31. And all must doe it , that desire an holy generation to succeed after them . We teach them other things , why not religion ? Secondly , seeing wee bee priests , wee must pray vnfainedly , not onely for our selues , But (a) for all men , especially the members of Christ. The priest in the old Testament must pray and make request , not onely for himselfe , but for the people also . And herein stands the praise of a Christian , to pray for his brethren . Hence it is that Paule sayth : Pray for all the Saints , and for me , Ephes. 6.18 . Moyses is highly commended for this dutie , especially when he prayed for the Israelites , and stood before the Lord in the gap , to turne away his wrath , Exod. 32. Elias for his power in prayer and prophesie , is called the chariot and horsem●n of Israell . 2. King. ● . 12 . And this is recorded for the praise of Hezechi● , That when the people were vnprepared at the eating of the Passeouer , He prayed to the Lord for mercy , and was h●ard , 2. Chron. 30.18 . And so when we find any commended in scripture for his gift in prayer , it is not so much for that hee prayed diligently for himselfe , as for the whole church of God. Thirdly , being priests we must offer spirituall sacrifice vnto God , that is , dedicate our selues , our soules , and bodies , and all that is in vs , our wit , learning , knowledge , and euery gift of bodie or mind to Gods seruice . That we may doe all this to his glory , we must looke , that euery thing we take in hand haue his beginning from a pure heart ▪ a good conscience and faith vnfained , and be directed to a good end , to Gods glory principally , and the good of others , whom it may concerne . Fourthly , we must be full of blessings . The priests in the old Testament , Numbers 6● vsed to blesse the people : so must we , if we be Christians , because wee are spirituall priests . We must take heede of all cursed speaking , of slaundering and backbiting , of swearing and forswearing : and giue our selues to blessed and gratious speeches to all men , and of all men , friends , or foes , Rom. 12.14 . Fiftly , wee must seeke to haue God for our portion : The Leuits had no portion in the land of Canaan , but the tenth● onely , (b) The Lord was their portion . So we being priests to God , must bee content with any estate in this world , for God is our portion . We must not seek too much after any inheri●●nce on earth , for then we carry not our selues like priests vnto God. The fauour of God in Christ must be the thing we long for , and therin must we reioyce . To him be glory and dominion , for euermore , Amen . These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church : Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church , as it were interrupting himselfe , for the great desire hee had to the glory of God. Whereby wee are taught , that the consideration of Gods benefites towards vs , specially such as concerne the kingdom of heauen , should stirre vp our hearts to giue continuall prayse and glory to God. This was Dauids affection , when he felt in his soule the pardon of his sinnes , and therefore hee breakes out into this thanksgiuing ▪ My soule prayse thou the Lord , and forget not all his benefits , Psalme 103. ● . And so did Paule , after the blessed memory of Gods mercy in his vocation . 1. Tim. 1.17 . Secondly , in this example of Iohn wee may learne , what is the true forme of giuing thankes to God , namely , to ascribe vnto him all power , glory , and absolute dominion for euermore . But alas , it is too too manifest , that our corrupt nature will not do this , but taking from God his due , bestoweth it on creatures , yea , on our owne selues . It is a matter of grace to know what is due to God , and to ascribe the same vnto him , and therefore we are charged to giue vnto the Lord glory and power , which in the next words he cals the glory of his name , Psal. 96.7 , 8. So Christ , he teacheth vs to ascribe all power , glory , might , and dominion to God , when wee say in the Lords prayer : For thine is the kingdome , the power and glory ▪ that is , The kingdome of heauen is thine ; all power in heauen and earth is thine , and therefore all glory is thine : and from our hearts wee doe ascribe the same vnto thee . Lastly , S. Iohn addeth , Amen , that is , So be it . Let all glory and dominion bee giuen to Christ : which is the same he said before . Whereby he doth testifie his feruent affection , and strength of desire , after the glory of Christ , else he would not haue doubled his thanksgiuing . And so should it be with vs , we should not freese in our thankesgiuing for Gods benefits , but labour to haue our hearts & tongues to double the same , that thereby we may testifie our feruent and earnest desire after his praise and glory . Verse 7. Behold , hee commeth with clouds , and euery eye shall see him : yea , euen they which pierced him through : and all kinreds of the earth shall wayle before him , Euen so , Amen . These words are a declaration of the fourth action of our Sauiour Christ towards his church : and that is , his second comming to iudgement , to iudge both quicke and dead . Wherein wee are to consider sundry points : first , this note of attention , Behold : secondly , the action of Christs comming it selfe , Hee commeth : Thirdly , the manner how ; with clouds , amplified by the manifestation therof , Euery eye shall see him , euen they that pierced him : fourthly , the effect of his comming : All tribes of the earth shall waile . Fiftly , the conclusion of this narration , with two notes of asseueration , Euen so , Amen , to confirme the second comming of Christ vnto all people . I. point : Behold . First , Saint Iohn beginneth this narration with a note of attention . The spirit of God is accustomed , when any thing is of special weight and worth our carefull marking , to prefixe before it this note of attention : Behold , or such like . Hence then wee are taught this speciall dutie , namely , often and euery day earnestly and seriously to bethinke our selues of the second comming of Christ to iudgement . This consideration is a matter of great vse , for it is a notable meanes to begin and continue the conuersion of a sinner vnto God. When the Scribes and Pharises , obstinat enemies , came to the baptisme of S. Iohn , hee vsed this as a meanes to make them to turne , and beleeue in Christ , saying : Ob generation of vipers , who hath forewarned you , that you should flie from the vengeance to come ? Matth. 3.7 . So Peter vseth this same Argument , to bring the Iewes to repentance : exhorting them to turne , that their sinnes might be put away , when the day of refreshing ( that is ) the day of iudgement should come , Acts 3.19 . Paule persuades the Athenians to repentance , Because there is a day appointed in which the Lord will iudge the world by Iesus Christ , Act. 17.30 , 31. Secondly , this note of attention serues to strike our hearts with a feare and reuerence of Christ Iesus : for it giues vs warning that hee shall come to bee our Iudge . We are touched with awe and reuerence toward earthly magistrats when we consider , that they haue authority to attach , apprehend , & to bring vs to their courts and assizes . How much more should this worke in vs a reuerend awe towards Christ , when wee consider , That one day wee must all bee brought before his Tribunall seat , and there bee iudged of him . II. point : The comming of Christ himselfe , Hee comes ▪ that is , Christ locally descendeth from the highest heauen , in his manhood , to that part of the world , where the clouds be , there to giue iudgement vpon all mankind quick and dead . Here marke in what manner Iohn propounds his comming : hee sayth nor , he shall come , but in the present time , hee commeth . Whereby hee would teach vs : First , that this second comming of Christ is as certaine , as if it were now present . Secondly , that it is not long to , or far off , but will be quickly . Thirdly , that our dutie is , to consider of the comming of Christ , as of a thing present . This Saint Iohn learned , and so should wee by his example , for it is a matter of great vse . For hence we● are taught , to desire and doe that euery day , which we would desire and doe in the day of iudgement , and blessed is hee that attaineth hereunto . Now that we may come to the practise of this dutie , wee must dayly consider of the comming of Christ , not as a thing to be delayed or farre off , but as a thing present . Wee must euery day call our selues to a reckoning and account , and persuade our selues this may be the last day ; and so shall we carry our selues euery day , as wee would in the last day . Now we would wish at the day of iudgment , that wee did repent and beleeue in Christ : and therefore euery day of our life , before the last iudgement come , we ought to repent and beleeue in Christ. If this dutie were practised , we should find lesse corruption , and more grace in our hearts , and lesse sinne , ●●d more obedience in our liues euery day than other : but grace is wanting , and sinne abounds , because this meditation takes no place in our hearts . Againe , in that hee sayth , Hee commeth , meaning in respect of his manhood ; hence wee gather , hee is absent from vs , in regard of bodily presence ; and the heauens must containe him vntill the day of iudgement : But if Christ were alwayes bodily present in the Sacrament , hee could not bee said to come , but onely to manifest himselfe , being before present . And therefore the opinion of those , which hold the body of Christ to be really the bread , to bee in or about the bread of the Sacrament , is most false and friuolous , flat against that article of our Faith , whereby wee hold , That he comes from heauen onely at the last day , in regard of his manhood . III. point : The manner of Christs Christs comming , in two things ▪ First , that he comes with clouds : Secondly , that his comming is open , and visible to euerie eye . First , with clouds , here S. Iohn speaketh after the manner of the prophets , who to set out God in his maiestie and glory , say : he comes with clouds , rides on the wings of the wind ; as though he had sayd , he comes in exceeding maiestie and glorie . These words are added to make a distinction betweene the first and second comming of Christ. His first comming was in humilitie , borne of a poore virgin , entertained in a stable of an Inne : but his second comming is with glorie , maiestie , and dominion in the clouds . And the reason is because he came first to be a redeemer , and a sauiour by his suffering ; and therefore came in the state of a seruant . But his second comming is to bee a Iudge of all men , yea of his enemies , and therfore he commeth with all might , maiestie and glory , to shew himselfe king and lord of all . The vses of this his second comming are set downe in the 97 Psalme , to make the verie mountaines to tremble , to confound the wicked , and vngodly , and to comfort the godly in that day . Secondly , for his open appearance ; Euerie eye shall see him , he shall come in maiestie and glorie : not secretly , but in visible shew to all the world . All men shall see him with their owne eyes : All I say , which were since the world began to his comming . In these words hee toucheth three points : First , he taketh it here for granted , that euerie man shall rise from death to life , though their death were neuer so strange , or neuer so long before . Secondly , that all men being raised againe , shall haue life , and motion , and their senses restored to them , as before they died . Thirdly , that all men , none excepted , shall come and stand before the tribunall seate of Christ , and there bee iudged of him in the clouds . The consideration whereof is , First , an exceeding comfort to Gods children , in that they being dead , and rotten in their ▪ graues , shall rise , and receiue their life , and motion , and see Christ their sauiour , and iudge of all men . If a man when hee layeth him downe to sleepe , should bee told that when hee rose hee should see his dead father and mother , or his dearest friends , whom he saw not of long before ; this would bee a notable comfort to him , that now he should inioy them againe ▪ 〈◊〉 how farre greater comfort shall this yeeld to all the godly , who haue beene dead and rotten in the graue , That they shall be raised vp , and not onely to meete with godly friends , but enioy Christ Iesus the sonne of God , which is the friend of friends ; who shall giue them not onely life and motion , but eternall life with his owne maiestie . This was Iobs comfort , that though he died , yet he beleeued he should see his redeemer with his eyes . And this should be our comfort against the feare of death , and last iudgement . Secondly , this is a terror to the wicked , and to all impenitent sinners , that they shall ( will they , nill they ) be brought to the barre of Christs iudgement seate , & there looke on him who is their iudge whom they have in their life contemned , and despised . And this consideration may serue to moue them to repentance which haue no● begunne to repent , and to labour to become the members of Christ ; a● also to increase and further repentance in them , who haue by Gods grace begun the same . It may be some do thinke when they die ▪ all is done , and there is no further account to follow : but though we lie rotten in our graues a thousand , or two thousand yeares ; yet we shall rise and looke vpon our iudge with our owne eyes . And if we haue not in our life time repented , we shall heare him with our owne eares , giuing the dreadfull sentence against vs , Go ye cursed into euerlasting fire . And therefore it is best for vs in this day of grace to preuent this danger , and now repent , and beleeue in Christ : that then we may rise with ioy , and stand with hol●nesse before Christ Iesus . No doubt if we were persuaded that we should thus appeare , it would moue vs to repent . Thirdly , Euerie eye shall see him ▪ that is , all men with their owne eyes shall looke on him . Hence it may bee gathered , that those who wanted their fight in this life , shall haue it then restored . It is granted of all Diuines , that the elect shall haue all their senses , and other defects restored , wherein they were wanting in this life : And it may also bee added that the wicked shall then haue some of their senses restored ▪ if they wanted the same in this life ; as hearing , and seeing at the least : for the deafe shall heare , the blind shall see this Iudge . And this can be no glorie to them , seeing it is to increase their miserie : for the more senses they haue , the more punishment they shall feele , because by sense we apprehend miserie . Euen th●se which peirced him . Here is added a further euidence of Christs manifestation of his comming , and that for three causes . First , to shewe that no power , or wisedome in the world , can free any one from his appearance . For if any could escape , in all likelihod it would be those Iewes and Gentiles who preuailed most against Christ , and put him to death . But none of those can escape his iudgement : for euen they which peirced him , they shall see this Iudge , and bee summoned before his maiestie : For though they had power to kill him , yet none of them shall haue power to absent themselues from before his bar of iudgement at the last day . Secondly , to shew the case of all wicked men : namely , that such woe and miserie shall befall them as they neuer once thought of . The Iewes and Gentiles which crucified Christ , neuer dreamed of this ; that he whom they then put to a temporall death , should one day be their Iudge , and condemne them to eternall death , vnlesse they had repented . Thirdly , to shew the rufull and wofull estate of all impenitent sinners ; they shall rise to iudgement , and haue the greatest enemie their Iudge , who will shew rigor vpon them , and iustice without all mercie : for this peircing of Christ is meant not onely of the Iew , which put him to death , but of all vngodly person● ; because all such do by their sinnes , as with swords and speares wound him at the heart as the souldiers did . Impenitent sinners be as the Iewes which crucified Christ , as Iudas which betrayed him , and as the soldiers which goar●● his side : and vnlesse they now repent , they shall one day be iudged as his enemies . Euen they which peirced him . Out of these words some gather that the body of Christ hath still the wounds and scarres which were giuen him at his death , the print of the nailes in his hands and his feete , and that these shall be seene in him at the last day : adding withall , that it is no blemish to Christ to haue these , but rather an increase of his glorie . But this cannot be gathered hence , for though it be sayd , They shall see him whom they peirced ; yet it followeth not , that they shall see him as he was peirced : what though they see the person whom they wounded , shal they therefore see his wounds ? Manie shall see kings and queenes whom they crowned in this world , but it followeth not , that therefore they shall weare their crownes . So we shall see our fathers and mothers , but not as fathers and mothers . IV. point . The fruite and effect of his comming , especially in the wicked in these words : And all tribes of the earth , shall waile before him . Where S. Iohn speakes of the whole world according to the condition of the land of Canaan : for only that part of the world was diuided into tribes . As in like case our Sauiour Christ setteth out the iudgement of the whole world , according to the state and manner of iudging the visible Church , Math. 25. So that his meaning is , that they which repented not , of what nation soeuer , of what state , or condition soeuer they haue bene , shall wayle , and mourne at that day . And hee addes a reason of this their mourning , in these words , for him , before him , or ouer him . That is , they shall wayle , and lament with exceeding lamentation , because they beleeued not his word , but contemned him , and his doctrine , and therefore now they want all help to free them from the punishmēt of their vnbeleefe ▪ and contempt of the gospell : for this life is the only time of grace and mercie : afterward there is no worke , nor inuention that can alter mans estate . Hence then we are admonished , first , that in this world we labour aboue all things to be reconciled to God in Christ , to get our sinnes pardoned , to beleeue and imbrace his holy word , and vnlesse we attaine hereunto in this life , we shall wayle eternallie ; for when the last day is co●e , there is no hope of help , no way to escape , no time of grace to repe●● . Remember the foolish virgins that sought for oyle , when it was too late , and knocked when the doores were shut , Math. 25. But if by Gods mercie we can in this life get his loue and fauour in Christ , then shall we enioy the same eternally : yea , at this dreadfull day to all the wicked , we shall lift vp our heads , and our harts , when wee shall see Christ comming to our full redemption , all teares shall bee wiped from our eyes , when the wicked shall crie and houle , woe and alas for euermore . The diuell knowing the worth of this admonition , will labour by all meanes to keepe it from our hearts . 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 (a) 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 , (b) 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 i● 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 was the verie first of all things : there was nothing before him ; he had ● being when all creatures were not ; then was he the same that he is now : and for this saith Saint Iohn Chap. 1. vers . 1. In the beginning was the word , that is , the sonne of God , he had his beeing , and subsisting when all other creatures wanted it , and began to be . This proueth the eternitie of Christ , because hee had his being before any creature ; he was a substance and essence begotten of the father before all worlds , not created as other creatures are , or made of any other . Secondly , he is called the beginning ; because he giueth a beginning to al creatures : For all things which were created and had a being , were created by him , and had their being from him . So saith the Apostle , All things are from him , and for him , Colos. 1.16 . And hence we learne , that when we go about any businesse in word or deed , we must begin it with inuocation on the name of Christ : for Christ he giues the beginning , and proceeding to all things . And without his helpe we cannot haue in any thing good successe . Secondly , the same Christ is the end of all things , and that for two causes : First , because he is the last of all things , and after him is nothing in subsisting , and being : for all creatures if they were left to themselues would come to nothing . And whereas some creatures be eternall , it is not of themselues , but by him , and from him which is the end . But though they all should come to nothing , yet Christ would remaine the same he was for euer , namely , the eternall sonne , and word of the father . This then should make vs with full purpose of heart to cleaue vnto Christ in all things , if wee would enioy eternall happinesse : for without him is nothing but changing ; and vnlesse wee haue our stablenesse from him , wee cannot but come to an end . Secondly , hee is the end ; because all things in heauen and earth were made to serue him : For him were all things created , Coloss. 1.16 . that is , to serue for his glory and prayse . The second thing here said of Christ is this , Which is , was , and is to come . These words were expounded in the fourth verse , where the very same are affirmed of the father . The meaning is , that Christ is in presence a perfect substance , and essence or being ; subsisting in , by , and from himselfe , and such a substance hee was in time past , from all eternitie : and such as shall continue in time to come for euermore . Hence we learne three things . First , That the second person in the Trinitie is consubstantiall with the father , that is , of one and the same substance and nature with him . The reason is , because there can be but one only substance or essence , which hath being in and by it selfe , and from it selfe alone : neither can we conceiue how there should be two , or more , but onely one ; as there cannot bee two eternals , or two infinits , two omnipotents and absolute lords , which haue nothing one of another . Now in the fourth verse it is said of the father , That he is a substance of himselfe , in himselfe , and from himselfe alone . And here the selfesame thing is said of the second person , the sonne . And , therefore hee is of the very same substance with the father : for though they bee distinct persons in the godhead , yet they haue but one and the same substance , one and the same diuine nature , and Godhead . Secondly , hence we may gather . That Christ is God of himselfe ▪ because as the ●●ther is , was , and shall bee ; so the sonne i● , was , and shall be ; and that in the same respects : So that as the father is God of himselfe , and from none other , so the son is God of himselfe , and from none other . Indeed as he is the sonne , the second person , so hee is of the father , and hath his being from him by eternall generation : but as hee is God , hee is consubstantiall with the father , and coequall with him , and hath his essence of , and in himselfe alone . And the same is to bee affirmed of the holy ghost ; as he is the third person , he proceeds from the father and the son , but as hee is God , hee is of himselfe , and from none other . Thirdly , hence we learn , That Christ is coeternall with the father , being euerlasting as the father is , and euery way coequall , hauing the same attributes of the godhead that the father hath . The third point touching Christ is , That he is the Almightie . There is in God , and so in Christ , a double power : First , a Potentiall ; secondly , an Actuall power . Potentiall is that , whereby hee can doe many things , moe than euer hee did , or will doe : as hee could raise children to Abraham of the stones , but he would not : hee could ▪ haue deliuered Christ from death ▪ but hee would not . Now Christs omnipotencie is not to be vnderstood of his potentiall power here principally , but rather of his actuall power , whereby he bringeth to passe without let and impediment whatsoeuer hee decreeth , willeth or promiseth . From this omnipotencie of Christ ariseth a double comfort to his church : First , That whatsoeuer hee hath promised in his Gospell , is yea , and Amen : that is , shall bee brought to passe effectually without stop and let , as assuredly as hee promised it . Now Christ hath promised in the Gospell to all penitent sinners remission of sinnes , mortification , iustification , and life euerlasting ; euery one whereof , shall in due time bee done to euery true beleeuer , which is a singular comfort to them ; for all men and Angels cannot giue one of these to any one man : but Christ hee is omnipotent , and he both can and will effect them all to his elect . The second comfort : that Christ both can and will giue his church sufficient securitie and protection through all the miseries of this life : hee can defend and guard her against all the furie and malice of Sathan , and all her enemies : hee is aboue them , and can bridle their might when and how he pleaseth . Hence also , that Christ is Almightie , we are taught two duties . First , vnder the crosse , and in tribulation to humble our selues vnder his mightie hand ▪ for it is he which correcteth vs , who is almighty , able to do what he list , and more than he will , resistance or repining will doe vs no good . Secondly , this should mooue vs to performe heartie obedience vnto Christ in all things , both in our generall and particular callings to walke vprightly before him : for he is Almightie , & seeth whether we walke sincerely before him , or not , if wee doe not , hee is able to punish vs. By this Argument God persuadeth Abraham to walke vprightly before him , because he is Almightie , able to correct and destroy those which refuse to obey him , Genes . 17.1 . Vers. 9. I Iohn , euen your brother , and compa●●on in tribulation , and in the kingdome and patience of Iesus Christ , was in the ●sle called 〈◊〉 for the word of God , and for the witnessing of Iesus Christ. Hetherto wee haue entreated of the Preface of this booke , containing the title and inscription thereof . Now from this ninth verse , to the end of the third chapter , is contained one of those seuen visions which were shewed vnto Iohn , and are set downe in this booke . In this first vision two things are to bee noted : first , the circumstances ; secondly , the parts thereof . The circumstances in the ninth and tenth verses : the parts from thence to the end of the third chapter . The circumstances of this vision are foure : first , the person to whom this vision was shewed , namely , Iohn : The second , the place where , at Pa●mos : The third , the manner how it is propounded , It was deliuered to him being 〈…〉 the spirit : The fourth , the time when , on the Lords day . For the first : Iohn is the person to whom this vision befell ; who doth therfore name himselfe , to shew , that it was giuen him of the Lord : for as the Lord hath his visions and re●elations ( as hath beene sayd ) so the diuell hath his : but they may bee distinguished by the persons to whom they be giuen . God giueth his visions not to all men , but vnto those which are most ●it for them ; such as bee most holy men for life , endued with exceeding gifts of God , a●knowledge , wisdome , constancie , zeale , pietie , and religion . So in the old testament hee deliuered not them to all , 〈…〉 his seruants the Prophets , men of singular gifts and graces , and of exceeding holinesse & pietie . Indeed the Lord reuealed some particular things by wicked men , as by Balaam and Caypha● , but they neuer knew what those things meant which were shewed vnto them . It is a propertie belonging to the seruants of God , to receiue a vision , and to know the same to their comfort . And for both these was Iohn throughly qualified , he was a man of exceeding holinesse of life ( for Christ loued him ) and of singular and rare gifts , full of zeale , loue , and pietie , and also had the knowledge of this vision made knowne vnto him . But the diuel maketh no such choise , his visions befall men which are Heretickes , wicked notorious sinners , who haue no such rare and speciall gifts as the other haue : so that wee must esteeme of this , as a singular gift of God to his owne Apostle S. Iohn . Now Iohn hauing named himselfe to bee the receiuer of this vision : for the greater credit hereof , he describes himselfe by two modest tearmes : First , A brother : secondly , A companion : First , hee cals himselfe , their brother ; that is , of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie , whereof God the father is head and house-holder , Iesus Christ is the ●lder brother , and all beleeuers are fellow brethren in and by Christ , being by faith the adopted sonnes of God , members of that familie , and brethren 〈◊〉 to other . By this title ( your brother ) first hee setteth out his humility , and great modesty . For hee was a man at that time aboue all men which liue● , in reg●rd of his gifts and holinesse of life ▪ hee was the last Apostle , and had Apostolicall authoritie , b●ing a most ze●lous and constant professour , yet hee calleth himselfe a brother to 〈…〉 himselfe but equall with them , though they were farre inferior to him . And so should we esteeme better of our brethren than of our selues , and make our selues inferiour to them . Secondly , by this title we see he had his heart full of brotherly loue to all the members of the church of Christ , he loued them as brethren . So we are bound to loue all men , euen our enemies , as they be of the same flesh with vs , but those that bee of the same faith and religion with vs , to these especially should wee shew our loue and affection . So Paule sayth to the christian Romans , He affectioned to loue one another with brotherly loue , Rom. 12.10 . And great reason : for beleeuers are linked each to other with the neerest bond , they haue the same father , which is God , the same redeemer , the same faith , hope , baptisme , and the same benefit by Iesus Christ , his death and obedience . But this dutie is not practised ; there be that call themselues brethren , who ( as Isay saith ) hate them that tremble at the word ; and mocke them euen for the profession of the same religion , whereby they thinke to be saued . If any seeme to make more conscience of their wayes than others , they are reuiled and hated for the name of Christ ; which ought not to bee , for among all true Christians should bee brotherly loue . The second title , Companion , or copartner in three things ▪ in tribulations , in the kingdome , and in the patience of Christ. He cals himselfe Copartner with 〈◊〉 in tribulations for two causus . First , because at that time when hee wrote this vision ▪ the whole church was in persecution and tribulation vnder that cruell tyrant Dom●●ian , about fourescore or an hundred years after Christ● who banished him into 〈◊〉 : where he was not vnmindful of the afflictions of the church whereof he was a member : and therefore cals himselfe a partner with them in affliction . By which he shews what is that state of Gods church in this world , namely , to be vnder the crosse : and the members thereof must not bee companions of peace and ease , but copartners in affliction and tribulation . And therefore Christ teacheth those which will bee his Disciples these lessons . First , to deny themselues , to take vp his crosse daily and to follow him . And because of this estate , the church in this world is called The Militant Church , being in continuall fight against the diuell and his instruments . The consideration whereof is of speciall vse : For we in this land haue had peace and quietnes for many yeares without persecution , which wee must acknowledge for a speciall blessing vouchsafed to vs for this end , that now in the time of peace wee might prepare our selues against the day of triall . For seeing the estate of the church is to bee vnder afflictions ; wee are all in duty bound to waite continually when God will call vs out to suffer for his sake . No man can define the time , or the manner of our triall ▪ but yet that it will come we must resolue ; because of the vsuall estate of the church . God hath for a long time sent foorth labourers into his haruest , whereby no doubt many sheaues are gathered into the Lords barne . Now after this long gathering there will come a day of ●●●●ing ▪ The Lord will take into his hand the 〈◊〉 of affliction , and put it into his corne , and thereby try the chaffe from the wheat . It stands vs therfore in hand to prepare our selues in this time of peac● , that wee may bee found good corne in the Lords sieue , and not chaffe , which must be cast into vnquenchable fire . Secondly , he cals himselfe their copartner in afflictions : because his pitifull heart was moued with the bowels of compassion , towards all his fellow members , when he remembred their persecution , and affliction vnder the cruell tyrant Domitian . And the same affection should be in euerie one of vs towards the poore afflicted seruants of Christ : seeing they bee our fellow members , wee should haue a fellow-feeling with them , weeping with them that weepe , and shew our compassion in pittying them . If the foote be pricked , the head stoopes , the eye beholds and lookes on it , the finger puls it out , the hand applies the plaister , the other foote is readie to runne for helpe , the tongue to aske for counsell , & all the members are readie to affoord their mutuall helpe in pi●tie and fellow-feeling : so when any members of the church suffer affliction , be pricked with persecution for Christs cause ; then should we as members of the same body , be readie to do all the helpe wee can to them , especially in shewing our fellow-feeling with them . The second thing wherein he is this copartner is , in the kingdome of Christ , that is , the kingdome of heauen . Where obserue that he placeth fellowship in affliction , before companion in the kingdome : to giue vs to vnderstand , that through afflictions & crosses for Christs sake , is the readie way to the kingdome . It is that way which is beaten and troden by the Prophets , Apostles , and the Saints of God : as the Apostle saith , (a) th●ough manifold tribulations we must enter into heauen . And , this (b) momentarie affliction causeth to vs an inf●●it weight of glorie ; not by deseruing it , but by shewing the plain way thither . Wherby we are taught not to thinke it hard , when trials do befal vs , but rather to count it a good thing , yea exceeding great gladnesse , when any affliction doth befall vs for Christs sake : for herby we are brought like wandring sheep into that beatē path which leadeth to heauen . Nay , we must rather maruell when we professe the Gospell , and haue no affliction ; then we may (c) feare wee be out of the way , seeing the Lord afflicts euerie child which is his . Thirdly , hee is Copartner in patience : which he addeth , because it is a most worthie vertue , whereby wee are made able to perseuer in affliction till we come to heauen . Afflictions are the beaten way , heauen is our ioyfull end , patience is the meanes to make vs go on till wee come thither . Whatsoeuer things are written , are written for our learning , that we through patience , & comfort in the Scriptures might haue hope , Rom. 15.4 . Where true hope to come to heauen is obtained by patience , which maketh a beleeuer to go on in suffering till he come to life eternall . There is much fruit in the good ground , but not broght forth without patiēce , & the true beleeuer is saued by hope in this world , yet cānot come to heauē without patiēce , Ia. 5. for therby he must possesse his s●ule . Now because men will say , patience is an hard matter , and so are discouraged from seeking for it ; therefore to set an edge on ther desire , he addes , It is the patience of Christ : and it is so called , either because he commands it , or because it is his gift , and commeth from the spirit of Christ ; or chiefly because hee himselfe suffereth in his members , and as their miserie and suffering is his , so is their patience . The consideration whereof is a singular motiue to enduce euery child of God to patience , in bearing the crosse for Christ his sake : for they haue Christ their fellow sufferer , he takes part with them , and puts vnder his shoulder : Who would not then be content to suffer with patience ? And thus much of the branches of his fellowship seuerally . Now consider them ioyntly , and they containe a notable description of the communion of saints , which is a speciall article of our faith , standing in three things : In tribulation , In the kingdome of heauen , And in patience . And marke well , that this communion begins in tribulation , therein we must be partners , and that with patience , before wee come to haue fellowship in the kingdome of heauen . That man therefore that hath afflictions layd on him , must beare them patiently ; and when the members of Christ are vnder the crosse , hee must in tender compassion be touched with their miseries : and when he doth truly feele in his heart this Christian patience and compassion , then may he assure himselfe he is entred into this communion , and shall vndoubtedly with all saints be partaker of the ioyes of heauen . But if patience and compassion bee wanting , wee persuade our selues in vaine of this communion : and therefore let vs striue against impatience , and against the deadnesse and hardnesse of our hearts ▪ that we may neither murmur against God in our owne afflictions , nor ye● want compassion towards our brethren that any where suffer affliction for the name of Christ. Thus much for the circumstance of the person . Was in the Isle called Patmos . In these words is the second circumstance , namely , the place where this vision 〈◊〉 giuen to Iohn . This Patmos is one of those Islands , which the Geographer● call Sporades , lying in the West part of 〈◊〉 the lesse , neere to the churches to whom Iohn writ , and by the sea commonly called the Eg●●n sea . This Island was a small , base , and poore Island , little or neuer a whit inhabited . Saint Iohn had his vision not at Ierusalem , at Antioch , or Rome , but in Patmos , a base , poore , and little inhabited Island . By this we see , that in the new Testament there is no respect of one place aboue another , in regard of Gods presence , and our fellowship with him , hee doth as well manifest himselfe to Iohn by this vision in Patmos , as to other his Prophets and Apostles in Ierusalem the holy citie . In the old Testament there was difference of places , in regard of Gods solemne worship and presence ; as the Lord shewed his presence , and tied his worship especially to his Tabernacle and Temple at Ierusalem . This Daniell sheweth by his gesture in prayer : for being in captiuity , when he prayed in his chamber , He opened the window which was towards the Temple at Ierusalem , and turned his face thitherward . But now in the new Testament , that difference of place is abolished in respect of Gods worship . And therefore Paule willeth , That men pray euery where , lifting vp pure hands vnto God : and so for all the duties of religion wee must thinke the like . I. Then away with Popish pilgrimage to churches and chappels of Saints , or to their reliques . This is meere superstition : for God is present euery where , and a man that will worship God in spirit and truth , may haue fellowship with him in one place as well as another . II. Also this may serue to correct a false conceit which many haue of our churches and chappels : for when they come to a dwelling house , they thinke it not their dutie , there to humble themselues , to kneele downe , and call vpon God : but if they come into a church or chappell neuer so often , vpon ordinarie affaires they fall downe to prayer . The reason is , because they thinke these places bee more holy , and God more present there , and they shall sooner be heard in them than in their common houses : which is vntrue : for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence : the dwelling house is as holy as the church . Indeed churches must bee maintained , because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer : for which time all due reuerence must be obserued in them : but we must not think that they are more holy than other places . More particularly , in this circumstance of place note two things : First , by what meanes Saint Iohn came thither : Secondly , to what end , and for what cause . The meanes was banishment by the emperour Domitian : the cause was , for the word of God. For the first , hee came and abode in Patmos , being banished thither for the Gospels sake . In this his banishment consider many excellent things : First , Saint Iohn was a most worthy Apostle , endued with rare gifts , a singular maintainer of the Gospell , and a famous founder of the church of God , and chiefe pillar thereof in those dayes when he wrot this booke : and for this cause most hated of the cruell persecutor Domitian , and of the Romanes . And yet obserue , That whereas many other true Christians were put to the sword , S. Iohn is not , but escapeth by banishment . The cause of this was Gods speciall prouidence , by which hee reserued him for the benefit of the church , that hee might receiue this Reuelation , and commit it to writing , for the perpetuall good of all his children . And so though Domitian was a cruell tyrant , and wanted no malice towards Iohn , yet hee could not kill him . God ouerruled him , that he did but banish him , and that into such an Island , wherein he might quietly receiue these visions , and pen the same for the good of the church . By this wee see the great care and prouidence of God ouer his church , that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors , that they cannot for their hearts do any thing , but that which serueth for Gods glory , and the good of his church , though they intend the contrary . For Domitian intended onely the hurt of Iohn , yet see , by his banishment into that Isle , he had fit place to receiue these visions for the good of the church . So in the death of Christ , the Iewes and Gentiles , and all the people banded themselues together , to put Christ to death , and the diuell he laboured to stirre them on to practise their intended malice . Yet the ouerruling power of God , who bringeth light out of darkenesse , directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was , euen the redemption of mankind . So Iosephs brethren intended no such deliuerance as God wrought by him , in selling their brother . This consideration should comfort all Gods children in the time of any outward distresse , euen the remembrance of Gods ouerruling hand . Secondly , in that Iohn went into banishment , when it was so appointed , wee learne , That when we are oppressed and persecuted by tyrants for Christs sake , we must not make resistance , or offer violence , but suffer all iniuries with patience : for as one sayth truly , The Christians weapons in persecution , are onely prayers and teares . And Saint Iohn often in this booke addeth this conclusion , after the foretelling of persecution , Here is the patience of Saints ; shewing that patience must be the complete armour against all our bloodie enemies . Thirdly , here also obserue , That Iohn came into this Island , not of his own accord , as chusing a solitarie life to bee the most happie state of perfection ; but by violence and constraint . For if hee had come into it voluntarily , being little or not inhabited , hee could not haue done the duty of his Apostleship in preaching the Gospell , and laying the foundations of the church . This then confuteth the Monkish life , which is no life of holy perfection ( as Papists call it ) but of glorious superstition and slat impietie before God : for hereby they forsake their callings , and vtterly disable themselues to do those duties which God requireth of them in church , commonwealth , or familie . Fourthly , whereas Iohn being banished , receiued his visions in a barren and base desolate place : we see , that those which honour God shall be honoured of God , euen then when men seeke most to disgrace them : for what greater disgrace could they haue put vpon Iohn , than to banish him into so base an Island ? Yet because it was for Gods glory , euen there doth the Lord appeare vnto him , and honour him much in reuealing vnto him these visions . So when Ioseph was sold of his brethren , and most dishonoured of them ; then did God exhalt him most of all . The same may bee sayd of Daniell in Babylon , whom God did most aduance , when his enemies sought his greatest ruine : and the same is true of all Gods children , Them which honour God will he honour . II. point . The cause for which hee came into this Isle , is expresly set downe , for the word of God : that is , because he was a publisher and preacher of the word of God : for the performance of which dutie he was banished . By which wee may note , That all naturall men ( as Domitian and his court , and all the Gentiles , without Gods speciall calling ) doe beare a deadly hatred towards Gods word . For S. Iohn was a most worthy Apostle , a famous man for gifts , a singular preacher of the word of God ; yet is hated , nay banished , not for his owne cause , but for the word of God. This hatred hath appeared in the heathen emperours , by their bloudie persecutions against the preachers and professors of this word : and yet though men hate it naturally , the same word winneth them , and taketh place in their hearts for their conuersion , and causeth them to loue it : so as successiuely it hath beene spread ouer all the world . Which shews against the Atheist , That the word taught by the Prophets and Apostles , is indeed the true word of God , not the inuention of man : for mans word being hated , cannot win vnto it him which hateth it : but the word of God preuaileth by grace in the hearts of those who hate it by nature , which it could not doe , vnlesse there were in it some diuine power . Againe , seeing Iohn was banished for Gods word , all ministers are to cast their accounts , and make this reckoning , that they may and must suffer trouble & persecution , yea , sometime banishment it selfe , for the Gospels sake , if they will be faithfull . For that which befell the principall founders and chiefe builders of the church , cannot bee auoided of them which are ordinary ministers , if they will be faithfull . Christ acquainteth his disciples with this , telling them , That they are euen accursed , when all men speake well of them . Let none therefore thinke it strange at this day , if for well doing , they heare and receiue euill : nay , let them feare the curse , when all men prayse them . And for the witnessing of Iesus Christ. Here Iohn doth note more specially 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 heau●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 (a) Pe●er , when he saw the vision of beasts cleane and vncleane . And thus wee see what a Traunce is , namely , an extraordinarie powerfull work● of the spirit vpon the whole man , ca●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 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 thēselues 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 where●n Christ rose from death being the first day of the weeke , ●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 testamen● . 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 , tha● 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 the worke of our redemption : for he died for o●r sinnes , and rose againe for our iustification , Rom. 4.25 . III. point . Whether may the church of the New testament chaunge this Saboath day to any other day of the week , as to tewsday , wednesday , &c. Ans. The church hath no such power , for time is the Lords , and the disposing thereof is in his hands . Therefore Christ saith to his Disciples , It is not for you to know the times and seasons , which the father hath kept in his owne hands , Act. 1.6 . As if hee should say , The father hath kept times and seasons in hi● owne power ; and therefore it is not for you to knowe them : Now if that were a good reason , as no doubt it was ; then is this also sound and good . If God haue the disposing of times in his hands , then it belongeth not to the church to dispose of them : but God hath the disposing of all times in his hands , ergo . And it may be otherwise hen●e gathered thus ; If that which is lesse belong not to the church , then that which is more doth not : But the knowledge of time and seasons which God hath in his power belongeth not to the church , which is lesse than the disposing of times and seasons . And therefore the church hath not power to dispose of them ; and so by consequent may not alter the Saboath day . Obiect . In the Old testament the Iewes appointed festiuall dayes : as the feast of Dedication which Christ kept holy , Ioh. 10.22 . instituted by the Machabees , in token of thankfulnesse for their deliuerance : and for restoring of religion and the temple which Antiochus had pulled downe . And also Mordichay instituted the feast Purim : which was celebrated of the Iewes afterwards . Now if they had power to make holidayes , then they might alter the Saboath day ; and so may the church in the New testament . Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God : but were onely daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple , & deliuerance of Gods people : And were onely celebrated as they serued to put the people in mind of these outward benefits . So that whereas some hold that the church hath power to alter the Saboath day : or to make two more Saboath dayes in a weeke if it were conuenient ; it hath no ground in Gods word ▪ For that authoritie which doth alter this day must not bee lesse than Apostolicall . And thus wee see why this day was called the Lords day . Now if the first day of the weeke bee the Lords day , set apart for his honor in the memorie of so great redemption , then here are three sorts of men reprooued . First , those that make the Lords day a day of vaine pleasure and delight . This is the manner of all sorts of men , but especially of the yonger sort and seruants , who spend this day in carnall reioycing , in riot , gaming , and wantonnesse ; neuer thinking of the worship of God , which is then to bee performed . But these sin greatly against the Lord : for hereby they peruert the end of the Lords day : It should be kept holy and glorious to the Lord , but they turne it to the worship and seruice of the diuell . The second sort here reprooued are those which liue more ciuilltie than the former ; but yet they thinke they may do what they will on the Lords day : as to take their iourneys thereon , and imploy themselues in their ordinarie affaires : perswading themselues they may serue God with as good an heart when they are alone about their busines , as they do who go to the church . But these men sinne grieuously against the fourth commandement : for hereby they make that their owne day which is the Lords . A third sort here reprooued , though not so bad as the former , are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vnto men ; and therefore they will come duly to morning and euening prayer : thinking that they are not bound besides to heare the word of God preached , and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure . Of this sort are our ignorant people , and a great number euerie where . But they sinne grieuously against God , for the Saboath day is called the Lords day , because it is wholly consecrated to his worship : but they part stakes with the Lord , and giue him but a part of his owne day , and that the lesser : taking the rest vnto themselues , which thee mispend vpon their lusts . Now as these vices must be abhorred so on the contrarie , wee must with all conscience keepe the Lords Saboath holy according to th● fourth commandement . And therefore we must thereon cease from all workes of sinne , and from the workes of our callings ; and sanctifie this day wholly by applying it all to the honour and worship of God. And here we must remember that there is a double sanctification of the Saboath : publike , and priuate . Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge : and to call on Gods name for further graces ; as also to giue him thankes for his mercies , and to receiue his Sacramens . Priuate , when men in their priuat places imploy themselues in holy duties of prayer , reading , and meditation vpon Gods word & works : whereby God is honoured , and their souls edified : and both these must bee performed to the Lord euerie Saboath day of euery man : For wee may not abridge God of that tim● wherein glorie should be giuen to his name . If the officers should take our seruants in the weeke day from our priuat businesse , & imploy them in publicke affaires , wee would thinke much at it , though it were for the common good . And shall we not thinke that God will take himselfe dishonored of vs when we shall take either whole or part of his holiday , and imploy it in our businesse . A maine cause why many profit little by the publicke mininisterie , is want of priuat sanctification of this day . Therefore we must learne to sanctifie the Saboath of the Lord , for else we shal neuer increase in faith , knowledge , or obedience as wee should : for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning . Obiect . 2. Why did the Lord shew this vision vnto Iohn rather on this day then any other ? Answ. Though Iohn were absent from the church in regard of bodily presence : yet hee was present in spirit withall the faithfull , and therefore no doubt on this day hee gaue himselfe to prayer , and other duties which he could performe for the glorie of God in that solitarie place . Now it is the Lords manner when his seruants are thus humbled , then to come and reueale himselfe vnto them in speciall manner . So he did vnto Daniel , Dan. 9. and to Cornelius , Act. 10. and to Peter praying alone on the house toppe , Act. 10.11 . And so doubtlesse finding Iohn thus imployed this Lords day , he reuealed his will vnto him touching the state of the church to the end of the world . Hence we learne sundry instructions : First , whereas Iohn being in a sollitarie Island kept the Saboath : wee may obserue that all persons who are seuered from the assemblies of the church : as the prisoners and those which are sicke of a dead paluesie , or other great diseases : As mariners though they bee in the middest of the sea should keepe holie the Lords Saboath by performing such duties as God requireth : as prayer , confession of sins , and thanksgiuing ; whereby God may be glorified , though they cannot come to the publicke ministerie of the word . Secondly , in that Iohn receiued his vision on the Lords day , when hee gaue himselfe to prayer and holie duties ; Hence ariseth a consolation to Gods church , that God draweth neere vnto them , that draw neere to him , as Iames 4.8 . And so let vs humble our selues and draw neere to the Lord by prayer , and thanksgiuing ; and the Lord in mercie will shew himselfe sundry wayes , and draw neere vnto vs. The cause why men haue so little tast of Gods mercie and loue towards them , is because they do not draw neere vnto him , by doing those duties which he requireth at their hands . For when men draw backe from God , is it not good reason hee should draw backe from them ? This therfore must stirre vp our harts , and moue vs to come often to God by prayer and thanksgiuing : for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision . And I heard behind me a great voyce , as it had bene a trumpet . First , here followeth the parts of this vision , which are two : The beginning or entrance into it in this verse , and part of the twelft . Secondly , the matter and substance thereof from the twelft verse to the end of the third chapter . The entrance into the vision is a preparation , whereby the Lord maketh Iohn more fit to apprehend and receiue the things reuealed . In which preparation we must obserue first the meanes : secondly , the parts thereof . The meanes whereby God prepareth him , is a voyce : And I heard a voyce . The like manner of preparation hath God vsed in former times when hee intended to make with Adam the couenant of reconciliation in the seed of the woman : First , he prepared him by a voyce speaking vnto him before he appeared , and by this voyce caused him to slie for feare . Then hauing rebuked him for his sinnes , he made with him this couenant of grace , Genes . 3. And in mount Synai before the Lord gaue the law , hee first came downe in thundering and lightning , and with the sound of a trumpet to terrifie the people : and then hee vttered his law to Moyses , and to his people . So when the Lord would instruct Samuel touching the house of Elie , he awoke him by a voyce , again , and againe : and then spake plainely vnto him . And in all visions vsually , and generally the Lord vseth to prepare his seruants by voyces , by signes , and words , that they might bee more fit to receiue such things as hee reuealed . This dealing of God with Iohn , in preparing him to the worthy receiuing of this vision , teacheth vs that wee much more should bee prepared to heare and receiue the will of God ; for wee come farre short of those excellent gifts of God , which were in Iohn , who yet must be prepared . Our comming to heare Gods word is to learne the same , for the increase of knowledge , faith , and obedience . Now the word of God is hard , and we dull to learne ; wee must therefore by all good meanes prepare our selues , that our minds and harts may be fit to receiue the same with profit . The cause of so little profit after long hearing is want of preparation : but hereof we haue entreated alreadie vpon the third verse . This voyce is here set out vnto vs three wayes : First , by the place whence it came : Secondly by the qualitie of it : Thirdly , by the matter and substance which it contained . For the place : it was vttered from behind him : which the Lord obserued to stirre vp ●●re attention in Iohn ; for vsually men doe more carefully marke those things which come on a sudden behind them , than those which are spoken or done directly before their face . Secondly , for the qualitie of it , this voyce was great ; as is expressed further by a similitude , Like the sound of a trumpet ; that is , full of power and maiestie . Which also God added vnto it , to further attention in Iohn . For if it had beene an ordinarie voyce , or small , hee would not so much haue regarded it : but being so sudden , so great , and full of maiestie , it could not but make him verie attentiue . Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him : This teacheth vs , that when we come to heare Gods word , we must vse all meanes of attention : for if it were needfull to Iohn , then is it farre more necessarie for vs , who are farre inferiour to him in all gifts of vnderstanding and memorie . And here also is another cause of small profit and little liking of Gods word , namely , want of attention in the heart . Wee must therefore like godly Lydia , Act. 16. stirre vp our dull and heauie spirits , and with all diligence marke the things wee heare . And here we must take heed of two enemies to attention : the first are by-thoughts : as when the body indeed is present , but the mind wandereth from the word , and is wholly possessed with thoughts of pleasure , or other worldly affaires : For these bee thornes in the ground of our hearts , which choke the good seede of the word . Many will complaine they cannot marke and remember that which is taught ; now the cause is in themselues their wandering thoughts , which hinder both vnderstanding and memorie : for the mind conceiuing other matters , cannot obserue how one point dependeth on another , much lesse remember them afterward . The second enemie to attention , is dulnesse and heauinesse in body & soule ; a common fault in many hearers , which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching , when they ought to stirre vp their bodies and hearts to all attention . If a man should bee dull and heauie when his prince is speaking vnto him of some weightie matter that is for his good , it would bee taken for a part of contempt and disloyaltie towards his maiestie . What disloyaltie then is this vnto the king of kings , that we should bee dull and heauy , when himselfe vouchsafeth to speake vnto vs out of his word , the mysteries of our saluation ? And surely , among other things this drowsinesse is one cause of small profit , by the ministerie of the word . And therefore if wee would encrease in knowledge , and in the gifts of grace vnto saluation , we must prepare our selues before we come , and in hearing cast off all dulnesse of flesh and spirit , and with all might stirre vp our selues to attentiue hearing : so shall the word be blessed vnto vs ; otherwise our hearing shall turne to our deeper condemnation . Verse 11. Saying , I am Alpha and Omega , the first and the last : and that which thou seest write in a booke , and send it vnto the seuen Churches , which are in Asia , vnto Ephesus , and vnto Smyrna , and vnto Pergamus , and vnto Thyatira , and vnto Sardai , and vnto Philadelphia , and vnto Laodicea . These words containe the third description of this voice , whereby Iohns heart was prepared , touching the substance and matter which was vttered : which consisteth in two things . The first is a testimonie in these words : I am Alpha , and Omega , the first and the last . The second a commaundement in the wordes following : That which thou seest write , and send &c. I. Touching the testimonie , the substance thereof is set downe in the eight verse , where the words were handled , and the meaning shewed . They do serue directly to proue the Godhead , and eternitie of Christ , which Christ himselfe doth here auouch , to giue vnto Iohn , and vnto the Church full assurance , that the things now vttered and deliuered , were from God : for saying , I am Alpha and Omega , the first and the last , it is as much as if he had said : I which speake vnto thee am God , and therefore the things I deliuer , are from God. In this testimonie note Gods speciall care in regard of his truth , hee doth not content himselfe with reuealing his will vnto his Church ; but more specially his care is , to certifie the Church of the truth thereof , that it is indeed from God. This hath beene Gods care from the beginning : When Peter receiued a vision from God , withall Gods spirit assured him , that the things reuealed therein were certen & sure . And so when Christ preached the will of his father among men , hee did withall worke strange miracles , to confirme and seale vp the truth of his doctrine , that it was from God. This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture . They hold the Scripture to bee certen in it selfe , but not vnto men , till the Church giue testimonie thereunto . But this is false : for God euer had this care ouer his Church , not onely to reueale his will vnto them , but also to vse meanes for the assurance of their consciences , that that which was reuealed was his vndoubted and perfect will. And therefore the word of God is certen , and euer was , not onely in it selfe , b●t to the consciences of beleeuers , and that without the testimonie of the church : and so should bee , through the testimonie of the church should neuer come thereunto . Secondly , hereby are confuted many carnall men , who will be of no religion ; because ( say they ) there is no certainetie in the matters of religion : mens opinions therein are so diuers , that so many men , so many minds almost , and no man can tell who speakes the truth . Answ. It may be that men in sundry matters hold sundry priuat opinions : yet in the church of God , all the true members of Christ hold the same opinions touching the foundation of religion . But let it bee graunted , That all men on earth were of diuers opinions touching matters of religion , should religion therefore bee vncertaine ? God forbid . For religion is certaine vnto men , by the meanes that God hath appointed to certifie the conscience of the truth thereof , and thereby might men come to the truth and certaineti● of religion taught by the Prophets and Apostles , though all men in the world were of diuers opinions touching the same : Thus much of the Testimonie . II. point . The commaundement giuen to Iohn is in these words : That which thou seest write in a booke , and send it to the seuen Churches which are in Asia . This commaundement hath two parts : First , To write the things seene in a booke : secondly , to send the booke to the seuen churches here named . And both these must Iohn do , being now disabled by his exile to preach these things vnto them personally , for these causes . First , that these churches might be edified in the faith , and strengthened in these most grieuous times of persecution . Secondly , that they might become keepers of this booke for the good of others : for the church of God is the pillar of truth : not onely , for that it publisheth Gods truth : but also because it keepeth it , and giueth testimonie therunto . In this commaundement note sundry things . First , that the word of God , written and penned by the hand of man , is a notable helpe to the church of God , and a worthy meanes to edifie the same , els Christ would neuer haue commaunded Iohn to haue written these visions , and sent them to the Churches . Which serueth to confute the blind Papists , which say the word written is but an inkie letter , and a nose of waxe ; because the sence thereof may be turned euery way as man will. This also confuteth the Anabaptists , which so much magnifie their Reuelations , and make no account of the word written . If the Lord had thought it best , hee would haue taught these churches by reuelations : but they must learne by the word written . Secondly , that the reading of Gods word either publickly or priuately , is an ordinance of God : for the Lord commaunding Iohn to write this booke , and send it to the churches , hereby implieth , that they must reade the same as they did other bookes of Scripture . The preaching of the word is indeede the most worthy instrument for the founding and confirming of Gods Church , whereby ordinarily iustifying faith is wrought in the heart : and yet reading must haue his due reuerence , as a meanes to confirme , and encrease true knowledge , faith , and repentance , where it is begun . Thirdly , here note , that a man may be vnder the crosse , and in persecution , and yet remaine in the speciall fauor of God : for this banishment into such a desart place , was vnto Iohn a grieuous crosse : and yet the Lord vouchsafed there to reueale himselfe vnto him , and to make him the penman of this booke . Which honour hee vouchsafeth not to all , but to them that are most dear vnto him . Which thing each one should carefully obserue : for our nature is so corrupt , that when wee are vnder the crosse , it would persuade vs , we are cast out of the loue and fauour of God. In the end of the verse , the seauen Churches , Ephesus , Smyrna , and the rest are named . Which seuen places , were seuen famous cities in Asia , wherein were planted the most famous churches that were in those parts , and for their excellencie are they named . And thus much for the meanes of Iohns preparation : Now follow the parts thereof , which are two : first is hearing , folded vp with the former meanes : And I heard a voyce . Second is Turning of himselfe , to see the partie that spake vnto him in these words . Verse . 12. Then I turned backe to see the voice which spake with me : and when I was turned , I saw seuen golden candlestickes . That is , so soone as I heard this sudden and mightie voice , I turned my selfe to see who it was that vttered the same . In this behauiour of Iohn we are to learne our dutie : so to dispose our hearts towards God in the receiuing of his word , as Iohn disposeth himselfe towards Christ in the receiuing of this vision . So soone as the voice spake , Iohn hearkened , and because the sound thereof came behind him , he turned himselfe to looke on him that vttered it . Euen so must we doe , we are by nature strangers with God , slow to heare when hee speaketh , and readie to turne our hearts from God , when we heare . Therefore when God speaketh vnto vs in the ministerie of his word , we must hearken : And though we bee going another way , yet wee must turne our selues from our euill wayes , and encline our hearts to his voice , that we may haue fellowship with him . Saint Iohn had not seene this maruellous vision , vnlesse hee had turned himselfe to behold him that spoke . No more shall wee at any time feele true fellowship with the Lord , vnlesse we turne our hearts vnto his word , and that betimes , while he speaketh vnto vs in the ministerie thereof . Thus much for the first part of the vision , viz. the entrance thereunto . The second part it the matter and substance of the vision ; containing a most worthie representation of Christ in his maiestie , as he is the Prophet , King , and Priest of his church : set downe at large by a description of Christ , continuing from this twelfth verse vnto the end of the third chapter ; wherein Iohn sheweth what hee receiued of Christ , partly by hearing , and partly by seeing . And first he beginneth his description of Christ , as hee saw him represented in vision : and so describeth him by two arguments . First by the place where he saw him : Secondly , by his forme and figure wherein he appeared . I. For the place , Iohn saw him in the middest of the seuen golden candlesticks . These seuen candlestickes here seene , are the seuen Churches of Asia : the particular churches of God , being compared to candlesticks , as Christ expoundeth himselfe , vers . 20. Now the particular congregations of Gods church bee called candlestickes , for that resemblance which is between them . For as the candlesticks serue to bear vp and hold forth the light that is set therein : so the particular churches of God on earth , they beare vp and shew forth the light of the gospell vnto the whole world , partly in the ministerie of the world , and partly in the profession of the faith of Christ. From hence sundry things are to bee learned : first obserue , that the churches are rather called candlestickes than candles ; To giue vs to vnderstand , that they haue no light of themselues , or from themselues , but onely are Gods instruments to beare vp and hold forth the light in the ministerie of the word , and profession of the faith : for Christ Iesus is the onely true lampe and candle that giueth light to the heart and conscience by his holy spirit in the word . Secondly , hence euery one that professeth himselfe to be a true member of Gods church , must learne his duty , which is earnestly to labour to become a shining and burning candle . Indeed this principally concernes the ministers of the church : and therefore Iohn Baptist is called a burning and shining light , Iohn 5. vers . 35. but yet it must also bee verefied of euery member thereof , as Saint Paule commaundeth : (a) Shine ( sayth hee ) as lights in the world , in the middest of a naughtie and c●●oked nation : holding forth the doctrine of life , that is , the gospell . Quest. How shall euery member of the church become a burning light ? Answ. First , hee must haue his mind enlightened in the knowledge of Gods will and word : and then as a candlesticke hold out and send forth the bea●es thereof to others ; partly by teaching within the compasse of his calling , and partly by example of an honest and blamelesse life and conuersation . Thus we should doe , if wee would be answerable to our profession . And to induce vs hereunto , let vs obserue the reasons following . First , it is Gods commandement , Shine as lights ( sayth S. Paule ) in the world , Philip . 2.15 . And , walke as children of the light , Ephes. 5.8 . Secondly , consider the fruit hereof , which is wonderfull great . For by godly instruction in our places , and by answerable obedience in our liues we win many to the Lord : shewing forth such lights , whereby others may walke in this darke world to the kingdome of heauen , which is a most blessed light . In the Winter season , men thinke they doe others great pleasure , if in the night they hang forth a light to guide passengers a little way in an earthly walke . What a blessed thing then is this , that a man should alwayes hold forth that light which shall guide a sinfull wicked wretch to leaue the wayes of death , and to walke in the pathes of righteousnesse to eternall life ? But on the contrarie , when men liue in Gods church like candles put out by reason of the blindnesse of their minds , and the badnesse of their liues ; hence commeth great hurt and danger to others with whom they liue : for they lead others that depend vpon them to the pit of destruction , especially they who know the will of God and yet make not conscience to shew forth the same by good example of a godly life . For as in an hauen towne , if any man in the night time doe remooue the sea-marke which guideth the ships in the right channell , he doth as much as in him lieth cast away all the ships that are comming neere the shore , by causing them to run on rockes and sands : euen so they that should giue light in the church , if they giue either no light , or false light to such as depend vpon them who are sayling in the sea of this sinfull world , hereby they lead and direct them to a wrong hauen , and instead of heauen bring their soules to eternall perdition : which must terrifie vs from ignorance and euill workes , and make vs labour to shine as lights in this world by good instruction and godly conuersation . Third reason . Consider the fearefull iudgments of God against such as liue in his church as members thereof , and yet giue no light : they doe incurre the fearefull wrath of Christ. In the Temple , the keeping of the lampes and lights belonged to the priest , and therefore he had his snuffers , and other instruments to trim the same : which notably figured the dutie of Christ in the Church of the new Testament : for hee is our high priest , who looketh to euery light in the Sanctuarie , that is , to euery member of his church , who ought to shine as a lampe ; and when they burne but dimly and darke , he hath his snuffers to trim them , and make them giue a better light , both by godly life and good instruction . But when hee hath snuffed them againe and againe , if still they burne darke and dim , and giue either no light , or else a false light , then surely he will either cast them out of the Temple , or else tread them vnder his feete . Wee graunt this libertie to euery gouernour , when hee hath light vp candles for his familie , if any of them will not burne clearely , he may snuffe it ; if that will not serue , hee may cast it into the fire , and set another in it place . And shall wee denie to Christ Iesus the like authoritie in his Church , which is his house , ouer men and women , who ought to shine as lights ? God forbid . The Minister therefore in his place , and euery other Christian in the compasse of his calling must labour to bee a shining candle , both for knowledge and godly life before all the world , that so hee may escape Gods fearfull iudgements . In common reason we ought to carry our selues as shining lights before othe●s . It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place . Now if we haue such care ouer their bodies , wee ought to haue much more ouer body and soule both ; that by the light of grace in vs , sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen . Here then , all ignoran● persons and loose lu●ers , who abound in euery place , must be admonished to reforme themselues , and labou● to become lights in Gods church . They stand as candles , but they are extinct ▪ ●nd giue no light to others , Ignorant persons therefore must cast off their ignorance , and labour for knowledge : and wicked liuers must reforme their loosenesse of life , and become obedient to the word● : truth , that so they may shine vnto others . If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice , and cannot get it burne , then in displeasure he will trample it vnder his feete , or cast it into the fire . Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons , and to reforme the liues of these loose liuers by the ministery of the word : when he shall perceiue that they refuse the light , and will not bee reformed , vndoubtedly in furie of his wrath , hee will at length (a) plucke them from their places , and stampe them to powder , and cast them to hell . Many be ignorant in euery place , and moe be prophane , and small is the number of good shining lights : but wee must remember our duty , and walke worthie our calling . If we hold foorth the light of knowledge and obedience , we shall shine as the firmament in the world to come , Dan. 12.3 . Golden candlestickes . The churches of God are not base candlestickes , but candlestickes made of gold . There bee two causes of this resemblance : First , because gold is the most excellent of all mettals : so Gods churches here on earth are the most excellent of all societies . The companies and societies of men in families , townes and kingdomes , and in other common affaires of this life , be the ordinance of God , and good in their kind ; but yet the societie of saints in the church of God , doth farre surmount them all , and that in these respects : First , because in Gods church saluation may be obtained , but in other societies , as they are societies ; though sundry benefits arise from them , yet saluation is not to bee had in them , vnlesse they bee either particular churches as members thereof . Secondly , the church of God is the end of all other societies ; and they are all ordained to preserue and cherish the church , which is the societie of the saints . Thirdly , the church beautifieth all other societies : the principall praise and dignitie of any towne , houshold , or kingdome is this ; that they are either churches of God , or true members thereof . From this preheminence of the church we are taught : aboue al things to labor to become true mēbers of this society . Men haue great care to become mēbers of incorporations & towns of greatest priuiledges ; but few there be that seek for the priuiledges of Gods church : And commonly those that seeke most for priuiledges in chiefe townes , haue the least care to become the true members of Gods church ; which is a wretched practise and ought not to be among vs , seeing the church hath priuiledges farre aboue all other societies . Secondly , hence we are taught aboue all things to haue care to preserue the societie of the church of God. True it is , the minister and magistrat must haue cheefe care thereof : and yet euery man in his place must doe his best indeuour hereunto , because it is the most principall societie . Thirdly , in that Gods church is the most excellent societie , giuing honor to all others ; we are taught within the compasse of our callings , as much as we can to bring all other societies vnto this . Those that are members of a familie , must labour to bring euerie one in their familie to bee good members of the church : And so in ciuill societies , men of gouernement must labour that the members of the ciuill body , become also members of Christs bodie . Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God. And there is good reason of this dutie ; because all other societies without this are companions of men in the darke , sitting in the shadow of death , being spiritually blind , and without all sound comfort in their soules . Secondly , the church is compared to a candlesticke of gold , because of all societies among men it is most precious & deere vnto God : and therfore it is resembled to a seale (b) on Christs heart , and a signit on his arme : yea , it is a deare vnto him as the apple of his eye , Zachar. 2.8 . The Church is the Queene that stands on Christs right hand in a vesture of gold , Psa. 4.5.9 . Yea that which surpasseth all , Christ redeemed (c) the Church vnto himself● by his owne bloud . Oh then how deere and pretious is she in his sight : And hereby also wee are taught the same instructions that did arise from the former preheminence ; namely to haue special care of Gods church to preserue the same , and to labour to become our selues , and to bring others to be members thereof . And thus much of the title of the church . Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes : whereby is signified : First , that Christ is present with his church at all times : And secondly , that being present he hath care to gather his church ; and being gathered to preserue the same against the gates of hell , and all other enemies . From hence we learne sundry things : First , that the supremacie of the church of Rome , wherein one is made head of all the militant church , is needlesse : For Christ is present alwaies with his church , hauing speciall care to gather , guide , and preserue the same , and hee needeth no vickar generall to supplie his roome , for in the presence of the prince all commissions of vicegerencie doe cease : though Christ had granted this supremacie to any , yet so long as Christ is present , their commission must cease ; and it is as great pride , and greater , for any to presume to be head of all churches in Christs presence , than for a man to sit vicegerent in the presence of the prince . Secondly , seeing Christ is alwayes present with his church , wee are taught to walke with God , and before God , as Enoch did , Genes . 5.22 . Which duty stands in these points . First , whatsoeuer we say , or take in hand , wee must do it as in the presence of Christ. Secondly , we must continually depend vpon Christs providence , who is euer present with his church , prouiding all things for the good of his church , and of euery member therof . Thirdly , we must do all our actions as looking for approbation at the hands of Christ : for which end wee must take direction for the same out of his word . The practise of this dutie is most excellent : for by walking with God we shall be enabled to many good duties ; as namely , liue vnblameably in this wicked world , making conscience of all sinne , and approuing our selues both to God and man , in hart and life . And thus much for the place where Iohn saw Christ. The second argument wherby Iohn describeth Christ , is his figure , or forme , in these words , One like the sonne of man. Some thinke that these words are a description of some Angell , not of Christ , because he is sayd to be like the sonne of man , not the sonne of man himselfe , but they are deceiued ! For he which is here described , is before called the first , and the last , it is he which was dead , and is aliue , which cannot agree to any but to Christ. Now the words may more significantly bee translated thus , One like to a sonne of man : for if it be translated that sonne of man , then Christ must needs bee the resemblance : for so hee is called Act. 7.56 . But here Christ is sayd to be like to a sonne of man , by the vsuall phrase of the Old testament : whereby is meant that he is like vnto a man. And Christ is not here called a man , but is sayd to bee like vnto a man , because hee appeared vnto Iohn not in his true manhood , which was then in heauen , but in the likenesse of his manhood . And note this , that as Christ here appeared to Iohn in this vision , so did he alwayes appeare after his ascention . Steuen indeed saw his true manhood , Act. 7. but it was in heauen : and Paul heard his voice when he was conuerted , Acts. 9.5 . and saw the Lord , 1. Cor. 9.1 . But no man can prooue that Chrst appeared vnto him in his true manhood , vnlesse it were in heauen . And in all these visions Iohn saw not his true manhood , but a resemblance thereof . Now Christ appeared thus for speciall consideration , For man is too much addicted to his bodily presence : this was the fault of his owne friends and Disciples . Therefore Christ would hereby teach vs , not to seeke for his bodily presence , but rather to lift vp our hearts to heauen , and therefore seeke to haue fellowship with him by faith . For this cause he sayd to Marie after his resurrection , Touch me not , I am not yet ascended to my father , Iohn . 20.17 . This Paule had learned , Though we had knowne Christ ( saith he ) after the flesh , yet henceforth know we him no more , 2. Cor. 5.15 . Now if Christ after his ascention neuer appeared in his true manhood , i● teacheth vs , that the defence of Christs reall presence in the Sacrament is needlesse . For if Gods church haue spirituall fellowship with Christ by faith , it is sufficient . Againe , whereas Christ appeareth in the shape and forme of man after his ascention , the Papists gather , that wee may make images of Christ , and so answerably of the father , and of the holy ghost , in those formes wherin they appeared : as of the holy Ghost in the forme of a (a) doue ; and (b) of the father in the likenesse of an old man. Ans. It is not vnlawfull to make , or to haue an image of Christs manhood , so that it be out of religious vse ( though it bee doubtfull whether any now haue a true picture therof : ) but if it bee to represent whole Christ , God and man , or bee vsed to remember Christ thereby , or to worship Christ therein , it is an idoll . As for the formes of an old man , or of a doue , they may bee made for the manifestation of the hystori● of the Bible , when it is painted or pictured : but then wee must conceiue , that these formes are no images of the father , sonne , or holy ghost , but onely representations of such visible appearances , as sometimes were signes and pledges of the presence of those persons . But now to abstract those formes apart from the hystorie , and to make them images of any person in Trinitie , is flat against the second commaundement ; which doth generally forbid all images of God , not excepting those very shapes in which himselfe tooke libertie to testifie his presence for some time . And there being no exception against Gods cōmaundement , it is in vaine to seeke shifts & excuses for a thing forbidden , specially considering wee may not meddle with God beyond our commission from God. Clothed with a garment downe to his feete . Here Christ is further described by his attire . The first part whereof is , A long garment reaching to his feete . The causes why he so appeared , may be these . First , to signifie that hee is the high priest of the new Testament , and so continueth , doing the offices of the high priest for his Church after his ascention , in presenting the merit of his one onely sacrifice , and making intercession to God the father for them . For the long garment was one of those wherewith the high priest was cloathed in his ministration , vnder the law . Secondly , to signifie that hee is The Prince of peace : for the long garment not onely in the Church of God , but among the Heathen , hath beene alwayes a note of peace : and so Christ is called , Isa. 9.6 . Thirdly , to shew that he had in his breast the (a) treasures of the wisedome of the father , and the (b) spirit of counsell . For this long robe alwayes pertained to them that excelled in counsell and wisedome : and so Christ is described , Isay 11.2 . Now in this example of Christ we may learne a dutie touching our attire : namely , that the outward garment of the body should be sutable to the good things that ought to be in the heart : as to our wisedome , knowledge , feare of Gods name , to our sobrietie , modestie , temperance , humilitie , and all other vertues whatsoeuer . Wee must not onely in speech and action , as in hearing Gods word , and receiuing the Sacraments , shew our selues to bee burning lights ; but euen by the gesture and attire of our body , both for matter and forme , shew forth the grace of our harts . But miserable are these times , wherein mens attire is sutable , not to the graces of God , that should bee in their hearts , but to the common corruptions of the times . For such it is generally , whereby a farre off ( though hee neuer had acquaintance with the partie ) a man may see the vanitie and lightnes of his mind , the pride , and folly of his heart , that weareth it . The second part of Christs attire is this : Girded about the pappes with a golden girdle . It hanged not loose about him , but was girded close to his body : whereby is signified , that he is a mediatour , euery way readie prepared to doe the office of a mediator for his Church : for in all ages the (a) girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand ; and the contrary , not girding , a signe of carelesnesse , and negligence therein . When Christ was here on earth , hee was most pitifull to all penitent sinners , he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees , that were the learned men among the Iewes . And since his assention hee hath not left off his care and diligence , but is alwayes ready , doing a● such duties which may pertaine to their saluation . The consideration whereof , is a matter of excellent comfort vnto all such as haue any sparke of grace . First hereby wee learne , that when wee truly humble our selues , Christ is ready to receiue ou● prayers , and in all our troubles & temptations ready to relieue , to comfort , and deliuer vs : and in our death ready to receiue our soules , yea at all times prepared to doe whatsoeuer may further our saluation . Hee is not like vnto Pharoahs butler , who promised to remember Ioseph while hee was in prison with him , a but forgate him quite when he was aduaunced to honour againe . But he is alwayes mindfull of vs , and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably , to haue our loynes girded , as Christ commaundeth , Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie : as to call on Gods name , and to praise God , to practise faith , repentance , and obedience ; fit to die , and fit to liue : neuer suffering our selues to bee vnfit for any thing that concernes our saluation , but at all times so stand vpon our watch , that whensoeuer God shall call , we may bee readie to enter into the kingdome of heauen . But alas the case with most men goeth farre otherwise : they fit themselues for the world at all times : but few seeke to prepare themselues for the kingdom of heauen till death do come . This ought not to be ▪ It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince , and yet euer readie to receiue a common enemy . And it is no lesse treason against God , to forslow our preparation for the Lord , by fitting our selues for the world . Further he is sayd to be girded , not about the loynes , but about the pappes and breast . Whereby some say ( and not vnfitly ) is signified , that there is no defect , or aberration in any motion or affection of our Sauiour Christ , but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily . Verse 14. His head and haires were white as white wooll and as snow : and his eyes were as a flame of fire . In the third place : Iohn here describeth Christ by the parts of his body . The whitenesse of his head & haires , signifieth the eternitie of Christ. For howsoeuer as hee is man ; he had a beginning ▪ yet in regard of his godhead he is eternall , and therefore is called , The antient of dayes , Dan. 9. and is sayd to haue beene in the beginning , Iohn . ● . 1 . that is , to haue had a beeing before all other things had their beginning . In this resemblance of his eternitie , by head and haires as white as wooll and snow , hee giueth vs to vnderstand an honour and prerogatiue in the aged man , whereby he excelleth the yonger sort : to wit , the horenesse and whitenesse of his haire , for which cause in the word of God it is set forth by most worthie comparisons : as by the white Almond tree , Eccles. 12.5 . And by a glorious siluer crowne , not made by man , but by the hand of God set vpon his head . And herein doth this excellencie of the aged consist ; that they beare the image of Gods eternity before all that are of yonger yeares . From whence all yonger men are taught to reuerence the aged by (b) rising vp before them : acknowledging thereby the preheminence of the hoare head . Againe , hereby the aged are taught to carrie themselues answerable to their estate and condition , they ought to excell all their yongers in knowledge , wisdome , and experience of good things , 1. Iohn . 2.13 . I write vnto you fathers ( that is aged men , who by reason of yeares are fathers ) because you haue knowne him who is euerlasting . Also they must be holy , as hee that is eternall is holy , whose eternitie they shew forth : And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse : that is , in one that walketh in the way of righteousnesse , Prover . 16.31 . for his white haire signifieth , that hee hath spent much time and care about good duties . But it is no ornament vnlesse it be ioyned with holinesse of heart and life . Which I say because many yonger men , excell the aged in the knowledge of God , & other vertues : which is a shame to the gray headed , for as they go before others in yeares , so they ought to excell in pietie , knowledge , and all vertues : Ignorance and loosenesse of life is a foule vice in any ; but in him that bares the siluer crowne it is intollerable . For how can they looke for reuerence from the yonger , when as they bee farre inferior to them in gifts of grace ? It is no excuse for old men to say , Their wits are not so ripe ▪ as young mens are ; and their memorie failes them . Their aged ignorance argueth that they spent the time of their youth loosly and prophanely : For they that be planted in the house of the Lord , shall bring forth fruit in their age , Psal. 92.13 , 14. A plant is young , and therefore he that would weare the crowne of glory in his age , must receiue the sap of grace in the house of God while hee is young . And his eyes were as a flame of fire , here Iohn proceedeth in describing the parts of Christs bodie . In the handling whereof it is hard for any to set downe certainely , what the holy Ghost intendeth in euery particular . It shall be sufficient for vs to follow that interpretation which is most probable and best agreeing with the tenor of Gods word . In this description of Christs eyes , are signified to vs two things : first , that Christ the mediator and redeemer of his church , is of most quicke , sharpe , and piercing sight , so as hee beholdeth all things that are done vpon the earth : yea , he seeth into the very secret thoughts of mens hearts , thither can the eyes of his godhead more easily pierce , than fire can doe into the substance of bodily things . And there is great necessitie it should be so , for being head and gouernour of his church , he must know all the parts and members thereof : he must behold their seuerall estates , and see the malice and practises of Sathan , and other enemies against them . Now in that Christ our Sauiour hath this piercing sight , we are taught to haue care , not onely of our words and actions , but also of the very secret thoughts , purposes , and desires of our hearts : for the piercing eye of Christ seeth them all , therefore we must be sure they bee well ordered . In the courts of men , thoughts and inward motions beare no action , but with God it is otherwise . Christ Iesus hath a fierie eye , that seeth into all our thoughts , and there hee holdeth a court of iudgement . Therefore we must keep a godly watch ouer all the imaginations of our hearts , that they may be approued of Christ , least for them wee bee iudged and condemned . Secondly , this teacheth vs in matters of religion to bee that indeed which we seeme to bee in profession . For though wee may deceiue men , which know not our hearts , yet we cannot deceiue Christ : for by his fierie eyes he seeth whatsoeuer is in vs. And yet the common practise of the world is here to be reproued , who tearmeth them hypocrits that take vpon them any profession for the name and religion of Christ. But herein men goe beyond their calling : it belongeth onely vnto the piercing eye of Christ , to iudge and looke at mens hypocrisie of heart . Secondly , by these fierie eyes is signified , That Christ is full of anger , wrath and iudgement against all sinners , readie to take vengeance on all those that will not yeeld subiection vnto him by turning from their sinnes , and beleeuing in him : for Christ as he is a Sauiour , so is he a Iudge ; and therefore in the parable he sayth : Those mine enemies that would not that I should rule ouer them , bring them hither , and stay them before mee . The consideration hereof serueth to awake many an one out of the sleepe of sinne . This age is miserable , if wee regard the practise of faith and repentance which God requireth ; for men liue in ignorance without knowledge , they goe on in loosenesse of life without reformation ; which is both scandalous vnto men , and odious vnto God : not one of an hundred turneth to God at the preaching of his word , renewing his wayes by dayly repentance . But vnto many it is meat and drinke to go on in those sinnes wherein their harts delight . But let these men consider , that Christ is a righteous Iudge , beholding his enemies with fierce and fierie eyes , alwayes readie 〈◊〉 take vengeance on them that doe no● repent : and therefore they must in time consider their estate , for if they perseuere in their euill wayes as they haue begun , the truth is , hee still beholdeth them with his fierie eyes , and though in his great patience hee spare them for a time , yet at length he will put in practise the execution of his iudgement , and slay them for enemies : as it is in the parable , Luke 19 27. Let them remember what a fearefull thing it is to fall into the hands of God , if his wrath bee kindled neuer so little , Psal. ● . 12 . Vers. 15. And his ●eele like vnto fine brasse burning as in a furnace : and his voice as the sound of many waters . The word in the originall signifieth Brasse that shineth , which for substance is pure and durable , a very choise and excellent kind of brasse . And hereunto Christs feet are compared , to signifie vnto vs his inuincible power , whereby hee is able not only to encounter with sinne , Sathan , and death ; but also that hee hath alreadie entered combat with them , and hath bruised the heads of these his enemies . Yea hereby is signified , that hee hath not onely done these things in his owne person , but also will doe the same in all his members , by his inuincible power , vnto the end of the world . Which is a matter of exceeding great comfort to Gods church and people , neuer to be forgotten . If any man be exercised in any grieuous temptation of Sathan , hee must not be astonished and confounded therewith : but remember , that Christ our Sauiour hath the brasen feet , wherewith hee hath bruised the head of the serpent , and will ( if hee seeke vnto him vnfainedly ) bruise in him the serpents head : so by experience shall we find the benefit of his brasen feet . If any be oppressed with the corruption of his nature , whether it bee in thoughts or affections : let him come vnto Christ Iesus , lay open his wants before him , shew his sinnes , and make knowne the strength thereof vnto him , and withall crie vnto him for helpe : and hee shall find by ioyfull experience , though they were neuer so many , or mightie , That the power of Christ in him , will vanquish , and subdue them all . Againe , doth any feare the terrours of death ( as all men doe by nature ) let him consider , that Christ hath the feete of brasse , wherewith he did encounter with death vpon the crosse : and not content with that , went downe with him into his owne denne , and there did bruise his head , and subdue his power . Indeed if death were to encounter with vs in his full strength ▪ it were a matter of feare : but considering that Christ hath bruised his head , this must stay our heart● against ouermuch dread . And as it serueth to minister comfort to the godly , so it is a matter of all terrour and woe vnto those that liue impenitent : for Christ hath feete of brasse to bruise the head of all his enemies , and such are all those that go on in sinne ; vnlesse they turne , destruction will bee their end . Let euery one therefore looke vnto his soule , that hath led a course in any sinne . Let him forsake his old master Sathan , and the workes of darkenesse , and turne vnfainedly to Iesus Christ in the practise of faith and true repentance , and by all obedience in the duties of his callings . For howsoeuer the patience of God may stay for a time the execution of his iustice and wrath , yet in the end they shall feele by wofull experience the destroying power of these his brasen feet . Burning as in a furnace . Feet ascribed to God and men in Scripture , doe oft time betoken their wayes : So here by Christs feete wee may vnderstand his workes and wayes . And whereas they are said to burne as in a furnace ; thereby is signified the perfection thereof . All the counsels of God , with the execution thereof in the creation and gouernment of the world , with all his works therein , are all most holy & pure , like fine brasse purged in the furnace , Psa. 18.30 . The waies of God are vncorrupt , yea hee is holy in all his wayes . The consideration whereof , must teach vs to conceiue and speake reuerently of all the workes of God , euen of those most secret & strange iudgements , whereof we cannot comprehend a reason . Yet because they proceed from God wee must acknowledge them pure and iust . In sundry points of religion there is a learned ignorance , whereof this is not the least , to hold our selues content , and to reuerence the workes of Christ , though wee see no reason thereof ; nay , though to vs they seeme against all reason : for all the wayes of God are vncorrupt . Though the blind eye of men cannot discerne the light of the Sunne , yet the Sunne is full of light : so though our blind eyes cannot ●e ●old the puritie of Gods workes , yet they are all done in iustice and equitie , yea they are iustice it selfe : for his will is the rule of iustice . And we must not thinke that God doth a thing because it is good and right : but therefore is the thing good and right , because God willeth and worketh it . Examples hereof wee haue in . Gods word : (a) God commaunded Abimele● to deliuer Sarah to Abraham , or els hee will destroy him and all his houshold . In mans reason this might seeme vniust : for why should Abimelechs seruants be punished for their maisters fault . So (a) Achan sinneth , and all the hoast of Israell is punished . Dauid committed adulterie , (b) and the child which he begat ●●eth . Dauid numbreth the people : but the people are smitten with the plague , 2. Sa. 24. All this to mans reason may seeme vnequall : yet being the workes of God , we are withal reuerence to iudge them most iust and holy . Againe , the (c) Scripture sheweth plainely , that God in his eternall counsell hath decreed to saue some , and to reiect others : and his reason mouing him thereto , is not any thing foreseene in them , but his will and pleasure alone . This in mans reason seemeth to be crueltie towards some : and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie . But herein they greatly offend : for it is the manifest truth of God in his word : & therfore ought with reuerence to be acknowledged , though we can see no reason thereof , For who art thou oh man , that pleadest against God , Rom. 9.20 . And his voyce as the sound of many waters . The voyce of Christ is resembled to the sound of many waters for two causes . First , to signifie the loudnesse and greatnesse of it : the sound whereof hath bene heard through all the world in the ministerie of the Gospell . Secondly , to shew the power and efficacie thereof in the eares of his creatures : for such power it is of , that when the creatures were not , He but spake the word & they were made , He. 11.3 . This powerfull voice of Christ , brought (d) Lazarus out of the graue after he had bene dead foure dayes bound hand and fo●●e . And by this voyce of Christ shall they that haue bene dead six thousand yeares before , be raised vp to life , The houre shall come , in the which all that are in the graues shall heare his voyce : and shall come forth to iudgement , Iohn . 5.28 , 29. Hereby then we may see the great securitie and the deadnesse of mens hearts in this age . For though the powerfull word of Christ be daily sounded into the eares of many ; yet it entereth not into their hearts . They liue securely in their sinnes though they be daily exhorted to repentance . But shall dead Lazarus start out of his graue when Christ saith , Lazarus come forth ? Nay , shall they that were consumed to dust many thousand yeares before , at the hearing of Christs voyce rise out of their graues ? And shall we which liue in body bee no whit affected with it in our soules . Oh fearefull death in sinne . And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word . It may bee the outward eare receiueth the sound , but the dead heart receiueth no instruction . We must therefore apply our hearts to this powerfull voyce of Christ ; and leaue the sinnes wherein we haue lien dead , that so the quickning power hereof vnto saluation may appeare in vs. Verse 16. And he had in his right hand seuen starres : and out of his mouth went a sharpe two edged sword : And his face shone as the sunne shineth in his strength . Here Iohn proceedeth further , to set out the parts of Christs body and the properties thereof . By seuen starres wee are to vnderstand seuen Angels : that is ( as Christ expoundeth them verse . 20. ) the seuen ministers of the seuen churches of Asia . And they are called starres for these causes . First , starres giue light to men on earth : And so the ministers ought to giue spirituall light to them that liue in the church , both by doctrine , and by an vnblameable conuersation . Secondly , starres haue their continuall abode in heauen and descend not vnto the earth : So ministers aboue all others ought to haue their conuersation in heauen . This indeed is the duty of euery christian ; but especially of the minister , in regard of his calling . And this heauenly conuersation he must expresse : first , by seeking the conuersion of his owne soule : and then the conuersion of others , that they may haue an eternall mansion in heauen . Thirdly , they are called stars because ( if they be faithfull ) they shal be honored of God , and made to shine a● the starres for euer and euer , Dan. 12.3 . It is added that they are in Christs right hand . Whereby is signified that to him belongeth the regiment , and gouernement , and the whole disposition of the ministerie for matters that concerne the church . From whence arise sundry instructions . I. That it is Christ who giueth to his church ministers which preach the Gosspell . For he ascendeth vp on high , and gaue gifts vnto men , some to be Apostles , some Prophets , and Evangelists , some Pastors and teachers for the gathering together of the saints , and for the worke of the ministerie , and for the edification of the body of Christ. And for this cause we ought to pray daily vnto Christ , that he would thrust forth laborers into his haruest : that the remnant of Gods elect may bee gathered , and so we see an end of these miserable dayes wherein we liue . Secondly , in that Christ holdeth them in his right hand , wee may gather that Christ giueth protection and defence vnto his ministers , when they are faithful and walke in their calling according to his will : which is a matter to bee considered of al that are called into this office : For they haue sundrie occasions of discouragement : as the negligence and backwardnesse of their people ; the slanders and mockings of the enemies : But this protection of Christ must comfort them against them all ; seeing they are in Christs right hand , they must go on with all godly boldnesse . Thirdly , this sheweth the dignitie of this calling . Indeed it is despised and reputed base in the world ; and hereby many are driuen from it . But let the wicked iudge what they will : Behold Christ honoureth it , for his faithfull ministers are not onely present before him which were no small thing : but hee holdeth them in his right hand ; then which , what greater glorie can be done vnto them ? This must bee an inducement vnto all those that are indued with gifts fit for this calling , to affect the same . Lastly , euery minister of the gospell must hereby learne to bee faithfull in his calling , and holy in his conversation : for by vertue of his calling hee is placed in Christs right hand . Now shall we thinke that Christ wil long bear in his right hād any that are vnfaithfull , or prophane ▪ Nay , he will take them out of his right hand and put them vnder his feete of brasse , and there grind them to powder : For as they are honoured aboue others by their place , so shall their confusion be the greater , vnlesse they be faithfull . This wee may see in Nadab and Abihu , Leuit. 10.1 . and Hoph●●● and Phineas , 1. Sam. 3.13 . And in the same respect ought all the people of God to be carefull to their wayes ; for by their calling of christianitie they be members of Christ. Now if they be not faithfull and answerable to their profession , hee will surely deale with them , as with vnfaithfull ministers , put them vnder his feet of brasse & confound them for euer : They must therefore make conscience of all sin , and become not hearers onely , but doers of his will : so shall Christ protect them in this life , and saue them eternally . And out of his mouth went a sharpe two edged sword . This sword that came out of his mouth is nothing else but the doctrine of the Law and the Gospell vttered and propounded in the writings and ministerie of the Prophets and Apostles , Heb. 4.12 . The word of God is liuely , mightie in operation and sharper than any two edged sword . And it is thereto compared , because as a sword with a double edge entreth sharply into the flesh , and pierceth deeply into the bones , euen to the very marrow : So the doctrine of the Law and the Gospell entreth sharply and pierceth deepely into the very marrow of the heart of euery man , to the diuiding of the thought and the spirit . This two edged sword , the word of God hath a twofold operation . One vpon the wicked : Another in the elect . It woundeth the wicked at the very heart with a deadly wound , and thereby brings them to eternall death , Isay. 11.4 . Christ shall slay the wicked with the breath of his lippes : that is , with his word which is this two edged sword . Herewith shall he consume Antichrist , 2. Thes. 2.8 . visit Leuiathan and slay the dragon , that is , the greatest enemies of his church , Isay. 27. vers . 1. Here consider how the word of God should kill an impenitent sinner . There be three degrees of spirituall death . First in this life , where an impenitent sinner receiueth his deadly wound : The second at the end of this life , when the bodie is laid in the graue , but the soule goeth to the torments of the damned : The third at the end of the world : when bodie and soule together go to hell eternally . Now a sinner receiueth in this life his deadly wound after this manner : Christ in the giuing thereof hath a threefold worke in his heart by the ministerie of his word , which is this two edged sword . First , hereby he reuealeth vnto him his sinnes , as hypocrisie , pride , and rebellion of heart , with all other his horrible and damnable transgressions against the first and second table , 1. Cor. 14.24.25 . When all Prophesie , and there commeth in one vnlearned , he is reproued of all , the Prophets by the word iudge him , and thereby lay open vnto him the secret sinnes of his heart , with the sinnes of his life . Secondly , Christ hereby reue●leth vnto him his indignation and wrath , which is the curse of the law due vnto him : In which regard the law is called (a) a killing letter , shewing no mercy , but onely thundreth out the fierce wrath of God vpon transgressors . Thirdly , hereby Christ awaketh his guiltie conscience , sharpneth the sting thereof , and terrifieth him at the hearing of his word . Thus wicked Felix trembled when hee heard Paul preach (b) of temperance , righteousnesse , and the ●udgement to come ▪ So when king (c) Belshazzer , saw the palme of the hand ▪ writing things against him vpon the ●all , his countenance was changed , his thoughts troubled him , his ioynts were loosed , and his knees stood one against another . And al these are wrought in the wicked without apprehension of mercy , or reformation of life . It may please God to recouer one that ●s 〈◊〉 wounded , but while he is 〈◊〉 this estate hee hath receiued a deadly wound , and without vnfamed repentance is alreadie in th● first step toward● eternal death : for these horror● o● conscience seuered from the apprehension of Gods mercie in Christ , are no grace but the flashes of hell fire , and the beginning of eternall woe . And thus we see how Christ by this sword woundeth his enemies . Hence we are to learne sundry duties , First , how to earne our selues towards them that after they haue heard the word preached vnto them , will rage and storme against it , and the preachers therof , because it touched them . We must not despise or maligne them , but rather be mooued with compassion towards them . For this their behauiour is a token they are wounded with the sword of Christ at the verie heart , and these their ragings are nothing but struglings before death eternall : vnlesse the Lord in mercy recouer them of this deadly wound . II. Hereby wee are let to see and know the lamentable state of the greatest number in those congregations where the word hath long bene preached ; for we shall find by lamentable experience , that in those place● few come to true knowledge , repentance , and obedience ; but most remaine ignorant and impenitent : now this their condition is most fearefull . A terrible iudgement of God is vpon them : for when men haue long heard Gods word and are not thereby bettered , for knowledge in mind , and obedience of life ; they are thereby wounded vnto death . This two edged sword hath alwayes his worke : it either cureth vnto life by working repentance and other graces of saluation ; or woundeth vnto death them that receiue it not . We must therefore lament the case of such persons as remain● ignorant and impenitent vnder the ministerie of the word , for they are as yet dead men for ought wee know , how soeuer they may make a faire shew by their ●●ill honestie : If any man should come into a field , and there behold many thousands slaughtered , and 〈◊〉 ou● blo●d , some in the ●ead , some in the side ▪ &c. this sight would make his heart to bleed . Wel this 〈…〉 God 's church , though it be not seene with bodily eyes : the most men are wounded with this sword of Gods word ▪ and lye 〈◊〉 wallowing in the blo●d of their soules , 〈◊〉 they continue in ignorance , in se●uritie and want of repenta●ce . III. This m●st admonish vs all to labour earnestly to haue further things wrought in vs , than a knowledge of our sinnes , an apprehension of wrath o● horrour of conscience ▪ namely , 〈◊〉 faith and repentance , and sound reformation of life : for without this ▪ wee haue nothing in vs but the deadly wounds of Christs enemies . And 〈◊〉 much for the worke of the Word vpon the wicked . The second worke of this two edged sword is in Gods elect ▪ in them it hath sundry workes ▪ all which ●end to their subiection ▪ First , it woundeth to the quicke the corruption of their nature . This is one speciall cause why it is called a two edged sword , because it entereth deeply into the heart of Gods children , and giueth their corruption such a deadly blow , as it shall neuer recouer againe : It killeth not the person , as it doth in the wicked : but quic●ening the soule , it woundeth his corruption . Paule ministred the Gospell , that the offering vp of the Gentiles might be acceptable . Where resēbling Gods church to a sacrifice , hee giueth vs to vnderstand , that euery true Christian must be slaine , though not in body and soule , yet in regard of sinfull motions , corrupt affections and rebellious actions , by this two edged sword of the spirit . And this is his conuersion whereby the roote of corruption is stocked vp . Secondly , after conuersion ▪ this two edged sword serueth to cut off and pare away the remnants of vnbeleefe , doubting , impietie , anger , and other sins that be in the elect : Euery branch ( saith Christ ) that bringeth forth fruit in mee , my father the husbandman gruneth , to make it bring fo●rth more fruit . Thirdly , it serueth to keepe Gods children in awe and subiection vnto him . In this vision , Christ standeth in his church , holding vp the scepter of his kingdome , which hee beareth in his mouth : for this end ▪ that though his enemies will not bee brought in subiection vnto him , yet his owne children might hereby be kept in awe of him . He therefore that will not at the lifting vp of this two edged sword tremble and feare before Christ , is but a rebellious subiect : If there bee brawling in humane societies , let the magistrate but shew himselfe with the sword of iustice , and straightway euery one is quiet : if any resist , he is taken for a rebell . Now shall this be effected in ciuile policie , and not bee true in Christs spirituall gouernment ▪ vnlesse therefore wee will shew our selues rebels against Christ , let vs cease from sinne and tremble before him , seeing hee holdeth out vnto vs the scepter of his word . Fourthly , this sword serueth notably for our defence and victory in all temptations , Ephes ▪ 6. ●● . This sword of the ●pirit , the word of God , is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan . Matth. 4 ▪ And thus wee see how the word of God is a two edged sword , in regard of the elect . Hence we are taught , that when wee haue the doctrine of the Law and of the Gospell preached vnto vs , we must with all reuerence heare and receiue the same . Men will heare it while it is taught generally , but if it once touch their particular faults , then they cannot brooke it . But wee must suffer it to ransacke our hearts , and be glad thereof : for by this meanes our corruption is wounded , and sinne slaine in vs : our soules are conuerted vnto God , and shall bee saued . If any man were diseased with a fistula , or any other dangerous sore , he would willingly suffer the surgeon to search and pierce into the fame . Shall wee doe this for our bodily health , and shall wee not suffer the word of God to enter into our hearts to rip vp our sinnes , that they being wounded and subdued , wee may bee healed , and so our soules liue for euer ? wee cannot liue vnto God , till wee die vnto sinne : and wee can neuer die vnto sinne , till the same bee wounded in vs by this two edged sword . Away therefore with all nicenesse in disliking the word , when it crosseth our humour ▪ and if wee loue eternall life , Let vs then embrace it most willingly . Saint Iohn sayth f●●ther of this two edged sword ; that it came out of Christs mouth . Other kings carry their swords and scepters in their hands ; but Christ beareth his in his mouth , to teach vs this speciall point , That wee must receiue no doctrine from any man , which hee hath not receiued from th● mouth of Christ. For first , God reuealeth his will vnto his son , & Christ deliuereth it vnto his Prophet● and Apostles by the spirit , and to his ministers in their writings . They therefore must deliuer nothing vnto Gods people ▪ but that which they haue from Christ : if they deliuer ought els , they hold no● forth Christs sword ; neither can it haue that powerfull effect either in the godly , or in the wicked . And his face 〈…〉 the Sunne shineth i● his brightnesse . Here is the last braunch of this description of Christ ▪ his face is compared to the shining of the Sunne , and that in his strength : because Christ is vnto his church● as the Sunne is to the world . And looke what duties the Sunne performeth vnto the world , the same duties Christ performes vnto his church , in a more excellent manner , as their resemblance will euidently declare . First , the Sunne in the world dispelleth night and darkenesse , and maketh the day by bringing light : so Christ the sonne of righteousnesse , Malach. 4.2 . sendeth downe the bright beames of knowledge and grace into his church , wherby blindnesse and ignorance is taken away , 2. Corinth . 4.6 . And hereby euery one , of what sort or place soeuer , is taught : first , to labour for knowledge of the will of God. A great shame it is for any to bee ignorant her●in ; when the day commeth , we set open our windowes to let in the light of the Sunne for our comfort : behold Christ Iesus is euer a shining light in his church : Why then should wee not open our hearts , that the beames of light and knowledge , which descend from him , may enter into vs , and giue vs light ? Secondly , wee must hereby learne in our whole conuersation among men , to walke by this light . We are here but pilgrims trauelling towards heauen : and the way of this miserable word is full of darkenesse ; yet Christ Iesus is in the middest of his church , shining as the Sunne in his strength to giue the light of knowledge ▪ whereby wee may see the right way thither ▪ Without him there is nothing but darkenesse and wandering ▪ his word is the light , and himselfe the day starre . We therefore must attend vnto him in all our affaires of this life : and in the particular duties of our lawfull callings take direction from the light which shineth from his face . Secondly , the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies ; as experience in the spring time teacheth : So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat ●nto the dead and frozen heart of man : he is of power to comfort them that mourne , to giue life to the broken hearted ▪ and to reuiue the spirit of the humble , Isay. 57.15 . and for this most excellent worke may well bee called the Sunne of Righteousness● . In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth from Christ. In Winter time men vse to stand in the sunne to comfort and warme themselues with the heat thereof . Behold Christ Iesus is the sunne of righteousnesse to his church , which giueth heat and life to all the true members thereof . Wee therefore must seeke aboue all things to haue his blessed beames of grace to shine vpon our cold and frozen hearts , that by his spirituall heat we may be reuiued vnto euerlasting life . In this world nothing is so much regarded , as riches , honours , and pleasures : Who will shew vs any good , is the worldlings song . But with godly Dauid wee must say , Psal. 4.4 . Lord lift thou vp the light of thy countenance vpon vs , quicken thou vs with thy spirituall life ▪ and comfort vs with the beames of mercy . Quest. How may I get the gracious beames of grace and life , to come from this Sunne of righteousnesse into my heart ? Answ. Before a man can liue by Christ , hee must bee killed in himselfe . Men doe not kill those whom they would restore to temporall life , but the Lord taketh that course . Thou therefore must suffer his two edged sword to enter into thee , yea to bee thrust vp to the hilts into thy heart , that so thy vile sinnes and corruptions may be ripped vp , and the wrath of God deserued thereby made knowne vnto thee , that in thy selfe thou mayest bee out of hope : and then and not before art thou fit to receiue comfort and life by Christ ; as a man that is cold in bodie is most fit to receiue heat by cloathes and other meanes of warmenesse . Now being thus humbled in thy selfe , thou must vse the meanes which God hath ordained , to wit , the hearing , reading , and meditating in his word , with earnest prayer for grace and mercie : and th●● shalt thou perceiue the ioyfull beames of life shining into thy soule . If a man had all the world , and wanted this grace of life and comfort by Christ , it were but a curse vnto him : but though a man want all things els , yet by this life of grace in Christ he is blessed for euer : and therefore aboue all other things men should labour for it . Thirdly , the sunne serueth to discouer all things . In the night nothing is discerned , but al things appear in one form : but when the same commeth forth , all things are made manifest , euen the ●●all motes in the aire . Euen so Christ Iesus the sonne of righteousnesse ▪ he seeth all things , and can discouer the most hidden secrets of men : nothing is hid from the light of his countenance , so infinit is his diuine wisdome and knowledge . In regard whereof we must bee moued to looke vnto all our wayes , both thoughts , words , and actions , that they bee such as Christ approueth : for though we may deceiue the world by a false glosse , yet all that wee do , speake , or thinke , is naked and bare before him , he knoweth the same , & can and will reueale it ▪ If this were beleeued and remembred , it would be a meanes to suppresse much fraud and iniustice , and many grieuous sinnes which is rise in the world . Men thinke if they can bleare the eyes of the world , all is well , they may do what they will : but we must thinke vpon the shining face of Christ , which discerneth and discouereth all secrets ; and labour thereupon to make conscience of all our wayes , yea of our secret thoughts , that God may approoue the same . Vers. 17. And when I saw him , I fell at his feete as dead : then hee laid his right hand on me , saying , Feare not , I am the first and the last . Verse . 18. And I am aliue , but I was dead ▪ And behold , I am alive for euermore , Amen : And I haue the keyes of hell and of the earth . Here Saint Iohn describeth Christ further by other Arguments : namely , by sundry actions of his . The first whereof , is a confirmation of Iohn , being sore afraid , set downe in this & the next verse . In which action note two things : First , the occasion therof : Secondly , the mean● of his confirmation . The occasion was Iohns exceeding feare , set downe in these words : And when I saw him , I fell at his feete as dead . The meanes of confirmation , as in the words following , Then hee layed his hand● vpon me , &c. For the occasion . Iohns feare was exceeding great , and that of death : as appeareth by Christ his confirmation : wherein he telleth Iohn , That be liueth , and hath power ouer death . In this his feare note sundry points ; The cause , the effect , and the kind of this feare . For the first : The cause was Christ his appearancen glo●ry and maiestie vnto Iohn , set downe in these words , When I saw him . Where we learne , that sinfull men since Adams fall cannot abide the presence of God. (a) Adam before his fall talked face to face with God without feare : but so soone as he had sinned , (b) bee fled away at the hearing of his voyce , and hid himselfe among the trees of the garden . This feare commeth by reason of mans guiltinesse before God. Hence Manoah sayd vnto his wife , (c) Wee shall surely die , because wee haue 〈◊〉 seene God. First , by this , That no sinfull man can abide the presence of God , we are taught to labour to become new creatures , to haue the image of sinne defaced in vs , and the image of God restored in righteousnesse and true holinesse . True happinesse consisteth in fellowship with God : but wee can neuer haue true fellowship with him , while wee liue in our sinnes , 1. Iohn . 1.6 . If wee say we haue fellowship with him , and walke in darkenesse , we lie . We therefore must labour to bee purged from our sinnes , and so his presence shall bee our ioy . Secondly , this feare of Iohn at Christs presence in glory , teacheth vs. That the sight and presence of Gods maiestie is a most excellent meanes to humble a man , and to make him know himselfe to bee nothing in himselfe . When Abraham talked with God , the more hee beheld the maiestie of God , the more hee humbled himselfe , confessing at last , that he was but dust and ashes , Gen. 18.27 . And Peter by a great draught of fishes seeing but a glimmering of diuine maiesty in Christ , could not abide it , but cried out , Depart from me , for I am a sinfull man , Luk. 5.8 . And so the holy Angels when they stand before the maiestie of God are sayd (a) to couer their faces and their f●ete with the●● wings : to signifie , that they are nothing in regard of the exceeding Maiestie of God , and in themselues vnable to behould his glorie . Thirdly , hereby wee are taught to acknowledge Gods great goodnesse towards vs in the ministerie of the word : wherein hee vouchsafeth to speake vnto vs , not in his owne person , as hee did in mount S●rra , which would bee so terrible , 〈◊〉 none could abide it ▪ but fauorably & familiarly by the ministerie of men that are like vnto our selues . Many abuse this mercy of God , and despise the word because of the messenger : but wee must learne by this bountie of God , to receiue the word with all reuerence as from the Lord. Lastly , in this exceeding feare of Iohn , who was an Apostle and a very godly and righteous man ; wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie . And if no man , be he neuer so holy , can stand before Gods presence , much lesse can the most righteous workes of any man endure the triall of his iudgement : if his person cannot abide his presence ; his workes will neuer beare his iudgement . For the person must first bee approoued before the workes be accepted . Therefore damnable is the doctrine of the church of Rome , which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace , as meanes of their iustification , and part of satisfaction to Gods iustice . It is a doctrine of desperation : for how can our works be perfectly holie , seeing our persons are but sanctified here in part ? And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man ? II. point . The effect of this feare in his body , He fell downe as dead at his feete : This was no small feare but exceding great , astonishing his senses and laying him downe as dead . Physitions say , and that truly , the mind followeth the temperature of the body . But hence we may as truly say , That the body followeth the disposition of the mind ; for the affections of the soule wil worke vpon the body like vnto strong diseases . Iohns feare casteth his body into a sound : And so horrour of conscience when the heart is cold will make the body hot , and the intrals to roule in the body . The same may be sayd of anger , 1. Reg. 21.4 . When Ahab could not obtaine Nabals vineyard , he layd him downe on his bed in displeasure , and was almost dead : Euen so will other affections worke vpon the body . Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike , but somtimes by curing of the mind and ordering of the affections : for when the distemper of the body ariseth from the disorder of the mind , then till the mind be well composed and setled , physicke will little auaile . III. point . The kind of this feare is insinuated in these words , he fell at his feet , Wherby the holy Ghost giueth vs to vnderstand , that this was a religious reuerent feare , which hee bare to Christ : For this kind of prostrating the body betokeneth humilitie ; and argueth a reuerent estimation of the thing feared . Hence we are taught , when we come into the presence of Christ , we must prostrat our selues as Iohn did , and looke that we be striken with a religious feare of his maiestie . If any shall thinke that Christ is now ascended into heauen , and therefore we cannot now fall down at his feet as Iohn did . I answer , though Christ be now in heauen , yet hath he his feet vpon earth , at which we must fall downe . In the old testament the mercy-seat was the pledge of Gods presence : and therefore it is called Gods footestoole , Psal. 99.5 . before which the Iewes were to fall downe . Well , though the mercy-seat be now taken away , yet some thing is instead thereof : For wheresoeuer Gods people assemble themselues in the name of God , there is his footstoole : and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus , and do all duties vnto him with all feare , awe , and reuerence of his maiestie . This feare of Iohn , though it was holy , yet is it tainted with some sinne and corruption : for it was an immoderat feare of death which made him thus astonished and affright . Whence wee learne that the most holy affections of righteous men are not per●ectly holy , but mixed with imperfection according to the measure of their sanctification , which is alwayes in part in this life . Whereby it appeares that no man hath in him a filiall feare of God alone , but some seruile feare ( whereby wee feare God for his iudgements ) is mixed therewith . And thus much for Iohns feare which is the occasion of his confirmation . Now followeth the meanes of his confirmation in these words , Then he layd his right hand vpon me , saying , feare not , I am the first and the last : and I am aliue , but I was dead : and behold I am aliue for euermore , Amen : and I haue the keyes of hell and death . Here note two things , first , the time when Christ vsed these meanes for Iohns confirmation : secondly , the means themselues . The time is noted in this word , then , that is , after his presence had stroken a feare in my heart , which made me as dead ; then the Lord vsed meanes to comfort me . The meanes of comfort and confirmation are then vsed when the party is humbled . And thus the Lord dealeth with all his seruants in the matter of their saluation : First , he bruiseth their stonie hearts , and woundeth their sinfull soules , before hee powreth in the oyle of grace . First , a man must bee a lost sheepe , and then Christ findeth him and layeth him on his shoulders and bringeth him home . And indeed they that would feele sound comfort by Christ , must first be humbled in themselues . And the reason why men reape so little comfort either by the word or sacraments , is the want of true humiliation before they come , whereby the soule is fitted for grace and consolation . II. point . The meanes vsed by Christ to confirme Iohn , and they are two . First , a sensible signe , He layd his right hand vpon me . Secondly , comfortable words , Feare not . Here first obserue in generall Christs gratious dealing with Iohn : he vseth not one meanes apart , but in great mercie , that he may throughly confirme Iohn , he giueth him both a signe and words . And so hee hath alwayes dealt with his seruants : When he called Moses to bee a deliuerer of his people . First , hee gaue him his word ; saying , I will be with thee , and then a signe , saying , Vpon this mountaine shal ye serue God , Ex●d . 3.12 . So when he would confirme the heart of (a) Ahaz against his enemies , he first giues him a promise of deliuerance , verse . 7. then biddeth him aske a signe , vers . 11. And for this cause Christ in the publishing of his Gospell , added signes and miracles vnto his word , that the truth thereof might be fully confirmed . And so in the worke of our saluation , besides his mercifull promises which were sufficient in respect of his fidelitie ; he giueth vs further signes and seales to support our weaknesse , and to confirme our faith in the assurance thereof , euen the vse of the holy Sacraments . This teacheth vs that Christ hath a speciall care ouer his church and people , in that he doth so condescend and abase himselfe vnto their weaknesse , adding vnto his word , which of it selfe were sufficient , signes and tokens , that by both he might more euidently giue that assurance , which by one alone our weaknes would not so well conceiue . Againe , in this meanes of confirmation note the order which Christ vseth : First , he giueth him the signe of his presence : Laying his hand vpon him , to assure him of protection frō al danger of death . Thē 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 , (b) I will be with thee . Hence Dauid saith , (c) 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 differēt frō 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 li●eth in me , Gal. ● . 21 . and that Our life 〈◊〉 ●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 life by Christ which is eternall . This will comfort vs in all distresse : and take from vs the feare of death , of hell , and all danger . The second part of the distinction : Though I was dead , yet behold I liue for euermore , Amen . This part is vttered and propounded by two notes to bee obserued . First , by a note of certaintie , Amen . Secondly , by a note of attention , Behold . The note of certaintie ( Amen ) serueth to assure vs that this is an infallible truth which Christ affirmeth of himselfe : saying , I liue for euermore . The note of attention which is prefixed , Behold , serueth to stirre vp Iohns mind , and the mind of euery one of vs to a serious consideration of this which Christ saith , I liue for euermore . And because it pleaseth Christ to propound this point in this manner , let vs a little stand thereon , and herein consider two points . First , in respect of what nature Christ is sayd to liue for euer . Secondly , for what end he liueth for euer . For the first , No doubt as Christ as the mediator of the church , He liueth for euer ▪ and therefore this must bee vnderstood of Christ , in regard of both his natures , godhead and manhood . In respect of his godhead , he is coeternall with the father and with the holy Ghost , liuing of himselfe that vncreated and essentiall life , which is all one with the godhead , being eternall , without beginning or ending . Secondly , hee liueth for euer as hee is man : for after his death hee ascended vp to heauen , where in full glorie he inioyeth immediat fellowshippe with the godhead : for in him dwelleth the fulnes of the godhead bodily ; his manhood being wholly and immediatly susteined by his godhead . II. Point . The end for which Christ liueth for euer , is to giue eternall life to his church , and to euerie true member thereof . So Saint Iohn saith , This is (a) the testimonie of God , euen the father , that hee hath giuen vs life euerlasting , and this life is in that his sonne . And here Christ must bee considered of vs , as the head of his church , as the roote and ground of our saluation , and the fountaine of all our happinesse . For as the roote of a tree liueth not for it selfe , but for the body and for all the branches : euen so Christ Iesus , he hath eternal life in him , not for himselfe alone , but that he may conuey the same to al his members . Yea , wee must consider Christ as the common treasurie & storehouse of all true felicitie : wherein life eternall is laid vp for al the members of his church . For which cause hee saith , (b) His flesh is meate indeed : and whosoeuer eateth his flesh and drinketh his bloud shall liue for euer , To giue vs to vnderstand , that his manhood hath quickning vertue in it : Yet not of it selfe or by it self , but as it is the māhood of the sonne of God ; For from the godhead it receiueth this quickning power , to giue eternall life vnto the church : And here the meanes must be considered , by which Christ giueth life vnto his church : namely , by vertue of that misticall vnion which is betweene him and euery member of his church . Which vnion is thus caused : God the father giueth Christ vnto his church , and to euery one that is to be saued by Christ ; and that really and truly according to the terror of the couenant , in which he hath promised to giue Christ with all his benefits to euery one that beleeueth . The manner and order of this gift is this : Whole Christ God & man is giuen to euery beleeuer ; euen as he is mediator . And yet the godhead of Christ is not giuen with the manhood , but only the vertue & operation of the godhead in the manhood ; by which the manhod is made able to merit for the beleeuer . But the manhood of Christ is giuen both for substance , and in regard of all benefits that are conueyed to man by it , as iustification and redemption ; as truly as lands and goods are giuen of man to man. And when God giueth Christ to any , he doth withall giue vnto the same partie the spirit of Christ : for hee that hath part in Christ , hath part in his spirit : and this spirit createth in his heart the instrument of faith , by which Christ giuen of the father , is receiued and apprehended ; both his body and bloud , and the efficacie and the benefites thereof . Christ is not receiued in imagination , as men receiue things by conceit in the braine : but as hee is giuen of the father ; namely in the word and sacraments really and truly , though spiritually . And the same spirit that worketh this faith , doth knit the beleeuer vnto Christ really , though mystically , making him one with Christ , so as Christ is the head , and the beleeuer a member . And thus is this mysticall coniunction wrought , from whence proceedeth this eternall life . The benefites that come from this mysticall coniunction are these . I. Hereby a beleeuer begins in this world to liue eternall life : for by the worke of his spirit , Christ maketh that man that is thus vnited vnto him , to begin to die vnto all sinne , and to liue vnto him spiritually , as himselfe liueth . II. Hence commeth the resurrection of the body : for this coniunction being once begun , remaineth eternall , and is neuer wholly broken off , no not from the body , while it is consumed to dust and ashes . Looke as in the Winter season the sap returneth to the root of the tree , and then all the branches seeme as they were dead : but when Spring time commeth , by vertue of the sunne the sap ascendeth and maketh them fresh and greene againe : euen so , the bodies of Gods children haue their Winter season , while they lie dead and rotten : but yet by vertue of their vnion and coniunction with Christ , at the last day shall life bee conveyed from Christ Iesus vnto them , whereby they shall be raised to life . III. Hence commeth eternall life to euery beleeuer : that is , glory and blisse in body and soule in heauen for euer and euer : for being once begun ( as it is in this world ) it is neuer dissolued . And thus we see how Christ conueyeth eternall life vnto his members . The words bearing this sence , do containe in them the foundation of two maine articles of our beleefe , namely , the resurrection of the body , and life euerlasting : for both these are effected to vs , by vertue of our vnion with Christ : for he liueth for euer to giue life to vs. And this is the ground of all true ioy : as wee may see in Iob , who in the middest of his miserie stayed himselfe on this , That hee knew his Redeemer liued , and that hee should rise againe , and behold him with those same eyes , wherewith he saw other creatures , Iob. 19.25 , 26. 2. Againe , if Christ liue in heauen to giue vnto vs eternall life , then must wee learne to haue our conuersation in heauen with Christ : for where our life is , there should our conuersation bee . Now that our conuersation may be with him , wee must often seriously consider with our selues of this euerlasting life which Christ there keepeth in store for vs : and for this cause principally doth Christ here say , Behold , I liue for euer . 3. This also must mooue vs to put all our affiance in him , and to place all our ioy and reioicing in him . Men haue most regard to that part of their bodie , by which the whole body and euery member liueth . Well , wee professe our selues to bee members of Christ , and in him is hid our spirituall life : wee therefore must set our hearts and affections on him especially . The third part of the distinction is this : Though I was dead , ye● I haue the keyes of death and of hell . Here we must not imagine that hell is a bodily place kept with locke and key , and dores , as mens dwelling houses are : that cannot bee proued by any place of Gods word . Neither yet that the torments thereof are bodily , such as bee inflicted in this world : but rather they are spirituall , being the apprehension and feeling of Gods wrath and vengeance , whose iealousie burnes like fire . But Christ in this phrase borroweth a comparison from stewards of great houses , who at their installing into their stewardships , haue the keyes of all things giuen vnto them . Which giuing of the keyes is a token of regiment and authoritie bestowed vpon them And the meaning is this , That Iesus Christ thogh he once died , yet by his death did vanquish hell and death , and hath obtained full power & dominion ouer them both for euermore . Hence arise sundry instructions : first , that power and authoritie to forgiue sinnes properly , belongeth onely vnto Christ. No meere creature hath this power ; for hee that can forgiue sinnes , must bee able to take away the punishments of sinne , namely , hell and death , which none can doe but Christ alone , who onely hath the keyes thereof . And to say that a man can properly forgiue sinnes , is to say , that a man hath power in himselfe ouer hell and death . And therefore the priesthood of the church of Rome is full of blasphemie , who take vpon them properly to pronounce vnto men the pardon of their sinnes of themselues : and they deride the custome of reformed churches , who from God pronounce the pardon of sinnes vnto them that repent . Secondly , hereby wee are taught to reuerence Christ , and to performe vnto him all due honor and loyall obedience . If wee neuer haue done this heretofore , wee must now begin ; and if wee haue done it , we must endeuour to do it more . For Christ hath the keyes of hell and death , hee can open the gates thereof at his pleasure , and cast thither whom hee will. Many deceiue themselues through their false conceit of Christ , they thinke not of him as of a Iudge , but as a Sauior onely : they make him all of mercie and pitie , and thereby they take occasion to goe on in sinne . But wee must consider , that Christ is likewise a righteous iudge , who hath the power of hell and death in his hands , and therefore we must not flatter our selues in our euill wayes , but striue to please him continually with fear and trembling , least by our sinnes we stir vp his wrath against vs , and cause him to cast vs into hell , whence is no redemption . Thirdly , this is a matter of great comfort vnto all those in Gods church , that in this life vnfainedly cleaue vnto Christ : and especially in time of affliction and temptation , and at the houre of death , for Christ hauing the keyes of hell & death is able to keepe them from hell , and from the sting of death . And this hee will doe because they trust in him , for he hath promised it . If this were alwayes sounding in our eares , it would minister endlesse ioy vnto our soules against the seruile feare of hell and death . Vers. 19. Write the things which thou hast seene , and the things which are , and the things which shall come hereafter . Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare , hee giueth him a commaundement to write the things which he had seene , &c. This commaundement was giuen to Iohn in the eleuenth verse , and is here againe repeated for these causes : First , that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention . Secondly , that Gods church in all ages may vnderstand , that it is necessarie men should know the estate of the church to bee subiect vnto troubles , that thereby they may better arm themselues against the euils to come . Thirdly , that Iohn might be fully assured of his calling , to write and publish this booke . Fourthly , that Gods church in all ages might be out of doubt , that this booke is no deuice of man , but a booke of God , and part of holy Scripture reuealed from Christ to Iohn for the good of his church . If it be sayd : though Christ did faithfully reueale his will , yet Iohn might erre in publishing it . Answ. As Christ deliuered this to Iohn , so hee receiued and published it faithfully , without all fault either in matter or manner : for we must make a difference betweene the Prophets and Apostles , and all other teachers . As the Prophets in former times , so the Apostles in the New Testament were called immediately by Christ , and had such speciall assistance of Gods spirit , that they could not erre , when they propounded by preaching or writing any doctrine of Christ vnto the church of God : this appeareth by the promises of Christ made vnto them , Luk. 10.16 . He which heareth you , heareth me , and be which refuseth you , refuseth me : and ●e which refuseth me , refuseth him that sent me . Againe , Matth. 10.20 . It is not you which speake , but the spirit of your father speaking in you . Ioh. 14.26 , hee promiseth to send his spirit to be their comforter , which shall teach them all things : yea , to lead them into all truth , Iohn 16 . 1● . Which promise some apply 〈◊〉 al Gods ministers ; but if we marke the circumstances therof , we shall see that properly it agreeth to the Apostles : for though in others the certaintie hereof cannot be affirmed , yet in them it may : for which cause , in the counsell at Ierusalem thus they write vnto the churches : It seemed good to (a) the holy ghost and to vs ; as being assured of the certaine direction of the holy ghost : which no ministers euer since could say , being subiect to errour both in speaking and writing . This distinction must bee held for the certainetie of our faith in the points of Religion , and for our assurance of the faithfull penning and publishing of this booke . And thus much of the causes of this repetition . In the words of this commandement is contained the diuision of this whole booke , Write the words which thou hast seene ▪ that is , set downe what I haue shewed thee in this vision . And which are ▪ that is , all things which I reueale vnto thee touching the present estate of the church . And which are to come hereafter : that is , those things which concerne the future estate of the church to the end of the world , as I will reueale it vnto thee . Thus then is the whole booke distinguished . I. It containeth things touching the present estate of the church in Iohns da●es . II. It entreateth of things which concerne the future estate thereof from Iohns time to the end of the world . Hence obserue the lawfulnesse of the art of Logicke : for diuisions be lawfull ( else the holy ghost would not here haue vsed them ) and so by proportion are other arguments of reasoning : and therefore that art which giueth rules of direction for the right vse of these arguments is lawfull and good . Those men then are farre deceiued , who account the arts of Logicke and Rhetoricke to be friuolous and vnlawfull , and in so saying , they condemne the practise of the holy ghost in this place . Vers. 20. The mysterie of the seuen starres which thou sawest in my right hand , and the seuen golden candlestickes is this : The seuen starres are the seuen Angels of the Churches , and the seuen candlesticks which thou sawest are the seuen Churches . This is the third action of Christ : namely the interpretation of the Vision in the principall parts thereof ; which he expoundeth for these causes : First , Iohn in this businesse was to shew himselfe a Prophet of God , by declaring the present and future estate of Gods church . Now the principall part of a Prophet is to expound visions or dreames reuealed either to himselfe or to others : as wee may see in Daniell and the rest of the prophets . Secondly , that Iohn might bee encouraged in the publishing of this booke and of the things reuealed vnto him : For Iohns calling respected the Church of God. And when he should perceiue these visions to concerne the Churches ; this would stirre vp his diligence , in obseruing , and penning the things reuealed . Now Christ expoundeth not the whole vision , but two principall things therein ; namely , what was meant by the seuen starres ; to wit , the seuen Angels , or the seuen ministers of the Churches . And what was meant by the seuen golden candlesticks : namely ▪ The seuē Churches thēselues . The reasons why both were so called , wee haue showed before , with the vse therof . Here onely I will obserue these three points : First , why Christ in the interpretation of his vision doth not expound the whole , but onely two principall parts thereof : This he doth for these causes , First , because hee hath giuen vnto his church the gift of interpretation , which hee would haue them to exercise about this vision : For if hee had expounded euery part himselfe , then he had left herein no matter to his church , whereabout shee might exercise her gift . Secondly , to prouoke Gods ministers especially , with other members of his church , vnto all diligence in studying this and other parts of scripture . For if all things were easie and plaine , then men would grow carelesse in reading and searching out the knowledge of Gods word . Thirdly , to stir vp in euery Reader of this booke an earnest and hartie desire to vnderstand the same . Fourthly , to excite all his seruants to prayer and inuocation vpon God for his grace , that they may with reading the Scripture vnderstand the true meaning thereof . II. point . Note here , the ministers of the churches are called Angels . What these Angels are , appeareth in the chapters following ; to wit , the pastors and ministers of these seuen churches of Asia . So Mat. 11.10 . Iohn Baptist is called Christs Angell or messenger , whereby wee haue good light for the expounding of a place in Paule , 1. Cor. 11.10 . saying , That the woman ought to haue power ouer her head , that is , bee couered , because of the Angels . Where , by Angels may well bee vnderstood the preachers and ministers of the Gospell . And the reason of that precept may bee this : Among the Corinthians the couering of the head was not as it is with vs , a token of prelieminence and superioritie , but a signe of subiection . And therefore the Apostle would haue the women of Corinth , when they came into the congregation , to haue their heads couered according to the custome of their countrey in other assemblies , to signifie their submission and reuerence vnto the ministerie of the Gospell . Whereas Ministers are the Lords angels and embassadours : hence wee gather , that euery Minister of the Gospell must carry himselfe as the messenger of the Lord. Messengers haue regard of two things ; of the matter of their message , and of their manner of deliuerie , that they speake all which they are commanded : and in such order as their Lord and master would haue it spoken , or speake it himselfe if hee were present : and he that faileth in either of these , may iustly bee chalenged of vnfaithfulnesse . The Minister therefore being Christs messenger , must deliuer the whole will of Christ alone vnto his people : as also in that manner which Christ approoueth , and would himselfe obserue , if hee were present . Now can we once imagine , that Christ would deliuer his will , partly in English , partly in Latine and other Languages , or intermingle with the testimonies of the Prophets and Apostles , the sentences of Fathers , of Philosophers , Poets , and other writers ? Those therfore that in this sort dispence Christs gospel , doe hereby bewray vnfaithfulnesse in their deliuerie . Indeed this is counted the learned kind of preaching : But it is not that manner which Christ approoueth . And besides , if this kind of teaching may take place , it will bring in as great Barbarisme , in regard of true Diuinitie , as was among the Schoolemen , when Gods word was wholly turned vnto needlesse disputation , yea it would shortly banish the Gospell out of this land . III. point . Note the phrase which the holy ghost vseth : he sayth not , The seuen starres signifie the seuen Angels , but Are the seuen Angels : and the seuen candlestickes Are the seuen churches ; giuing to the signe the name of the thing signified . Wherein wee haue a good warrant for our exposition of that phrase in the Sacrament : This bread is my body : this cup is my bloud : Which the Papists vnderstand properly of the very bodie and bloud of Christ by reall transmutation . But as these seuen starres are sayd to bee seuen Ministers , because they did signifie the seuen Ministers : so is the bread called the body of Christ , because it signifieth and representeth his bodie , and the cup his bloud . And as it is absurd to say , the seuen ministers were indeed seuen starres , because they are so called : so it is absurd to hold the bread in the Sacraments to be really Christs body , or the wine his bloud , because it is so called . And thus much of the third action of Christ in the interpretation of this Vision . THE SECOND CHAPTER . Vers. 1. Vnto the Angell of the Church of Ephesus write : These things sayth he that holdeth the seuen starres in his right hand and walketh in the middest of the seuen golden candlestickes . IN this Chapter and in the next , is contained the fourth action of our Sauiour Christ : wherein he giueth seuen particular commaundements to Iohn , to write vnto the seuen Churches of Asia , and to send vnto them seuen letters or Epistles . The first of which commandements is expressed in the beginning of this first verse : Vnto the Angell of the Church of Ephesus write ▪ Then after followeth the Epistle , These things , saith hee , &c. continuing to the eight verse . First , for the commaundement : The partie to whom Iohn must write is the Angell : which word may bee expounded two wayes : either to signifie the minister or pastor of the particular church of Ephesus , and so it is commonly taken of the most : or els it may be token the company of the ministers , teachers , and gouernours of the church of Ephesus : for therein were many pastors and gouernours , as appeareth Act. 20.28 . where Paule calleth together the Bishops ( as the word signifieth ) and giueth them charge ouer their particular flockes . Now in Scripture the name of one person taken collectiuely , oftentimes signifieth the whole multitude , as Exod. 4.22 . Israell is my sonne , euen my first borne , Where the whole body of the people of Israel is called by the name of one man. And so though Antichrist bee not one particular man , but a state and company of men in the succession of Popes : yet is that whole estate noted by the speciall name of one man● as that (a) Antichrist ; that man of sinne : and sonne of perdition . Thus we see how the word Angell may bee taken : and whether wee vnderstand it of one man , or of the whole company of elders , it is not much materiall . In this particular commaundement note two points : First , that Christ his intent is to write to the whole church of Ephesus , as appeareth Chap. 1.11 . where Iohn is commaunded to write in a boohe , and send it to the Churches : as also by the conclusion of this Epistle , where it is sayd , Let him that hath an eare to heare , heare what the spirit saith vnto the Churches : and yet he directeth his Epistle not to the whole church , but particularly to the Angel or pastor therof . This he doth for two causes : First , to intimate vnto this minister his duty : which stood in two things : In teaching the contents of this Epistle vnto the whole church : & in becomming a patterne and example to them all , of doing the things therin required . Secondly because either much good or much euill comes to euery particular church by the ministers thereof , such is the efficacie of his place and calling . If he be faithfull he bringeth great good to the church : if vnfaithfull , exceeding great hurt : as might easily be proued by many examples in all ages . Now Christ writeth to the Angell of this church , that he might be a meanes of much good vnto them al , by exciting them to the practise of all good duties required in this Epistle . II. point . Among all the churches of Asia Christ writeth first to the church of Ephesus : not for that this church had authoritie ouer the rest ( for they were all candlestickes , and all of gold ) but because Ephesus was the mother citie , farre exceeding the rest in riches and estimation . Whereby Christ giueth vs to vnderstand , that his will is , that those people , towns and cities which excell others in estimation and wealth , should also go before them in knowledge ▪ obedience and other graces of God. And so answerably should it bee with particular persons : They which excell others for outward reputation and temporal blessings , ought to go before them in spiritual graces , as godlinesse and religion . Those which shall faile herein , and suffer others that are far their inferiours for outward things to go before them in spiritual graces , shall find it true to their shame before men , but especially at the tribunall seat of Iesus Christ. Thus much for the commandement . Now followeth the example it selfe , which containeth three parts ( as all ordinarie Epistles doe . ) A pereface ▪ A proposition ; and the conclusion . The preface is in these words , These things , saith he , that holdeth the seuen starres in his right hand , and walketh in the middest of the seuen golden candlestickes . The proposition and conclusion , in the verses following . The preface is borrowed from the former chapter , verse . 16. and 13. Where also it was handled . The intent of Christ herein is to draw this church to a reuerent adoration of his person ; and to cause in them a greater care to embrace and obey his admonition . This appeareth by that twofold action which he auoucheth of himselfe , to wit , his holding the seuen starres in his right hand , and his walking in the midst of the seuen golden candlestickes : by the first whereof is signified his power in protecting and gouerning his ministers . And by the second is noted his presence in the middest of his church , guiding and blessing his ministers with all the members thereof . As if he had sayd : If I be he that haue power to protect and gouerne ; that am present also to blesse and direct both ministers and people : then my admonitions are to be reuerenced and obeyed . In this preface note two special points . First , that Christ here againe repeateth that which was before deliuered touching his presence in his church , and his mightie power and prouidence ouer the same in protecting , guiding , and blessing both minister and people . By which reputation hee would giue vs to vnderstand , the specall weight and moment of this point , to wit ▪ that it ought to be ingrauen in the harts of euery one in Gods church . And indeed till we be persuaded thereof , wee shall neuer learne religion soundly . The ground of true religion is this ▪ : To take the true God for our God. And Christ Iesus for our redemer : and it consisteth not in a swimming notion hereof in the braine , but in the sure persuasion of the heart , which we neuer haue till we be resolued both of Christs presence with vs : and of his prouidence ouer vs ; for our blessing and defence . II. point . In this preface also note : that the persuasion of Christs presence and speciall prouidence in his church , is a notable meanes to draw vs on to all good duties ; for thereby Christ would persuade both the ministers and people of Ephesus , to receiue and embrace this his Epistle . And no doubt he that is indeed persuaded hereof , cannot but bee moued to walke before God in all holinesse and obedience : as did Enoch , Abraham , and all the godly patriarkes . Thus much for the preface . Verse . 2. I know thy workes and thy labour , and thy patience , and how thou canst not forbeare them which are euill , and hast examined them which say they are Apostles and are not , and hast found them liers . Here beginneth the second part of this Epistle , to wit , the proposition ; containing the substance and matter of the whole Epistle . This proposition hath two points . First , a commendation of this church , in the second and third verses . Secondly , a rebuke and reprehension , in the fourth verse . The commen●ation is first generall in these words : I know thy workes . Then more particular , for special duties & actions in the words following , and thy labour and patience , &c. 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 ●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 i● 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 patien●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 : (a) 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 , He would haue come to them but Sathan did binder him . He seeketh the trouble and sorrow of the minister , not onely by stirring vp persecution , but by keepinh his people from profiting by his ministerie : and therefore euerie minister had need to take paines with patience in his calling . And as Christ ioyneth together labour and patience in the worke of the ministerie : so should euery christian after this direction ioyne patience with his paines in the duties of his particular calling , whether it be in church , common-wealth , or familie . For looke what is the estate of the minister in his place , such shall be the estate of euerie child of God in his . This therefore they must doe : first seeke to know the duties of their particular calling , and therein labour and take paines with all good conscience : Then considering the crosse doth accompany godly diligence , they must labour to ioyne patience with their diligence , for their continuance in weldoing euen vnder the crosse . And for attaining of this patience , they must set before them the promises of Gods blessing ▪ and protection while they so continue , not suffering themselues to be dismayed by any affliction . And if we shal thus walke in the duties of our particular places painefully and with patience , wee shall haue our commendation of Christ Iesus and his blessed reward , which farre surpasseth the praise of men and their rewards . But on contrarie ▪ if we walke in our callings negligently , or else forsake them because of afflictions : or be impatient in our labour , we shall loose our reward , and vndergo the rebuke of Christ , which is worse than all outward euils that can befall vs. The third speciall worke for which Christ commendeth this church is , seueritie shewed against wicked men : in these words , And how thou canst not beare them which are euill . By euill men , Hee meaneth such as liued offensiuely , and maintained manifest errors and heresies . These she could not beare , but iudged them as burdens : and therefore sought to disburden her selfe of them . Hence we may gather , that it is a necessary thing for euery church to be purged of euill men . The church of God in all ages hath put in practise this worke . So soone as Cain had slaine his brother Abel , (a) God cast him out from his face , as appeareth by his owne complaint , to wit , from that particular place where Adam and his familie worshipped God. When false prophets and Idolaters did arise among the Israelits , the Lord commandeth (b) That they should be killed and taken from among them . And therefore hee saith to Ieremie (c) If thou turne and repent , I wil bring thee againe , and if thou take away the pretious from the vile thou shalt be according to my word . 1. Cor. 5.4 , 5 , Paul commandeth in the name of Christ , that the incestuous mā be deliuered vnto Sathan , the church purged of that old leauen , and that wicked man put from among them , verse . 13. Besides the euidence of these testimonies , some reasons may be added to prooue the necessitie of this separation . First , God will be worshipped in an holy manner ; and they that worship God must be purged and sanctified ; but euill men defile Gods worship , and therefore they ought to be seuered from the church . Secondly , lest the whole church be infected with the contagion of their doctrine , or the infection of their life : for as leau●n sowreth the whole lumpe , so will euill men defile the whole church . Thirdly , they are burdens to the church , and therefore must be cast out . For the church should be eased of euery burden . This doctrine is the truth of God , & ought to be practised of Gods church . Whereby we may see a common fault in the most cōgregations among vs : wherin all that will are admitted not onely to the hearing of the word , but also vnto the Lords table , hand ouer head without restraint , as though euerie man were a good & sound christian : Whereas experience sheweth , that many be ignorant , many contemners of the Gospell , many Saboath breakers , drunkards and blasphemers , all which ought to bee barred from the sacraments : and in that respect seuered from the church as burdens . Secondly , hence we may gather , that Christ hath giuen to his church a power iudiciall , to suspend euill men from the sacraments , and to excommunicate them from the outward fellowship of the church : for els he would not haue commended this minister with his church for the execution of this power . The reasons alledged to the contrarie , are of no force . I. Say they , the parable , Matth. 13.30 . alloweth the growing together of tares and wheate till haruest : and therefore euill men must bee suffered in the church without seperation . Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiasticall iurisdiction : but of the vniuersall purging of his whole church by his holy Angels in the end of the world : for there the field doth not signifie any particular church , but the whole world : and the seruants are not m●n , but Angels ▪ that must gather together all both good and bad in the end of the world , to the last iudgement . Againe they alledge , Luk ▪ 14.23 , Compell them in the high wayes to come into the supper . Here ( say they ) all must bee brought in , but none must bee excluded the society of the church . Ans. Christ speaketh not of compelling men vnto the sacraments , but vnto the ministerie of the word , wherto men must be caused to subiect themselues : which hindereth nothing why the vngodly should not be debarred from the sacraments , which are the seale of Gods mercy in Christ , ordained onely for such as repent and beleeue . Qu. Seeing this separation must be made , how farre forth may wee conuerse with those that are openly euill & offensiue either for life or doctrine ? Ans. Euill men must be considered diuers waies : first , as they be members of some commonwealth , of some citie or incorporation : secondly , as they are members of some particular church by tolleration . In the first regard , it is lawfull for vs to conuerse with thē , I. for outward dealings and ciuile affairs , as bargaining , buying and selling , &c. II. we may maintaine outward ciuile peace with them . So Paule commandeth the Romans to haue peace with al men so much as in them lay : that is , so far as it would stand with faith & good conscience . III. In this ciuile conuersing with the wicked we must perform all duties of outward courtesie and loue vnto them , so far forth as it doth not dishonor God , or hinder the good of the church . And therefore Paule commaundeth vs to be (a) soft and courteous , shewing all meekenesse vnto all men ; euen to euill men , as the reason following sheweth : For wee our selues were in time past vnwise , disobedient , deceiued , &c. and then were we euill . Secondly , consider them as dwellers in the church , and members by permission : and so we may liue with them in it : for we may not make a separation from the church , because wicked men are permitted therein . Christ liued among the 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 familiarit●● 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 do●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 (a) 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 (b) 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 (c) 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 frō 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 booke● 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 reuealeth his will , not to the proud , but to the meeke and lowly : and as Isay sayth , to them that are of a contrite spirit , Isay. 57.15 . And in this humbling of himselfe , a man must renounce his owne naturall wit and reason , and become nothing in himselfe but euen a foole , in respect of his owne conceit . Also he must vnfainedly pray to God , that hee would reueale vnto him his truth . Aske ( sayth Christ ) and it shall be giuen you ▪ euen (a) the holy ghost , vnto them that desire of the father . And S. Iames sayth : (b) If any man lack wisdome , let him aske of God , which giueth to all men liberally . Secondly , after preparation hee must labour to know throughly what the false teachers are , and what be thei● opinions , with the grounds and foundations thereof ; wherein they agree , and wherein they differ from the truth of God , maintained by the church : for it is a foule ouersight to misconceiue the state of the aduersaries question , by propounding it otherwise than they hold , as it falleth out with many in the handling of controuersies . Thirdly , due proofe must bee made , whether the aduersaries doctrine bee of men or of God. This is Gods commandement , 1. Iohn . 4.1 . Proue the spirits , whether they be of God , or not . And for triall hereof , we must haue recourse vnto the word of God ; it must be Iudge in this cause , Isa. 8. vers . 20 , To the law and to the testimonies , if they speake not according to this word , it is because there is no light in them . Iohn . 5.39 , Search the Scriptures , for in them yee looke to haue eternall life , and they are they which testifie of mee . Who is so fit to iudge in the matters of God , as God himselfe ? and so hee doth in his written word , of all doctrine and opinions in religion . The Scriptures shew whether the doctrine examined be directly gathered thence , and by iust consequent , or not . Fourthly , serious consideration must bee had of the faith and liues of the teachers examined : for a false teacher by Gods iust iudgement is vsually a wicked liuer . And therefore Christ sayth : (a) yee shall know them by their fruits : if they bee throughly examined , such they will appeare , howsoeuer for a time they may bleare the eyes of men : as the hystories of the church in many famous heretickes doe plainely declare . The second braunch of this discouerie , is sentence giuing , in these wordes : And hast found them liers ▪ The church here giueth out a sharpe and seuere sentence against them , shee calleth them false Apostles and liers ; and yet she sinneth not , for Christ commendeth her for it . Though to raile or taunt cannot beseem any , yet magistrats and ministers in their places may giue ou● seuere speeches against offendors in token of detestation to their sinnes , and not offend . Thus Iohn called the Scribes and Pharisees a generation of vipers , Matth. 3.7 : and our Sauiour Christ called Herod a foxe , Luk. 13.32 . and Paule called the Galathians fooles , Gal. 3.1 . And in this place the church calleth these false teachers lyers , which is very much : for therein shee accuseth them of three things : First , of teaching that which was false indeed : secondly , that they know it to be false , and so sinned of knowledge . Thirdly , that they did it of malice , with intent to blind the eyes of the Church , and to deceiue the people . In this discouerie , wee may obserue the iust accomplishment of Paules prophecie , Acts. 20.29 , 30. namely , that there should rise vp among the Ephesians grieuous wolues , and men speaking peruerse things : and such were these false Apostles , who after examination were found liers . Againe , seeing in the dayes of this Apostle Iohn , men durst presume to claim Apostolicke authoritie , and call themselues Apostles when they were not : no maruell if the Pope of Rome sixe hundred yeares after did challenge to himselfe to be Peters successour , and to haue Apostolicke authoritie : and that they dare now auouch some bookes to bee scripture which are not ; as also bring in their traditions & vnwritten verities to bee receiued and obeyed equally with Gods word . Verse 3. Thou hast suffered , and hast patience , and for my names sake hast laboured . Here our Sauiour Christ declareth how this Minister and church of Ephesus opposed themselues against false teachers after their discouerie . The manner we shall see in handling the points particularly as they lie in order . Thou hast suffered , or , Thou hast borne a burden : for the word signifieth to be pressed downe vnder a great burden . This burden was the troubles which false Apostles brought vpon them after they were discouered , partly by open affliction and persecution , partly by the spreading of their hereticall and schismaticall doctrine . These false teachers were Ebion , Cerinthus , Marcion , and such like , who in the dayes of Iohn troubled this church , as hystories do shew . Here wee may obserue , that it is Gods will , that the best churches should be troubled by wicked men and hereticall teachers , who both by false doctrine and persecution become grieuous burdens . This the Lord permits for weighty causes , I. That true beleeuers may bee excited more constantly to embrace the syncere doctrine of the Gospell : and therefore Iude (a) most worthily exhorts the Christians in his time to fight for the common faith . II. That professors may be tried whether they soundly hold the doctrine of the Gospell , or not . 1. Cor. 11.19 . It is ●ette ( sayth Paule ) that there should bee heresies in the Church , that they which are sound in the faith , and approoued , may ●ee knowne . III. That God may execute his iudgements vpon wicked men and hypocrites that haue not loued his truth , reuealed vnto them , 2. Thess. 2.10 , 11. God gaue them vp to strange illusions to beleeue lies , because they haue not loued his truth . For many know the word , that loue it not . This must teach vs to take heed of a common scandale in the world , which is , to be offended at religion , because there be in the church schismes and heresies : which come not from the Gospell , but from the malice of Sathan , who soweth his tares among the Lords wheate . Wee must consider , that it is the will of God there should be such euils in his church ; and therefore should labour to bee so farre from offence , that hereby wee bee rather prouoked with more cheerefulnesse and courage to loue and embrace religion . And hast patience , and for my name hast suffered , &c. Here is set downe the dealing of this church against these false Apostles in all their persecutions . But first note the coherence of this vertue with the former : Thou hast suffered trouble , and hast had patience . Quest. How can these stand together ? It is against mans nature in trouble to be patient : for troubles and afflictions make men discontent , and to fret against God and man. Answ. They stand not by nature ▪ but by grace , Rom. 5. vers . 4. Tribulation bringeth forth patience : namely , to all those that haue receiued to beleeue in Christ ; for to them God giueth the spirit of meekenesse in their troubles , shedding 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 thēselues 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 (a) 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 har● , 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 booke● 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 back● 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 damn●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 (a) 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 (b) would compasse sea and land to make a man a pros●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 , ver . 22.23 . IV. Euery priuat man must professe and defend the true religion of Christ against all the enemies thereof . 1. Pet. 3.15 . Be readie alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you . And this confession must be , not onely in word , but in deed . For by a blamelesse and holy conuersation euerie christian holdeth foorth the word of life , Phil. 2 , 15 , 16. Seeing the maintenance of true religion is so excellent a worke : wee must be admonished euery one in our place , to take paines in all the duties that belong vnto vs : that by vs Christ● religion may be furthered . For Gods church is not called the piller of truth , onely because the minister thereof maintaineth Gods truth : but also because euery member of the church is as a piller in his place to maintaine and professe the true doctrine of Christ for his glory . Besides , this is a duty of the first table , and therefore we must haue more speciall care for the performance thereof . And thus wee see the two meanes whereby the church of Ephesus opposed her selfe against false teachers . And hast not fainted . Here Christ setteth downe in what manner this church laboured to maintaine his true religion , and thereby his honor and glory : namely , by constancie and perseuerance in labour . This is an excellent vertue , and a notable example for vs to follow : for we through Gods goodnesse haue the true religion of Christ among vs , and for many yeares sundrie among vs haue maintained the same against all enemies , though not without some trouble and danger . Now this which hath beene done is nothing , vnlesse we hold on our good course constantly , and labour vnto death in the maintenance thereof . This exhortation is the more necessary , because we know not how long we shal enioy the gospel with peace ; for vsually after long peace God trieth his by persecution : neither know we by what meanes of triall God will exercise vs. Therefore as we now professe the Gospell , so let vs continue constant therein , and not turne with time or state : for then wee loose our cōmendation at Christs hands . And thus much of the commendation of this church for her vertues . Verse . 4. Neuerthelesse I haue somewhat against thee , because thou hast left thy first loue . These words containe the second part of the proposition of this Epistle , to wit , a sharpe and seuere reproofe of this church for decay in grace ; as will appeare in the opening of the words . Neuerthelesse I haue somewhat against thee , Here Christ speaketh as a Iudge vnto this church , and to the minister thereof , and layeth this action vnto their charge : that they had left their first loue , that is , that loue which they bare to God , and his religion , and to their brethren , at that time whē they were first called vnto the profession of the gospell . This loue they are sayd to haue left , not as though they had quite lost it , but onely because they suffered it to decay , and to waxe cold in good workes . But some will say they are before commended for their zeale and labour for Gods glory ; and for their seueritie against false teachers : how then had they left their first loue ? Answ. At this time when Christ doth thus reproue them , their loue was commendable ; but yet it was nothing in regard of that which they had at their first conuersion . If Christ haue something against this church for leauing her first loue ; then no doubt he hath something against the church of England , and against vs at this day ▪ howsoeuer wee may persuade our selues that we be high in his fauour , yet we are in the like , or a worse estate than this church now was : for a great part of the body of our church hath left off their first loue : and the greatest part hath no loue at all . That many haue left their first loue is too too euident . For such as in Queene Maries time were content to suffer much for the Gospell , as the histories of our church do shew , after they inioyed a little quietnesse became meere worldlings , as their liues haue testified afterward . And in such congregations where the word hath long bin preached , this is too apparant that men who for the space of twentie , of ten , or seuen yeares haue shewed feruent loue to Christ and his Gospell , and to their brethren , do now fall away and shew none at all . He that hath but halfe an eye , may see many for a yeare or two very forward and zealous in religion , who soone after suffer pleasures , profits , or preferments to drawe them quite away : some I confesse through the mercie of God are free from this decay . But there is yet a more grieuous fault among vs : for the greatest part of our people haue no loue at all . These are the dayes whereof Christ sayd (a) loue should waxe cold . And whereof Paul sayd , Men should be (b) louers of themselues : for take the most congregations where the Gospell hath bene long preached , yet you shall find that the hearers are neither bettered for knowledge nor for obedience , but remaine still as ignorant and profane as euer they were . This argueth that they haue no loue of God in their hearts , though they haue a formall profession of his name in their mouth : For where the loue of God is , there most needs bee increase in knowledge , in grace , and in obedience . Againe , see how men generally walke in their callings , and therin behold a meere defect of loue . All the paines they take is for their priuat gaine and pleasure ; no regard is had of Gods glory , of the maintenance of true religiō , and of the good of their brethren : herein their owne consciences shall be the witnesses . So that generally this may be said , We haue no loue at all . What an action then shall we thinke hath Christ against vs ? It must needs bee grieuous ; and so our case fearefull and dangerous . If an earthly prince and potentat had an action against vs , and his case were good , it would make vs looke about vs , yea to tremble and quake , and to be at our wits end . Behold , not a worldly prince but the king of heauen and earth hath a matter against vs , iust and grieuo●●● oh how should this moue vs to search our selues , to trie our estate , and to humble our selues vpon the knees of our heart before his maiestie . We may not imagine that this charge of Christ doth not concerne vs : the conclusion of this Epistle shewes it belongs to all that haue eares to heare . And therefore we should labour to preuent Gods iudgement , by iudging our selues for our decay and want of loue . Againe , this rebuke of Christ for decay of loue , should teach vs to labour for increase in loue to God and to our brethren ; adding grace to grace in our harts , as we adde day vnto day in our liues , that so our loue may obound : read 1. Thes. 4.1.9 , 10 , where Paule vrgeth this dutie at large : he confesseth they did loue one another , and yet beseecheth them to increase therein . Phil. 3.13.4 . in Pauls person we haue a worthie president , which we must follow , if wee thinke to come whither he is gone before : though hee had gone farre in the loue of God , yet he laboured to perfection , and therefore considered not that which was past , as resting in it , but rather how farre hee was too short , that so he might vse meanes to increase in loue , and in all other good graces , till hee come to perfection . A christian mans life is a way that leadeth to heauen , wherein we once setting foot , must ●uer go forward , and not stand still or turne backe , lest we neuer come there . The state of a christian is like vnto a child , which still groweth till it come to a perfect strength : and so must euerie child of God labour to grow in the graces of God , till they bee perfect men in Christ : For if they stand still , Christ hath something against them . The Rhemists in their annotations abuse this place , to proue that a man may quite fall away from grace . Therefore to cleare this text , and to confirme our hearts in the truth of Gods word , thi● question must be scanned , Whether a man may quite fall away from grace ? Answ. Grace in Scripture is taken two wayes : First , for that fauour of God whereby hee accepteth of some for his children in Christ. This is the first grace and the fountaine of all other : and taking grace in this sense , I say , that the signes of grace and the sense thereof in the heart , may be lost : But the f●●our of God it selfe cannot bee lost of them that truly beleeue . When an earthly father is displeased with his child for some notorious crime , hee will turne the signes of his fauour into signes of displeasure , and shew the same partly by words , and partly by stripes : and yet he still continueth his father , and holdeth him for his sonne , without any purpose to disinherit him : Euen so God dealeth with his children ; for their sins and corruptions , he will turne away his louing countenance from them , and change the signes of his fauour into anger and displeasure ; when as yet the good purpose of their adoption is not altered , but remaineth firme for euer : and God is still their father , though an angrie father through the prouocation of their sinnes . Secondly , grace in Scripture is taken for the gifts of grace which are bestowed on them that beleeue in Christ. These gifts of grace be of two sorts , some more principall , of absolute necessitie vnto saluation , without which none can bee saued ; as faith , and also hope , and loue , which proceed from faith . There be others also lesse principall , which be very profitable and requisit , yet not absolutly needfull vnto saluation : As the feeling of Gods fauor , alacritie in prayer , & sense of ioy and comfort in the holy Ghost . These lesse principal graces may quite be lost . The principall graces also may be decayed , lessened , and couered , in regard of operation , euen in Gods children : but quite extinguished they cannot be , for God vpholdeth them by perseuerance ; where faith , hope , & loue are once truly wrought by Gods spirit , they are neuer wholly or finally taken away , but onely in part , and in sense and feeling for a time . This answer is agreeable to this text , for the church of Ephesus is here blamed , not for quite loosing her loue● but because she had left her first loue , suffering it to decay and waxelesse than it was at their first conuersion . And because this doctrine is oppugned earnestly , not onely by the church of Rome , but also by some churches and schooles of the Protestants : I will first shew the truth hereof out of Gods word , and then scan the cheefe reasons that are brought against it . That grace cannot bee wholly and finally lost , these reasons proue : I. Matth. 16.18 . The promise is made to Peter , and in him to all the faithfull : That vpon that faith which he professed , Christ would build his temple , and the gates of hell should not preuaile against it . Which last words must be marked , for they intimate , that the diuell with his adherents would shew much force and violence against the faith of the elect , but yet they should neuer get the victory , or ouercome it wholly . II. Matth. 24.24 , Christ foretelling that false Prophets should come , sayth : They should seduce , if it were possible , the very elect . Where he taketh this for graunted , that the elect , albeit they may bee assaulted greeuously , yet they can neuer be wholly or finally drawne away from their faith . III. Iohn . 10.27 , 28 , My sheepe heare my voyce ( sayth Christ ) and I know them , and they follow me : and I giue vnto them eternall life , and they shall neuer perish . To this they answer : It is true , they shall neuer perish , so long as they remaine the sheepe of Christ. But that cauill is cut off in the next wordes : Neither shall any plucke them out of my hands , my father which gaue them me , is greater than all , and none is able to plucke them out of my fathers hands : And therefore neither the deuill , nor the world , nor the flesh , can by any temptation draw the sheep of Christ from their faith , and make them to be no sheepe . IV. Reason . Iohn . 3.36 . Hee that beleeueth in Christ hath eternall life . They say hee hath it in hope , and no otherwise . I answere ; if they haue it in hope , they shall neuer perish : (a) For hope maketh not ashamed . V. Reason . Rom. 8.30 . Whom hee predestinat , them also he called : and whom hee called , them also be iustified : and whom hee iustified , them also be glorified . Those which are elected , called , and iustified by faith , must needs be glorified , and therefore cannot fall away finally : for such shall neuer be glorified . And in the end of the chapter , vers . 38. hee addeth ; That neither death , nor life , Angels , principalities , nor powers , nor any thing els can separate vs , viz. the faithfull , from the loue of God , which is in Christ Iesus our Lord. But if the faithfull might fall away finally , then they might be seuered from the loue of God. VI. Reason . Rom. 11.29 . The gifts of Gods calling ( that is , the peculiar gifts that pertaine to saluation ) are without repentance . They say it is true , God indeed neuer repenteth him of his gifts : but yet a man may perish and fall away , because he may refuse and reiect Gods grace giuen vnto him . This answere is friuolous , maintaining this absurditie , that the powerfull will of God should be broght vnder the silly will of the creature : if man could repell Gods grace giuen vnto him , then should mans will take place , and Gods will bee made frustrate and void . VII . Reason . 1. Iohn . 3.9 . Whosoeuer is borne of God sinneth not , because his seede remaineth in him : neither can bee sinne , because he is borne of God. How is that true , for chap. 1.10 , Hee that sayth he hath not sinned , maketh God a lyar , and his word is not in him ? Answ. The place must bee vnderstood thus : He that is borne of God sinneth not , that is , with full consent , and with all his hart . Sinne doth not raigne in him : for the regenerate man consisteth of two parts ; flesh and spirit : he sinneth not as hee is spirit , that is , regenerate ; but as hee is flesh and sinfull . His will sinneth not as it is spirituall , but as it is carnall . The papists say , Indeed he sinneth not , so long as he continueth to be borne of God. But this shift is cut off by the wordes of the text , Neither can be sinne , because the seede of grace , euen the word of God abideth in him . This place plainely proueth , euen in the iudgement of the Papists , that the child of God cannot wholly or finally fall from grace . They say it is a hard place , and indeed they cannot answere to it . VIII . Reason . If a man may finally fall from grace , then may hee bee wholly cut off from Christ : for grace is neuer wholly lost , till a man bee quite cut off from Christ. But it cannot bee , that a member of Christ can be quite cut off : for then it should follow , that one and the same man must bee often ioyned to Christ ; namely , so often as hee falleth by sinne , if he would be saued . Whereupon this would also follow , that one and the same man must be often baptized : for Baptisme is the Sacrament of incision , the meanes of admission into the church , and the seale of our vnion with Christ. But Rebaptization may not bee admitted . The church of God denieth it vpon this ground , because a man is onely once borne of God. IX . Reason . Christ teacheth vs to pray thus , Leade vs not into temptation : that is , suffer not Sathan and sinne wholly to preuaile against vs , and finally to vanquish vs. This petition being taught by Christ , must needes be lawfull , and according to Gods will : and therefore hereunto , as to euery lawfull petition , belong these two things : First , Gods commaund to make it : Secondly , his promise to assure vs , it shall bee graunted . Whereby this is euident : That there is in Gods word a promise , assuring euery child of God , that hee shall neuer wholly be conquered of the deuill : and therefore he can neuer wholly or finally fall from grace ; for if hee might , then were he wholly ouercome in temptation . The contrarie arguments be of three sorts ; places of scripture , Examples , and Reasons : for the first , Exod. 32 , 32. When the Israelits had sinned that great sinne of Idolatrie , Moses prayeth God to forgiue them ; If not ( sayth he ) blot mee out of thy booke . Hence they gather , that a child of God may bee blotted out of Gods booke of life , and so finally perish . Answ. That place must be vnderstood with this condition : If is be possible ; as in the like prayer it is expressed by Christ : Father , if it be possible , let this cup passe from me . This condition must needs be added : for els wee must say , that Moses prayed for that which he knew was impossible ; namely , that one priuate man should suffer eternall punishments for the sinnes of others , though in temporall punishments such a thing may be , yet in eternall , it is impossible . Againe , Moses in this prayer doth principally shew his exceeding affection and zeale for Gods glorie , and for the safetie of his brethren , both which hee preferred before his owne life ; as if hee should say : Lord pardon them , and rather than thy name should loose glorie , blot me out of thy booke . The like affection was in Paule , when hee sayd , (a) He could wish himselfe to be separate from Christ for the loue of his brethren the Iewes . They further vrge the Lords answere to Moyses , vers . 33. Whosoeuer hath sinned against mee , I will put him out of my booke . But as the Lord therein answereth to Moses prayer , so must it bee vnderstood , with the like exception . II. Obiect . Ezek. 18.24 . If the righteous man turne away from his righteousnesse , and commit iniquitie , and doe according to all the abhominations that the wicked man doth , shall hee liue ? All his righteousnesse that hee hath done shall not be mentioned : but hee shall die in his sinne . Here ( say they ) it is plaine , that a man may fall from grace ? Answ. Righteousnesse is twofold : of the outward action , and of the person . So Paule distinguisheth , when he desireth to be sound (b) not in his owne righteousnesse , which is of the law ; that is , such as was in him while hee was a Pharisee : but in the righteousnesse of Christ. The righteousnesse of the action is , when a man for outward actions keeps the law of God. The righteousnesse of the person is that , whereby a man is accepted righteous before God. And answerable hereunto , there be two kinds of righteous men : one that is outwardly righteous before men , thogh not indeed : The other , that is truly righteous before God. Now of the former of these two , must that place be vnderstood : for the Lord there pleadeth with such as did esteeme and auow themselues to be righteous , saying : Their fathers had eaten soure grapes ; that is , had sinned , and they were punished for their fathers offences , though they were righteous : And the Holy ghost speaking according to their own conceit and opinion of themselues , calleth them righteous : and of such it is true they may turn from their righteousnesse . III. Obiect . Luk. 8.13 . Some beleeue for a time , and in time of temptation goe away . Answ. There be three kinds of faith : Historicall , Temporarie , and sauing faith . In Histo●icall faith , is knowledge of the word of God , with assent vnto it . In temporary faith are three things : knowledge of the Word , Assent , and Approbation also , with some ioy . In sauing faith , there are foure things : Knowledge , Assent , Approbation , and Apprehension : that is , an applying of the promises of God vnto a mans selfe ; whence proceedeth some ioy . And answerably , there are three kinds of beleeuers . I. such as know the word of God , but yet haue no loue thereof . II. such as know it , assent vnto it , and reioyce in it also , for a time . The third are such as apprehend the promises , and apply them to themselues . Now the two first kinds of faith may bee left : and the two first kinds of beleeuers may fall away , whereof Saint Luke speaketh : But hence it followeth not , that sauing faith , may be lost ; for he that is endued therewith , can neuer fall away . But faith ( say they ) is onely one , Ephes. 4.5 . There is but one faith , one God , one hope , and one Baptisme . Answ. By one faith is there meant one religion , and doctrine of saluation : as elsewhere is vsuall , by the name of faith . 1. Tim. 1.19 . Their second kind of arguments are Examples : which are chiefely two : one of Adam , the other of Dauid , For Adam ; they say he was created righteous , and yet hee fell wholly from grace : and therefore any beleeuer now , may much more fall away , who haue farre lesse grace than he had . Answ. This Argument is not good : for though Adam had a greater measure of grace than we now haue , yet our grace hath a greater priuiledge than his had : his grace came by creation ; ours is by redemption and regeneration . Adam had the first grace , to bee able to obey ; but he wanted the second , to be sure to perseuere : because God would permit his fall , to make a way both to manifest his iustice and mercie in our redemption by Christ. But the child of God after his conuersion , wherein hee hath the first grace to repent and beleeue , hath also an infallible promise , That he shall receiue the second grace , to abide in that faith . And therefore Paule sayth : I (a) am persuaded , that hee which hath begun this good worke in you , will performe it vntill the day of the Lord Iesus Christ. And againe , (b) The Lord is faithfull , who will stablish you , and keepe you from euill . Secondly , Dauid ( say they ) by his two grieuous sinnes fell wholly from grace ? Answ He fell indeed grieuously , but not wholly : for after his fall hee contemned not Gods word , he hated not God , nor despaired of mercie ; which hee must haue done , if he had fallen wholly . And therefore he had remorse for his sinne , so soone as the Prophet Nathan come vnto him . But ( say they ) hee prayeth God to create a new heart in him , therefore hee had then no grace : For creation is a making of that which hath no being . Answ. Dauid then speeketh not as he was before God , but as hee was in his owne sence and feeling : for by his sinnes Gods graces were sore decayed . But ( say they ) hee repented not for the space of one whole yeare : Now where there is no repentance , there is no faith , and consequently no grace nor pardon . Answ. In repentance there be two things : the gift of repentance , and the act and practise thereof . The gift of repentance was in the heart of Dauid , when he yet lay in his sinnes : but the act thereof lay hid , and he wanted the renewing thereof all that time . Againe , Dauid had the pardon of his sinnes past , though hee had not the pardon of those two sinnes , till hee repented of them . Neither was his repentance lost but decayed onely , hee wanted not the power of it simply , but the practise of it onely in that act . Their third kind of arguments are drawne from equitie and reason . I. Hee that is a member of an harlot , and of the deuill , ceaseth wholly to bee a member of Christ : but a child of God truly beleeuing , may become the member of an harlot , and of Sathan , as Dauid did . Answ. There be three kinds of members ; dead , decaied , and liuing members : a dead member is that which is onely in shew a member : as a legge of wood or of brasse in a mans bodie . A decayed member is a true member , though weak , as is a legge or arme that is taken with a palsie , or sore wounded . But a liuely member is that which doth moue , and do all it functions perfectly . So in the church there be some members dead , and onely in shew ; others feeble and weake , that by reason of some grieuous sinnes are not able to doe their duties . And there bee liuely members , which serue God with an vpright and perfect heart . Now , though a member of an harlot cannot be a liuely member of Christ , because by his sinnes hee weakeneth and woundeth the graces of God ( for euery adulterer and fornicator doth as much as in him lieth cut himselfe off from Christ ) yet hee may bee a decayed member of Christ. And this may the rather stand , because a man is made the member of Christ one way , namely , spiritually ; and the member of an harlot another way , namely , bodily . II. Reason . If a man cannot fall from grace , then preaching , prayer , the sacraments , and all means of perseuerance are needlesse ? Answ. Nothing lesse : for they haue all their good and necessarie vse vnto them which haue grace : euen to make them constant in grace . For where the Scripture teacheth the certaintie of saluation , it implieth the vse of the meanes of perseuerance . Paul in his iourney to Rome was certaine they should come all safe to land (a) by the promise of God : yet when the marines would haue gone out of the ship , Hee telleth the Captaine , vnlesse (b) these stay in , we cannot be saued : because they were the meanes to bring them to land . So when Isay had told Ezekias from the Lord that he should liue fifteene yeares longer , he was thereby assured of recouerie , and yet hee vsed (c) a bunch of figges as a meanes thereof : as also food and rayment to preserue his life afterward . III. Reason . This doctrine of certaine perseuerance maintaineth men in securitie ? Answ. Securitie is twofold , carnall , and spirituall : carnall , when a man regardeth not at all the means of his saluation , but giueth himselfe wholly to the profits and pleasures of this world . Spirituall , when a man relieth on God for his saluation , by beleeuing his promises ▪ and this securitie it maintaineth , but not the carnall securitie : For it teacheth the vse of the meanes of perseuerance , as prayer , hearing , and reading of the word , and receiuing the Sacraments . And thus I conclude this question , That the true child of God , who truly beleeueth , when he sinneth , doth neither wholly nor finally fall away , neither can doe . Lastly , if this were true of this famous Church of Ephesus , which was founded and preserued by the Apostles , that shee suffered her first loue to decay ; then how can it bee otherwise with vs , but that wee should suffer our first loue as well towards God as man , to lessen and diminish ? and that this is so , our consciences will tell vs , if wee looke to that loue and zeale we had at our first calling : and though wee haue not felt this decay , yet we must know wee bee in danger of it continually . And therefore we must take heed that we suffer not our good affections in religion to diminish . Water that hath beene once hot , will afterward be most cold , and freese the hardest : euen so , when our hearts haue beene once heated with the fire of the Lords altar , as true loue , and other graces of the spirit , if we suffer them to decay , we shall become more frozen in iniquitie than any others . The hawke while shee is quicke to take her prey , is set vpon the hand of kings and nobles : but if shee wax weake and die , she is cast off to the dunghill . Euen so while we are hote and cheerefull in loue towards God and his church , wee are carried as it were on Gods owne hand : but if wee faint and decay in loue , we shall be cast lower than if wee had neuer beene so exalted . This loue of God in vs is like a little flame of fire , for the maintaining whereof wee must doe three things : First , take heed of all manner of sinne , which quencheth loue and other graces of the spirit , as water quencheth fire . In the old Testament the priests kept fire burning vpon the altar day and night , to be alwayes readie to sacrifice vnto the Lord : and so must we keep the flame of loue & other graces continually burning in our hearts , that thence we may offer vp acceptable sacrifices of praise and thanksgiuing vnto the Lord. Secondly , we must stir vp the gifts of grace that are in vs , as Paule sayth to Timothie , 2. Tim. 1.6 . vsing a comparison from the fire , which burneth more bright and cleare when it is stirred vp . Lastly , wee must exercise our selues in the duties of pietie , as faith , repentance , loue , and such like : & so shall they not decay . And thus much for the sinne of this church . Verse 5. Remember therefore whence thou art fallen , and repent and doe thy first workes : or els I will come against thee shortly , and will remooue thy candlesticke out of his place , except thou amend . Our Sauiour Christ the faithfull physition of our soules , hauing sharpely rebuked this church , doth here prescribe vnto them a soueraigne remedie against their sinne of decay in loue . Frō whence we may learne , that the law whereby sin is reproued is to be taught , but yet with this qualification , that withall the doctrine of the Gospell be ioyned thereunto , that the sinnes which are ripped vp by the law , may be cured by the Gospel . This is Christs manner of preaching in this place , whose practise is a most worthie platforme for all his ministers : for we haue no warrant at this day to preach the law barely , which onely maketh the wound , without the Gospell which alone sheweth the remedie . This remedie here prescribed is of speciall vse , and worthie our consideration : generally , by it we haue direction to answer to two necessarie questions of practise , which often fall out in the life of man. First , a man is effectually called to professe the gospell , and yet after his conuersion , either through the corruption of his nature , or by the temptation of the diuell and the world , falleth into sinne againe : what must this man do for his recouerie ? Ans. He must remember whence he is fallen , and repent of those his sinnes , and do his first workes . The second question is this : A man that hath all his life long liued in ignorance and sin , is now touched in conscience for his loose life ; how shall this man escape the wrath of God , & become reconciled vnto him ? Ans. He must first remember whence hee is fallen by Adams sinne , and by his owne transgressions : Secondly , hee must repent of his sinnes : Thirdly , endeuor to do the first workes , whereto he is bound by the law of creation , & so shal he escape the wrath of God , and be receiued into his loue and fauour . In particular , this remedie hath three parts : The first , Remember whence thou art fallen : The second , And repent : The third , And do thy first workes . The words following , Or else I will come against thee , &c. Are a reason of this remedie to persuade them to do the duties prescribed . For the first , Remember whence thou art fallen ; The words beare this sence : Examine thy selfe throughly , & see in thy selfe the decay of thy former loue : and then ponder the same in thy heart seriously and throughly . Here Christ inioyneth to this church two duties . I. Examination , whereby shee must descend into her owne heart , and search out her owne wants ; especially the want of her loue to God , to his word and to her brethren . II. Consideration , whereby she must often thinke of these her wants , and lay the same to her heart vnfainedly . This course which Christ taketh with this church , teacheth vs first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate , that so hee may search out his owne wants , and deeply consider of the same . For this very thing Ieremie blamed the people in his time , that no man sayd with himselfe , (a) what haue I done . And Christ layeth this sinne to the charge of the people of the old world , that they were ignorant of their estate , (b) They knew nothing till the floud came and ●●oke them all away . And this is the common sin of this age : no man almost doth examine himselfe & consider in his hart his owne estate , by reason of his sinnes and wants . Nay , men are growne to this , that they count it a meanes to breed melancholie , and therefore do ●lie the practise of this dutie , and so nuzzell themselues in their fearefull securitie . Secondly , here wee learne that it is a speciall dutie for them that liue in Gods church , to be throughly acquainted with their owne estate : to examine and search out their owne sinnes : and often to consider seriously of their particular wants . Zephanie preaching the doctrine of repentance vnto the people , beginneth thus : Search ye , search your selues oh nation not worthie to be beloued . Where the word translated ( search ) signifieth such a search as a man would make for some small thing in a great heape of chaffe . This is the Lords counsell , Hag. 1.7 . Consider your owne wayes in your hearts : and it must be our practise if we would be saued . This duty is the beginning and ground of true repentance , and therefore Christ here giueth it the first place ; for no man can truly repent before hee bee acquainted with his owne infirmities , and with his owne fearefull and damnable estate , by reason of his sinnes . And therefore Dauid saith , (c) I first considered my wayes and then I turned my feete into thy testimonies . The cause why so few in the world doe truly repent , is want of consideration from whence they are fallen : and what bee their sinnes and the dreadful iudgements thereby deserued . For till the mind doe truly conceiue her owne miserie , the hart can neuer rightly hunger after mercie : Sinne must bee our greatest woe , before Christ become our chiefest ioy . The second part of this remedie is Repentance i● selfe , for after a man is well acquainted with his wants , and hath throughly considered of his owne misery , then he commeth to repent . In the handling hereof fiue points are to be obserued . I. What repentanceis . II. How it is to be practised . III. Who commandeth it . IV. To whom it is commaunded . V. For what they must repent . For the first . Repentance properly is in the mind , as the word in this place doth import : for it signifieth thus much , After some follie or ouerslip to be better aduised . Repentance then in the mind is a change from euil to good , or a turning from sinne vnto God , Act. 26.20 , Repent and turne to God. Which latter words expound the former , & plainly shew what repentance is . And this change in the mind standeth in this resolution , whereby a man by Gods grace purposeth to leaue all his former sinnes , and to cleaue vnto God in holy obedience vnto all his commandements : And when this resolution is in the mind , therwithall followeth a turning of the whole man in will , in affections , and in all the actions of his life . This appeareth by that description of the practise of repentance , which Paul reduceth to seuen heads , viz. Care ▪ clearing of themselues , indignation , feare , great desire , zeale , and reuenge , 2. Cor. 7.11 . wherof some are renewed affections , and some reformed actions . Hereby appeareth that their description of repentance is not so fit & proper , which say it standeth in these three : contrition , faith , and new obedience . For contrition is not a part of repentance , but a cause thereof , and so is faith , as Christ teacheth in his well-knowne Sermon : (a) Repent , and beleeue the Gospel : where they are plainly distinct . And indeed a man must first beleeue in Christ , and then followeth repentance , and for new obedience it is not a part of repentance , but a fruit thereof . Others make regeneration and repentance all one , but that cannot so well stand : for regeneration goeth before , and repentance followeth after as a fruit thereof , for godly sorrow which is a part of regeneration , causeth repentance . The minde therefore must first be renewed , & then it turneth it selfe vnto God , and withall turneth the whole man. And thus wee see what true repentance is . II. Point . How must repentance be practised ? The practise of it standeth in two things : in true humiliation , and true reformation . In humiliation a man humbleth himselfe vnder the hand of God , making true confession of al his sinnes , from a sorrowfull heart , condemning himselfe for the same , and earnestly crauing pardon for them at the hands of God in Christ. Reformation is a change of all bad actions into good ; and if case require , a making of satisfaction vnto others for iniuries done vnto them : example hereof wee haue in Dauid ; who hauing committed those two great sinnes of whoredome and murder , when he was reproued by Nathan , repented , confessing his sins , and made the one and fiftie Psalme , and ( as it is thought ) the 32 Psalme , therein notably shewing both his humiliation in heart , and reformation of life . So Manasses , when he was conuerted , (b) he repented , humbling himselfe before God , and praying for the pardon of his sinnes , God heard him : And thus came the prodigall child vnto his father , saying (c) Father I haue sinned against heauen , and before thee , I am not worthie to be called thy sonne , make me one of thine hired seruants . And so in all the Psalmes of repentance wee shall see these duties of humiliation and reformation , ioyntlie practised : as Psal. 6. and 38. and 77. and 130.143 . Here then consider the fearefull practise of the church of Rome in their doctrine of repentance , receiued generally for many hundred yeares . Repentance with them standeth in three things : In contrition , in confession of all his sinnes to the Priests , and in satisfaction to God by good works . But all these things may a wicked man doe : For Iudas was greeued for betraying his maister ; he confessed his sinnes ; and also gaue againe the money wherwith he was hired . A second abuse is , that they make contrition a part of the practise of repentance : by contrition we must vnderstand remorse of conscience for sinne ; which is no grace of it selfe , though it may bee an occasion thereto in Gods elect . A third abuse is , that they prescribe a confession of all a mans sinnes vnto men ; which i● a gibbet for any mans conscience : wherein they require more than God doth . A fourth abuse is , that they require satisfaction to Gods iustice by mans good workes ; whereby they ouerthrow satisfaction by Christ , and exact that of men which none is able to performe . We therefore must reiect their wicked doctrine , brought by the diuell into Gods church , and embrace that sauing repentance which standeth in true humiliation and reformation . III. point . Who is it that commandeth repentance vnto this church : namely , Iesus Christ. Many , not onely Papists but Protestants , gather vpon this & such like commandements , That God giueth to euerie man sufficient grace to repent if he will : For else ( say they ) hee should but mocke them , in bidding them repent : considering that without his grace it is as impossible for any man to repent , as for a man to rise and walke that is fast bound hand and foote . Ans. This collection is vnsound : For the manifestation whereof , I wil first lay down the grounds of the true answere : and then apply the same . First , this commaundement to Repent , is not giuen to euerie man , but only to the church of God , or to that people which is to be a church : and God giueth it to them for this end , that hee may gather among them his elect . In Gods church there be two sorts of men : Elect , and Reprobat : both which are mingled in this life . Now when the commaundement to beleeue and repent , is giuen out in Gods church , it is directed properly to the elect ; and to the other whom God hath refused only by consequent , because they are mingled with the elect . Againe , these commandements bee giuen to the elect for two causes . I. To teach them , not what they are able to doe of themselues ▪ but what they ought to doe . II. To ●e an outward meanes to bring them to repent and beleeue . For with the commandement Christ is present by his spirit to worke in the elect grace to repent and beleeue . Phil. 2.12 , Worke out your saluation in feare and trembling : rendring this reason in the next words , For God worketh in you both the wil and the deed . In the church there be some reprobates who haue the same commandement giuen vnto them : but for other vses : as I. to keepe them in outward order . II. to teach them their owne impotencie . III. and principally , that God in his iustice may make them void of all excuse at the last day . From hence I answer thus . This proposition is not true , to wit , If God command men to repent , then he giueth them grace to repent , vnlesse it be thus qualified ; That God command them to repent , for this end that they may practise repentance . For God giueth out his commandements for diuerse ends : Some that they may be practised : & others , to take from men al excuse in their disobediēce . Thus he commaunded Pharaoh to let the people go ; that by his disobedience his heart might be more hardned , and God more iustly manifest his glorie in his destruction . So hee commaunded Isay to go & preach vnto the people : not for their conuersion , but to (a) blind their eyes , and to harden their harts . And so he commands the reprobate to repent : but neither directly , as hee doth his children , in whom he intends the practise of repentance ; but by consequent , because they liue among his children : nor yet with intent they should obey , but rather to harden them , and to make them inexcusable , because of their sinnes . And therefore in them his commandement cannot import anie abilitie to obey . IV. point . Who bee commanded to repent ? namely , The Church of Ephesus , that is , the minister with the whole body of the church . This may seeme strange that he should command them to repent , seeing they had alreadie repented at their conuersion . Here therefore wee must learne that there bee two degree● in the practise of repentance : First , the beginning of repentance : Secondly , the renewing of the same . And in those two consisteth the whole state of a christian mans life . He must begin to repent when he is receiued to mercie : he must renew that repentance for his daily offences . If God therefore haue giuen ●s grace to repent , we must not content our selues with that good beginning , but adde more repentance daily vnto it . For no man liueth that hath receiued grace to repent , but hee seeth in himselfe continuall cause of renewing the same , by reason of his daily s●il● and wants ; for euery sinne decayeth grace , which must be repaired by a new practise of repentance . This dutie must needs be practised . It is the most dangerous case that can bee for any man to lie in sinne , for sinne makes a man liable to all Gods iudgements . And it is not so much the act of sinne , as the lying in sinne that bringeth damnation . For this cause Paule 2. Corin. 5.20 , speaking to those that were reconciled to God , doth still most ●arnestly beseech them to be reconciled vnto him , saying , We beseech you in Christs steed , as though God did beseech you through vs ▪ that ye be reconciled to God : Intending thereby to prouoke them to the daily renewing of their repentance , that thereby they might get a more full assurance of their reconciliation . V. point . For what must they repent ? namely , for the decay of their loue : not for the want thereof , but for that they suffered it to waxe lesser , both towards God , and his word , and towards their brethren . The same thing is spoken to vs dayly in the ministerie of the word : that whereas our first loue is gone , many hauing fallen from it , and moe hauing none at all , wee would vnfainedly repent of this our decay and want : that if wee haue had loue , and now waxe cold , wee may renew it ; and if we neuer had it , we may labour for it ; that so we may be answerable to his blessed desire . And here obserue , that Christ enioyneth vs a strait repentance . It is not ynough for men to repent them of grosse sinnes , as whoredome , theft , drunkennesse , and such like : but they must repent them of their want● of grace , as of the knowledge , and feare , and loue of God , and of brotherly loue , and of decay in any grace , bee it neuer so little . Wee haue many iusticiaries in conceit , that bee Pharisaically minded , thinking too well of themselues , that they need no repentance , because they liue ciuilely , and are not tainted with grosse sinnes : But these consider little what God doth here require ; euen repentance for our secret wants and decayes . And great reason it should bee so : for els to what end should we examine our selues of our secret wants , vnlesse wee should repent vs of them , hauing found them in vs ? Againe , if this church must repent for her wants ; then what great cause haue we to repent in this last age , of Atheisme , a grosse and common sinne : of outward pride in apparrell , a sinne flat against Gods word : and for contempt of the gospell ; a sinne that enlargeth it selfe more and more among vs. And for crueltie , and want of mercy and compassion , all which are rife in our church : and may more easily remooue the candlesticke from vs ; then want of loue could remooue the candlesticke from this church . And thus much for the second part of this remedie . The third part of this remedie is , to do their first workes : that is , shewe the like zeale and feruencie of loue to God , to his word , and to their brethren , that they did at the first time of their conuersion . This duty Christ addeth to the former ; because true repentance neuer perisheth in the heart , but alwaies breaketh out into action in the life . Here then is an excellent lesson for vs to learne and put in practise : wee must search our own harts , and see what good things haue bene in vs : what good motions and desires , or good affections . We must also call to mind our former wayes , and see what good things wee haue done : and if in heart or life we find decay , we must recouer our losse , and seeke to do our first workes , and striue to continue so doing to our liues end , that so wee may escape this heauie charge of decay in grace . Thus much of the parts of this remedie . If not , I will come against thee shortly , and remooue thy candlesticke out of his place , except thou amend . In these words Christ layes downe a reason to persuade the church of Ephesus to the practise of the former remedy ; especially for repentance . This reason containeth three parts . I. A generall commination in these words , If not , I wil come against thee shortly . II. A particular threatning of a particular iudgement , And remoue thy candlesticke out of his place . III. The condition of them both : except thou amend . I. point . If not , I will come against thee shortly , that is , if thou do not practise this remedie and the duties therein prescribed , especially the dutie of repentance ; then will I come against thee shortly . The words may as well bee read thus , If not , then will I come to thee shortly : For so they are in the originall , and doe containe in them sufficient and profitable instruction . God is said to come to any people two wayes , in mercie , and in iudgement . In mercie when he testifieth his presence by workes of mercie : As when Christ in spirit went vnto the old world and preached vnto them in the person of Noe an hundred and twentie yeares before the floud , 1. Pet. 3.19 , 20. Secondly , God commeth in iudgement when hee testifieth his presence by iudgements . In the second commandement God saith , He wil visite the sinnes of the fathers vpon the children , that is , he will make inquirie among the children for the fathers sinnes , and if hee find them to liue in the same sinnes that their fathers did , then will hee punish them , this is properly to visit . So in this place , If thou repent not I will come vnto thee , and testifie my presence , not in mercie but in iudgement . In this generall threatening we may obserue : that when a church or people decay in loue to God , to his word , or to their brethren ; or els lye in any sinne : then God prepareth himselfe to come vnto them in iudgement , Amo● 4.12 . Because I will doe thus and thus vnto thee , for thy sinnes , therefore prepare to meete thy God , Oh Israell , meaning , that because they lay still in their sinnes , therefore he would make knowne his presence by more fearefull iudgements . This doctrine according to Christs direction is to bee applied to vs and to our church : for the sinnes that were in the church of Ephesus are the sinnes of our church and people . They decayed in loue to God , to his word , and to the brethren , so doe we . Nay , generally there is no loue at all in vs , as hath been shewed : and besides these wants , there be many other grosse sinnes wherein our church and people doe lye , as in Atheisme both in iudgement and practise ; in contempt and neglect of Gods worship and true religion ; in crueltie , oppression , and want of mercie : and that which is more , though God summon men to repent by his dayly iudgements , yet few or none by true humilitie prepare to meete God , and to preuent his iudgements . Securitie spreads it selfe ouer the whole bodie of our people . And this being our case and state , it must needes bee , that God hath beene long since in comming to vs by his iudgements , and a● this day he is still comming , because we still decay in loue and other graces , and more and more goe on in sinne . So that if we thus continue , the truth is , hee will come shortly vnto vs , and that by most fearefull iudgements . For this was written to the church of Ephesus , to be a direction , not onely vnto them , but to all churches to the end of the world , that be in the like or worser case . What shall wee then doe ? Our dutie is taught vs in these words ( If not ) that is , if thou repent not . Wee must preuent the Lords comming in iudgement by vnfained repentance : euery man and euery familie apart must repent priuately , and the whole Church openly and publickely : no way else wee haue , to stay the Lords comming against vs by his fearefull iudgements . The second part of this reason , is a more particular threatening than the former : And will remooue thy candlesticke out of his place . Where hee sheweth with what particular iudgement hee will punish this church : namely , by remoouing away the candlesticke . The meaning whereof may bee gathered out of the former chapter , where particular churches were called candlestickes : therefore here hee threateneth to remooue his church from the citie of Ephesus , to take away the Ministerie of his Gospell , and the profession thereof ; and in his iust iudgement to send among them , Ignorance , Apostacie , and Heresie , in steed of the knowledge of his truth . This particular iudgement must be referred to the first words , If not : that is , if thou repent not , this will I doe ; I will make thee to be no Church , and take my Gospell from thee . In this particular threatening , three points are to bee obserued : one concerning the Minister ; the second concerning the whole body of the church : the third concerning euery priuat man. Touching the Minister note this : If he shall decay in loue to God , to his word , or to his brethren , or if hee lye in any one sinne knowne to himselfe , it is a meanes to depriue him either of his calling , or of Gods gifts bestowed on him : for this threatening is here directed especially vnto the Angell of this Church of Ephesus . When Ieremie had beene wanting in deliuering the Lord● will vnto the people , partly for feare , & partly through impatience : then the Lord becomes a Prophet vnto him , saying , If thou (a) returne , I will bring thee againe , and thou shalt stand before me . Whereby hee would giue him to vnderstand , That if hee returned not , he should cease to be a Prophet vnto him . The same thing is true of all Gods Ministers : if they decay in loue , faile in their dutie , or lye in any sinne , they must speedily renew themselues by repentance , or els God will depriue them either of their calling , or of the gifts thereof . True repentance and the renewing thereof is needfull vnto all Christians ; but especially to Gods Ministers , if they would continue in his fauour , and stand before him , becomming his mouth vnto the people . The second point concerneth the whole bodie of a Church : to wit , if a Church or people decay in loue to God , to religion , and to their brethren ; or doe lye in any common sinne , they procure hereby the remoouing of the gospell from them , and the abolishing of true religion . (b) The Prophet is a 〈◊〉 ( sayth the Lord ) and the man of the spirit i● mad : This was a great and fearefull iudgement : but mark● the cause ; All is 〈◊〉 thine iniquitie : that is ▪ for the sinne of the whole church doth God send foolish Ministers . If this bee so , then wee haue iust cause in our Church to feare the remoouing of the gospell from vs : for there is a generall decay of loue in many , and in the most no loue at all . Many scorne and contemn true religion , and hate the professours thereof . In regard whereof , wee may wonder at the great patience of God , that yet continueth his gospell among vs : For (a) God giueth men vp to strong delusion , to beleeue lyes , because they loue not his truth . Wherefore , being in this danger , our dutie is , to vse all good meanes to preuent this iudgement of God : which can no other way bee done , than by true and vnfained repentance by the whole Church in generall : and by euery man apart , and euery familie apart . For when God shall speake suddenly against a nation or kingdome , to root it vp , and to destroy it : if that people repent of their wickednesse , the Lord will repent of the plague and iudgement which hee thought to bring vpon them , Ierem. 18. vers . 7 , 8. The third point concerneth euery priuate man : and it is this : If any man decay in loue , or want loue to God and to his brethren , or lye in any sin knowne to himselfe . This is a meanes to remooue the candlesticke from him ; to depriue him of his knowledge and other graces of God. The affection of loue in the heart is like the watch of the clocke : if the watch stand , the wheeles stand : as the watch goeth fast or softly , so goe the wheeles answerably . And so it is in man : if his loue to God and to his gospell doe encrease , then doth his knowledge and other graces of God encrease in his heart : but if his loue decay , then other graces decay : and if loue be gone , then farewell all pietie and true religion . If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached , it is nothing but want of loue . Heb. 3.12 , 13. The Holy ghost sheweth by what degrees men come to fall away from God. First , sinne deceiues them , by drawing them to commit it : then their hearts are hardened by custome of sinning : Thence followes vnbeleefe in maine points of Religion : and so they make Apostacie from God , and set themselues against his truth . Take heed therefore of lying in any sinne , for that is the high way to finall Apostacie : rather striue to encrease in loue vnto God and vnto his word ; and so shall all his good graces encrease in thine heart . Out of this particular threatening some gather , That a man may bee cut off frō Christ , & fall away finally from true faith and repentance . For ( say they ) if a whole Church may bee cut off from Christ , and become no Church : then may any one member of the Church be cut off , and become no member : But a whole church may bee cut off , as here we see , and therefore may any one man. Answ. This reason is not good : there is great difference betweene the state of a whole Church , and of one man that is a true member of Christ. For a particular Church is a mixt companie of true professors and dissemblers : like vnto a field wherein are good corne and tares ; and like vnto a barne floore , wherein is wheat and chaffe mingled together : and yet all are reputed beleeuers , because they professe the Gospell outwardly . Now by reason of this mixture , it may come to passe , that a particular visible Church may fall away , and become no Church : either when the godly are taken away , and hypocrites and dissemblers made manifest : or els when true beleeuers waxing few , are not able to maintaine the publicke profession of the truth against the might and multitude of the enemies , which may dayly encrease . But the case is not so with a particular member of Christ , he cannot finally fall away , as hath beene shewed at large , vers . 4. And thus much for the second part of this reason . The third part of this reason , is the condition of both the former threatenings , in these words : Except th●● amend : that is , I will come in iudgement vnto thee , and take my gospell from thee , vnlesse thou preuent my comming by true repentance . Here note , that all the threatenings of the old and new Testament are conditionall : 〈◊〉 commeth to Niniue , and crieth , yet fortie dayes , and Niniue shall bee destroyed . He sayd no more ; but yet that threatening must bee vnderstood with this exception , vnlesse they repent . Why ( wil some say ) are the threatenings in Gods word propounded conditionally ? Answ. Gods whole will and pleasure is one alone in itselfe : and yet it may bee thus distinguished , to bee partly secret , and partly reuealed . Gods secret will is touching those things which hee hath not made manifest vnto men . His reuealed will is touching those things which are manifested in Scripture , or doe fall out euery day . Now Gods secret will is without condition , for as euery thing commeth to passe , so God willed it : when good things come to passe , them he willeth simply : when euill things fall out , them he permitteth to be done . And to make Gods secret will conditionall , is to bring Gods will vnder the power of man , and to subiect the Creator vnto the creature . But Gods reuealed will is conditionall ; because it containeth the matter of mans saluation : and this manner of propounding it , is a most effectuall way to bring the same to passe , for it keepeth men more in awfull obedience , than if it were absolute . In this condition note this thing , that Christ repeateth it twice , both in the beginning of this reason , If not : and in the end , Except thou amend . Hereby hee would giue vs to vnderstand , That when men commit sinne , and lye therein : or when they decay in any grace , then haue they most necessarie cause to repent , if they would escape Gods fearefull iudgements . And seeing our estate is like to the state of this Church , or els worser by much ( for wee lye in sinne , and thereby cause God to come to vs in iudgement ) as we tender our owne good both in this life and after death , let vs turne from our sinnes and repent , euery man apart , euery familie apart , and the whole church publickely : for repentance is most needfull , els would not the Lord haue doubled this condition . Verse . 6. But this thou ha●● , that thou 〈◊〉 the workes of the Nicolaitans , which I also hate . These words are a second reason to prooue that which was set downe in the second verse : namely , That this Church could not abide them that were euill . In the second verse this was made manifest , by their discouery of the false Apostles : and here he prooueth it by their affection of hatred , towards the workes of the Nicolaitans . These Nicolaitans were certaine heretickes in the primitiue Church that held these two opinions : First , that adulterie and fornication were no sins : Secondly , that men might communicate with the sacrifices of idolaters in their Idoll temples : and according to their opinions were their practises . These heretickes ( as it is thought ) came of one Nicholas , one of the seuen deacons mentioned , Acts 6. who though for a while hee did faithfully discharge his dutie outwardly ; yet after fell away , and became the head of this hereticall sect . But ▪ this thou hast . This Particle But , hath reference to the former verse . As if hee should say , Though this be thy fault , that thou failest in thy first loue ; yet for this I commend thee , that thou hatest the workes of the Nicolaitans . This practise of Christ discouereth the common sinne of this age : which is , to set out in their colours mens faults and infirmities , to their greatest disgrace : and yet by silence and obliuion to burie all their vertues , which are prayse worthie . This ought not to bee so ; wee must follow Christs example , who with iust reproofe adioyneth due deserued praise . If our friend or our foe haue a fault , when we are called thereunto , wee may speake of it , and wee must reprooue them : but yet withall we must commend the good things that be in them . Secondly , Christ here teacheth vs , That it is not sufficient to anymans good estate before God , that hee haue good things in him : for that a man may haue , and yet bee in danger to bee cut off from Christ. Saule had good things in him at the first entrance into his kingdome , but what was hee afterward ? Iohn was verie zealous for Gods glorie , in killing all the idolatrous priests , (a) but he would not depart from the sinnes of Ieroboam . And Iudas no doubt had many good gifts while he was with Christ , but his end was most fearefull ▪ And this church had many good things in her ; yet i● she in danger of being cut off from Christ : And so many among vs haue excell●●t gifts : some for knowledge , some for 〈◊〉 and conceiuing of prayer : & yet for all these they may be cut off from Christ. Therefore wee must not content our selues with these , but labour for the principall which is true , hearty , and vnfained repentance , which wee must dayly renew for our continuall fals . And this will keepe vs in Gods fauour , and from his iudgements . More particularly Christ here commendeth this Church , for hating the errours of the Nicolaitans . Whereby hee would teach vs our dutie if wee bee Christians ; namely , to take knowledge of the sinnes and errours of our times , and to hate the same vnfainedly . Yet note , he commendeth them for hating their workes , not their persons : giuing vs direction how to temper our hatred in the world . We must set it against the sinne , not against the person of any man. Some will say , the Prophets prayed against the persons of the wicked . And Dauid professed hatred of the men , Psalm . 139.21 , Doe not I hate them that hate thee ? Answ. Dauid was an extraordinarie Prophet , and no doubt had this reuealed vnto him , that those his enemies were obstinate , and would not repent . Againe , imprecations of the prophets in Scripture , must bee vnderstood as prophecies of Gods iudgement to come vpon those against whome they prayed . But wee which want that extraordinarie spirit , must keepe our selues to our ordinarie rule : Hate the sinnes , and loue the persons . Further , obserue the workes here hated : namely , Idolatrie , and Adulterie , which are ioyned together in these Nicolaitans . Adulterie is the punishment of Idolatrie ; and Idolatrie the punishment of Adulterie . Spirituall Adulterie is punished with bodily adulterie . This was verified in the old Iewes : when they fell a whoring after strange gods , God gaue them vp to vncleane lust . And it is palpable in the Church of Rome : they being fallen to idolatrie , doe abound in all vncleanenesse : for they tollerate stewes for fornication : and adulterie and Sodomic are common among them . Againe , sundry men may here be well admonished , who will bee of no Religion , because there are many sects and schismes among the professours thereof . These men should consider , That in the best Churches planted by the Apostles , there were sects and heresies , euen in the Apostles times , as here in Ephesus , And therefore no maruell , if there bee sects and schismes among vs at this day . This offence should not mooue any to dislike the gospell : but rather cause them more firmely to cleaue vnto the truth . Which I also doe hate . This Christ addeth to encourage them to goe forward in the vertue for which hee commended them , in hating euill workes : for what could more prouoke them to zeale and constancie therein , than to know they did that which Christ himselfe did ? And here wee see , that Christ would haue euery member of his Church to be like minded , and like affected vnto him , as he was man. Wee must loue those things which Christ loueth , and hate those things which Christ hateth , reioyce wherein Christ reioyceth , and mourne for those things for which Christ mourned . And great reason it should be so : for wee professe our selues to be members of Christ , bone of his bone , and flesh of his flesh , for out of his bloud sprung the Church : and there must bee consent and conformitie betweene the head and the members . Quest. If Christ hated these wicked men , why did hee suffer them to liue , and not cut them off from troubling his Church ? Answ. Because hereby hee would manifest his loue to his Church , and his iustice vpon the wicked : for hee can bring light out of darkenesse , and good not onely out of good , but out of euill . Verse . 7. Let him that hath an eare , heare what the spirit sayth vnto the Churches : To him that ouercommeth , will I giue to eat of the tree of life , which is in the middest of the paradise of God. These words containe the conclusion of this Epistle : the scope whereof , is to excite this Church to the more carefull performance of the duties before prescribed . This conclusion hath two parts : a commaundement , and a promise . The commaundement in the beginning of the verse : Let him that hath a●●are he ar● what the spirit sayth vnto the Churches . In this commaundement note three points , I. who are commaunded : These which haue eares . II. The dutie commaunded : They must heare . III. What they must heare : namely , What the spirit sayth vnto the Churches ▪ I. point . The parties commanded are thus set forth , He which hath an eare ▪ who these bee , Christ doth more fully expound , Matth. 13.9 . when hee saith : Let him that hath an eare to heare , heare . Where he maketh this distinction of hearers : that some are deafe hearers , some hearing hearers . The deafe hearers are those that bring with them to the ministerie of the word their outward eares only , but their hearts are not affected with it : neither do they care to learne , to beleeue , or obey , that which is taught them . The hearing hearers are all such as beside their bodily eares , haue eares pi●●ced in their hearts by the spirit of grace , whereby they doe not onely heare the word outwardly , but their hearts are also affected with it , and made pliable vnto it ; so as they beleeue it , and bring forth obedience vnto it . This hearing eare is set foorth by Dauid , when he saith : (a) Sacrifice and burnt offering● thou wouldest not haue : but mine ●ares hast thou opened and prepar●d ▪ and then I sayd , Lo● I come . Hereof Isay saith , Thou (b) openedst mine eares , and I was no● rebellious . And this hearing eare 〈…〉 giuen her : when God (c) opened her heart whereby she became attentiue to the word of God preached by Paule . By this distinction of hearers which Christ maketh , we may learne , that Gods grace vnto saluation is not vniuersal , that is , God giueth not vnto al men such measure of grace whereby ( if they will themselues ) they may beleeue , repent , and be saued ; For in Christs time , and euer since there haue bene in the church these two kind of hearers ; whereof the deafe hearer , doth not receiue nor beleeue the gospell vnto saluation . Neither is it true , that God giueth grace sufficient vnto all , whereby they might be saued , if they by their malice and sinne did not abolish the same . For though he admit all sorts into his church , yet not all , but some onely haue eares pierced by the spirit of grace that they can heare . And therefore when the Disciples asked Christ , (d) Why hee spake in parables ? he answered thus , To you it is giuen to know the will of God , and the secrets of his kingdom : but to others it is not giuen . Shewing plainly that the gift of hearing to saluation is not giuen to all , and in some made void by their own wilfulnesse : but to some it is giuen , and they haue hearing eares : and to some it is not giuen and their eares are deafe . Secondly , seeing this commaundement is directed to the hearing hearers ; we must hereby be admonished to vse all good meanes to become good hearers of Gods word ; bringing with vs not onely the bodily eares which we haue by creation , but the spirituall eares of the heart , which we haue by regeneration . For it is not sufficient to our saluation to receiue the word into the outward bodily eares , vnlesse the inward eares of the heart bee opened , that our soule may bee affected with the word , and fitted to receiue , to beleeue , and obey the same . Thus did good king I●sias heare the law read , the text saith , (e) His heart 〈◊〉 within him , And thus did Dauid heare when the Lord sayd to the church , (f) Seeke ●ee my face : his heart answered , I seeke thy face O Lord. And as we must bee carefull to get spirituall eares ; so wee must take heede of deafe eares . Which is when a man commeth & heareth the word of God , but yet hath no care in his heart to learne , beleeue , or obey the same . This deafe eare is a fearefull iudgement of God , whereof we may read , Isay. 6.9 . where the Prophet is sent , To make their eares heauie , and their harts fat , that they might not beare , nor beleeue : lest they should turne and be saued . And this the rather we must looke vnto : because it is a iudgement of God vpon many among vs at this day . The greatest part of hearers are deafe hearers ; which appeareth by this that after long teaching they neitheir increase in knowledge , nor in faith , nor in obedience : but remaine the same for blindnesse of mind , hardnesse of hart , and profanenesse of life , that they were at their first hearing of the word ; these must know that Gods iudgement is on them ; and if they would bee saued , they must labour to come out of this estate , & endeuour so to heare with their hearts that they may be turned vnto God both in mind , heart , and life . II. point . The dutie commaunded : namely , to heare . Hearing in Scripture is not onely to listen with the bodily eare : but to be attētiue to that , which is taught , and with attention to bring faith , conuersion , and obedience euery way . Eph. 4.21 , 22 , the hearing of Christ is notably described : It is not so much to conceiue the doctrine of Christ in our mind● , and to be able to vtter it , as to die vnto sinne , and to the lusts of the flesh , and to ris● 〈◊〉 new●●sse of life . And indeed , a man doth heare and learne no more of Gods word , than hee doth beleeue and practise . From whence we are again to be admonished ▪ that we so heare with attention , that by hearing we suffer our selues to be changed ▪ and that with our change , we ioyne ●are to beleeue , and conscience to obey . This i● that sauing hearing which bringeth eternall life ▪ all other hearing doth increase our sinnes to our further condemnation . Whereby also appeareth the fearefull state of many , who lend onely the outward bodily eare to h●●re the word , but then hearts bee not mooued , nor their liues changed thereby . III. point . What is to be heard ? namely , That which the spirit saith ●nto 〈◊〉 Churches . Which words must bee referred to that which went be●ore , & not to that which followeth : for thi● commaundement belongs to the matter of the Epistle which went before . The promise following rather concerne ▪ the persons themselues than the matter . The things then that are to bee heard , are these . Christ his sharpe reproofe for sin : his threatnings of punishment : a remedie prescribed : & motiues to practise the same , especially repentance : for of all these Christ spake before . From this , that Christ bids them heare these things which cōcerned their estate in sinnes , & amendment by repentance , we learne two things . First , that it is a most necessarie thing for euerie church of God , and euerie member thereof , to know and consider their own wants and sinnes : and also , the iudgements of God that hang ouer them for the same . Secondly , that after any man , or any church hath considered of theri sinnes , and of Gods iudgements ; it is a most necessary thing , to turne vnto God by true repentance , if they haue not repented : and if they haue repented , to renew the same daily , & do it more : that so Gods iudgements both priuat and common may be auoided . We therefore must hereby be moued to search into our own wayes , to find out our owne sinnes , and to consider of Gods iudgements thereby deserued , that by true repentance wee may turne vnto God , and so escape his fearefull iudgement● . Further , these words , What the spirit saith vnto the Churches , containe 〈◊〉 reasons to moue euerie man to heare . I. Because they are spoken 〈◊〉 the spirit , that is , the holy ghost . II ▪ because they 〈◊〉 spoken to one man , o● one church alone , but to all churche● ▪ For the first● It may 〈◊〉 demanded seein● Christ sp●ke th●se word● , How 〈…〉 be sayd that the spirit speaketh the● ▪ Ans. Both may stand : first ▪ because all the outward 〈◊〉 of 〈◊〉 person in 〈◊〉 are common to the 〈…〉 to ●each the church is an outward action of Christ , and therefore it agreeth to the father , and to the holy ghost ▪ As when the father created thing● in the beginning , the sonne also created , and the holy ghost created them . So her● when the sonne ●eacheth , the father teacheth , and the holy ghost teacheth : For as the three persons are one in nature , so must they be ioyned in all outward actions . Secondly ▪ Christ saith the spirit speaketh , because he now sitting at the right hand of the father , doth not teach his church in bodily presence , but hy his spirit , which after his ascention hee sent to be their comforter and instructor . Here then obserue , that the holy ghost speaketh to the church in Scripture . The church of Rome appoints a Iudge to speake vnto men in al matters of controuersie , which is the church , because ( say they ) A iudge must speake : and Christ is absent from his church : and the word is a dumbe letter , and cannot speake : Therefore the church must needes bee iudge . But they erre grosly : The church cannot be iudge : It is but Christs minister to put in execution that which hee commandeth . Christ therefore must bee iudge vnto his church by Scripture , which is not a dumbe iudge , for therein his spirit speaketh plainely and sufficiently for the resoluing of any point in controuersie , that is needfull in Gods church . The second reason to attention is , because these things are spoken to all Churches . Where we see that things spoken to one church agree to all . From whence we must learne this speciall dutie in reading ▪ and hearing Gods holy word : namely , to read and heare with applicacation . We must not rest in a flourishing knowledge of the storie , but apply euery precept and example vnto our selues . If it be an example of vertue , wee must apply it to our selues for imitation : if it be an example of vice , we must apply it to our selues to moue vs to eschew and auoid the like . For God would haue all to learne that which hee speaketh vnto one . And thus much of the commandement . To him that ouercommeth will I giue to eate of the tree of life , which is in the middest of the paradise of God. These words containe the second part of this conclusion , to wit , a most excellent promise : wherein consider two points , First , to whom it is made . Secondly , what is promised . For the first . The promise is made to him that ouercommeth : That is , to him that in fighting , preuaileth against all the spirituall enemies of his saluation , sinne , sathan , hell , and condemnation . There bee three things requisit to make a man able to ouercome these enemies . First , he must be borne anew in Christ , of water , and of the spirit , 1. Ioh. 5.4 . He that is borne of God ouercommeth the world , so by regeneratiō he is freed from the bondage of hell , death , sinne , and Sathan . Secondly , hee must haue true faith , by vertue whereof hee must denie and renounce himselfe , and bee whatsoeuer he is in the death , passion , & obediēce of Christ. Therfore S. Iohn saith in the same place : This is the ●ictorie which ouercommeth the world , euen your faith . For when a man is in Christ , by faith hee is made partaker of Christ his victorie vpon the crosse , and by it receiueth power to subdue his owne corruptions , the world , and the diuell . Thirdly , hee that would ouercome must keepe faith , that is , true religion , and a good conscience , standing out in life and death against all aduersarie power whatsoeuer . In this , that life euerlasting is promised to them that ouercome . First , we obserue that the doctrine of vniuersall grace , affirming that the promises of the gospell for life and saluation belong to all and euerie man whatsoeuer , vnlesse hee will reiect them , is a deuice of mans braine . For life eternall is not promised to euerie man as he is a man comming of Adam : but to a man as hee is in Christ by faith , and a new creature . The promises of the gospell bee vniuersall indeed to all that ouercome : but that is a propertie which restraines them wholly to true beleeuers . Secondly , hereby we are taught so to liue , that we may say truly in the testimonie of a good conscience , we haue ouercome all our spirituall enemies , and do continually stand conquerours ouer them . This is a matter of endlesse ioy & comfort , which will cheere the soule in greatest distresse : But to liue and lie in sinne , is or will bee a hell to the conscience . What auaile the treasures & honors of this world to any man , while his conscience shall tell him he is a vassall to sinne and sathan ? for while he continueth in that estate , he is out of the fauour of God , and hath no part nor portion in the kingdome of heauen . Therefore it standeth vs vpon to labour to feele in our harts the certaine euidence of this victorie ouer our spirituall enemies , by the sure testimonie of the spirit of grace . The second point is the thing promised , to wit , life euerlasting , noted by this gift , To eate of the tree of life . And it is set out vnto vs by two circumstances . First , by the cause of it . Secondly , by the place where it is to bee found . The cause is Christ Iesus : I will giue to him to eat of the tree of life . Where he maketh an opposition betweene himselfe and the first Adam . The first Adam sinned ; and thereby cast himselfe with all his posterity out of the earthly paradise , and lost the benefit of the tree of life : But Christ the second Adam commeth and suffereth for sinne , and thereby openeth the way to a better paradise , than the first Adam lost : and to all that ouercome he giueth libertie to enter in , and to eate of the tree of life . The tree of life properly , was a tree placed in the middest of the earthy paradise : and it was so called , first because it was a pledge and sacrament vnto Adam , that he should liue for euer if hee continued in obedience to God : secondly , because it had in it ( as may be proued ) vertue and power , whereby it would haue preserued him from death and old age for euer , if hee had stood in his innocencie . This earthly tree of life was a figure and signe of Christ our Sauiour and mediator : who liueth an eternall spirituall life , not onely as hee is God , but as hee is mediator , and that not for himself alone , but for this end , that h●e may conuey quickning spirituall life to all that beleeue in him : and for this cause hee tearmeth himselfe the tree of life . Further , he saith , He will giue hereof to eate : To eate , sometime signifieth to beleeue : Iohn . 6.50 . but it cannot heare be so taken ; For faith endeth with this life , and hath no vse afterward . Therefore to eate , in this place signifieth to haue immediat fellowship with Christ in heauen : where Christ shall bee vnto him a tree of life to make him liue for euer . In this promise note two points . I. In what things eternal life consisteth : namely , in immediat fellowship and communion with Christ in heauen . Secondly , that life eternall standeth not in outward meanes , as meat , drinke , clothing , physicke , recreation , sleepe , and such like : but in an immediat partaking with Christ in all his blessings . So that when Christ is all in all vnto vs immediatly , then do we eat of the tree of life , and therby shall liue eternally . II. Circumst . The place where eternall life is to be had , is in the paradise of God. This paradise of God is the third heauen , a place wherein the Lord doth manifest himself in his glorious maiesty , and which he hath prepared for the glory of all his elect . Hereof Christ spake to the the●fe on the crosse , saying , This day thou shalt be with me in paradise , Luk. 23.43 . and hither was Paule wrapped in vision : and saw and heard things that cannot bee vttered , and he calleth it the third heauen , in respect of the heauens vnder it , for the place wherein we breath is the first heauen , the starrie firmament is the second heauen , and this paradise of God is the third : which is therefore called paradise , because it is a place of endlesse ioy and pleasure . And the adding of the name of God , doth not onely put a difference betweene it and Adams earthly paradise , but also sheweth it to be a great and most excellent place . So Rabel saith , I haue wrestled with my sister (a) the wrestlings of God , that is strong wrestlings . And in the Psalmes the mountaines of God , do signifie high and mightie mountaines . And that this paradise is such an excellent , place appeareth at large ▪ Reuel . 22. For therein must come none vncleane thing , but the Saints and Angels do there enioy the presence of God , and behold his glorie so much as the creature is able to comprehend : There God communicateth himselfe to all the elect , and becommeth all things vnto the● immediatly ; so that this must needs be●● place of all ioy and comfort . The consideration whereof must admonish vs to seeke the thing● that bee aboue , that wee may haue a place in this heauenly paradise . For why should we set our heart● vpon the vaine glorie of this world which passeth away as a shadow and commeth to nothing , and in the end is but labour and sorrow , when wee haue all that the world can affoord ? But the ioyes and glorie of this paradise of God bee endlesse and vnspeakeable : Let vs therefore denie our selues , depend vpon Christ , and in all things keepe faith and a good conscience vnto the end . And thus much for the first Epistle . Verse . 8. And vnto the Angell of the Church of the Smirnians write , these things sayth he that is the first and the last , which was dead and is aliue . In this verse and the rest that follow , to the twelfth , i● layd downe the second letter or Epistle of Christ to another church of Asia , called Smyrna . Before the Epistle Christ giues a second particular commaundement vnto Iohn ; touching the writing hereof vnto this church in these words , And vnto the Angell of the Church of the Smirnians write : Which is prefixed to this Epistle , that this church , and all other churches of God might bee assured , that 〈◊〉 had sufficient warrant and calling for the writing hereof . Which thing is necessarie to euerie pen-man of the holie Ghost , that the church need not to doubt of the authoritie of Scripture , but receiue the same as the pure word of God. Hence we may gather , that all ordinarie Ministers of the gospell must haue warrant and calling for euery doctrine which they teach in Gods church : for the Apostles , that were extraordinarie men , of mo●e ●xcellent gifts , might doe nothing without warrant . Of the parts of this commaundement we spake in the first verse of this chapter . The Epistle it selfe followeth , containing thr●e parts : a Preface , a Proposition , and a Conclusion . The Preface containeth a preparation to the matter of the Epistle , in these words : These things , sayth ●e , that is , the first to 〈◊〉 last ▪ which was dead , and is aliue . In this Preface he sheweth in whose name this Epistle was written vnto this Church , namely in Christs name : which he setteth downe for two causes ▪ First , to stir vp the people in this church to a religious attention , and a reuerent care of receiuing the things therin written , as the pure words of Christ Iesus . Secondly , because no commaundement in the matter of Gods worship and religion is to be receiued from any creature , but from Christ alone . And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone . In this Preface Christ is described by two notable Arguments : First , To be the first and the last : second , that he was dead , but is aliue . The meaning of them both was shewed in the 17 and 18 verses of the former chapter , whence they are borrowed . By the first , Christ would signifie , that he is euerliuing God , without beginning or ending , before all creatures and after them . By the second , that hee is true man , and assumed mans nature to suffer death for our sinnes , and rose againe to liue for euer , and to giue to man eternall life . In this description two points of doctrine are expressed . I. That Christ is a person , consisting of two natures ; Godhead , and Manhood : He is the first and the last , and therefore God : He was dead , and is aliue , and therefore is true man. If any aske how one person can consist of two natures ? Answ. As bodie and soule concurre to make one man : so the Godhead and Manhood of Christ concurre to make one Christ ; and therefore are vnited . II. Doctr. Here is the foundation of all true comfort vnto Gods Church and people , in any miserie or afflictiō . Which standeth in two points : first , that Christ is able to helpe them in any miserie ▪ either by freeing them quite from it , or easing them in it , seeing hee is God ▪ the first and last . Secondly , that as he is able so he is willing and readie to helpe them ; for he is man , who tooke on him our nature , died for vs , and rose againe vnto life , to giue to vs eternall life . This is the very scope and end for which Christ thus describeth himselfe to this church that was in affliction . Here then wee haue direction , where and ▪ whence to seeke for true comfort 〈…〉 tribulation of this life ; namely , wee must haue recourse to Christ , and in him ●onsider both his abilitie and his willingnesse ; to ●ase all 〈◊〉 children in affliction . And by these wee must arme our selues against d●spair● , and against immoderate grief● and sorrow vnder the crosse ▪ Verse 9. I kn●● thy workes , and ●●ibulation and 〈◊〉 , ( but th●● ar● 〈◊〉 ) and I know the blasphemie of them which say they are Iewes 〈…〉 but are the Synagogue of Satan . Here beginneth the Proposition of this Epistle , containing the matter and substance of the whole Epistl● . This Proposition hath two parts ▪ a commendation of this Church : and counsell how to behaue 〈◊〉 selfe ▪ in the time to come . The commendation is in this ninth verse , wherewithall are mingled some comfort● vnto this Church , being in affliction . I kn●w thy work●● . These word● were handled in the former Epistle ▪ The meaning breefely is this : I know all thy dealings , & thy waies , I know the whole tenor of thy life ▪ and I doe withall well like and approoue of them . Here Christ setteth downe an excellent propertie touching himselfe : namely , that he seeth and knoweth all things whatsoeuer , nothing is hid from him : and that this Church might bee resolued hereof , hee repeateth this vnto them : I know thy workes . Neither is it any vaine repetition ; being indeed the ground of all true pietie , and syncere obedience . Wee therefore in a our affaires are here taught to labour , to bee fully resolued in our consciences , that Christ is with vs , and seeth vs , and knoweth the whole tenour of our wayes in thoughts ▪ words , and ●●eds . Dauid had learned this , when as he sayd ▪ (a) Thou knowest my sitting and my rising , thou vnderstandest my thoughts a farre off . Thou compassest my paths and my lying downe , and art accustomed vnto all my wayes : there is not a word in my toung , but thou knowest it wholly . This persuasion is very necessarie ; for it will moue a man to make conscience of euery thought , word , and action , and of his whole behauiour : but where this persuasion is wanting , there is no religion in the heart , nor good behauior in the life . When this takes place , Religion beginneth and encreaseth with it ; so doth good conscience and true obedience : for hee that hath the Lord alwayes before him , will not greatly fall , Psal. 16.8 . And tribulation . Marke here how workes , that is , a godly conuersation , and tribulation goe together . Hence we learne , that God will haue tribulations ioyned with his grace ; where hee bestowes his graces , there also hee layeth tribulation : and that for weightie causes , as to humble them for their sinnes past , to make triall of their faith and other graces , and to preuent in them sinnes to come . The consideration wherof must mooue all Gods children in this our Church to looke for some tribulation : for God hath bestowed among vs plentie of his graces , with long peace , and many outward blessings : and his will is , that trouble and affliction should accompanie the same . Further , Christ saying , I know thy tribulations , would hereby comfort this Church ; as if hee should say , True it is thou art in great trouble , but it commeth not by chaunce , but by the speciall prouidence of my father ; and I do know and regard the same . Psal. 113.6 , 7 , The raising vp of the poore and needie , is made a fruit of Gods beholding the things that are done vpon the earth . This is an excellent comfort for any church or people that be in affliction : for when they shall know , that beside the hand of God therein , Christ Iesus regardeth their sorrowes ; this must needes arme them with long suffering and ioyfulnesse . We in this Church ( as hath beene shewed ) may persuade our selues , that God will send tribulations among vs ; now when they come , what shall we doe ? Shall wee sinke vnder them ? No : but wee must now forecast to vse the meanes whereby we may stay our hearts vnder the smart and burden of them ; that is , by setling our hearts in this persuasion , that Christ seeth our affliction , and withall hath speciall care to comfort or deliuer vs , as hee seeth most for his glory , and the good of our soule● . In the next words Christ setteth downe two kinds of tribulations in this church , Pouertie ▪ and Repro●h : By Pouertie he meaneth want of temporall things , to maintaine this naturall life . Where obserue sundry things , I. That true religion and pietie will not free any from outward pouertie . The religion of this church was excellent , and yet they were in want : and therefore let no man think , because he is godly , he shall bee rich , or not fall into pouertie . If it be sayd : Godlinesse hath the promise not onely of the life to come , but also of this life , that is , of earthly blessings and riches : I answere , it is true ; but yet with difference : Eternall blessings onely are promised absolutely ; and temporall blessings with restraint , namely , if they serue for Gods glory and the good of his children : otherwise they must want as this Church did . II. The Lord would comfort this Church in her pouertie , by saying that hee knew it and regarded it . Where wee see a meanes to comfort all those that be in want of outward blessings : They must consider , that Christ seeth & obserueth their want whatsoeuer ; and if they be his seruants , he will free them from it , so it bee for his glory and the good of their soules ; or els arme them with patience to beare it , if they pray vnto him . III. Christ here approueth of works , where he acknowledgeth pouertie : so that good workes and pouertie may stand together . And therefore good workes doe not consist onely in large a●mes , as the Church of Rome would haue it ; though these haue due reward and prayse in their place . But euery worke of a mans lawfull calling , done in obedience to God , with an honest heart , from a good conscience , and for Gods glory , is a good worke , bee the calling neuer so base . Thus may the shepheard please God in his calling as well as the magistrate or minister . For it is not the matter of the worke that commends it vnto God ; but the manner of doing . But thou art rich . Here Christ intendeth both to prayse and to comfort this church : as if hee should say , Notwithstanding thy outward pouertie , yet thou art rich in God , 〈◊〉 Luke 12.21 . Men are rich in God in two respects : I. when they are reconciled to God in the merites of Christ , 2 Cor. 8 , 9. Christ became poore for our sakes , that we through his pouertie might be made rich : that is , that wee might haue the pardon of sinne , and bee receiued into Gods fauour . Hereupon Dauid cals the Lord his portion and his cup. And durable riches , and righteousnesse are with wisedome , Proverb . 8.18 . II. When they receiue his grace , whereby they are enabled to bring forth good works , both in duties to God and man. Of this Paule speaketh , when he exhorteth rich men to be rich in good works , and to lay vp for themselues a good foundation against the time to come , 1. Tim. 6.16 . In this commendation sundry duties are to be learned : I. poore men are here taught , seeing God denieth vnto them earthly riches and wealth to labour to be rich in God , to bee reconciled vnto him in Christ , and to get such grace , that they may doe good duties both vnto God and man ▪ in faith and with a good conscience . II. Rich men , on whom God bestoweth outward wealth , must hereby be admonished to embrace Paules charge , 1. Tim. 6.17 , 18 , Aboue all things seeke for true riches in the liuing God : and not suffer these outward blessings to puffe vp their minds ; but vse them as meanes to make thē rich in God , by getting Gods grace , doing good workes , and distributing to the poore . This admonition is most necessarie , for though the promises of Gods grace be not denied vnto the rich ; yet sure it is , riches doe choke the seede of grace in the heart , and hinder the care men ought to haue for spirituall riches . And hence it commeth , that moe of the poorer sort receiue and obey the gospell than of the rich . III. Herein behold the madnesse of the world . For the most mens greatest labour and care is after worldly wealth and honour : neuer regarding the true treasures of Gods grace which will commend them vnto God , when the other must perish , and the wicked owners thereof . Let vs therefore iudge as Christ doth of true riches , and accordingly labour to be rich in his ●igh● . The second part of their tribulation is the reproch and blasphemie of their enemies , in these words : I kn●w the blasphemie of them which say they are Iewes , and are not , &c. that is , I know the greeuous slaunders and reuilings which thine enemies fasten vpon thee . For Blasphemie signifieth not onely speeches of disgrace against God , but also against men . As Na●●●b was accused , 1. King. 21.10 , to 〈◊〉 blasphemed God and the king . And of this Paule sayth : When wee are re●●led , wee blesse● when wee are blasphemed , wee pray , 1. Cor. 4.12 , 13. Hence wee learne , that all churches and men that desire truely to serue God , and to keepe good consciences , must looke for slaunders and reuilings : Neither must this seeme strange vnto them ; for Christ hath sayd , it must bee so . Nay , rather they might maruell , if they should suffer no reproches for Christs sake , seeing hee hath sayd : Cursed are you , when all men speake well of you , Luke 6.26 . It is indeed a greeuous thing , to bee so euill rewarded for well doing : but this must bee their comfort , and ground of patience , That Christ heareth and knoweth euery reproch , and will in his good time remedie the same . The persons which blaspheme this Church are thus described : Which say they be Iewes , and are not , but are of the Synagogue of Sathan . As in other famous cities , so in Smyrna dwelt some of the Iewes , who had their Synagogues , that is , such places of assemblies , where they serued God after their manner : and though they denied Christ , yet they thought themselues to be the onely true worshippers of God in all the world ; and therefore did blaspheme and raile vpon the Christians that beleeued in Christ. And of these Christ sayth , though by birth they were Iewes , yet indeed they were not the Israell of God , nor his true worshippers , as they accounted themselues . Whereby in generall we may see , from whom come railings and reproches on Gods seruants ; namely , from those which say they are true worshippers of God , and are not : For he is not a Iew that is 〈◊〉 outwardpunc ; Rom. 2.28 . He therefore that slandereth the truth and the professors thereof is an enemie to Christ , as well as to his seruants : for no friend of Christ can possibly speake euill of his gospell and religion . This should be considered for the comfort of the godly , because they that endeuour to serue God in synceritie , are of all men most subiect to reproch : Hee that refraineth from euill , maketh himselfe a prey , Isay 59 . 1● . Touching these Iewes , two points are to bee considered : I. What they are in their owne opinion : II. What they are in the iudgement of Christ. For the first , because they were Iewes , by birth descending from Abraham , Isaac , and Iacob , Gods auntient seruants , therefore they thought themselues the onely true worshippers of God , as their forefathers were . And this is the manner of all wicked men ; to blesse (a) themselues in their wickednesse : and whatsoeuer they doe , yet still to say and thinke , God will blesse them . Take an heretick● , who ouerthrowes the truth of God by his errors , and he will say he teacheth that which in conscience hee is persuaded is the truth , for which hee will shed his bloud , and whereto he would haue all men yeeld . So take a professed witch , man or woman , they will say , all that they doe is by the power of the good Angels , and by some speciall gifts giuen vnto them aboue others ; but they will not bee brought to acknowledge , that they doe any thing by vertue of their league with the deuil , from whence indeed commeth all they can doe . And so the carnall protestants of our time , they looke for Gods blessings in this life , and for eternall life by Christ after death , and yet walke in the broad way to destruction , in sinne & profanesse . Thus they blesse themselues in their euill wayes , and make Christ a pack-horse for their iniquities . But in the example of these Iewes we must learn to lay downe all presumptuous thoughts of our owne goodnesse and vaine persuasions of gods fauor , without his true grace , and rather looke vnto our sinnes , and bee humbled for them , that God may lift vs vp . II. point . Christs iudgement of them is this : They are not Iewes , but a Synagogue of Sathan ; that is , a companie of men that seemed to serue God after the Iewish maner , but did indeed worship the deuill . Herein are many things to be considered , I. How this could be true of any companie of the Iewes , who were the chosen people of God ? Answ. Election is twofold : speciall , and generall . Gods speci●ll election is , when in his eternall couns●ll he chuseth a man to life eternall ; and ●his befell not all the Iewes , but some onely : Gods generall election is ▪ ●hē he ●ouchsafeth any people to become his visible church , to haue and 〈◊〉 the outward signe● and 〈…〉 his co●e●ant● & thus ▪ was the 〈◊〉 of the Iews elected , and therefore were circumcised , and receiued the passeouer ▪ From this generall election ▪ a church and people may fall , as the Iewes did , and so became the Synagogue of Sathan ; being indeed neuer within the particular calling , from which a man cannot fall away : for Gods election remaineth s●●e , 2. Tim. 2.19 . his calling is without repentance , Rom. 11. ●9 . II. point . At what time did the Iewes begin to be a synagogue of Sathan ? Answ. Not at the crucifying of the Lord of life , ( though that were a most heinous sinne ) for though some therin sinned of malice , yet many did it of ignorance . This Peter confess●th , Acts. 3.17 . And therfore in his first Sermon after Christs ascension telleth them , That the 〈◊〉 belonged to them and to 〈…〉 that were a farre off , Act ▪ ● . ●● . But when the Apostles had a long time preached Christ vnto them , & conuinced their consciences out of the old testament that he was the true Messias , and yet they remained obstinate , reiecting and persecuting both them and their doctrine ▪ then they ceased to bee a church of God , and became the synagogue of Sathan : for this cause Paule and Barnabas shooke off the dust of their feet against them , and turned to the G●●●ils , Whereby we see when a church of God becommeth no church , namely , not so soone as they hold an heresie : for the church of the Galatians held iustification by workes , yet thereupon ceased not to be a church ▪ but when they embrace an heresie against the foundation of religion , and be conuicted of it , not by priuate men , but by Apostolicall authority , or by publick iudiciall sentence of the church , from the authoritie of Gods word . Hence we may learne , first , what we are to thinke and iudge of the church of the papists , of the Libertines and Anabaptists , familie of Loue , and such like : namely , that they are no churches of God : for they hold heresies against the foundation which the Church long agone condemned by Apostolicall and Iudiciall authoritie . Againe , here we learne what to iudge of this our church of England : many there be that say wee haue no church among vs , because some priuat men haue reprooued the same for some things that are amisse , and yet they are not reformed . But this is a fond and foolish reason : For first , the errour must be against the foundation , and yet that maketh not a church to bee no church , vnlesse it be obstinatly maintained after sufficient reproofe and iudiciall conuiction by the word of God : But no such thing can be affirmed of vs , and therfore we remaine the true church of God. III. point . How became the Iewes a Sinagogue of Sathan ? Answ. Through their vnbeleefe : as is plainely prooued , Roman . 11.20 . Obiect . But they held the word of God and defended the bookes of the old Testament , for which we are beholding vnto them . Answ. Indeed they held the letter : but if we regard the true meaning of the Prophets , and the subiect of the old Testament , which is Iesus Christ , that they raced out and denied . And so though they held the letter , yet worshipping God out of Christ they worshipped an idoll , and not that God which would giue vnto them eternal life . For out of Christ there is no saluation . And so wee may say of the church of Rome : though they hold the bookes of the Old and New testament , with the Creed of the Apostles ( whereupon some say wee ought not to depart from them , ) yet the truth is , that indeed they hold them not . The Christ of the Papists is but a fained Christ : for they take from him both his nature ( especially his humanitie ) and his offices : and therefore wee haue iust cause to separat from them . This example of the Iewes , that were once a most famous people , but are now become the Sinagogue of Sathan must be set before our eyes continually . For whē al the world were reiected , they stood high in Gods fauour : but now for their vnbeleefe they are cast off from God , and are become the Sinagogue of the diuell . Which must admonish vs , Not to be high minded but to feare , Ro. 11.20 . For if God spared not the naturall branches , them that were his first chosen people , he will not spare vs that are but wild oliues graffed into the true vine . We must therefore take heed of vnbeleefe , and labour for true faith , which we must testifie by obedience in our liues & cōuersations . Verse . 10. Feare none of th●se things which thou shalt suffer . Behold it shall come to passe that the 〈◊〉 shall cast 〈◊〉 of you into prison that yee may be trie● , and yee shall haue tribulation ten dayes . Be thou faithfull vnto the death and I will giue thee the crowne of life . Here followeth the second part of th● proposition of this Epistle , to wit , that heauenly and spirituall counsell which Christ giueth to this church of Smyrna : which I call counsell , because in the next chapter our Sauiour Christ calleth such kind of instruction by the name of counsell . First , ●ere note that Christ commendeth this church and giueth her counsell , but doth not at all rebuke her for her faults , as he did the church of Ephesus . Hence the Papists gather , that Gods church , and so the members thereof , may liue without sinne , and ful●ill the law . But they are deceiued : Christ therfore abstaineth from reproofe of this church , not for that he had not any thing against them , but for these two causes especially . First , because this church of Smyrna did truely repent and beleeue , and did not decay in grace as the church of Ephesus did ; and therefore had the pardon of her sinnes , and was in Gods loue and fauour . Secondly , this church did indeuour to obey Christ , and to testifie her faith and loue thereby . Now God accepteth the desire and will of obedience in his children , as obedience it selfe : and therefore did not repro●ue them for any fault that was among them . Seeing this church being in affliction is so farre forth accepted , that Christ reproueth nothing in her ; wee are taught it is profitable for Gods church and people sometime to bee in affliction : for thereby , are the gifts and graces of God preserued : as Faith and Repentance ; and many greeuous sinnes preuented , which otherwise Gods children might fall into . The counsell it selfe containeth three parts . A precept . A prophesie . And a precept againe . The first precept is in these words , Feare none of those things which thou shalt suffer . This precept may seeme to be against other places of Scripture , as Phil. 2.12 . Worke out your saluation in feare and trembling . And Rom. 11.20 . ●e not high minded but feare . Answ. There bee three kinds of feare . I. naturall feare . II. feare proceeding from grace . III. a distrustfull fearefull proceeding from vnbeleefe . I. The naturall feare is a declining and eschewing of death and those things that tend thereto : this feare is in all men , in as much as euerie thing desireth to preserue it selfe : this was in Christ , who in his agonie feared death , as it was a separation of soule and bodie asunder : yet this was no sinne in him , but onely an infirmitie without sinne . The second kind of feare , is that which commeth from grace , Mal. 1.6 . If I be a maister where is mine ●onor , If I be a father where is my feare . This feare is a reuerent awe towards God in regard of his mercie and iudgements : and this is a vertue and no sinne . The third is distrustfull feare ; when men for affliction forsake religion and obedience to God , standing more in feare of men than of God : and this is that feare which Christ in this place forbiddeth , being a sin that draweth men from God vnto perdition . In this commaundement Christ doth two things . First , he giueth them and vs to vnderstand , what is the sinne in which euerie man is conceiued , and the seed whereof remaineth stil in the children of God ; namely , distrustfull vnbeleefe , whereby men feare the authoritie of the creature more than the glorious maiesty of the eternall God : which proceedeth from this , that men consider not of God as he extendeth his prouidence ouer all things , and as he is a mightie iudge taking reuenge vpon all sin and wickednesse . Secondly , here Christ describeth the meanes wherby Gods people may arme themselues against all perils and troubles whatsoeuer , to wit , Christian fortitude : which is a gift of God proceeding frō true faith inabling a man to lay aside all feare , and with courage to vndergo al dangers whatsoeuer , that he may in life and death maintaine faith and a good conscience . This vertue God prescribed to the Prophets when they were to enter into their calling , and our Sauiour Christ to his Apostles , and to this church of Smyrna . And it were to be wished that all the ministers of the gospell might speake vnto their people as Christ speaketh vnto this church , Feare not . But the truth is , if they deale faithfully they must change their note , and say with Ioell , (a) Waile and houle ye priests and people lying in sackcloth and ashes , because the day of the Lords vengeance is at hand . For it is lamentable to see ▪ the state of the whole body of our people , of whom wee may generally say with the Prophet , (b) There is no knowledge of God in the land . And where knowledge is , there is litle conscience to liue therafter . Consider also how the most are carnall minded , dead in sin , they sauour not th● things that pertaine to Gods kingdome , but their hearts are wholly possessed with earthly desires & delights , and spirituall things affect them not . Yea in all places wee shall see that as naturall sleepe wrappeth vp the senses of the body : so a spiritual slumber benummeth their minds and hearts . For though God preach daily vnto vs by his iudgements , yet like the old world wee know nothing of the euill day : we neuer cal to mind the iudgement to come . And if herunto we ioyne the common crying sinnes of this land , as swearing , cursing , oppression , Saboath breaking , drunkennesse , whordome , and all vncleannesse , yea Atheisme it selfe the ground of all : How can we say with Christ , Feare not ? yea rather wee must call men to repentance in sackcloth and ashes . For God is iealous of his glorie , neither will hee alway be chiding , nor winke at our iniquities , he hath whet his sword , and bent his bow , and vnlesse wee repent the day of hauocke will come shortly , wherein hee will take vengeance vpon all our iniquities . And although this be the common state of our land , yet Christ hath his remnant among vs who mourne for the sinnes and abhominations of the times , and doe endeuour to keepe faith and a good conscience in all things : and to these it may be sayd , Feare not , but take to your selues christian courage , & arme your selues therewith ; lay aside all distrustfull feare , and glorifie God in your hearts , striue to keepe the faith in a pure conscience vnto the end , and so shall Christ appeare to your ioy when the wicked shall be ashamed . And to moue Gods children to this christian fortitude ; First , let them consider what a iudgement of God is due vnto them that are distrustfully fearfull , when they should suffer any thing for the name of Christ , Reuel . 21.8 . They must haue their reward in the lake that burneth with fire and brimstone among the damned . Secondly , let them obserue the Lords presence and his gracious promise of protection in distresse , He will cause his Angels to pitch their tents about them that no perill shall hurt them . 2. King. 6. When a mightie armie came against Elisha , his seruant was fore afraid : but marke how he comforteth him , (a) Feare not ( saith he ) for they that be with vs are more than they that be with them : And so it is with Gods children . Thirdly , let them consider that it is a most honourable estate to suffer any thing for the name of Christ. And therefore the Apostles reioyced exceedingly when they had bene beaten , That they were counted worthie to suffer any thing for Christs sake . Gal. 5.14 . The crosse of Christ i● 〈◊〉 whole reioycing . And if hee would ●ost of any thing it should bee herein , 2. Cor. 1● . 9 , 10. Thus were Gods seruants affected : and therefore they that repent and beleeue , need not to feare what flesh can do vnto them . The second part of Christs counsell is his prophesie : which is a prediction of that particular afflictions which this church of Smirna should suffer ▪ and first he prefixeth this note of attention , behold : then he setteth downe the prophesie it selfe , The diuell shall cast some of you into prison . Behold , hereby he would teach vs an excellent lesson : that wee must often consider before ●and of the day of our visitation , wherein God will try v● , lest we perish therin : our Sauior Christ comming towards Ierusalem (b) wept ouer it , and when he came to it hee foretold the finall destruction of that citie which therefore came vpon them , because they considered not the day of their visitation , neither the things therein foretold that did concerne their peace . And the like destruction wil come vpon vs in this land , if we consider not the dayes of our visitation : let vs therefore now in the dayes of peace forecast what is to come , and prepare our selues against the day of the Lords triall ; and so shall wee escape the fearefull and finall destruction that shall come vpon the wicked . It shall come to passe that the diuell shall cast some of you into prison that ye may bee tried : and yee shall haue tribulation ten dayes . These words containe Christs prophesie , wherin he sheweth himselfe to be true God : for as Isay in many places sheweth , it is a propertie of God alone to (c) foretell a particular affliction that is contingent . But some wil say , others can foretel certaine things to come ; as the Physition , the sicke mans death ; and the Astronomer the time of the eclips ; how then is this proper to God ? Answ. The Physition foretelleth the sicke mans death , onely by vertue of causes present , in which the future death is to him apparant : And the Astronomers foretelleth the eclips by the consideration of the naturall and ordinarie course of the heauens in present , and by that can come to foretell it in time to come . So that simply none can foretell a thing contingent , except he see it present in the causes : but Christ foretelleth things to come simply of himself , though no cause be present , as appeareth in this place . In this prophesie Christ describeth this affliction by sundry arguments . First by the cause thereof , which is the diuell . Secondly , by the parties that were to be afflicted , Some of you of the Church of Smyrna . Thirdly , by the kind of punishment , Imprisonment . Fourthly , by the end thereof , their triall . And fiftly by the time of it continuance , for ten dayes . I. Argument . The cause of their affliction is the diuell . Quest. How can that be , for being a spirit he cannot offer violence to mens bodies to cast them into prison ? Answ. True , but he is the God of the world that ruleth in the hearts of the wicked : he inclineth their wils to hate Gods children , hee stirreth them vp to persecute , and maketh them hi● instruments to cast God● seruants into prison . In this that the diuell causeth the affliction of Gods church , we learne sundry points . I. What manner of men those be that persecute the church of God ? namely , wicked men , such as ar● inspired by Sathan , and wholly guided in mind , will , and in affection by him : this made Paule say , He was the head of all sinners ; because in persecuting the church of God he was guided by the diuell , and made his minister : which must teach vs to take heed how we persecute the church of God , or any membe● thereof , either in word or deed : for he that doth so is the vassall of Sathan in that action , and while he holdeth that course he sheweth himselfe to be no better than one that is wholly guided by the diuell : for the diuell is the principal agent in persecutions , and wicked men be his instruments . II. Hereby wee are taught to take pittie vpon all persecutors , be they kings or monarks , or whatsoeuer . Yea wee must pray for them , though they be our enemies : because they are possessed and guided by the diuell , and in their persecutions do his will , and become his seruants and vassals . III. Hence wee learne with what weapons we are to defend our selues in time of persecution : namely , with spirituall weapons of prayers , & inuocation , wherin we must shew our faith in Christ , our repentance & true obedience ; for our principall aduersary is a spirit , and hereby we shall best defend our selues against him , and get the chiefest victorie . Elia● for his prayer is called (b) The chariot and horsemen of Israell . Nothing doth so much preuaile in troubles and persecutions as prayer frō a penitent & beleeuing heart . And if God should send a forrain nation against vs , howsoeuer the weapons of the souldier must bee vsed , yet our principall weapons must bee prayer and fasting : for thereby we shall soonest foyle our principal aduersary Sathan , who ●easeth not the speare nor sword , and yet will flie before these spirituall weapons . II. Argument . The parties that must be afflicted , were some of the church of Smyrna , not all . III. Argument . The kind of their affliction was imprisonment . IV. Argument . The end of their affliction , was the triall of their faith , hope , loue , and patience , with other graces of God , and the manifestation of the same , first to their owne conscience , and then vnto the world . In these three arguments note , first a speciall point touching Gods prouidence , to wit , that it is the first cause of all , aboue all causes , ruling and disposing them all . God in gouerning the world by his prouidence vseth instruments of two sorts : good , or euill . The good instruments are good Angels and regenerat men ; by whome commeth no disorder , for God worketh both in them and by them . Wicked instruments , are the diuell and wicked men , and though God vse them well , yet from them is much disorder and sinne : for he worketh not in them , but onely by them , permitting their sinnes and disorders , that therby he may shew forth his iustice , mercie , and power : which herein doe notably appeare in vsing these instrumēts , which be euill in themselues , that notwithstanding their malice he causeth wonderfull order : for first by his prouidence hee restraineth their furie and rage , so as they cannot shew it to the full as they desire . See this in the diuels persecution against this church : he cannot kill the members hereof , but onely cast them into prison : hee cannot imprison them all , but some onely : neither can he keepe them in prison alwaies , but for a short time . Secondly , by his prouidence hee turneth all that they doe , to the good of the church : the diuell afflicteth the church for the destruction and damnation of their soules ; but God turneth it to their good , to make their faith manifest , and to preuent many sinnes in them . These things wee should often thinke of , and blesse Gods name for euer , that by his prouidence he doth maister Sathans power & malice : and so dispose of all actions of the wicked , that they tend to the good of his church . This must also teach vs to renounce our selues , and to put all our trust and confidence in Christ his prouidence , making that our comfort , our stay and protection in all distresse . Againe , whereas the end of afflictions in Gods church is the trial of faith & other graces . Hence we are taught many things : First , to labour to haue in our hearts the power of godlinesse in true faith , and vnfained repentance ; and not to content our selues with the forme and shew thereof in a naked profession only : For we must bee cast into the fie●ie triall of afflictions to see what is in our hearts . In the day of triall shewes will not serue the turne , nor stand vs in ste●d ▪ Trials and afflictions will consume them , as the fire doth drosse and stubble . Secondly , to bee ioyfull and glad , when the Lords will is to call vs to suffer for his sake : Because this is a means to make knowne good graces in our hearts . Iames 1.2 . Brethren , count it exceeding great ioy , when yee fall into diuers afflictions , knowing that the triall of your faith bringeth foorth patience . V. Argument . The time of their continuance in affliction is for tenne dayes . By which some vnderstand a long time : according vnto that which Iacob sayth to Laban ; Thou hast changed my wages tenne times , that is , often . And so the Israelits are sayd to sinne , (a) tenne times against the Lord ; that is , many times : but this Exposition will not so fitly stand in this place ; for Christ intendeth to comfort this church . But what comfort could this bee , to say they should bee so long in affliction ? Others expound tenne dayes to be tenne yeares . And so the word dayes is sometime vsed to betoken yeares : for in the Scripture there bee yeares of dayes , as well as yeares of weekes . But though this exposition may well stand with the words , yet none can shew by true record , That this church was afflicted only f●●tenne yeares and no longer . Therfore a third exposition is this , That by tenne dayes is meant some short space of time : and I so vnderstand this place , because it is most sutable to all circumstances . For here Christ intendeth to comfort this church , which is most fitly done , by foretelling a short time of their affliction . In this circumstance of time , Christ setteth downe two things : First , that the affliction of Gods church and people are for a certaine time decreed of God , which cannot bee changed , lengthened , or shortened . Particular proofes hereof we haue in Scripture . So God foretold Abraham , That the afflictions of his people should be 430 yeares : which time they were afflicted , especially in Egypt : but at the same night when those yeares were expired , they were led out of Egypt , and their afflictions ceased , Exod. 12.46 . And the 70 yeares captiuitie were well knowne vnto Daniell to bee determined of the Lord : And therefore hee armed himselfe with patience during that time , and prayed not for deliuerance , vntill it should bee expired . The consideration hereof must moue vs to arme our selues with patience when God shall send affliction , because wee cannot deliuer our selues before the time which God hath appointed : for the continuance of our afflictions is set downe by God , and cannot bee changed by vs. Secondly , here Christ sheweth , that the afflictions of his church are but for a short time : and therefore Paule (a) calleth them moment anie , in regard of the eternall weight of glorie which shall be reuealed at the end of this life , and neuer haue end . Which is a singular ground of comfort vnto the child of God in any distresse . Thus we see the parts of this prophesie ; yet in the words there is a further thing intended , for euery word containeth a reason to comfort this church : as first from the cause of their persecution , which is the deuill ; and therefore they must not feare , for if hee cast them into prison , their case is good , he is Gods enemie , and so the Lord is on their side , who then can bee against them to doe them hurt ? Secondly , not all your whole church , but onely some ( sayth Christ ) must be afflicted . Thirdly , Sathan cannot kill you , but onely cast you into prison . Fourthly , his imprisonment shall not tend to your damnation , but make for the triall of your grace . And lastly , it is but for a short time . In all which you may see the power of Gods prouidence ouerruling your enemie , and turning his rage vnto your saluation : and therefore take comfort and courage vnto your soules , lay aside all feare and al dread , and keepe faith and good conscience to the end . The third part of this counsell , is a most blessed precept , containing most heauenly aduice : Bee thou faithfull vnto death , and I will giue thee the crowne of life . Gods seruants are called faithfull , in regard of their fidelitie which they owe to God : and that is in two respects : I. Euery member of Christ is baptized , wherein God for his part promiseth Christ , with life euerlasting : and the partie baptized promiseth vnto God againe , that hee will denie himselfe , and cast himselfe wholly vpon God in life and death , and keepe faith and a good conscience . Which promise ●s called the stipulation of a good conscience , 1. Pet. 3.21 . And when a man keepeth this promise made to God , then is hee faithfull , and when hee breaketh it , hee is vnfaithfull . II. God giueth vnto his children many good gifts and graces , as knowledge , faith , repentance , and care to keepe a good conscience , which he would haue them in all things to keepe and preserue . And therefore Paule biddeth Timothie , (a) keepe that thing which is committed vnto him of trust . Now a man is faithfull vnto God , when hee maketh good vse of the gifts and graces of God , and still preserueth the same , vsing them for Gods glorie and the good of his owne soule , and of his brethren : like as we are counted faithfull with men , when wee keepe that thing safe which is committed vnto vs of trust . The meaning then of Christ is this : Thou hast made a promise vnto mee in baptisme , to renounce sinne and Sathan , and to keepe faith and a good conscience vnto death ; therefore performe this thy promise : and for those gifts which I haue committed of trust vnto thee , see thou keepe them well , and vse them to my glorie in the good of thy brethren . Against this precept , three sorts of men offend , and bee vnfaithfull vnto God. I. Those that being baptized , doe yet liue in ignorance and securitie , neuer seeking to know God , or to vnderstand his will , no not so much as for their owne vow in baptisme ; though none will brag more of fidelitie vnto God , than these men do . II. Those that haue knowledge and vnderstanding in Gods will , and yet make no conscience to liue accordingly . III. Those that for a time shew forth many good things , as care to get knowledge , and to keepe faith and a good conscience , but after suffer themselues to be intangled and drawne away with the profites and pleasures of the world , or els to bee driuen backe by trials and persecutions . And of these three sorts be most men generally : whose case is fearefull and dangerous , for they shall neuer haue the crowne of life , if they continue thus vnfaithfull . To induce men to fidelitie , Christ addeth a most forcible reason : promising thereunto , The crowne of eternall life . Hence the Papists conclude , that Martyrs by suffering martyrdome doe merite the kingdome of heauen ; because it is called a crowne , therefore say they it is a reward . Whereto I answere two wayes : I. The kingdome of heauen is called a crowne onely in resemblance , because as with men after the race is run , they receiue the garland ; euen so after men haue fought the good fight of faith , and kept good conscience in this life , then in the life to come they receiue the crowne of glorie . For the keeping of faith & good conscience is not the cause , but the antecedent of eternall life . Secondly , the reward is promised not to the martyrdome but to the martyr ; and yet not for his sufferings , but because hee is a member of Christ , and by suffring death hath shewed his faith in Christ ; for whose merit alone hee is so rewarded . And so must this and all other promises of like sort be vnderstood : for the Papists do foulely erre , when they apply the promises vnto the workes , which are made vnto the workers . By this promise , wee all that haue made our vow to God in baptisme , must learne to become faithfull in keeping the same vnto the end . It is a shame for a man to be vnfaithfull vnto men , much more with God. And the more fearefull is this sinne , because onely the faithfull shall inherite eternall life . Secondly , all such as haue made a shew of good things heretofore , and now doe suffer the same to decay , must call to mind from whence they are fallen , and become faithfull keepers of the graces of God , holding fast true religion and good conscience , and walke constantly in obedience : and then shall they haue the crowne of life , though not for their deserts , but only for the merits of Christ. Verse . 11. Let him that hath an eare heare what the Spirit sayth vnto the Churches ▪ he that ouercommeth , shall not bee hurt of the second death . These words containe the last part of this Epistle : namely , the Conclusion . Wherein obserue generally , as also in the two next verses , that Christ repeateth the same things which he spake before in this and the former chapters , yea , in the very same words . This must bee considered , because it is done by Christ , who is the doctor of his church ; whose example both for matter and manner of teaching must bee our rule and precept . The like did the Apostles : It grieued not Paule to write the same things , Phil. 3.1 . And Peter sayth vnto the dispersed Church , (a) That he will often put them in mind of the same things before his departing , wherein they had knowledge and were established . Hereby all the Ministers of the gospell in their Ministerie haue warrant , often to teach and repeat the same points of doctrine , euen in the same words . Yea , Gods faithfull Minister may preach the same Sermon oftentimes , if hee doe it not for ease to himselfe , but for the benefit of the people . And therefore if any hearer of Gods word shall at any time marke the Minister to deliuer the same things often ; he is not curiously to find fault with his Ministerie , for by that reason they may find fault with Christ , who seuen times repeateth the same things vnto these churches . This Conclusion hath two parts : a Commaundement , and a Promise : The words of this commaundement haue beene expounded in the seuenth verse , with the doctrines and vses thereof : yet here is to bee obserued what the spirit commendeth thus seriously to our hearing . The things are three , which were handled in the former verses . First , touching Gods prouidence , that hee seeth and regardeth the tribulations of his church . The second , touching triall : that Gods church and people ought before-hand to consider of the day of visitation , and thereby arme themselues with courage against all afflictions , that they suffer not themselues to bee ouermuch daunted with any feare . The third touching faithfulnesse : Gods people must consider what promises they haue made to God in baptisme , namely , to keepe faith , true religion , and good conscience vnto the end ; and these they must performe vnto death . These things being so carefully commended vnto vs by Christ , wee must labour to haue them engrauen in our hearts , that we may practise them in our liues . And to incite vs hereunto , wee must marke the two reasons contained in the words . First , because the Spirit of Christ speaketh to vs. Secondly , because they concerne all Churches , ( though principally they were spoken to the church of Smyrna ) and therefore none may seeke excuse to exempt himselfe from learning and obeying these things . The Promise , Hee that ouercommeth shall not be hurt of the second death . Of the meanes of ouercomming , we haue spoken in the seuenth verse . By second death is meant the condemnation of the soule and bodie for euer and euer . For there be two kinds of death mentioned in Scripture : The first is the separation of bodie and soule asunder at the end of this life : The second is , when soule and bodie both are s●●ered for euer from Gods comfortable presence , Reu. 21.8 . This second death is expounded to bee an abode in the lake that burneth with fire and brimstone . The meaning therefore of the promise is this ; that they which ouercome , thogh they may suffer the first death , yet they shall neuer suffer damnation : their soule and bodie may be seuered one from the other for a time , but neither soule nor bodie shall euer be seuered from God to goe into that lake that burneth with fire and brimstone . Which is a most gracious and happy promise . Here first marke to whome this promise is made , namely , To them that ouercome . Where learne , that it is not sufficient for a man to professe and approoue , or to teach the doctrine of the gospell : but withall he must ioyne a fight against himselfe , against sinne , the world , the deuill , and against all the enemies of his saluation , and not suffer them to raigne ouer him , but so fight , as by Gods grace hee may ouercome ; and then shall the second death neuer hurt him . It is nothing to professe , if we still liue in sinne : and therefore wee must not content our selues with knowledge , but labour to feele in our hearts such power of grace , as will make vs truly to say we are conquerours ouer our spirituall enemies . This is that blessed state of all those , vnto whom life euerlasting belongeth , who shall neuer taste of the second death . Secondly , here is answered a great question , which 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 thē . 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 th●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 (a) 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 countrey to countrey . In most schooles of learning for many hundred yeares the diuell had his thrones ; For therein was nothing taught but errors , heresies , and most abhominable idolatries . In these our dayes the diuell hath his thrones among vs , where any wizard dwelleth , or cūning person ( as they are called ) for thither whole countries do flocke for helpe and for counsell , and so yeeld homage to Sathan . All dicing , & all brothel houses , wherein abhominable wickednesse is freely committed , are Sathans thrones . Yea all those families are the diuels thrones , where men liue without loue or practise of religion , in blindnesse and ignorance , in blasphemie , drunkennesse , whoredome , iniustice , or any such impieties . And in reason it must needs bee thus , for the diuell being a prince of this world , will haue his throne in some parts thereof . Hereby we see it is most needfull in euerie Christian kingdom , there should be thrones of iustice in ciuill courts , for the maintenance of equity , the reward of vertue , and for the repressing of iniustice and iniquitie . And also thrones of Ecclesiasticall iurisdiction for the reprehending and punishing of all those sinnes which the ciuill court reacheth not vnto . And it is necessarie that in these thrones iustice should bee administred without partialitie , that Gods throne may bee erected , which is opposit to the throne of Sathan . Againe , the diuels cunning appeares notably in the choise of the place where he setteth vp his throne : it was no petty towne or village , but a chiefe and famous citie , which had beene the seate of many kings . This hath bene his practise in all ages , to chuse the chiefest places for the seat of his throne . Great Babylon in Scripture is called , A citie of iniquitie , that is , a throne of the diuell . And Rome that was once a famous church , is now , and hath beene long that spirituall Babylon , the throne of the diuell . Yea , in Ierusalem the city of the great king , had the diuell got vp his throne , when Christ called the temple a den of theeues . And in our dayes the people of great towns and cities are generally more backward in embracing the gospell , than in little villages . The cause hereof is , the malice of the diuell , who will haue his throne in chiefest places , for the greater hinderance of religion : there he much preuaileth by choaking the word with pride , profit , and pleasures , causing them to content themselues with a forme of godlinesse , when as they want the power thereof . And thus he dealeth in greater townes , that thence impietie may be deriued to the countrie round about , as tradesmen do their wares from place to place . And therefore the people of great townes especially , must labour not onely to know the gospell , but to beleeue and obey the same . Euery man must reforme himselfe , and euerie familie themselues , that Gods throne may be established , & the diuels throne battered down among them . Secondly , whereas this church dwelleth where the diuels throne is , wee may obserue , whence the church of God is gathered , namely , out of Sathans kingdome . Gods church is a company of men ordained to saluation , taken from vnder the power of the diuell : though after their calling they be Gods peculiar flocke , yet they are by nature the children of wrath . Thus Paul speaketh of all the Gentiles , Act. 26.18 . And particularly of the church of Colossa , Colos. 1.13 . that God deliuered them from the power of darknesse , and translated them into the kingdome of his deare sonne . Hence we learn. I. That no man is to stand vpon his his gentilitie , or glory in his parentage for nobilitie and great bloud , but onely reioyce in this , that hee is drawne out of the kingdome of darknesse , and from vnder the power of Sathan , and placed by Christ Iesus in the kingdom of grace . For what will it profit a man to weare about his necke a chaine of gold , if so be his heart , will , & affections bee chained to the diuels seruice ? and what auaileth it princes to sit vpon their stately thrones , if they themselues be in subiection vnto Sathan , and do homage vnto his throne ? yea what will all the treasures , honors , and pleasures of the world auaile to him that is debarred from the riches of Gods loue in Christ , and destitute of the treasures of his grace , and so led captiue by Sathan at his will and pleasure ? Secondly , some do thinke that a man may be saued by any religion , the Iew by his religion , the Turke by his , and the Papist by his , &c. Yea , it is the common receiued opinion of our ignorant people , that euerie one shall bee saued by his good meaning . But all these are meere dotages of mens braine : for a man may hold his good meaning , and yet serue the diuell at his throne . It is not sufficient to hold this or that religion , or to practise ciuill vertues , as iustice , temperance , &c. vnlesse a man be one of Gods church , seuered frō the company of thē that serue Sathan . Thirdly , here all Gods seruants haue a notable meanes of stay and comfort in afflictions . If they be persecuted , and cast into most darke dung●ons for the name of Christ , they must call to mind , that they are taken out of the diuels prison in the kingdome of darknes , and placed in the glorious kingdome of Iesus Christ , and made members of his church , and shall be inheritors of his glory . Fourthly , hence wee learne , that the preaching of the gospell hath in it a diuine power : no creatures , except the good Angels , haue power comparable to the diuels : and yet the preaching of the gospell is stronger than al the power of Sathan , for it gathereth a church where the diuell hath his throne , it deliuers men from vnder the power of Sathan , and placeth them in the glorious libertie of the sonnes of God : although therefore it be preached by sinfull man , yet it must be reuerenced as the power of God , and his owne arme to saue his elect . Fiftly , hence wee gather that God will haue his people to dwell with wicked and vngodly men : for the church of Pergamus dwelleth where Sathans throne is . This hee doth with wicked and vngodly men for good causes : I. That their faith , obedience , and repentance might be exercised , and they preserued from many sins which otherwayes they should fall into . Moses telleth the Israelits that the Cananits must not be all cast out at their first entrance , but dwell among them , lest wild beasts did grow vp which would deuour them : & so the wicked must dwell among the godly to exercise Gods graces in them , lest they fall into sinne and securitie . II. That they might shine foorth as lights vnto the wicked by their godly conuersation , Phil. 2.15 . That ye may be blameles●e and pure , the sonnes of God without rebuke in the middes of a naughtie and crooked nation , and among whom ye shine as lights in the world : holding foorth word of life . And thus the godly must do , that by their vnblameable life others might bee wonne to the faith ; for godly example is a notable meanes to draw men to loue and embrace faith and true religion , 1. Pet. 3.1 . III. That God may shew on the godly tokens of his speciall loue and fauour : which he doth when hee sendeth iudgements vpon the wicked , and spareth his children . Hence it was , that when the Lord would bring a common iudgement vpon the Iewes , he causeth those that mourned for their owne sinnes , and for the abhominations of the people , (a) To bee marked in the forehead , that they might bespared . So that if any godly person dwell among such as hate religion , and bee profane , he must content himselfe , knowing it is Gods will his church should be vexed and troubled by the societies of the wicked and vngodly . Sixtly , hence it appeareth that Gods people may lawfully dwell among wicked and vngodly men , alwayes remembring that they communicate not with them in their sins and rebellions against God : For so L●t dwelt in Sodome , and this church of Pergamus , where the diuell had his throne . 1. Cor. 7.2 ▪ This question is answered : a maister is a heathen man , and his seruant is conuerted to the faith ; whereupon hee thinketh that he is free from seruing his maister : but Paule telleth him he must doe externall seruice still , so farre forth as he keepe good conscience , and bee not constrained to renounce true religion . Lastly , hence wee haue direction to aunswere a question much vrged against vs by the Papists , to wit , Where our church was fourescore yeares ago , when Luther first beganne to preach : they intend hereby to proue our church to be but of fourscore yeares continuance , and so our religion to be new . We aunswere by the like , Where was the church of Pergamus when the diuels throne was in that citie ? Surely it was there where the diuell had his throne . And so when Antichrist that man of sin , had spread poperie ouer all Europe , at that verie same time was Gods church in Europe where poperie was professed , mingled with the Papists : which to bee true appeareth by this , that in all ages there haue bene some , who openly haue oppugned poperie , more or lesse , partly by writing , and partly by speaking , as the records of all ages do testifie & make manifest : so that though iniquitie had the vpper hand , yet our church had his being in the middest of poperie . And thou keepest my name , That is , though thou dwell in a place where the diuell hath his throne , yet thou holdest fast my name , so as neither force nor fraud of the aduersarie can take my name from thee : so much the words import . By Christs name we must vnderstand the doctrine of the gospell : so Paul is sayd to bee (b) A chosen vessell to carrie Christs name among the Gentiles : That is , to publish among them the doctrine of the Gospell . Here this church of Pergamus is particularly commended for her constancie in holding fast true religion against all aduersary power whatsoeuer . Hence wee learne that it is not sufficient to teach , or know , and beleeue the doctrine of the gospell in time of peace : but we must be constant in holding it fast against all gainsayers , and not be turned about with euery wind of doctrine , but in life and death keepe sure the truth , that neither fraud nor forc● of any aduersary power draw it from vs , or vs from it . Mat. 13. The kingdome of heauen 〈◊〉 compared to a treasure hid in the field , which when a man s●●deth bee goeth and selleth all hee , hath to buy the field . The scope of that par●ble is this ▪ If any man should come into any of our fields , & by searching find a gold mine ; he would not make it knowne to any , but couer it close , and go his way and sell all that he had to buy that field , that thereby he might enrich himselfe : euen so hauing found this , that the gospell reuealeth the way to life euerlasting , though we must not conceale the same from others , yet we must be like this man herein , that we could be content to part with all that we haue , that so we might make the gospell ours ▪ 1. Tim. 3.9 . Deacons must haue this propertie , To haue the ministerie of faith in a pure conscience . There a good conscience is compared to a sure treasure house , which cannot bee robbed by any aduersaries power : and faith , that is , true religion is the treasure that is there safely layd vp : such a store-house must wee get for the preseruation of the faith . Any thing else we may leese , but if we part with true religion , saluation is gone and all is lost . And therefore in life and death we must keepe fast the faith . Further Christ amplifieth the praise of their conscience by two arguments : First , that they held Christs name without deniall : Secondly , that they kept the faith in the time of bloudie persecution . For the first in these words , And hast not denied my faith . This is an excellent commendation ; for many will hold the doctrine of the gospell for a time , and yet after deny the same by apostacie : but this Church held fast true religion without any reuolt at all . Their practise must we follow : and so hold fast true religion that therein we neuer make reuolt : for if wee shall once deny religion , wee know not whether God will giue vs the grace of repentance , that w●e may professe it againe ; which if he do not , we perish eternally . Consider Esau● example who sold his birth right for a messe of red broth , and after lost the blessing ▪ which when he wold haue recouered he was reiected : (a) And found no place to repentance , though be sought it with teares . Therfore to preuent the fearefull danger of not repenting after reuoult , we must still hold fast true religion without deniall . Here in this place the faith of Christ , is all one with Christs name , that is , with the true doctrine of the gospel . And it is called Christs faith : first , because Christ with the father and the spirit , is the author thereof : Secondly , because Christ reuealeth the same from the bosome of his father : for God reuealeth his Gospell vnto men by his sonne Christ Iesus . Thirdly , because Christ is the substance and matter of the gospell : for indeed Christ Iesus is the principal subiect of the whole Bible , being the end of the law , & the substance of the gospell . The second argument of their praise for conscience , is taken from the circumstance of time ; they hold fast true religion in the time of bloudy persecution : Euen in those dayes ( saith Christ ) when Antipas my faithful martyr was slaine among you where Sathan dwelleth . Who this Antipas was , is not knowne , neither certainely recorded in any historie : it is thought hee was the minister of this church , vnto opposed himselfe against idolatrie and gentilisme in this citie of Pergamus . In this argument note two points . I. That Christ commends Antipas , calling him his faithfull martyr . Whereby wee see , that in Gods church it is lawfull to honor saints and martyrs . For that which Christ doth , his church may doe . This their honour must stand in two things , In due deserued praise & commendation , & in a careful imitatiō of their good vertues & godly liues : and for this end doth Christ cōmend Antipas vnto this church , that they might follow his good conuersation : but as for popish honor of inuocation & adoration , it hath no ground in Gods word . Againe , in calling him faithfull martyr , hee commendeth more the cause of his death , than the death : to shew , that the cause maketh a martyr , not the death : For an hereticke may be put to death for his damnable opinions . Therefore Antipas is a martyr , not because he was slain , but because he was faithful vnto death for the maintenance of Christs true religion . II. point . In the end of the verse Christ sheweth who were the authors of Antipas his death ; namely such among them in whom Sathan ruled : for he was slaine ( sayth Christ ) among you , where Sathan dwelleth . Which words hee repenteth , to giue vs to vnderstand , that all persecutors , let them carry what face they will , are in truth such , in whome the deuill ruleth , where he hath his hold , and keepes possession . Quest. Why did Sathan more dwell there than in other places ? Answ. Because many in this place were Gentiles , who contemned and mocked the gospell , and maintained idolatrie , wherby they became the holds of Sathan . And by proportion we may gather , that all contemners of religion , and all that walke in their owne wicked wayes , are indeed the stables and holds of the deuill , though they should bee the temples of the holy ghost . And so many families as there are , where religion is mocked , Gods name blasphemed , iniustice and impietie practised ; so many holds of Sathan there are where the deuill ruleth : and such they continue , till they reforme themselues of their impieties , and embrace the Gospell syncerely . And therefore all masters of families especially should loue the Gospell , and see that in their families religion be taught , embraced and obeyed , that so the deuill may haue no hold in their families . Que. Whether might not Antipas , being Pastour of this Church , haue fled for the safetie of his life ? Answ. There bee two kinds of persecution , one that is directly intended against the Pastor principally : the other against the whole Church equally . In the persecution directed against the Pastor , this must bee considered , Whether God gaue him oportunitie and libertie to flie , or not : if God giue him libertie and oportunitie , hee may flie , and the Church is to assist him , and to vse means for his preseruation : but if God denie him meanes to escape , then he must iudge himselfe to bee called of God , to suffer death for his name ; and so hee may not flie . And such was the cause of Antipas in this Church . But if the persecution be directed against the whole church equally , then the Pastor may not flie , but take part in their sufferings , that hee may be a meanes to stay and comfort his brethren . Verse 14. But I haue a few things against thee , because thou hast there them that maintaine the doctrine of Balaam , which taught Balac to put a stumbling blocke before the children of Israell , that they should eat of things sacrificed vnto Idols , and commit fornication . Here followeth the reproofe of this Church of Pergamus , which is first generally propounded in these words , I haue a few things against thee : Secondly , in particular , for want of zeale , in suffering among them such as maintained the doctrine of Balam . Thirdly , hee setteth downe a reason or confirmation thereof in the end of the 14 verse , and in the 15. The generall reproofe is the same which was giuen out against the Church of Ephesus , vers . 4. Whereby hee would teach vs a speciall dutie : namely , that euery man must seriously consider with himselfe what sinnes hee hath in him , which Christ may haue to lay vnto his charge . For this very cause doth Christ rehearse it vnto this Church . And therefore wee must call our selues to reckoning , and examine our selues not by our owne wits , but by the rule of Gods word , and search out all our thoughts , words , and actions ; and see how many things Christ may haue against vs , that so making a forehand reckoning , and seeking to be cleared by true repentance we may not bee condemned for them at the last day : for if we would iudge our selues , we should not be iudged . This is a necessarie dutie , and the practise of it is the ground of all grace , and conscionable obedience : as on the other side , the want hereof is the cause why many that liue in the Church doe perish eternally . For a day of accounts will come , wherein wee shall neuer escape , vnlesse by a forehand reckoning in the practise of true repentance from dead workes , and by faith in Christ Iesus wee preuent the same . Lamentable and fearefull is the state of all those , that neuer call themselues to this account : it causeth them to goe on in sinne without remorse , Hos 7.2 . Hereof Ieremie complained , (a) That no man sayd what haue I done . And for that cause hee denounceth fearefull iudgements against the people . This was the sinne of the old world : (b) men knew nothing till the floud came and destroyed them all . This securitie bringeth mens soules to hell , before they wot where they are : And therefore Dauid crieth out , Psal. 50. vers . 22. Oh consider this ( meaning the account that God will take with them ) least God teare them in pieces , and there bee none to deliuer them . The end of preaching and hearing Gods word , is to bring the soule to eternall life and saluation : but the want of this account maketh the holy ordinance of God to bee of none effect to many a one . For how should men embrace with comfort the word of reconciliation , till they feele in themselues their enmitie with God , and desert of condemnation . II. point . Because thou hast them that maintaine the doctrine of Balaam , &c. Here is the particular reproofe of this Church for want of zeale , in that they entertained and suffered hereticall Ministers to liue among them which maintained the doctrine of Balaam . This shewed , that though they loued the gospell , and embraced it , yet it was very coldly , and without that feruent zeale which they ought to haue shewed against such heretickes . Here first Christ teacheth this church to shew forth zeale in excommunicating and casting out such heretickes as by damnable doctrine did trouble them . This place is a sufficient ground for the practise of that Ecclesiasticall censure . When men hold hereticall opinions , the Church after two or three admonitions is to excommunicate them and cast them out . So did Paule to Hymaeneus and Alexander , 1. Tim. 1.20 ▪ Secondly , Christ reprouing this Church for entertaining such heretickes and wicked men , doth giue vs to vnderstand , that euery member of Gods church should haue a great dislike of all persons , that hold not the doctrine of Christ in truth , but maintaine errours against the tenour of Scripture , and the profession of the Church . For this cause Paule chargeth Timothie to (a) separat himselfe from such a● teach otherwise than hee had giuen direct on , and consent not vnto the wholesome words of our Lord Iesus Christ , and to the doctrine which is according to godlinesse : being puffed vp and knowing nothing . This then must be our carefull practise : wee haue by Gods mercie true religion among vs , which wee must maintaine with zeale : and if any bring in other doctrine , wee must reiect it , and shew forth detestation to him that bringeth it , not bidding him God speed . 2. Iohn . 10. Wee must rather loose our liues , than suffer the truth of God to be defaced . Thirdly , that which Christ laieth to the charge of this church may in sundry respects be charged vpon our churches and congregations at this day ; namely , want of zeale against sinne , and seueritie against sinners : for though the gouernours of our Church repell the heresies of Poperie , Anabaptists , and familie of Loue , and suppresse all doctrines that race the foundation , which are commendable things : yet in the middest of our congregations bee abundance of Atheists , who by deed and conuersation denie Christ Iesus ▪ for many know nothing in the matters of religion , and moe be profane , who both thinke and speake most basely of religion , and of the teachers and professours thereof . Yea , wee haue flat epicures permitted to liue in our church , such as make their bellie their God : who giue themselues wholly vnto eating , drinking sports , and delights , without all regard either of the generall duties of Christianitie , or of the particular duties of their calling . Wee haue also among vs many cruell and mercilesse persons , that in their affaires abound in the practises of fraud , wrong , vsurie , and oppression , whose treading is vpon the poore in the pride of their couetousnesse , wherby also they eate the flesh of God● people , and flea off their skin from them , and breake their bones , and chop them in pieces as for the pot , and as flesh within the cauldron , Mich. 3.6 . And yet all these , because they submit themselues to the ciuile authoritie , are permitted without controlment to be partakers of the priuiledges of Gods Church , euen to the receiuing of the seales of Gods couenant , being themselues flat enemies to the grace of God. Yea , many of these are greatly countenanced and graced for wisedome and reputation ; when as such as feare God , and make conscience of their wayes , are counted vile . All which as it argueth exceeding want of zeale in seueritie against sinne : so it cannot chuse but prouoke the Lord to come against vs in iudgement , as hee did against this Church . The meanes whereby this euill is to bee reformed , doth follow afterward . III. point . The reason or confirmation of the former reproofe , whereby the Lord would mooue this Church to detest these false teachers , is taken from the effect of their doctrine , and it is layed downe in this similitude . As Balaam the false Prophet taught Balac to put a stumbling blocke before the children of Israell , to cause them to eat of things sacrificed to Idols , and to commit fornication : so this Church maintained among them Nicholaitans , who taught , it was lawfull to eat things sacrificed to Idols , at Idols feasts , and to commit fornication . The first part of this similitude is in the end of this 14 verse : Which taught Balac to put a stumbling blocke , &c. The second part is in the 15 verse . Touching the doctrine of Balaam we are to obserue three points : First , What a stumbling blocke , or an offence is . Secondly , what it is to cast or put a stumbling blocke . Thirdly , by what meanes king Balac did cast a stumbling block before the children of Israell . For the first , a stumbling block is properly any thing , as wood , or stone , or such like , that is cast in a mans way , to hinder him in his gate , and to cause him to trip or fall : And by rese●blance in this place , an offence is any thing that causeth a man to sinne against God , and so to slip or fall , or to go out of his way that leadeth to life . Further , an offence is twofold ; either giuen or taken . An offence giuen , is any speech or deed , whereby a man is prouoked to sinne : and so was Peter an offence vnto Christ , though he tooke it not , Mat. 16.23 . An offence taken , is when any man taketh occasion to fall and sinne , by that which is well done by others : so were the Pharisies offended at the sacred preaching of our Sauiour Christ. II. point . The casting or putting of a stumbling blocke , or giuing an offence , is the doing or saying of any thing , whereby a man is occasioned to sinne : and this is done , either about things euill in themselues , or in things indifferent . Things euill are such as Gods word forbiddeth : and they are twofold , either persuasions , or examples . Bad persuasions are false doctrine , and euill counsell . Bad example is also a giuing of offence , because it doth embolden euill men in their sinne , and draw the godly to euill . Againe , in things indifferent , as meate , drinke , apparrell , &c. may offence be giuen , when as they are vsed vnseasonably , not in fit time and place , and before fit persons . And of this Paule speaketh , saying : If I knew my eating did offend my brother , I would eat no flesh while the world standeth . The offence here spoken of , was an offence giuē in euil things , for it was an euill act done by Balaam , and accordingly receiued and taken of the Israelits , for he vsed outward prouocations to allure them vnto sinne . III. point . The meanes whereby king Balac did cast a stumbling blocke before the children of Israell , is set downe in the end of the verse , by prouoking them to eat of things sacrificed to Idols , and to commit fornication . That we may vnderstand this fully , read Numbers 25. The summe of the historie is this : When Balaam had assayed sundry wayes to curse the children of Israell , and could not , he gaue Balac counsell to vse meanes to cause them to sinne . At his counsell Balac sent foorth the most beautifull women in his kingdome into the campe of Israell to entise them to the seruice of their idols , and to banquet with them at their idoll feasts , that so they might draw them to fornication : whereunto the Israelites condescended , and so sinned against God. Thus much of the meaning of the words . First , here obserue a speciall property of false teachers : namely , to cast offences before men , to cause them to fall in the way that leadeth to saluation . By this Christ intendeth to make knowne vnto this Church the false doctrine of Balaam . Paule in his Epistles (a) calleth the doctrin of the gospell a truth according to godlinesse : because the intent of the gospell is , to lead men to true godlinesse . On the contrarie , the doctrine of Antichrist is called (b) the mysterie of iniquitie ; because the scope thereof is , to draw men to all iniquitie and abhomination . Here then wee haue a rule , whereby wee may iudge betweene true doctrine and false , euen by looking into the end and scope thereof : if it ayme at true pietie and syncere obedience , wee may iudge it to be good ; but if it tend to draw men to idolatrie and sinne , then it is a false doctrine . Thus wee might scan all false religions , as the religion of the Turke and Iew at this day . But because wee are more troubled with the doctrine of Poperie among our common people , who call it The old Religion , therefore let vs a little examine the same by this rule . The end of Poperie is to pull downe the kingdome of Christ , and to disanull his lawes ; as will appeare by a short view in euery commaundement : and therfore it cannot bee the true religion . The first commaundement teacheth vs , To chuse and acknowledge the true God for our God alone . But the Church of Rome teacheth to make more gods than one , & to acknowledge the creature to be God : for by their doctrine men are to pray vnto Saints , wherby they make them gods , in giuing this diuine propertie vnto them to know the heart . Their doctrine also ascribeth vnto Saints power to merite ; which is a propertie of God : for none can merite but he that is God. The humane nature of Christ ●ould not haue merited any thing , vnlesse it had beene ioyned to the godhead . Yea they make the wood of the crosse to bee God , for in their masse booke at this day they call ( not Christ crucified on the crosse ) but the very crosse it selfe , our only hope : yea , the virgine Marie , who is but a creature , they place as a queene in heauē , giuing her power ouer Christ to commaund him in the matter of saluation , and so they disanull the first commaundement . The second commaundement they reuoke , in teaching it to bee lawfull to make images of the Trinitie , according as they shewed themselues in the old and new Testament : the father like an old man , the sonne as hee liued , and the holy ghost like a doue ; and therein to worship them . Againe , they teach that men may adore the Images of Saints , which is flat against that commaundement . The third commaundement they disanull , in teaching it to bee lawfull to sweare by Saints , and not by God onely . The fourth they disanull , by making the feastiuall dayes of Saints equall with the Lords Sabbath , and to be kept holy vnto God as solemnly as the Lords day . Wherby also they take away the libertie of the church in the lawfull vse of the six dayes , for honest labour in a mans calling . The fift they disanull in giuing freedome and immunitie to their cleargie from subiection to ciuile authoritie : and in dispensing with subiects , for their loyaltie and allegeance to their lawfull princes : and with children and seruants from yeelding due helpe , seruice , and obedience , to their parents and masters . The sixt , by their houses of refuge which they call Sanctuarie , wherein murderers may be in safetie ; and by maintaining ignorance in religion , through which they murder many a simple soule . The seuenth , by tollerating of stewes , and allowing of incest : for by their law it is lawfull for the great vncle to marry his neece , descending from his brother or sister , so it bee without the fourth degree , which is against nature . The eight , by making sale of all things , of heauen , hell , of earth , of pardons , & deliuering men from purgatorie : which is flat robberie , and most grosse deceit and cousenage . The ninth they disanull , by falsifying the canon of scripture , for they make that canonicall which is no Scripture : and besides in their doctrine practicall they defend a lye , for when a man hath confessed his sinnes to the priest , if the magistrat aske the priest what sinnes the man confessed , they teach the priest to say , I know not ; that is ( say they ) to tell it to thee : which is a flat lye . And whereas they would defend this by an exposition of Christs words , when he sayth : (a) The day of iudgement is not knowne to the Sonne of man : that is ( say they ) to reueale it vnto others , they doe but deceiue the simple by an exposition which is not fit . The last commaundement they disanull , by holding concupiscence before consent to be no sinne , when as wee know by Gods word , that the first euill motions in vs bee sinnes . So that hereby wee may see , that Poperie is but a false religion , though it haue falsely among our common people the name of The old Religion , and therefore wee must abhorre the same , as vngodly . Now , whereas some doe charge the doctrine of our Religion to bee sundry wayes scandalous , they may be easily answered : First they say , it is a doctrine of desperation : because it imports , that God created men so , as he will saue but a few , making them for this end , to cast the greatest number to hell . To this I answere two things : First , touching the number of them that are to bee saued : of which little is sayd in Scripture , & therefore I will not say much : yet this may be auerred , The number of the elect in it selfe is (b) a great companie , but being compared with them that shall bee damned , it is but small . Secondly , touching the end of mans creation , our doctrine is not , that God created mē for this end , to cast them to hell : but this we teach , that God created all men , to manifest his glory in them : in some , by their iust and deserued damnation for sinne . Wee teach not , that men are otherwayes condemned than for their sinnes , and therefore he that is condemned hath his iust reward . II. Charge , They say further our doctrine is a doctrine of blasphemie ; for that wee teach God to haue decreed the fall of man , and so make God the author of mans sinne . Ans. We teach indeed that God decreed Adams fall , but thence it followeth not , that he is the author of mans sinne . For Gods will is twofold , generall , and speciall . Gods generall will is , to permit that which is euill , not simply , but because with God euill hath some respect of good , and in this respect wee say God decreed Adams fall . Gods speciall will , is his approouing will ; whereby hee taketh pleasure and delight in that which is good : and in this regard God nilled Adams fall , and mans sinnes : And yet in some respect he may be sayd to will them . A magistrat , though he take no comfort or delight in the death and execution of a malefactour : yet hee decreeth and appointeth it , and so may bee sayd to will it . Euen so God , who out of light can bring darknes , permitteth euill because with him it hath some respect of good , and so may be sayd to will it . III. Charge . They say also that the doctrine of our church is a doctrine of securitie : because we teach , that a man may be certaine of his saluation , and of perseuerance in the faith vnto the end . Answ. This is not a doctrine of carnall securitie ; because we do impose necessarily the vse of meanes to them that would bee certaine of their saluation , and perseuer vnto the end , as namely , deniall of themselues , & humbling thēselues in continuall prayer , with hearing & meditating in the word of God , and receiuing the Sacraments for the increase of faith , and renewing of their repentance : All which will rather make a man fearefull and carefull than secure . For with the meanes , is certainty of saluation , both atteined and preserued : so that our doctrine is not a doctrine of offences , but a true doctrine that beateth out the plaine way that ●eadeth vnto life . Secondly , Christ his detestation of this doctrine of Balaam , must admonish vs to be so carefull of our behauiour euerie way , that we giue no offence vnto anie , for if wee do , wee are Balaams schollers . This is a point of speciall obseruation , wee must looke to our communication that it be void of railing & bad speeches , and to our conuersation , that it bee holy and vnblameable . In euerie thing we must haue care not to hinder others in the way of life , Woe (a) bee to them ( saith Christ ) that giue offences : it were better that a huge milstone ( such as an asse can but turne about , as the word imports ) were tied about his necke , and that he were cast into the sea . The reason is , because when a man by any means giueth his brother an offence : he doth as much as in him lieth , to plunge his brothers soule into the pit of destruction , and therefore we must flie offences as hell it selfe : yea rather on the contrary , we must helpe our brethren forward in the way of saluation , and remooue from them all stumbling blockes that cause them to fall . If this duty were practised , our church would abound with grace and godlines : but this duty is wanting , and hence it comes that we haue so small increase after long labour in preaching , for example and euill counsell do quench the graces of the spirit in mens hearts . Thirdly , hereby wee must learne to haue speciall care against offences giuen by euill counsell , or bad example . For if it be the propertie of a false prophet to cast stumbling blocks before others , then is it a dangerous thing to fall vpon them when they are laid before vs. While we liue in this world wee shall see many offences giuen : but we must take heed we take them not . And therfore Christ biddeth vs , (b) If thy foote offend thee , or thine ha●d , cut it off : or thine eye , plucke it out : Teaching vs to forgo the dearest thing that can be vnto vs , if it would cause vs to sin against God. And to mooue vs hereto , marke the Israelits example in the wildernesse : while they kept a good conscience , and obserued the true worship of God , all Balaams curses were turned into blessings : but when they fell to idolatrie & fornication with the Moabitish women : then was Gods wrath kindled against them , and his plague seized vpon them . Euen so , if our church be carefull to keep it selfe to the true religion , which by Gods mercie we enioy , and withall haue care to keepe good conscience in becomming a penitent and obedient people vnto God : then may Balaam curse , and al our enemies spit their venome , yet we shall be safe : But if we let go true religion and good conscience , and fall to sinne , then we must looke for ●ods heauie iudgements to fall vpon vs in his wrath , as they did vpon his owne people . Fourthly , when Balaams cursing would not preuaile , then did faire women , and banqueting , draw them to idolatrie and fornication . Hence we learne , that temptations on the right hand , that is , taken from profits , pleasures , and preferments , are most dangerous , and soonest preuaile to draw men from God. The state of a christian , is like a besieged citie ; when a huge armie cannot sacke it , than siluer and gold will open the gates hereof : euen so , when aduersitie cannot make a man to forsake religion & good conscience , then by prosperitie , ease , and pleasure hath the diuell stollen away his heart . Those therefore that haue ease , pleasures , and outward blessings at will , are in a farre more dangerous case in respect of sinne than others ; vnlesse God vouchsafe vnto them speciall grace to watch against these pleasing temptations . This made godly Iob (a) To sanctifie his children euerie day when they feasted each other at their houses : lest any one then should haue blasphemed God in his hart . Because he knew the diuell by pleasures would soonest wind himselfe into their hearts . Lastly , note the order of these sinnes : First , they are drawn to sit at idols feasts , and then to commit adulterie : where we see that these two sinnes goe together , Spirituall adulterie , that is , idolatry ; and bodily adultery , one is the plague & punishment of the other : that people which giue themselues to idolatrie , will God giue vp to bodily adultery . As this was true in these Israeli●s , so is it to be seene among the Turkes , and with the Papists at this day , who maintaine ▪ fornication ▪ in tollerating stewes , and further it much by their vow of single life , wherewith they bind the conscience , though the partie want the gift of continence . Verse . 15. Euen so hast thou them that maintaine the doctrine of the Nicholaitans , which thing I ha●e . Here followeth the second part of the comparison , where Christ setteth downe two things : First , what the Nicolaitans were : Secondly , how hee was affected towards them . What they were is expressed in the first words , Euen so , which is a note of resemblance or comparison , hauing reference to the words going before . They may be thus described : The Nicolaitans were a se●t in the church of Pergamus , that maintained two damnable opiniōs according to the doctrine of Balaam . I. That it was lawfull to eate things offered to idols in the honor of idols , sitting in the idols tēple . I● . that fornication was no sin ; but that a man might lawfully commit it . It may seeme strange , that in the dayes of the Apostles there should bee men professing the name of Christ , and yet hold such damnable opinions : but the truth is hereby euident , that there were such in this church . And that we do not conceiue a liking of their wicked opinions , let vs examine their reasons , whereupon they might seeme to be grounded . For the eating of things sacrificed to idols , they would pleade thus . I. From the doctrine of christian libertie , Things indifferent may ●e lawfully vsed . Things offered to idols are things indifferent , as meates , and drinkes , and therfore may lawfully be vsed . Ans. Meats and drinkes , if they bee considered in themselues , are things indifferent , and may lawfully be vsed : yea after they haue bene offered to idols , if they be sold in the market , they may bee lawfully bought and eaten in priuat houses , if it be done without offence of the weake , as Paul teacheth at large , 1. Cor. 10.25.29 . But if these meats be considered as they are offered to idols , and eaten in the idols temple in the honor of idols , they be vnlawfull . And yet the Nicolaitans held this to be lawfull . II. Reason . An idoll is nothing , 1. Cor. 8.4 . and therefore we sinne not in eating meates offered vnto them ▪ Ans. An idoll is nothing , that is , in nature subsisting ▪ nothing created or ordained of God , it hath no propertie of the godhead ▪ but yet an idoll is something in mans imagination , which giueth to it the honour of God , and reputeth it as God , making it a God vnto himselfe . III. Reason . N●aman the Syrian (b) went into the temple of the god Rimmon , and there kneeled down : Euen so may christians go eat in idols temples ? Ans. When Naaman went in thither he did not kneele downe to the idoll , but to the king , performing a ciuill dutie vnto his Prince ; who vsed to leane on Naamans shoulder and worship his false god . And though Naaman were present at idoll-worship & seruice , yet it was with protestation against it : for being cured of his leprosie , he promised to worship no God but the God of Israell : and thereupon he laded two mules with the earth of the land of Israell , in token of his publicke profession of thankfulnesse to the true God for his clensing . If these in Pergamus whom Christ disliketh , had gone as Naaman did into idoll temples , they had not sinned as they did . And at this day if men protest against the idolatry of the masse , they may enter into those congregations where masse is said : for this protestation is a flat condemning of their false worship . The second opinion of these Nicolaitans was , That men might lawfully commit fornication . This opinion they would thus iustifie : First , from the practise of Lot , Who (a) offered to the men of Sodom his daughters , when they called for the strangers that were come into his house . Which thing ( say they ) Lot would neuer haue done , if fornication had bene a sinne ? Ans. It seemeth that Lot cannot be excused in that action , though his purpose was by a lesser euill to preuent a greater , but God hath plainely taught , That no man may do the least euill , for the procuring of the greatest good that can be , Rom. 3.8 . II. Reason . The Lord ( say they ) commanded Hosea , To take a wife of fornication , and children of fornication , Hos. 1.2 . It is not therfore vnlawfull ? Ans. There be diuers interpretations of that place . Some say that was onely in vision , and not a fact done . Others say , it was in speech onely , because hee prophesied vnto the people that he himself was as a man of fornicatiō vnto them . These expositions may well stand . Yet others hold that the Lord commanding him this , it was to be done , and was done indeed . And sundrie circumstances seeme to prooue that it was a fact done , for the womans name is set downe to be (b) Go●er , and her fathers name Diblaim . Secondly , a thing in vision or in speech onely , doth not so much preuaile with wicked people , as that which is done indeed . Thirdly , the antient opinion of best diuines that liued neerest to the Apostles times , auouch it was a fact done . Obiect . But this maintaineth fornication , against good maners , and the expresse law of God. Ans. It were so indeed , if the Prophet had done it on his owne head , but he did it by Gods speciall appointment , who is Lord of his owne law , and may dispence with it at his pleasure . God in his law forbidd●th to kill , yet Abraham is commaunded to kill his sonne : Which if he had done he had not sinned , because hee had a speciall commaundement for it , which a man must obey , though it bee against a morall precept . Againe , Hosea tooke a wife of fornication , not to maintaine her in her sinne , but to make her a chast woman . And whereas he was commaunded also to take vnto him children of fornication : it must not be vnderstood of children begotten by him , but borne of her in fornication : As if he should say , Take a wife with her children which she brought forth in fornication . So that this place which way soeuer wee take it , doth nothing maintaine their wicked errors . III. Reason . Acts. 15. The Apostles charge the churches , To abstaine from that which is strangled , from bloud , and from fornication : There ( say they ) fornication is reckoned among things indifferent , and therefore may be vsed lawfully . Answ. It is there reckoned among things indifferent : First , because it was so accounted of amongst the gentiles : Secondly , because the gentiles did ioyntly by these three things offend the churches of the Iewes . But hence it followeth not that it is indeed a thing indifferent . II. Point . The affection of Christ towards these men is noted in these words : Which thing I hate . This hatred must bee referred not to the persons of the Nicolaitans , but to their opinions , liues , and practises . Hereby Christ would instruct vs in sundrie needfull duties . First , if we will follow him , wee must hate all honour and approbation that may bee giuen to idols , bee it neuer so little . These Nicolaitans might say , they abhorred idols and worshipped them not , onely they went with their friends into their Temples , and sate downe to eate meat before them ; now euen this dealing Christ hateth . Wherein hee doth notably condemne the practise of the Romish church , which say , they worship not idols , but the true God : and yet they doe that which Christ hateth ; for they kneele downe before them , they adore them , and light candles vnto them , and offer vnto them many rich iewels , and much sumptuous attire , which is a great deale more than the Nicolaitans did : And therefore they are much more to be condemned , and their practise also hated of vs. Secondly , Christs hatred of the lest honour of idols , doth affoord a speciall caueat to such men as giue themselues to a trauelling life ; as into Italy , Spaine , and other idolatrous places : they should content themselues within the precincts of the church , and not proceed further without warrant of a speciall calling , whereby they may assure themselues of Gods gracious protection . For hereby they giue occasion to themselues to do that which Christ hateth ; though they say , they hate idolatrie : For if a man escape to bee present at their abhominable seruice , yet he cannot auoid going to their Temples , where hee is to offer some gifts , or performe some ceremonie after the custome of the country ; whereby hee shall giue some approbatition at the least of their idolatrie : whereas hee ought to hate the least appearance therof , euen the garment spotted with the flesh . Thirdly , by this his affection Christ would teach vs to grow to an hatred of all familiar societie with idolaters : for though we may haue society of concord with them , yet societie of amitie , which is a speciall liking between man & man , we must not maintaine with them . Fourthly , Christ hateth not onely their idolatrie , but their fornication also . Hereby teaching vs to grow to a hatred of fornication ; which the rather must bee detested , because (a) The bodies of euery man and woman be not their owne , but Christs : and therefore ought not to bee imployed in the honour or seruice of the diuell , but of Christ. Againe , the bodies of euery christian man and woman are the members of Christ , now it is an vnseemely thing to take the member of Christ , and make it the member of an harlot . Fiftly , their bodies are temples , and dwelling places : not for earthly Princes , but for the holy Ghost : and therefore must be furnished with Gods graces , and adorned with chastitie & other gifts of Gods spirit , that they may be fit mantion places for so worthie a guest . But by fornication they are made the s●ies & stables of the prince of darknesse . Verse . 16. Repent thy selfe , or else I come vnto thee shortly : and will fight against thee with the sword of my mouth . Christ hauing layd downe the sinnes of this church , and the errors of the Nicholaitans , doth here propound vnto this church , First , a remedie for her recouerie : Secondly , a reason to inforce the practise of the remedie . The remedie is in these words : Repent thy selfe . In it consider these points : First , what it is to repent : Secondly , why Christ so often vrgeth thereunto : Thirdly , to whome Christ prescribeth this remedie . Of the first , we haue spoken in the first verse of this chapter : Briefly therefore , Repentance is a change of the mind from euill to good , and a turning from sinne vnto God. Here repentance must bee taken more largely , for all the duties that accompany repentance in the practise therof : as I. Humiliation of a man by confessing of his sins vnto God ; and condemning of himselfe for the sinne . II. Prayer , wherby a man doth earnestly intreat the Lord for the pardon of the same sins . III. Reformation , wherby a man in hart proposeth , and in life indeuoureth to leaue all his former sinnes , and for euer after to do all things in obedience vnto God : vnto all these doth the holy Ghost exhort them in this place . II. Point . Why doth Christ so often prescribe this duty of repentance , and so much vrge it ? An. Not for that it is a cause or a meritorious means to procure remission of sins & life euerlasting , as the Papists do falsly and damnably teach ; for that nothing can do but the obedience & passion of Christ : but first because it is a token of Gods fauor procured , & a most excellent fruit of faith , such as maketh a man cease to do euill , and moueth him to do good : Secondly , because it is a way wherin mē must walke vnto the end , that wold haue remissiō of sins , & life eternal . III. point . To whom is this remedie prescribed ? Answ. First to the church of Pergamus , and then to the Nicholaitans in that church , though they were most wicked men ▪ Touching the church of Pergamus : they were before commended for most worthie graces , for they had repentance : and yet note , Christ sayth still vnto them , Repent thy selfe . Herein teaching vs a most worthie lesson , which euery one ought to learne and practise : namely , that the life of a Christian is a continuall practise of repentance . When a man hath once repented , that is not sufficient ; but euery new day must haue a new repentance for his dayly slips . Wee (a) are Gods embassadours ( sayth Paule ) for Christ : beseeching you in Christs steed , that you would be reconciled vnto God. Now they were reconciled to God before , for they are called (b) the Temple of the liuing God ; His meaning therefore is , That they should striue more and more after reconciliation with God ; both in regard of their further assurance , and also for their particular sinnes wherein they dayly offended . Euery Christian must dayly wres●●e with his owne corruptions , which hee feeleth in himselfe , that the longer hee liueth , the more hee may grow in dislike with himselfe . And in this distast of himselfe hee must dayly proceed , that hee may euery day more and more grow vp in Christ. And least any should thinke , that this was spoken to this church alone , and not to vs : consider , that wee are in the same case with them ; their sinnes are our sins , as we haue prooued : We want zeale and seueritie against sinne and sinners . Now being in the same fault with them , wee must therefore practise the same remedy , and renew our repentance , though wee haue repented heretofore . Secondly , he prescribes this dutie to the Nicolaitans , that held two damnable errours , and no doubt liued accordingly in those sinnes : and yet Christ barres them not from his kingdome , but bids them repent . Where note , that great and grieuous sinners are not barred frō Gods mercie , if they will repent . Excellent is that saying of Isay , God i● much in sparing : and that of Dauid also , With God is plentifull redemption . This point is seriously to bee considered : for wee haue in our congregations many that are well spoken of in the world : and yet for knowledge of God and practise of life , are flat Atheists . We haue also among vs epicures , blasphemers , murtherers , and fornicators with these Nicolaitans . Now to all these and such like this doctrine appertaines ▪ not to embolden them in sinne , but to assure them there is mercy in store for them with God , if they will truly repent . They must not turne the grace of God ●o wantonnesse , and make his mercie a bolster to their iniquitie ; for this is despising of Gods bountie , whereby they helpe vp vnto themselues wrath against the day of wrath : but if with Iob they humble themselues in dust and ashes , and crie to heauen for mercie from a broken heart that carrieth a resolute purpose to leaue all sinne ; then , though their sinnes were neuer so many , they shall all be drowned in the bottomelesse sea of Gods mercie : though they were as crimson and scarlet , which will take no other dye , yet in Christs bloud they shall be made as white as wooll & snow : yea , though they haue fallen often into the same sinnes which is most fearefull and dangerous , yet vpon this vnfained repentance they shall bee restored to mercie : for the fountaine thereof cannot be dried vp : but see they doe repent , for whosoeuer looketh for Christs merits , must know that hee looketh for true repentance . Thus much for the remedie . II. point . The reason wherby Christ would set an edge vpon the former remedie , containeth a twofold threatening or commination : the first , against the whole Church in these words : If not , I come vnto thee shortly . The second against the Nicolaitans in these words : And will fight against them with the sword of my mouth . For the first , If not , I will come vnto thee shortly , these words were expounded in the fift verse . The meaning is this : If thou repent not , I will come vnto thee , & testifie my presence by taking punishment vpon thee , for thy want of zeale , and of seueritie against sinne and sinners . To this effect the Prophet Isay sayth , Chap. 30.27 . The name of the Lord shall come from farre , to take punishment vpon the Assyrians . In this threatening the phrase is to be noted . Christ sayth : If not , I come vnto thee : expressing a thing to come , by a word of the time present . To giue them to vnderstand , that his comming vnto them by iudgements was as certaine , as if it were present , vnlesse they did repent . Where this generall rule is to be obserued of all : namely , that when a Church or people doe not repent , the Lord will come vnto them to execute his iudgements vpon them . Yea , though they haue before repented , if for particular sinnes and wants they doe not renew their repentance , hee will surely come to punish them . This might be proued at large by testimonies of the Prophets & Apostles : but it is so euident in this text , that I omit all further proofe ; onely I will applie it to this our Church , of which this may bee truely sayd ; Thou doest not repent , nor renew thy repentance for thy dayly sinnes . For albeit there bee some among vs , that by Gods grace repent and set themselues dayly to the exercise thereof : yet take the greater part of our congregations , and they are so far from renewing their repentance , that they doe not repent at all : for either they haue no knowledge of Gods will ; or if they haue knowledge , yet they want care and conscience to put the same in practise . This being our case and condition , what man may not bee a Prophet against our churches and congregations , being thus directed by this portion of Scripture , to say and that truly , That God will come vnto vs in iudgments , to plague and punish vs for our sinnes and iniquities ? Wee may sooth our selues in hope of mercie still , but the state of our Church continuing as it is , nothing can bee expected but iudgements from the Lord. This then must be a motiue to persuade vs to repent , euery person apart , and euery family & congregation apart , we must humble our selues in dust and ashes for our sinnes past , entreating the Lord to be reconciled vnto vs , and purpose fully in our hearts , and striue in our liues to obey God in all his commaundements : yea , though we can say wee haue repented , yet for our dayly wants and sinnes wee must renew our repentance . Thus doing , we shall stay the Lord when he is comming against vs. But if we goe on in blindnesse , ignorance , and rebellion , following the lusts of our own hearts , then nothing but vengeance and iudgements are to bee expected : for this conclusion must stand with all churches and people : If they repent not , God will come in iudgement against them . The second threatening or commination is directed vnto the Nicolaitans , in these words : And will fight against them with the sword of my mouth ; that is , I will bee at emnitie with them , and testifie the same by waging battell against those among you , that maintaine the lawfulnesse of eating things sacrificed to Idols , and of fornication . Thus I say will I fight against thē with the sword of my mouth ; that is , with the preaching of my word , the law , and the gospell . In this commination Christ alludeth still to the storie of Balaam : for when hee was sent for by Balac to curse the people of God , the Lord stood against him in the way with a naked sword , to keepe him from going : and when his eyes were opened , that hee saw the Angell of the Lord withstand him in that sort , hee fell downe and adored the Angell , for it was the Lord : yet because he ceased not from his wicked couetousnesse , but gaue bad counsell against the Israelites , when he could not curse them , to cause them to sinne : therefore hee was slaine with the edge of the sword among the Midianites by the children of Israel , Num. 31.8 . Euen so Christ dealeth with the Nicolaitans , because they goe on in their bad counsel , persuading the lawfulnesse of eating things sacrificed to Idols , & also of fornication : therfore first he will fight against them with the sword of his mouth , the ministery of his word , therby to reclaime them from their wicked wayes , if it bee possible : but if that will not serue , hee will still fight against them , and with the same sword destroy them for euer . First here marke , Christ sayth not , I will kill them , but fight against them : for hee intended not at the first to destroy these Nicolaitans , but his purpose was to withdraw them from their wicked wayes ; yet so , as afterward if they would not be reclaimed by his word , he would therewith destroy them . Wherein wee may behold the exceeding patience of Christ Iesus towards leaud and grieuous sinner● , that maintained the lawfulnesse of idolatrie and fornication , and gaue themselues thereunto . So the Lord (a) in spirit stro●e with the old world , and spared them 120 yeares to withdraw them from their wickednesse by the preaching of Noe. So likewise hee spared the Ammonites (b) till their sinnes were come to the full ; and the Egyptians also for many hundred yeares , though they were most cruell persecutors of his owne people . And though the Iews most maliciously crucified the Lord of life ; yet he spared them fiftie yeares , before hee cut them off from being a people . Yea , dayly experience teacheth vs this his long suffering : we may heare most bloudie and bitter oathes from blasphemers , whereby they dayly crucifie Christ with their tongues . The like may be said of the adulterers , and all cruell persons , and yet he forbeares the same : yea , in our owne selues we dayly tast of this his patience : for so soone as we were borne , we deserued to be cast into hell , and yet in mercie he vouchsafeth vnto vs , to some twentie , to some thirty , and to some moe years , for a time of repentance ; when as euery day hee might in iustice condemne vs. This therefore must admonish vs in the feare of God , not to abuse this his long suffering any longer , but now while the day of mercie lasteth , to humble our selues , and turne vnto him by true repentance . These are the dayes of grace , but how long they will last , God onely knoweth : For when death once commeth , he sheweth no more mercie . The old world , because they abused the long suffering of God (c) were destroyed , and are now in hell in prison for it , as Peter teacheth . And vndoubtedly the same prison will be our portion if wee take the same course that they did . Secondly , in this threatening we may obserue , that all irrepentant sinners haue God for their enemie , to fight against them with a drawn sword . For this cause sinne in Scripture is called rebellion , and euery sinner is a rebell against God. A fearefull thing it is to haue God for an enemie : and yet this is the condition , not onely of such as did neuer repent , but of all those that hold the name of Christ in profession , and yet continue in any one sinne , without renewing their repētance . This also must serue to induce euery man that hath not repented now to begin : and if they haue begun , to repent more , dayly renewing the same for their daily slips , and so shal they be the friends of Christ , as (d) Abraham was , and a● his disciples were , Io● . 15.15 . Thirdly , in these two threatening● Christ sheweth himselfe to bee the true Doctor of his Church : for he will fight against these Nicolaitans , when as hee will onely come vnto his Church . Where wee see hee deuideth his word aright : wherein consisteth the principall wisedome of a true 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 . (a) 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 Christ deliuereth vnto them , as hath bene shewed before verse 7. In this commaundement of Christ note two things : First , that all men in Gods church are bound in conscience to frequent Sermons , whereby they may come to the knowledge of those things that God prescribeth vnto them . At the natiuitie , Easter , and such good times as they are called , ignorant people will come to the church : but it may bee not once more of a moneth after , or a quarter of a yeare . But Christ saith , (a) My sheepe heare my voyce . So that hee that will not come to heare the voyce of Christ , is none of his sheepe . Math. 16.19 , Christ saith to Peter , I will giue thee the keyes of the kingdome of heauen . There the preaching of the gospell , is the key of the kingdom of heauen : So that looke how necessary it is for a man to haue his soule saued and to enter into heauen , so behoouefull is it for him to heare Sermons : for that is the turning of the key whereby we enter into this kingdome , 2. Cor. 5.18 . the preaching of the gospell is the doctrine of reconciliation : and therefore looke how necessary it is for a man to be reconciled to God ; so needfull is it for him to heare the word preached . He that is of God beareth Gods word : and he that beareth it not is not of God , 1. Iohn . 4.6 . But men haue manie excuses to exempt themselues from hearing Sermons : Some say if God himselfe would preach , or Christ , or an Angel from heauen , then they would heare ; but so long as sinfull man preacheth it is no great matter though they absent thēselues . Answ. This is a presumptuous reason : for the preaching of the gospell by man , is Gods owne ordinance ; and that for these causes : First , since Adams fall man cannot abide the voyce of God : so as if man should heare God speake , he would cry out with the Iewes , Exod , 20.19 , Let not God talke with vs lest we die . And with Peter , (b) Depart from me I am a miserable sinner : Secondly , God speaketh by man to trie the obedience and humilitie of men ; to see whether they would bee content to receiue and beleeue his word , being propounded by sinfull man that is like vnto themselues : And thirdly , to maintaine loue betweene man and man , by mutuall conuersing in this holy ordinance . Others doe say , they may well inough keepe themselues in their families , for there they haue their Bible wherein bee the Sermons of Christ , and of his Prophets and Apostles ▪ than which no minister can preach better . Ans. It is Gods ordinance , that these Sermons of Christ , of the Prophets , and Apostles , should be againe handled , preached , and expounded in his church : and therefore euerie man is bound in conscience to come into the congregations , & there to heare with reuerēce Gods holy word . Others will not come to the church , for ( they thanke God ) they can serue God with as good a heart on horse-backe , or on their iourneys , as those that come vnto the sermons . Answ. These persons are blind and ignorant , a seduced heart beguileth them , and therefore they despise the ordināce of God : but let them heare what Salomon saith ▪ (c) He that turneth away his eare from hearing the law , that is , the doctrine of God : euen his prayer shall be abhominable . God speaketh vnto vs in the ministerie of his word , and if wee refuse to heare him there , shall we thinke hee will heare vs when wee pray ? Know therefore , if thou refuse his word , hee will refuse thy prayers : neither indeed can any without the word pray aright . Such people deceiue themselues , their prayers in their needlesse iourneyes shall bee their iudges to condemne them : for therein they confesse God is to bee worshipped , and yet in practise they reiect his direction for the same . Lastly , others say they haue knowledge inough , the ministers can teach them no more than they know : and therefore they need not go heare so much preaching . Answ. These that pretend such perfect knowledge , are commonly the most ignorant , not knowing the end of this ordinance of God : for preaching serueth not only to teach men to know God and his will ; but also to increase in knowledge , and to yeeld obedience to that which they know . If therefore thou hast knowledge , it is well ; but that is not inough , if thou wouldest be blessed thou must doe that which thou knowest , Iohn . 13.17 . And for this cause the most learned man that is , must still frequent the hearing of Sermons , to further himselfe in obedience : because a man may know much and yet want conscience to obey . Secondly , in this commandement men are inioyned the reading of the word , & hearing of it read , not onely publickly but also priuatly in their families : that therby also they may come to the knowledge of that thing which Christ propoundeth vnto them . Luk. 10.26 , Christ saith to one of the Scribes ; what is written , how readest thou ? Taking it for granted that men must read the Scripture priuatly . And the Lord saith , (a) My people go into captiuitie , because they haue no knowledge : yea they perish , Hose . 4.6 . But wofull is the defect of this duty ; for many haue not the Bible in their houses for their priuat exercise in the word : and in many families it is set vp for a shew , or lieth couered with dust , when as cards and tables are worne with vse . It is not amisse for men to get the statutes of the land into their houses , and to read therein for the knowledge of mens lawes : but yet herein they are blame worthie , that either they haue not , or else regard not the booke of God , whereby they might bee acquainted with the statutes of the Lord , for the better guiding of our vnruly affections . Other things in this commandement haue beene obserued before . The second part of this conclusion , is an excellent promise made to him that ouercommeth , which for substance hath beene handled in the conclusions of the former Epistles . Here onely some speciall blessings are particularly promised : In the handling whereof two points are to bee considered : First , the persons to whom the promise is made , To him that ouercommeth : whereof entreatie was made before verse . 7. Secondly , the blessings promised , comprised in this threefold gift of God : First , To eate of the Mannah which is hid : Secondly , To receiue a white stone : Thirdly , A new name written in the stone . All which three signifie in effect , The election , vocation , iustification and glorification of Gods people . But I wil handle them in particular . The I. benefit is , The giuing of the hidden Manna to eate . Manna properly signifieth that food which God gaue from the clouds to the people of Israell , which for the excellencie of it is called , The (b) wheate of heauen . The (c) food of the strong , o● the food of Angels . In forme it was like (d) Coriander seed , and in colour white , in tast it was pleasant and sweete . Herewith God fed his people in the wildernesse 40. years : to (e) teach them , That man liueth not by bread only , but by euerie word that proceedeth out of the mouth of God. This is thought to bee the same white Manna which is vsed in shops at this day , but I will not dispute thereof , seeing it is doubtfull . That Manna did represent a more excellent food : and therefore Paul calleth it , (f) A spirituall meat , because it represented vnto them the spirituall food of the soule , Christ Iesus the true Manna , (g) The liuing bread that came downe from heauen : as wee may see at large , Iohn . 6. And so in this place by Manna , wee must not vnderstand the Manna of the people of Israel : But Christ himselfe the true food of life eternall . How Christ doth become vnto vs our spirituall Manna , and the true food of life , I will shew by these conclusions . I. He is this food , not in regard of his doctrine , or of his miracles , nor yet onely in regard of the blessings of his death and passion : But Christ himselfe God and man is true food of life , as is shewed at large , Iohn . 6. And in Christ himselfe are his death and passion , & the benefits thereof , food vnto the soule . II. Conclus . Christ is this food , not as he lay in the manger , or as he now sitteth in heauen at the right hand of his father : but as he suffered the wrath of God and pangs of hell vpon the crosse , and as he died & was buried ; for our life commeth out of Christs death . III. Concl. He is this food , not in regard of his godhead , for that no creature can receiue or apply to his iustificatiō , or sanctification : but in regard of his manhood , subsisting in the person of the sonne of God. Christs flesh profiteth nothing , seuered from the godhead : but yet his body and bloud haue this vertue , to be true spirituall food , because they are the flesh and bloud of that person which is God. IV. Concl. Christ is not a bodily food to be receiued with the hād , eaten with the mouth , & digested in the stomacke : but he is a spirituall food , to be receiued , applied , & digested by faith● And being so receiued he doth preserue the soule vnto eternall life . This faith is that wherby a man is enabled to beleeue that Christ crucified is his Christ. And thus doth he become our spirituall Mannah , when by true faith wee assure our selues that he suffered for our sinnes , and rose againe for our righteousnesse . Is Christ crucified , the true bread of life , and our spirituall Manna ? then should we long after him , with a true spirituall hunger in our very hearts , as truly as any man longeth after meat & drinke . When a man is famished , for the staying of his hunger he will pull his owne flesh from his bones and eat it : Euen so , for the satisfying of our hungrie soules with Christ Iesus this food of life , we must forsake the deerest thing in all the world , though it bee our owne flesh : For that which we will do for our bodies , we must do much more for our soules . Que. How shall we attaine to this true spirituall hunger ? Answer . It is with the hunger of the soule , as it is with the hunger of the body . In bodily hunger bee two things : A great paine in the stomacke for want of nourishment : And a strong and earnest appetite , which continueth till the stomacke be filled . Euen so we should feele a paine in our hearts , rising from a sense of the wrath of God for our sinnes : And then wee must labour to haue a greedie appetite , and earnest desire to bee filled with Christ crucified ; & neuer be at rest til we be satiat with the merit of his passion , which only can free vs from Gods wrath , and fill vs with true ioy . But wofull bee these times : for there is in most mens hearts a deadnesse of spirit , whereby they are made insensible of inward wants and miseries : They are like vnto full men that feele no paine for want of food . There is indeed an hunger , nay a greedie worme in many after the profits , pleasures , and honors of this world : but few or none do hunger after Christ. But if wee would haue (a) part in the feast of the Lambe , we must labour to haue this longing appetite after Christ : If we be full stomacked wee shall haue no refreshing from his merits . Mary saith truly in her song , (b) God filleth the hungrie with good things , but the rich and full goe away emptie . Which is a most fearfull curse , when the soule is debarred from this food of life , But (c) blessed are we if we hunger after Christ and his righteousnesse , for then we shall bee satisfied : Christ will giue vnto vs our fill of the water of life freely , Reuel . 21.6 . Secondly , here we may take a view of the profane madnesse of the world : For though this bread of life Christ Iesus , be the most excellent food of all , farre surpassing the Israelits Manna , the food of Angels ; yet it is nothing or little desired . Men are like to the foolish Israelits that had more regard to leekes and onions , and to the flesh pots of Egypt than to Angels food which God gaue them frō heauen . They spend their wits , and their strength , by day and by night , that they may satiate themselues with the fraile riches and vaine pleasures of the world : And yet these men haue the name to be the onely men , whereas indeed they are profane Esau● , & wicked Israelits . As therefore this practise is damnable : so must we learne to detest it . And on the contrarie , seeing Christ Iesus is the true Manna , our principall care and desire must bee to bee fed therewith . Wee must thinke it is a great disgrace to Christ Iesus , which hee cannot endure without reuenge , that wee should haue lesse regard to him the true bread of life , than to earthly foode which perisheth . Thirdly , here wee may see that which is vsuall in the Scripture intreating of the Sacraments , to wit , the name of the signe giuen to the thing signified : for Christ here promiseth them Manna , meaning thereby , not the Israelits food , but himselfe , whereof their Manna was a signe , a seale , a pledge : as appeareth plaine , because Paul calleth it spiritual meat , 1. Cor. 10·2 . Further Christ is not only called Manna , but hidden Manna ; to put a difference betweene himselfe and the Manna of the Israelits which was visible that euery man might see . And Christ is called hidden Manna for two causes : first , because no man by nature knoweth this food , or desireth it : secondly , because God doth not reueale this food to al men effectually ; as may appeare , Mat. 11.25 . I giue thee thankes ( oh father ) that thou hast hidden these things : ( that is , the doctrine of the gospell and the mysteries of the kingdome of heauen ) from the great and wise men of the world , and hast opened them vnto babes . Is Christ hidden Mannah ? then first here learne to take knowledge of the state of men in the world : They know not Christ , neither do they feele in themselues any want of this food , and therefore they know not what it meaneth : for meat and drinke is neuer knowne , till a man be hungrie . Yea , to many that liue in the church this Manna is hidden : for though men heare the doctrine of Christ , yet not one of an hundred feele in themselues any want of Christ : let the conscience speake and this will prooue true . Ignorant people blesse themselues and say all is well , Christ is a sauiour : when as indeed to them Christ is hidden . Nay which is yet more lamentable , to many which teach and preach Christ , Christ is hidden Manna : for many of them neuer felt in their hearts and conscience , that they had need of Christ for the pardon of their sinnes , and the saluation of their soules . It is not the knowledge in the brain that maketh Christ known to man ; but knowledge in the cōscience , when a man feeles in his heart and soule , that hee stands in need of the bloud of Christ , and all the benefits of his passion for his redemption & saluation . And seeing this is the condition of the world , wee on the contrarie must labor to feele in our selues our owne pouertie , & to see in our selues that we stand in need of Christ , and of all the benefits of his passiō , to free our souls from the gulfe of hell , and the wrath of God. Away with bare mentall knowledge : for till we haue this true sense of our owne wants , wee can neuer get into our hearts any sound grace . Secondly , is Christs hidden bread not reuealed to all ? Then calling effectuall to saluation ( so as if hee will , euery man may be saued ) is not vniuersall : for then should Christ not be hidden , but reuealed to all : which is not so . Election therefore and effectuall vocation is definite & particular . And thus much of the first branch of this gift . The second gift , is a white stone . Here Christ borroweth a comparison from the custome and manner of the gentiles , to whom these Epistles are directed . A white stone was of great vse among thē : For first , the iudge in giuing sentence , vsed white stones , and blacke stones : the giuing of a white stone was a token of absolution ; the giuing of a blacke stone , a signe of condemnation . Here then the giuing of a white stone , may signifie Absolution from Christ , of all a mans sins and trespasses . Againe , when the gentiles would know , which were luckie dayes ( as they spake ) and which were vnluckie ; they vsed to cast lots with white and blacke stones , and that day which light on a white stone was iudged to be a lucky day , that which light on a blacke stone was iudged to be vnlucky . This practise they vsed as might be shewed by sufficient records . And though this practise haue no warrant , yet may Christ allude vnto it , to signifie vnto them that hee will giue them good successe in all their actions ; yea happie dayes , and a blessed life full of all ioyes and pleasures . Others doe expound it of giuing victorie , whereof the giuing of a white stone was a signe : but this is not so fit , neither can it bee shewed by true record that they had such a practise . I rather take it Christ alludeth to the first , and here promiseth to him that ouercommeth , the true remission of all his sinnes , and full absolution ; not in regard of ciuill punishment , but in respect of guilt and punishment before God , which is eternall damnation . Here note one infallible token of the pardon of sinne : namely , to ouercome , that is , to renounce our selues , and by faith relie wholly on Christ , testifying this faith by maintaining good conscience and true religion vnto the end : And therefore if anie desire to know whether God haue absolued him of his sinnes , let him labour thus to ouercome , and then shall this assurance be sealed vp vnto him . The third gift is , a new name written in the stone . What this new name should be S. Iohn expresseth in his first Epistle , chapter 3. vers . 1. saying : Behold , what loue the father hath shewed to vs that we should be called the sonnes of God. This new name therefore is to bee the sonne and heire of God in Christ. And because it is giuen of God himselfe , therefore wee must not thinke it is an idle name , or a bare title onely : but withall God giueth him a new condition , whereof this name is a token and title . God changed Abrams name , & called him Abraham ; but it was when he had changed his estate , and made him the father of the faithfull . And there was a change in Iacob , when God called him Israell . This new name then signifieth the giuing of a new estate to a man or womā , which they had not before : namely , their regeneration , whereby they are made to die vnto sinne , and to liue vnto God : for therewith goeth the blessing of adoption , whereby they become the sonnes of God , and heires with Christ , and so haue heauen and earth for their possession ; and all miseries and crosses , yea sinne it selfe turning to their good , they haue also the protection of Gods holy Angels in this life , and at the last gaspe death to bee no death , but a strait passage to eternall life . Further , this new name is sayd to bee written in the white stone : that is , in the pledge of absolution : which sheweth the vnion of these two : Absolution , and Regeneration . So that whom the Lord of his mercie absolues from their sinnes , them in his bountie hee brings to a new estate and condition . He that is in Christ , is a new creature , 2. Cor. 5.17 . A point to be obserued , as yeelding speciall aduice to reforme the grosse and common abuse of Christ. Men persuade themselues , that Christ is their Sauiour , and will pardon their sinnes , for he is mercifull : and thereupon they take occasion to liue as they list . But let no man herewith deceiue himselfe : for they that haue absolution , haue regeneration also : a new condition of life goes with the fruition of Gods mercie in Christ : they that go on in sinne , haue not the pardon of sinne : the corruption of sinne must bee abolished , where the guilt of sinne is absolued ; and their liues are reformed that haue their sinnes remitted . Here some man may say , Why are not those called by this new name , to whom Christ giues it , for vsually men are called after their names ? The answere is made in the end of the verse : Because no man knoweth that name saue he that receiueth it : that is , in that manner and certainetie as hee that receiueth it . And therefore the children of God must not be much offended when they are reuiled for their profession , because the world knowes not their estate . Here we may obserue diuerse points : First , that hee which is the child of God , and hath this new name giuē him , knows that hee is Gods child , iustified and sanctified . Neither is this knowledge by probable coniecture onely , and good hope , as the Papists would haue it ; but certaine and infallible : for else others should know it as well as hee that receiueth it : which is here denied . Each one is bound in charitie to bee persuaded , that godly professors are the sons and daughters of God : But the man himselfe that hath receiued this new name and new estate , hee knowes it otherwise , and therefore certainely and infallibly . Secondly , if no man know this name but hee that receiueth it ; then can none beside God and the conscience , know from within the man , his particular faith and adoption . And hereby we are to bee admonished , to beware of charging the euill and hard censure of hypocrisie vpon any that liue in the church : in so doing we ouershoot our selues : this iudgement belongs to God , not to man , saue onely to the man himselfe ; for wee cannot discerne the good within the man properly , but by effects . Quest. How farre forth may a man iudge of another mans election ? Answ. There be two degrees of iudgement : iudgement of certentie , and iudgement of charitie . Iudgement of certentie is when a man can set downe certainely , such a man shall be saued : This is peremptorie iudgement belonging vnto God , and to some men onely , so farre forth as the Lord reuealeth it vnto them : as he did the estate of some men , to Dauid and to some Prophets . Whereupon Dauid sometimes prayes for the finall destruction of his enemies : but this is not giuen ordinarily , no not to Gods ministers . The iudgement of charity is that which bind● a man to iudge the best of another : and herein bee two degrees . First , touching the vnregenerate , charitie binds vs , not to despaire of such as yet liue profanely ; but to hope that God will in good time call them . And touching the regenerate , who haue giuē good testimonies of their vocation , charitie binds vs to be persuaded without doubt that they be the children of God. And this we may doe without repugnance to this place : for though wee cannot from within the man know his estate , yet by the fruits we may ; which is the highest degree of iudgement that charitie can exercise . Thirdly , here wee see the church of Rome is deceiued , who make Visibilitie the marke of Gods church : for Gods church is a companie of men which beleeue : the ground of the church is Gods election , and adoption , and mans faith , which none other can see but the parties that haue them . The signes thereof may be seene , but properly the church cannot bee seene . It comes to bee visible by the fruits of election , and by the outward works of loue , which proceed from faith . We therefore hold farre better , that wee beleeue there is a church , and not that we see the church . Lastly , if others know not the name of Gods children , then what maruell is it , if the wicked miscall them ? 1. Iohn . 3.2 , The world knowes vs not . Gods children therefore must not be daunted at the reproches of the wicked , but pray with Christ , Father forgiue them , they know not what they doe , Luk. 23.34 . Verse 18. And vnto the Angell which is at Thyatira write , These things sayth the sonne of God , which hath his eyes like to a flame of fire , and his feete like fine brasse . Here followeth the fourth particular commaundement of Christ vnto Iohn , as also the fourth particular Epistle . The commaundement in these words : To the Angell which is at Thyatira write ; of the substance of this commaundement I haue spoken before : onely remember the end thereof , which is to certifie this church of Thyatira , that Iohn had a calling and commaundement from God to write this Epistle vnto them : and further to certifie the whole Church of God , to the end of the world , of his calling to write this booke of the Reuelation . The Epistle it selfe containeth three parts : a Preface , a Proposition , and a Conclusion . The Preface in these words : These things sayth the sonne of God ▪ which hath his eyes like vnto a flame of fire , and his feete like fine brasse : all which things almost haue beene handled in the beginning of this chapter , and in the former , from whence they are borrowed . In the Preface , first is set downe in whose name the Epistle is written , to wit , in Christs name : the causes thereof we haue shewed before . Then Christ is described by three arguments : First , To be the sonne of God : Secondly , To haue eyes like a flame of fire : Thirdly , To haue feete like fine brasse . For the first , In the former chapter he was called The sonne of man : but here he is called The sonne of God ; where by God wee must not absolutely vnderstand the godhead of the whole Trinitie , but the person of the father , who being opposed either to the sonne or to the holy ghost , is vsually called God : not that he is God more than the sonne , or than the holy ghost ; but because he is the first in order , and because hee is that person from whom the godhead is communicated to the sonne and to the holy ghost . So that here Christ is called the sonne of the father : which mysterie wee cannot fully vnderstand , for the word hath not reuealed the same : neither can wee find it elsewhere out of the word . But yet for the better conceiuing thereof , remember these two rules . I. That Christ is the son of the father , not in respect of his godhead , but in respect of his person : For the godhead of the sonne is the same with the godhead of the father : The godhead of the father doth not beget , neither is the godhead of the sonne begotten . II. Rule . Christ is the sonne of the father , not by creation , as the Angels and Adam were ; nor by adoption , as euery beleeuer is ; but by nature , in that hee is begotten of the substance of his father before all worlds : for the father communicates from himselfe the whole godhead that is in himselfe vnto his sonne . Christ is here called the sonne of God , to stirre vp reuerence , attention , and care in this church , in marking and obeying the things that follow in this particular Epistle . And in their example Christ also teacheth vs , that when we heare the word of God preached or read vnto vs , wee should receiue it with fear , and trembling and reuerence : because he that speaketh vnto vs out of his word , is the sonne of God. When Pilate was about to condemne our Sauiour Christ , he heard it said , that Christ was the sonne of God. And thereupon hee trembled , and was the more afraid , Ioh. 19. verse . 8. shall a ●illie heathen man that knowes not Christ tremble towards him when hee heares his name ; and yet wee that professe our selues to beleeue in him bee nothing mooued with reuerence towards him , when hee speakes vnto vs in his word ? At his presence the hils melt , and at his voyce the rockes cleaue in sunder : and therefore if our hearts shall not melt and cleaue asunder with a reuerent feare when he shall speake vnto vs , wee are worser than these sencelesse creatures . Secondly , Christ is sayd , To haue eyes like a flame of fire : which we must not conceiue literally . The words are borrowed from the former chapter , vers . 14. where Christ is described not as hee is in truth , but as he appeared to Iohn in vision . We haue shewed before what is signified by these fierie eyes : namely , Christs infinite wisedome in himselfe , and vigilant zeale ouer his church . The end wherefore hee so describeth himselfe to this church , is , to giue them to vnderstand , that hee can see and discerne their very secret sinnes : for sundry among them were giuen to priuate offences , as to fornication and idolatrie , as we shall see afterward . Here then wee haue an excellent remedie against secret sinnes : shame and feare of punishment will restraine some men from open sinnes , but yet the same men when they are in secret , doe without fear commit priuie sinnes against the first and second table . But these men must remember , that being withdrawne from the presence of men , they are yet in the presence of Christ : for hee hath fierie eyes , wherewith he seeth their most secret sinnes , which they hide from the world . For though we may make faire weather with men , yet wee can neuer bleare the eyes of Christ. If fornicators , wantons , vsurers , and blasphemers would remember this , by Gods grace it would bee a notable meanes at least to restraine them from their secret sinnes , if not to mooue them vnto the practise of true repentance . Thirdly , Christ is sayd to haue feete like fine brasse . Whereby is signified ( as hath beene shewed ) his infinit power and strength , whereby he doth subdue sinne , Sathan , and al his enemies , first vnto himselfe , and then vnto his members . And Christ is thus described vnto this church , to terrifie certaine wicked men among them , that gaue themselues to fornication , idolatrie , and other sinnes : as also to affright this whole church , who by their wicked companie were almost drawne away to the same sinnes . Here wee haue a notable remedie against loosenesse of life : namely , to consider that Christ , whom we call our Sauiour , walketh continually in his church with feet of brasse to tread Sathan and all his enemies vnder his feet : and such are all that will not submit themselues to the regiment of his word , Luk. 19.27 . If the blasphemer could consider this , it would stop his mouth : and when the adulterer , the theefe , or any sinner goeth about his wicked deuices , this by Gods grace would be a notable means to make him breake off his wicked purpose . When Benhadad heard , that the king of Israel would come against him in battell , (a) He sent his men with ropes about their necks to craue peace , and in them humbled himselfe . Shall men be thus afraid at the furie of man , and shall not wee tremble and feare at the fury of Christ , who hath these feet of brasse to trample in pieces all his enemies ? The want of this consideration is one maine cause why sinne doth abound . Verse . 19. I know thy workes , and thy loue and seruice , and faith , and thy patience , and thy deeds , which are moe at the last than at the first . Here begins the second part of this Epistle , to wit , the Proposition ; which containeth the substance & matter thereof : and it hath two parts ; a commendation of this church , and a rebuke thereof . The commendation in the 19 verse ; the rebuke or dispraise in the 20 verse and those that follow , almost to the end of the chapter . The commendation is twofold : generall in these words , I know thy workes . This hath beene handled before , vers . 2. The particular commendation standeth in fiue notable workes : to wit , Loue , Seruice , Faith , Patience , and , Encrease in godlinesse . For the first , by Loue wee must vnderstand Loue to men : for afterward they are cōmended for duties to God in faith and patience : but loue and seruice are duties of man to man. Touching Loue , note three points : What this loue is ; What is the propertie of this loue ; and how it is to be practised . First , Loue to man is a gift of the spirit of God , whereby a man is well affected to his neighbour for Gods sake . That loue is a gift of the Spirit , is plaine , Galat. 5. verse 22. where it is reckoned among the gifts of the spirit . Next I adde , That hereby a man is well affected to his neighbour . To bee well affected to another , is to reioyce at his good , and to desire and seeke the same ; and withall to bee grieued at his miserie , and to ●eare the bowels of compassion towards him , being readie to releeue and helpe him to our vttermost . By Neighbour , wee must not vnderstand only those that are neere vnto vs in habitation , but euen all those that are of the same nature with vs , euen any of mankind . Hee is thy neighbour that is a man as thou art , and so bearing the image of God as thou doest bee hee friend or foe , neere or stranger vnto thee ; and to him must thou be well affected . Lastly , I say , For Gods sake : for God is first and principally to bee loued for himselfe , and man in God and for God , because hee is the creature of God , and beareth his image . The loue we beare to man , is a fruit of our loue vnto God : for this commaundement wee haue of him , That he that loueth God , should loue his brother also , 1. Iohn . 4.21 . II. point . The propertie of this loue is , To be feruent ; and that for two causes : First , if need require , euery man is bound within his calling to testifie his loue (a) by giuing his life for his neighbour , though he be our enemie , or a stranger ; which wee shall neuer doe , vnlesse our loue be feruent . Secondly , there is much ingratitude , hatred , emulation , and many iniuries in the world : Now the persons from whom these come , must be loued : the vnworthinesse of the partie must not quench our loue , but it must burne when the waters of mens iniuries and malice would quench the same . III. point . The practise of our loue must be squared by this rule , The loue of our selues , as wee wish our owne good heartely , so we must wish our neighbours good . This is the law of Nature , To doe as a man would be done vnto : And it is the law of God , Thou shalt loue thy neighbour as thy selfe . Example : A man of some trade is to make a bargaine , and if hee will lye , or vse false weights and measures , he may aduantage himselfe . This the deuill and his owne corruption will suggest vnto him , while hee is about the bargaine : he therefore must call to mind this rule of loue , and examine his owne heart , whether hee would haue another man to deceiue him by lying , by false weights , &c. The same thing must men doe , when they are tempted to oppression or crueltie , let them thinke whether they would haue others to wrong or oppresse them ; and so shew forth loue by this rule , doing as they would bee done vnto . It were to bee wished , that our Church might haue the deserued prayse of this vertue of loue : But Christ foretold of these our dayes , That loue should waxe cold , Matth. 24.12 . And (a) that men should be louers of themselues . And so it is : for euery man now is for himselfe , no man seekes anothers good . Goe through townes , markets , and fayres , and rare it is to find a man that in his affaires seeketh the common good , as well as his owne . For this is the common rule , May I not make of mine owne what I will ? But he that hath the grace of loue , Seeketh not his owne onely , but the good of others also , 1. Corinth . 13.5 . Here then wee must learne to practise this vertue , that wee may haue Christs commendations with this church . Euery man in the generall calling of a christian will make great shew of loue ; as when he comes to the Lords table , & in praier : But in their particular affaires few shew forth true loue ; nay many by lying , oppression , crueltie , Flea the skinne from the flesh , and the flesh from the bone of the poore , and breake the bones within the flesh , and chop them as for the pot , as the Prophet speaketh . These little consider this rule , or that account which the Lord will take of them , who hath sworne neuer to forget these works , Amos. 8.7 . Learne therefore in thy particular calling to shew forth loue , and imploy thy commodities , not for thy selfe alone , but for the good of those with whom thou liuest : herein is loue , and hereby shalt thou be known to be the seruant of Christ , Iohn . 13.35 . and the child of God , Translated from death to life , 1. Iohn . 3. vers . 14. The secōd thing for which this church is cōmended , is seruice , To omit the diuers significations of the word , here it betokeneth a worke of loue , whereby a man within the compasse of his calling becomes a seruant vnto euerie man for that mans good . Read Heb. 6.10 , where this is both commended and described . Gal. 5.13 . Do seruice one to another in loue . 1. Cor. 13.5 . Loue seeketh not her owne , but maketh her selfe seruant to all , to do them good . And Christs commaundement is , Let him that would be chiefe among you , bee as the seruant , Luke . 22.26 . Now the principall part of this seruice is , when a man is readie with h●s goods , according to his abilitie , to helpe the poore , especially those that be godly . This is a fruit of loue , and therefore it is here set after it , as also in the places before named , Hebr. 6. vers . 10. Gal. 5.13 . It were to be wished that our church and people might haue the like praise for this vertue . But the richer sort spend their substance and wealth vpon haukes and hounds , buls , and beares , vpon costly attire , and banqueting : so as when the poore that are in need come for releefe , they haue nothing to spare ; and if any thing bee giuen , it is drawne as hardly from them as a ribbe out of their side : Men wil giue frankly to delight themselues with playes and pastimes , and such like vanities ; but the poore that be their owne flesh , may die in the streetes for want of that which men giue to their dogges . But if we respect the commendation of Christ Iesus , let vs abandon these vanities which hinder vs in the practise of this vertue of seruice for the good of our brethren . And to induce all men hereto , let them consider I. how the church of the Old testament was charged with giuing the first fruites of their wine , corne , and oyle : and likewise with many sacrifices and ceremonies which belonged to the temple : these things indeed be ceased , and yet wee may not mispend these good which hereby are spared ; for in the New testament the poore are in steed of the altar , and they must haue that which the altar had among the Iewes . Againe , Isay. 58.18 , He that powreth foorth his soule to the hungrie , that is , he that seeing the poore in miserie , hath the bowels of compassion mooued towards them , and from his pitifull hart releeueth their wants , according to his abilitie ; his light shall neuer bee put out , but shall spring out of the darknesse , and his darknesse shall bee as the noone day . This is pure religion , and vndefiled before God , to visit the fatherlesse , and the widdow in their aduersitie . Remember this , He that hath mercie vpon the poore lendeth vnto the Lord , Prou. 19.17 . So that when the poore come for releefe , God commeth to borrow of vs some of that which he hath giuen vs. The poore are the Lords collectors , now when the Lord would borrow of vs , shall we make deniall , & send him emptie away ? Thirdly , consider that Christ himself comes in the persō of the poore that is hungrie , sicke , naked , or in any want ; and therefore if wee would escape the fearefull sentence of condemnation at the last day , Away from me ye cursed into euerlasting fire , for I was an hungred , and ye gaue me no meate , &c. then we must haue regard vnto the poore , and shew our bountie in their releefe , who are our owne flesh : so shall wee make God our debtor , and bee commended with this church by Christ himselfe in this world , and at the day of iudgement heare that blessed voyce of his approbation , Come ye blessed , Math. 25.34 . The third vertue for which this church is commended , is their faith . By faith here we are to vnderstand Fidelitie ; which is a vertue whereby a man is faithfull to God in keeping that vow and promise which hee made to him in his baptisme : which was to renounce and denie himselfe , and wholly to giue vp himselfe to acknowledge one God in three persons ; and accordingly to beleeue in , to worship and obey the same God all his life long . In this sence is faith taken of Paule , (a) when he sayth , That younger widdowes haue damnation , because they haue forsaken their first faith . And in the former Epistles of Christ vnto these churches , where hee commaunds them to be faithfull . It were to bee wished that our churches and congregations , might in like manner be commended for their fidelitie to God : but that cannot truly be done of vs generally . It is a common thing for men to sweare by their faith ; but it is a rare thing to find a man to keepe his faith : as will appeare by this short suruey of our people : For first , the greatest part in all places are ignorant of God , of his word , and of their vow to him in baptisme ; and also voide of care to attaine hereto : Now all these are vnfaithfull vnto God. Others , though they haue knowledge , yet they haue no loue , nor care of good things , which concerne the kingdome of heauen : but all their delight is in eating , drinking , gaming , and in pastimes and pleasures : Herein they spend their time and strength , and these also haue denied their first faith , & their case is dangerous : for as yet their belly and their pleasure is their god , and their end will be damnation . A third sort are termed the wise men of the world ; but if we regard their fidelitie to God there is nothing in them ; they are worldly persons and earthly minded , such as spend both wit and strength to get wealth ; like vnto the mole , who is alwayes in the earth . These also are vnfaithfull vnto God , in regard of their vow in baptisme : For as they account gaine godlinesse , so gold is their god , and they say to the wedge of gold , Thou art my confidence . Seeing then all these be vnfaithfull vnto God , we must hereby be admonished to remember what wee haue promised in our baptisme : And withall haue care to performe the same as wee tender the saluation of our soules . For if we be vnfaithfull , as Paule said of the yonger widdows , damnation belongs vnto vs. The fourth vertue for which this church is commended , is patience . Of this I haue spoken before verse . 2. Here onely note , that it is ioyned with loue to men , with fidelitie to God , and with seruice both to God and men in the duties of loue . Whereby Christ would signifie that no good thing can be done by any man , without patience . Loue is no loue without patience : neither is faith any faith without patiēce : for when a man loueth another , for his loue hee shall sometime receiue hatred . Now vnlesse hee haue patience to beare that hatred , his loue will surcease . And so if a man haue care to bee faithfull vnto God , in the world he shall be sure to haue much contempt : so that vnlesse he haue patience to beare the same , his faithfulnesse will faile , Patience bringeth forth experience , and experience hope , Rom. 5.4 . & Rom. 15.4 , No comfort of the Scriptures , nor hope without patience . And therefore in the parable of the sower , The good ground (a) bringeth forth fruit with patience : though a man haue neuer so good gifts , yet without patience he cannot put them in practise . This therefore we must ioyne with all the good graces wee haue : as Peter counselleth vs , 2. Peter . 1.6 . When a man is in temptation , and apprehendeth the wrath of God , which is the sorest thing that can be , without patience he will dispaire : Without patience a man will bee wearie of well-doing , both in duties to God and man , and to his owne soule . Hence the Apostle saith , yee haue need of patience , Heb. 10.36 . And thy workes . Here Christ repeateth his generall cōmendation of this church , which we must not thinke to be done in vaine , but herby he would let vs see , how exceeding well hee did approue of their workes . The cause why he liked them so well , was their increase in well-doing : whereof we shall intreat afterward . Christ repeateth his approbation of their workes after foure worthy vertues , to shew vnto vs , what things are required in the doing of any worke that shall bee acceptable to God : Namely , these foure things , faith , loue , seruice , and patience . Faith is necessarie , because in well doing a man must testifie his fidelity to God , which hee shall best doe , if first hee learne out of the word , whether God haue commanded that worke to be done or not : that so hee may bee sure to do or not do that which God will haue him : for it is not sufficient to haue a good intent in the doing of our workes , as is cōmonly thought , though falsly ; but our workes must be done in faith , that is in a sure persuasiō out of Gods word , that the things we do are approued of God : for whatsoeuer is not of faith is sinne . Secondly , loue is necessarie in euery good worke we go about , For faith worketh by loue , Gal. 5.6 . Hence the Apostle saith , 1. Cor. 13.3 . If a man should giue his body to bee burned : and bestow all his goods in almes vpon the poore : yet if he did not these in loue it would not please God. Thirdly , seruice to man is required in our good workes . This must be carefully marked : for the end of mans life is in his calling to serue man , and by that to serue God. Col. 3.24 . Seruants must obey their maisters , and in their persons doe seruice vnto Christ. And that which is there spoken of seruants , must bee referred to the works of euery man in his calling : they must be done for the good of men , so as God may bee serued in them . This ouerthrowes the foolish conceit of the Papistes , which thinke that the most excellent workes of all are fasting , pilgramage , wearing of rough attire , and whipping of their bodies : For good workes must bee done in faith and loue , to benefit men , either in soule or bodie : but these works of theirs are not done in faith , neither do they profit the doers nor any others ; Fasting hath it place , yet it is no good worke but a thing indifferent in it selfe . Lastly , patience is necessarie in euery good worke , that men faint not in doing that which is good : for they that do any good thing shall be sure of many crosses , partly from men , and partly from Sathan , as also by Gods prouidēce : Now when these befal a man in well doing without patiēce they wil stay his proceeding : And therfore it is truly said , That be good ground bringeth forth fruit with patiēce . These being the vertues that make a worke acceptable to God : we must labour in euery action of our lawfull calling whatsoeuer it bee , to practise the same in faith , loue , seruice , and patience . We must not tie good workes to church matters onely , as hearing the word , and giuing almes ; but the practise of any worke of a mans lawfull calling be it neuer so base , with these vertues is a good worke , and approued of God in it kind , as well as the best worke that is : not for the worke it selfe , but because therein doth appeare faith , loue , seruice , and patience : and because this church so performed their workes , therefore doth God double his approbation . The last vertue for which this church is commended , is increase in godlinesse , in these words , And that they are moe at the last than at the first . The church of Ephesus was before reprooued for decay and losse of the graces of God ; but this church did grow and increase in graces , and therfore are her works more approued , than the works of any other church . It were to be wished that our congregations might bee commended for their increase in godlinesse , in faith , obedience , and other good workes ; but that cannot iustly bee done , for the number of our people is increased , but their growth in grace doth not appeare . Many liue in ignorance , and though they heare much , yet they profit little , so as it may be sayd of them , as the Author to the Hebrews saith , (a) Whereas concerning the time ye ought to be teachers , you haue need againe that we teach you the first principles of the word of God. And as Paul saith of certaine women , (b) They are alwayes learning , and neuer come to the knowledge of the truth . Others also , though they know something , yet they practise lesse than they which know nothing . And which is worst of all , many that heretofore haue ●ad good beginning in them , by their bad conuersation , and the greedie cares of this world haue lost the same againe , and go backward in knowledge , in obedience , in faith , and loue . Rare it is to find those that are like to this church of Thyatira , whose workes are better at the last than at the first . A fearfull case it is , to be ignorant of Gods will , and a great iudgement of God , to decay in loue and other graces : and therefore that wee may preuent Gods iudgements , wee must haue care to get knowledge , and to increase therein , and with knowledge to ioyne obedience in all good duties to God and man. Some plead for themselues by reason of age , want of memorie , and capacity : but these must learne to shew foorth better affections , and more sincere obedience . The yonger sort also must imploy their wit and strength to get knowledge , and with knowledge ioyne obedience , that they may increase in grace as they grow in dayes . Yea euery one that hath any good beginning , must indeuour to make it more : For to him that hath shall more giuen , and he shal haue abundance ; but from him that hideth his gift , or abuseth the same , shall bee taken away that which he seemeth to haue , Luk. 8.18 . Vers. 20. Notwithstanding I haue a few things against thee , that thou sufferest that woman Iesabell , which calleth her selfe a prophetesse , to teach & deceiue my seruants , to make them to commit fornication , and to eat meat sacrificed to idols . Here is Christs reproofe of this church of Thyatira , and it is twofold : First , of the whole church , in this 20. verse : Secondly , of a woman in that church , vers . 21. In the reproofe of the whole church note two things : The reproofe it selfe ; And the reason thereof . The reproofe it selfe is contained in these words , Notwithstanding I haue something against thee : That is , though I haue praised thee for manie worthie works , yet there be some things which I do not approue . This reproofe hath bin handled in the former Epistles . The reason of the reproofe followeth in these words , That thou sufferest the woman Iesabell , who calleth her selfe a Prophetesse , to teach and seduce my seruants . This reason of her reproofe containeth sundry points worthie our consideration . I. From the phrase and forme of the words wee may consider the large power that God gaue to his church : which was , besides the power to preach the word , & administer the Sacraments , a further power to appoint who should preach among them , & who should not preach : and also a power to represse euill men and euill women , & so to keepe them in order . The like power was giuen to the church of Ephesus , as we haue seene in the Epistle to that church : they had power to discerne false Prophets , & Apostles , and to restraine the same . The like power did God giue to all churches , as we shall see if wee read the histories of the church ; and great cause there is hereof : For without this authoritie no church could long stand & be a church . II. Here note that it is not sufficient for a church to haue the preaching of the word , but it must haue seueritie and sharpe gouernement , whereby wicked people may be restrained . This church is therefore discommended for that shee vsed not that seuere authoritie which God had giuen her in suppressing of sin . And in our congregations the like fault is to be found ; where much preaching is , yet sinne abounds , as adultery , blasphemie , vsurie , and cruelty : and the cause is for that this seuere execution of gouernment in restraining sinnes , is not so straitly put in practise as it ought to be . Againe , in this reason of his reprofe Christ doth charge thē with two faults : First , for suffering a woman to teach : Secondly , for suffering a woman to seduce his people . For the first , the word translated teach , is in the New testament commonly put for publicke teaching in the ministerie . Their fault then was this , that they suffered a woman to teach openly : and it is against the word of God , 1. Tim. 2.12 . I permit not a woman to teach . And , 1. Cor. 14.34 , 35 , Women ought to keepe silence in the congregation , and be subiect to their husbands , and learne of them at home . Obiect . But Deborah was a Prophetesse , Iud. 4.4 . And Hulda prophesied , 2. Kin. 22.4 . For Iosiah sent to her for counsell , 2. Chro. 34. And therefore women may prophesie . An. These womē had extraordinary gifts & calling : & therefore vpon their exāple we may not make an ordinary rule . II. Ob. But it may seeme Paul alloweth it , when he saith , A woman praying , or prophecying vncouered dishonoreth her head , 1. Co. 11.5 . Answ. Hereto some do answer thus , that in the infancie of the church some women were extraordinarily indued with that gift , and did indeed prophesie . Others iudge it to haue bene a fault in that church , and therfore say , in the 14. cha . the Apostle reproueth it , commaunding women to keepe silence in the churches . Thirdly , a woman may be sayd to pray when she giueth her assent to the prayer of the minister , by saying , Amen : and she may be sayd to prophesie , when she Singeth Psalmes , or readeth the Scripture : For so the word is vsed in Scripture , 1. Chron. 25.1 . Asaph and his company prophesied with harpes and vials , That is ( as it is translated ) they sung prophesies , and playd thereunto vpon their instruments . From the rebuke of Christ against this church , we gather that it is not warrantable by Gods word for a woman to administer the Sacrament of baptisme . For baptisme is a seale of the couenant in the publicke ministerie , and so a part thereof , and must goe with the preaching of the word , and may not bee administred by women , who are not allowed to preach , no not in time and case of necessitie when men are wanting . And although they may not teach publickly , yet they may teach at home , and in the absence of their husband it is her duty to teach her children . Prouerb . 31 , Lemuel , that is , Salomon is taught many worthie things of his mother . And Timothie was broght vp of a child in the scriptures by his grandmother Lois , and his mother Eunice , 2. Tim. 1.5 . Hence some would gather , that as a woman may not teach publickely , so she may not publickely gouerne in the commonwealth . But this consequence is not good : for publicke teaching is flatly forbidden to a woman , so is not publicke ciuile regiment . There is speciall reason why shee may not publickely teach ; for it is the will of God , that as Christ was a man , so they that stand in his roome and stead in the publicke ministerie , should also be men . But the regiment of a kingdome is a ciuile thing , and so may lawfully bee administred by a woman when shee commeth vnto it by lawfull succession to her father , whose whole patrimonie in the want of sonnes she may rightly enioy . Obiect . But the woman must b●e in subiection vnto the man , 1. Cor. 14. ●4 . Answ. So shee may , and yet haue soueraignetie in the kingdome . Obiect . But the man is the head of the woman , 1. Cor. 11.3 . Answ. That is , the man in that he i● a man is a person more excellent than the woman as she is a woman : Yet the person that in regard of sexe is inferiour , may haue more excellent gifts , and so likewise may exercise authoritie and rule ▪ and wee find by good experience ▪ that the gouernment of a woman is a ha●pie gouernment ; no records of time can shew a more happie regiment for blessings temporall and spirituall vnder any man , than wee haue long enioyed vnder our noble queene . The second fault of this Church is , that they suffered a woman to seduce and teach false doctrine , and thereby to seduce Gods people . That this is a fault , Christs reproofe sheweth euidently , and therefore I will not stand to prooue it . Hence wee may gather , that euery man is not to bee left to his owne conscience , to teach and hold what doctrine he will : but all such men or women as ●each erronious doctrines , by the gouernors of the Church are to bee restrained . It is a grieuous fault in any Church not to restraine the authours and maintainers of sects and false doctrines , and of opinions which stand not with the truth of Gods word : and on the contrarie , it is a vertue and a good gift in any church , when they restraine the authours and fauourers of sects and false doctrine . And in this regard our Church is to bee commended and approoued , and the commonwealth likewise , for making lawes to restraine both Popish recusants and some Protestants , who depart from this our Church , as being no Church of God , but a member of Antichrist and of Babylon . Now that Christ might aggrauate these their offences , hee doth describe both the woman and her teaching . Hee describeth the woman , first by her propertie , in this name I●zabell , that is , one like Iezabell : secondly , by her action , Which calleth her selfe a Prophetesse : her teaching is described in the end of the verse . Touching her propertie , Christ calleth her Iezabell for two causes : First , for that she was like to Iezabell , and in her person reuiued the manners and opinions of Iezabell . For as Iezabell brought among the Israelites the false worship of the Idoll Baal : so this woman laboured to bring into this Church of Thyatira , Idolatrie , and other sinnes . Againe , Iezabell was giuen to fornication , as the Scripture recordeth of her by the mouth of Iehu , 2. Kings . 9.22 . and so was this woman giuen to fornication . Thirdly , Iezabell was a woman of authoritie , and by her place and dignitie did countenance and maintaine Idolatrie , and her wicked sinnes : so it is lik● , that this woman was of some place and authoritie , and did ther●by countenance her wicked opinions , and damnable sinnes ▪ In this reason of her name , note first a notable practise of Sathan for the furtherance of his kingdome , which is this : In succeeding ages hee laboureth to reuiue the erronious opinions and wicked vices of vngodly persons of former times . This wee see plaine in this place : for long after ●●zabel● death ( the wife of Ahab , a wicked woman ) ●uen in the Apostles time , he raised vp ●nother woman like Iezabell both for wicked life and doctrine . And the like practise hee vseth at this day . In all such as follow the rules and counsell of Machiauell , is reuiued the craft of Achitophell : in the Papists are reuiued the opinions and manners of the wicked Scribes and Pharisees : in the recusant Protestants is reuiued the sect of the Donatists , and the sect called Audiani . The familie of Loue reuiues the opinions and manners of the Valentinians and the Montanists , and many other damnable errours . Now this the deuill doth , because hee knowes by experience the great hurt that these opinions and sinnes haue formerly done vnto Gods Church . Secondly , Christ calleth this woman Iezabell , that he may prouoke this church to a greater detestation of her in regard of her damnable wayes : and that shee might be in as great disgrace with them , as was Iezabell in the old Testament to the people of God , that so they might better eschew her wicked seducement . And herein we haue a good direction for our profitable reading of the bookes of the old and new Testament : namely , that when we meet with examples of wicked men and wicked women , we must thereby take occasion to be vnlike them . And if we find our selues like them any way , either in wicked opinion , or in practise , wee must thereupon grow to a dislike with our selues . Againe , finding the examples of good men or good women , wee must labour to conforme our selues thereto , and become like them : and in this regard approoue our selues , when wee see our selues conformable vnto the godly in any vertue and grace . The second argument wherby Christ describeth this woman , is her action : Shee calleth her selfe a Prophetesse ; that is , shee chalengeth her selfe to bee one that doth teach Gods will by the instinct of his spirit . And herein shee became a notable patrone of the damnable sect of the Nicolaitans : for she held the lawfulnesse of fornication , and of eating things sacrificed to Idols . And for the maintenance hereof , shee sayth shee is a Prophetesse , one that speaketh nothing but as shee is taught by Gods spirit . This is the practise of heretickes , vnder pretence of the spirit to maintaine their damnable deuices , as might easily bee prooued by induction of particular heretickes in former ages . First , hence then we are taught to labour to haue the spirit of discerning ; whereby we may trie the spirits whether they be of God or not . Many will bee of no religion , because there bee so many false teachers , and such diuersitie of opinions in religion . But herein they bewray their prophanesse : they ought the rather to labour for this gift of discerning , whereby to know what is from God , and what is not . Secondly , hence wee are taught , that when wee are vniustly slaundered , disgraced , or iniured , wee ought not to fret and fume , but by patience to content our selues : for wee see that wicked men to maintaine their wicked opinions and manners , will not sticke to abuse God himselfe , and make his blessed spirit the author and patrone of their errours and sinnes . Wee by our sinnes deserue disgrace and reproch : but the spirit of God hath done nothing amisse . And therfore wee must bee patient , being in the same condemnation , as Luke 23.40 , 41. and rather reioyce , in as much as wee are partakers of the sufferings of the spirit , 1. Pet. 4 ▪ vers . 13. Againe here obserue how shee prooueth her selfe to be a Prophetesse , namely , by her owne testimonie onely , She calleth her selfe so . Where we may see the note and marke of a false Prophet : to wi● , their owne bare word and testimonie . A true Prophet or Prophetesse hath sundry testimonies , besides their owne words , to proue the lawfulnesse of their calling : as in the primitiue Church , they had the gift of speaking diuers languages without studie , and of working miracles : they had also puritie of doctrine , ioyned with integritie of life ; & lastly , many excellent gifts of God , as zeale , courage , and constancie to maintaine the same . Christ hauing described this woman , for her further disgrace , as also to aggrauate the fault of this Church in suffering her , proceedeth to describe her doctrine . And first hee sheweth the end and scope thereof , namely to seduce and to deceiue . Wherein he giueth vs a further note of a false Prophet or Prophetesse , to wit , to teach such doctrine as drawes men to sinne against the first or second Table . True doctrine is according vnto godlinesse , and leadeth men thereto ; but the end of false doctrine is impietie against God and man : as was shewed by the doctrine of Balaam , vers . 14. and such was the doctrine of this woman . Sundry students now adayes are maruellously affected with the sermons , commentaries and postils of monks and friers . These they prefer before the writings of other godly and sound Diuines , which is a lamentable case : for they are in their kind Iezabels ; the scope of their doctrine is to draw men to errours and transgressions against the law of God ; yea , to bring men from heauen to hell . And therefore this exceeding approbation of them is no small offence : being in truth the right way to bring in againe errors , Atheisme , and Poperie . For turne a Papist from a morall point ( wherein he often erreth ) and his doctrine and sermons are nothing but false and erronious : and therefore as Christ would haue this Church to hate the doctrine of this woman , because it did deceiue ; so must wee labour to grow in dislike with the commentaries and postils of monks and friers , which tend to that end . Secondly , Christ setteth forth the end of her doctrine by two arguments : First , by the persons deceiued , his seruants : secondly , by the meanes whereby they are deceiued ; to wit , by causing them to commit fornication , and to eat mea●es sacrificed vnto Idols . Touching the persons . Whereas shee deceiued not all men , but the seruants of God ( for here is a plaine distinction of men ) this encreaseth her fault , because they belonged vnto God. But here two questions may bee mooued : First , why some men are the seruants of God , and some are not . Secondly , whether the seruants of God may bee seduced by false teachers . To the first some answere , that God would haue all men 〈◊〉 bee his seruants , and for his part doth all things needfull vnto all men , to make them his seruants ; redeeming them , and giuing them sufficient grace hereunto : yet some are not his seruants , because they themselues will not , but wilfully reiect his grace that is offered vnto them . But this doctrine is against common reason , and doth much derogate from the glorie of God : for hereby they make euery man an emperour , and God an vnderling , subiect vnto man ; they make Gods good pleasure to depend vpon mans pleasure , and the accepting of his grace to depend vpon mans will. But God is the first cause of all things , his will ouerruleth mans will : and therefore it is absurd to say , some men are not Gods seruants , because they themselues will not . The true cause hereof is Gods good pleasure , electing some , and they alone become his seruants because hee hath chosen them . But God did neuer chuse all men first to grace , & then to glorie : and therfore as Luke saith , (a) so many as were ordained to euerlasting life , beleeued . So wee may say : so many as are elected of God to grace and saluation , they become his seruants . The second question . Whether may Gods seruants be seduced by false Prophets ? Answ. There bee two sorts of seruants of God : seruants in appearance , and seruants in truth . Seruants in appearance are such as outwardly onely embrace the word , and receiue the seales of Gods couenant : and the greatest part of particular churches are such seruants . Now these may fall away and that wholly : and hence it commeth , that whole particular churches may fall away , as did the church of Galatia , and many other : and these are called seruants , because we must in charitie iudge , that all which make professiō of true religion in Gods church , are the seruants of God. But the true seruants of God , though they may be seduced in part , and for a time , yet they can neither wholly nor finally fall away : for the promise of Christ is to the contrarie , (b) Thou 〈◊〉 Peter and vpon this rocke , that is , the faith which thou professest , will I build my temple : and the gates of hell shall not preuaile against 〈◊〉 . Which last word ( preuaile ) insinuateth , that the diuell shall shew great malice and strength to vanquish their faith , but yet shal neuer wholly ouercome it . And Matth. 6.13 . we are taught to pray , L●ad vs 〈◊〉 into temptation . To be lead into temptation , is wholly to be ouercome in temptation , which being a lawfull petition , must needs haue God● promise to graunt the same belonging vnto it . And therefore though Sa●han may assay to ouercome the child of God ▪ yet he shall neuer get finall victory ouer him : for true faith purifieth the heart , and cannot stand with a purpose to continue in any one sinne : these two banish each other , sinne brings the child of God vpon his knees ; but true faith doth raise him vp againe . II. point . The means wherby she sought to seduce thē , was by drawing them to commit fornication : and to eate things sacrificed to Idols . Whereby it is plaine , shee was a fauourer of the sect of the Nicolaitans : whereof entreatie was made in the foureteenth verse . And thus much for the reproofe of the Church . Verse . 21. And I gaue her space to repent of her fornication , and shee repented not . Here Christ reprooueth this woman for her obstinacie and hardnesse of heart , whereby shee went on in sinne without repentance . By space to repent , wee are to vnderstand , libertie to liue : for though by her sinnes she deserued present death , temporall and eternall ; yet God of his mercy gaue her libertie to liue , that shee might repent . In her example we are taught what to iudge of that space of time which God giueth vs to liue in this world ; namely , th●● it is a time of repentance : for before a man be borne , and after this life , can none repent : but the time wee now liue ▪ or haue liued , or shall liue , is the only time allotted for repentance . This point ought seriously to bee considered of all estates , for it doth plainely rebuke the shamefull practise of many at this day , who lead not their life as a time of repentance , but spend it wholly in another course : some in following their vaine pleasures , as carding , dicing , &c. some in heaping vp riches , seeking nothing but temporall profites : others in good fellowship ( as they call it ) that is , in companie keeping , in eating and drinking . God in iustice might haue cut off these men so soone as they were borne , and yet in mercie hee giues them time to repent , to some twentie , to others thirtie , fortie , or fiftie yeares ▪ but they abuse this mercie of God , and in steed of repenting , imploy themselues in such workes as are contrarie thereunto . Their case is most fearefull , they treasure vp to themselues wrath against the day of wrath & declaration of the iust iudgement of God : like vnto a man that euery day for some certaine time , carrieth a faggot for his own burning in the end . Secondly , from this end of life all that haue not repented , must learne not to deferre their repentance , but now begin , while it is called to day , and in the exercise thereof spend the whole time of their life . The end of all our endeauours while wee liue , should be this , to get a roome in the kingdome of God , which wee can neuer haue without repentance . Next consider , who it is that giues this time of repentance : neither man nor Angell hath this time in his hands , but the power of appointing it belongs vnto Christ alone . Hereby then all persons whatsoeuer are to bee admonished , without delay to repent . The young man will take his pleasure in his youth , and repent when he is old : but hereby he robbeth Christ of his honour , who onely hath power to point out the time of repentance . Vse therefore the time present while thou hast it , and deferre not repentance : for how knowest thou that thou shalt liue to bee old ? And though thou doest , yet how canst thou tell whether God will giue thee repentance , considering thou diddest refuse , while he called for it ? Men thinke , that if they die quietly and peaceably , all is well , they goe to heauen straight : but herewith many are deceiued ; for vnlesse they haue truely repented , they goe straight to the deuill , let their manner of dying be what it will. A quiet death is a comfortable thing , but no sure signe of grace , because it may come by reason of some easie ▪ lingering sickenesse . Considering therefore wee haue no title vnto this grace of repentance , to clayme it at our pleasure , it being the rare gift of God ▪ nor any lea●● of our life , but bee meere tenants at will ▪ let vs seeke to turne to God with full purpose of heart , while 〈◊〉 is called to day : and if we haue begun , let vs dayly renew this grace to the end of our life ▪ Thirdly , consider to whome God giues space of repentance : namely , to a wicked woman , as wicked as Iezabell . Wherein behold the endlesse mercie of God , that vnto such a wicked person , who blasphemed God , in fathering her sinnes vpon the spirit of grace , and dishonoured God by seducing his seruants , doth yet vouchsafe a time of repentance : This hath beene and is the dealing of God with most grieuous sinners . Manasses was one that sold himselfe to worke wickednesse , giuing himselfe to sorcerie and idolatrie ; and yet vpon his heartie repentance God receiued him to mercie . And Salomon fell most fearefully , but yet before his death wee may persuade our selues hee repented and was receiued to mercie : for hee was a penman of Scripture , all which were holy men of God , as Peter sayth , 2. Pet. 1.20 . The Israelites were (a) a people of Sodome and of Gomorrha , as bad as those who are condemned in hell , and yet mercie is offered vnto them vpon their true repentance and conuersion . Hereby no man must take occasion to liue in his sinnes : but those that feele themselues laden with the huge burden of their transgressions , haue here a comfort to keepe them from despaire : for if they can humble themselues , and turne vnto Christ , and pray for the pardon of their sinnes , there is yet with the Lord mercie in store , that they may bee saued . Lastly , Christ saith , He gaue her space to repent of her fornication . No doubt she had many other sinnes whereof shee was to repent , for no sinne goeth alone , but euery capitall sinne draweth many with it : Christ his meaning therefore is not that she should let passe other sins without repentance : but he nameth this one sin of fornication , because it was a principall sinne in her : for she both practised it in her owne bodie , and so made her selfe the stable of the diuell , who should haue bene the temple of Gods holy spirit : and also maintained this sinne , and so drew others thereto . Now speciall and principall repentance must be of principall sinnes . Here then is a patterne for all sinners how to practise repentance . They must beginne with their capitall sinnes , which burden their conscience , and whereto they are most addicted , and repent of them . For the man that truly repenteth of one sinne , repenteth of all : for true repentance maketh the heart alike affected to all sinnes : And that heart which is brought to hate his speciall sinnes , will neuer approue of pettie sinnes . This lesson ought carefully to be learned & put in practise : For the repentance of most men is onely in generall , to say wee are all sinners , Lord haue mercie vpon me , or God forgiue me . But this confused repentance is not good , it stands with a purpose to sinne againe . In particular therefore we must search our consciences , and see wherein we haue most dishonored God , and what sinne hath neerest plunged our soules to the pit of hell ; and with that we must beginne to bring our soules to heauen , by repenting truly for the same , and turning from it with all our hearts . Hence the Papists gather that man hath free will to doe that which is truly good before God , as namely to repent : for say they , God gaue Iesabell space of time to repent , and therefore shee had power to repent , or else the giuing of that time vnto her had bene in vaine . Answ. Their reason is nought : it followeth not because God gaue her time to repent , therefore she had power of her selfe to repent : as will easily appeare , if wee consider the ends for which God giues men space & time of repentance , and commandement so to do . The ends are two . I. That in that time of repentance , which hee allotteth to men , hee may giue his children grace , whereby they may be enabled to obey his commandement and to repent : for the Lord vseth the commandements and threatnings of the law , and the promises of the gospell as outward meanes of giuing grace vnto men by the worke of his spirit . II. He giueth commaundement and time to repent , that men may see what they should doe , not what they can doe : and that the wicked may bee without excuse at the day of iudgement , and be ashamed of their slauerie & bondage vnto sinne in this life . And shee repented not . Here the sinne of Iezabell is expressed , namely , her impenitencie and hardnesse of heart . Whereby without remorse shee liued in her fornication and idolatrie : For the vnderstanding of this her sinne , two points are to bee considered . I. Where this sinne of impenitencie is forbidden in Gods word . II. What is the greatnesse of this sinne : for the first , there bee two parts of Gods word , the Law , and the Gospell , which must not be confounded , but distinguished , or else wee shall ouerturne manie points of Christian religion . The law giues commandements touching things that were by nature in Adam before his fall , forbidding those things which are contrarie to those vertues which were in his perfect nature . But the gospell commands , & forbids things that are aboue nature , and in that part of Gods word is this sinne of impenitencie forbidden ; for the law condemnes no more than it reuealeth , but it neuer reuealed repentance , and therefore it doth not forbid or condemne the want thereof . Secondly , for the greatnesse of this sinne , it may appeare , because hereby men heape sin vpon sinne , and (a) Wrath vnto themselues against the day of wrath . Some to aggrauate the grieuousnesse of this sinne , say that impenitencie is the sinne against the holy ghost : and that opinion is antient , but yet false and erronious , for the sinne against the holy ghost is a blasphemie , Mat. 12.31 . but this is not a blasphemy . Again the sinne against the holy ghost is in this life , but finall impenitencie is neuer before the end of this life . Hence also the Papistes gather free will to good by nature : shee did not repent , therefore she had freewill & power to repent if she would . Ans. This reason is not good : thus much may hence be gathered , that she had freewil not to repent , and to sinne : for euery man sinneth freely , but yet it followeth not , that they haue the same power to cease from sinne , or to repent without Gods special grace , without which no man can will or doe that which is truly good before God. Againe , the same sinne which is reproued in this wicked woman , may bee layd to the charge of the greatest number in our churches and congregations . God hath giuen vnto men a long time of repentance , to some ten , to some twenty yeares , but they repent not , as their liues do plainly testifie : for some liue in irreligion and prophanenesse , some in Saboath breaking , some in fornication and adulterie , some in idlenesse , some in couetousnesse and extortion , giuing themselues wholly and spending all their time in seeking the things of this life , neuer regarding with reuerence th● things of God. Verse . 22. Behold I will cast her into a bed , and them that commit fornication with her into great affliction , except they repent them of their works . Christ hauing reprooued this church and this woman for their seuerall faults , doth here giue speciall counsell and direction vnto them both , whereby they may auoid & escape the grieuous iudgements due vnto them for their sinnes , both in this life , and in the life to come . This counsell of Christ hath two parts : First to Iesabell and her company , vers . 22.23 . The second to the church of Thyatira , verse . 24 , 25. The summe of Christs counsell to Iesabell is , to repent : which is not expressed , but insteed thereof the reason to moue her to repentance is propounded . And it may be framed thus , If thou repent not I will pun●sh thee with sundry iudgements : But thou wouldest not be so punished , and therefore repent . This reason hath two parts , A threatning : and an exception thereof . The threatning in these words , I will cast her into a bed , and them that commit fornication with her into great affliction . And before this threatning , Christ prefixeth a word of attention ( Behold ) whereby hee would teach them and vs , that wee ought seriously to consider of the threatnings that are propounded in Gods word against sinne and sinners . When Iosias heard the booke of the law read , hi● heart (b) melted : which it could neuer haue done vnlesse it had first trembled at the iudgements therein denounced . And the pricking that was wrought in the hearts of the Iewes , (c) by Peters first Sermon , was nothing else but a compunction wrought in them vpon consideration of the iudgements and condemnation due vnto them for crucifying the Lord of life . The cause why sinne is so rise in euery estate and condition of men at this day is , for that men set light by the threatnings of Gods word . If men would tremble when they heare of Gods iudgements , it would make them crie out , Men and brethren what shall we do● but because God is mercifull , therefore men feare him not , Isay. 57.11 . This threatning hath three seuerall parts according to the three seueral sorts of persons whom it concerneth . The ▪ I. is against Iesabell her selfe , who was the chiefe of them all , in these words , I will cast her into a bed . The meaning whereof may bee gathered out of the like words of Iona●●● to Ammon ▪ bidding him (a) lye downe on his bed and make himselfe sicke . So that Christs meaning is , that he wil strike her with some grieuous sicknes : the place of the sick person being put for the sicknesse it selfe : As if hee should say , Iesabell takes her pleasure in fornication , and thereto abuseth the bed ▪ I will therfore send on her some great sicknesse which shall cast her into her bed . Here note Gods dealing with sinners : In those thing● which they abuse for the furtherance of their sinnes ▪ will the Lord plague and punish them I●sabell abused her bed with fornication ▪ & thither shee must bee cast with sicknesse : Diue● in his life time abused his tongue and tast by gluttonie , and therefore 〈…〉 now in in hell , therein most of all plag●d and tormented , at hi● crying (b) 〈◊〉 drop of water to coole his tongue , doth import : gamesters take their pleasure in ●●●ding and dicing , which many times God turneth to their wo ▪ for therby they are vsually brought to extreame want and miserie ▪ Ahab shed Naboths bloud to get his vineyard ▪ and for that sinne must (c) his bloud , the bloud of Iezabell and his children ▪ he shed . And now in these dayes the couetous for their gaine doe suck● the bloud of the poore , but that bloud will haue bloud from them againe , The Lord will spoyle the soule of him that spoyle● the poore , Prou. 22 . 2● ▪ This must make vs to beware how we abuse any creature of God to serue vs for any sinne : for the Lord will cause that to bee a meanes of woe and punishment vnto vs which we misuse vnto our lusts . Againe , note here who is the author of grieuous sicknesses , namely , Christ himselfe : For he saith , I will cast her into a bed . Sicknesses come not by chaunce or fortune , but from the hand of God. This wee must learne to beleeue , and it will cause vs to make better vse of sicknesses than vsually we do : If men did beleeue this , it would make the hardest heart to repent in time of sicknesse : for this they would say , Hath God cast me downe with sicknesse ? no doubt it is to humble me for some of my sinnes , to make me know them , to leaue them , and to turne vnto him ▪ This vse the seruants of God haue made hereof , (d) when the Prophet came to Hez●●ias , and told him hee should die , he turned his face to the wall and wept , as for other things , so for his sinnes especially . And Iaacob being to die , (e) lea●ed on his ●●affe , and by faith worshippe● towards the beds head , lifting vp his body to do reuerence vnto God , thereby testifying his humilitie , faith , and hope ▪ And the like ought we to do , which if wee could , wee should find our sicknesse would become a blessing vnto vs. The second part of Christs threatning is the punishment of her followers , which receiued her doctrine , & committed fornication with her ▪ They must bee cast into great affliction . First , this must teach all persons , that it is a diuell●sh speech to thinke and say , that fornication i● but a tricke and shippe of 〈◊〉 ▪ for great affliction is the punishment of this sinne , which notably argueth the haynousnesse thereof . Secondly , hence we may gather some of the causes , why townes and kingdomes are afflicted with grieuous wars , famine , and pestilence ▪ among the rest these are two , fornication ▪ ●nd embracing of errours and superstition ▪ Sodome for fornication and other 〈◊〉 was burnt with fire & brimstone from heauen ▪ The Israelits (f) for this sin suffered most grieuous affliction● ▪ And among the Corinthians , for comming to the Lords table in this sin , among others , (g) many were sicke , many 〈◊〉 ▪ and many sle●● ▪ And this land of ours hath bene afflicted with famine and pestilence , as for other sinnes , so for fornication ; which in time of peace is multiplied , and so will continue till it draw vpon vs bloudshed also and great afflictions : For that which is sayd of the followers of Iesabel must be verified of all that liue in the like sinnes . The second part of the reason is , the exception of these communications : except they repent them of their workes . Where we may see : First , that all the threatnings of Gods iudgements and of eternall destruction ▪ must bee vnderstood , with the exception of repentance . Whence also this followeth , that men of yeares liuing in the church are not so much condemned for other particular sins , as for liuing in their sins without repent ●ee ▪ euery sin makes a man subiect to damnation , but it is this impenitencie that brings vpon thē actuall dānation . Want of repentance for sin is more dangerous than the sin it selfe ; the consideration whereof , must teach vs not to lie in sinne , though wee haue committed it , but turne to God by speedie repentance : for it is the continuance in sinne without repentance that casteth the soule to hell . When thou shalt turne from thy sinne by true repentance , thou art free from the threatning and the curse of sinne . For they admitting the exception of true repentance , 〈◊〉 . 18.8 . Further obserue , how this exception of repentance is placed betweene two threatnings of iudgements , which sheweth how God mingleth his iudgements with mercie , hee sheweth not wholly either iustice or mercie , but tempereth them together in all the workes that concerne mans saluation . Thirdly , here note that repentance preuents not onely eternall damnation , but also temporall iudgements , as grieuous sicknesses ▪ and other plagues and afflictions . This point may haue speciall vse among vs ▪ Wee haue by Gods mercie enioyed his gospell with long peace , but for our abuse thereof we may iustly feare it shall be taken from vs ; and if we would escape that iudgement wee must repent both high and low . Of their work●s . That is , of their idolatrie and fornication ▪ where hee sheweth of what things true repentance must be , namely , of bad workes in particular , whereto men giue themselues : euerie man that would truly repent must consider of his particular faults : The drunkerd in particular of his drunkennesse , and the couetous man of his couetousnesse : and insteed of iniuries and hard dealing shew mercy vnto the poore . The common repentance of the world that is done in generall , is nothing but a visard of repentance , and yet it is all that is vsed of the greatest part of our people : for they will come to heare the word , and to receiue the Sacraments , and in generall confesse themselues to bee sinners , and then they thinke they haue done enough : But true repentance is of particular sinnes : As Dauid Psalm . 51. cried out of bloud guiltinesse . Vers. 23. And I will kill her children with death , and all the Churches shall know that I am ●ee which searcheth the reines and hearts : and I will giue vnto euerie one of you according to his workes . Here is the third part of Christs threatning against Iesabels children : by children wee are to vnderstand properly , those which are borne of her , and were of her husband , and not her followers , for they were threatned with grieuous afflictions in the former verse . It had bene sufficient to haue sayd , I will 〈◊〉 her children . But to note the certainty and greeuousnesse of this punishment , he saith I will kill them ( with death ▪ ) Quest. How can this stand with the iustice of God , to punish the offences of the parents in the person of the children ? Ans. God deareth so for temporall punishments , not for eternall . And though we could not perceiue the iustice of God in so doing , yet wee must reuerence the ●ame , blaming our owne ignorance . Albeit , euen in reason wee may conceiue of the equitie of this course ▪ for societies , as church , common-wealth , and families , are Gods ordinance , and the parties in them must bee considered as members of those societies : for God conceiueth of them when hee afflicteth the punishment deserued by one , vpon another ; as of the Prince vpon the people , of the parents vpon their children . This hee may iustly do by reason of that neere bond which is betweene the members of the same societie : like as in the naturall bodie when the stomacke is distempered , the head aketh : and when the head is wounded the stomacke is sicke ; and the bodie may bee smitten for the errours of the tongue . Thus when Dauid sinned the child died , and when hee numbred the Israelites , the people were plagued . And thus is the child stained in bloud for the fathers treason against earthly Princes : and so God punished this woman in her children , that shee might knowe the greatnesse of her sinnes , hee smote her children with death . Hence parents are taught to make conscience of euerie sinne : For thereby they may bring iudgements vpon their children and familie euen to death . Now what bloudie hearted parents are those , that will make no conscience of doing that whereby they bring vengeance vppon their owne children ? And by the same reason must euery man that liues in any societie be admonished to take heed of sinne : because thereby a man ( especially if hee bee a principall member of a societie ) may bring destruction vpon many ▪ As Dauid did by numbring the people : And Achan by his couetous stealth , Iosua . 7 : And Ahab vpon his posteritie . So that impenitent persons which will not be reformed but go on in sinne , ought to bee banished both from church and commonwealth , as hurtfull members , yea enemies to all good societies . That these threatnings might take place in the hearts of Iesabell and her followers , Christ remooueth two carnall conceits , whereby they might thinke to delude or escape these iudgements threatned . The first is this , Iesabell and her company might thinke that their practises were secret , not knowne to the world ; and therefore they were not in danger of Gods iudgements : This is a wicked imagination that comes into the mind of all sinners , but this Christ cuts off saying , And all the Churches shall know that I am hee which search the reines and the hearts : As if he should say to Iesabell and her companie : you may persuade your selues that because your sinnes are secret , therefore my iudgements shall not befall you . But know , that I will discouer your secret sinnes and practises in such sort , as all Churches shall know by experience in your persons , that I do see and discerne the most hidden thoughts of mans heart . First , here obserue to whome Christ will discouer their sinnes ; not to all the world , but to the Church of God , All Churches shall know ; This Christ doth to terrifie Iesabell & her companie : For as it is an excellent honour to bee well esteemed of with the Churches of God , so it is a most shamefull dishonour to bee in disgrace with the Churches of God : For (a) whatsoeuer is bound or loosed by the Churches on earth , the same is bound or loosed in heauen . And therefore by due proportion it followeth , that they which are in disgrace with God● Churches on earth , are also in disgrace with God himselfe in heauen . Hence wee are taught that howsoeuer we must ( so much as in vs lieth ) endeuour to approoue our selues to the whole world , yet especially wee must labour to bee in good account with the Churches of God , and the members thereof : And on the contrarie , we must continually auoide the doing of all such things as may iustly bring vs into disgrace with the Church of God. Rom. 16.16 . The Churches of Christ salute you . And 1. Cor. 16.19 . All the Churches of Asia salute you . Where the Apostle meaneth not , that they did by word of mouth send greetings vnto them : But hereby hee would signifie that all Churches did approue of them , which hee saith for their great comfort . Paule receiued Timothie into the companie , because the Churches gaue him a good report , Act. 16.2.3 . But what is the thing that all churches should know by experience in the persons of Iezabell and her company ? namely , that Christ is he which doth indeed search the reynes and the hearts : where , by Reynes and hearts wee must vnderstand the same things , namely , the thoughts and affections of men : for in that sence those words are often vsed in the old Testament . Quest. How can reynes signifie the thoughts and affections ▪ seeing the thoughts are seated in the braine , and the affections in the heart ? Answ. The reynes are put for the thoughts and affections , not because they are seated therein , but for that resemblance and analogie that is betweene them : for as the reynes are seated in the most secret part of the bodie , so the thoughts and affections are seated in the most secret place of the soule : and the heart is p●rt for the thoughts and affections , first , because the affections are there seated ; secondly , because the thoughts , though they bee seated in the braine , yet they haue their operation in the heart : for ioyfull thoughts make a merry heart , and fearefull thoughts an heauie heart . Againe , the word ( Search ) signifieth a most narrow search , and such a one as goeth with finding ; thereby shewing that nothing is so secret in man , but the Lord both can and doth see and discerne the same . Hence wee learne first , that Christ our Sauiour is not onely man , but very God , one person standing of two natures . That Christ is man , heretickes denie not : but whether he be God or not , there is the question . Which yet is here euidently prooued : for hee that hath in him the peculiar properties of God , must needs be God : But Christ hath in him the true properties of God , he can search and discerne all the thoughts and all the affections of the hearts of all men , which none can doe but God onely , Ierem . 17.9 , 10 , The heart is deceitfull and wicked aboue all things , who can know it ? I the Lord search the he●●t , and trie the reynes . And therefore Christ is the true and very God. Secondly , hereby wee are taught to beware and take heed of hypocrisie in all things , but especially in the matters of religion . Hypocrisie is , when a man seemes outwardly to be that which hee is not inwardly . But wee must haue care to bee truly in heart that which we appeare to bee in life and profession : wee must come as neere Christ in thought and affection , as in our outward action : for Christ knowes as well the whole estate of euerie mans reynes and heart , as he doth their speeches and their deeds . Thirdly , hereby wee must learne to suspect our selues of our vnknowne sinnes , as of our vnbeleefe and presumption ; not contenting our selues with an acknowledgement of our known sinnes , for wee can neuer discerne the depth of our corrupt heart , and yet God knoweth them . This was Dauids practise , (a) after due examination of himselfe hee yet crieth , Lord cleanse mee from my secret sinnes : As if he should say , I haue O Lord searched my heart , but I cannot sufficiently know mine owne corruptions ; therefore doe thou O Lord helpe to cleanse mee from them . If this were practised , true religion would flourish : for many iustifie themselues , when as they know not what is in their hearts , little considering what Christ sayth vnto the Pharisees , (b) You are they which iustifie your selues before men , but Christ knoweth your hearts . And I will giue to euery one of you according to your workes . Here Christ proceedeth to remooue a second wicked conceit , whereby they might seeme to illude Gods iudgements threatened . For they might say , Let the Lord send iudgments and plagues vpon vs , yet wee shall escape them : as Isay sayd of the wicked in his time , That they made a league with death and hell , and sayd the iudgements of God shall passe ouer them , Isay. 28. verse 15. But to cut off this vaine conceit , Christ threateneth a iust reward to euery one , according to his workes . As if hee should say ; You may sooth vp your selues ▪ and falsely thinke , that you shall escape my iudgements : but know it , that I will reward euery one of you partly in this life , and principally at the day of iudgement , according to your workes , bee they good or bad . For these words must especially ●ee vnderstood of the day of iudgement , as they are vsed , 〈◊〉 . 2. ● . and Reuel . 2● . 12 . Hence the Papists gather , that men are saued not onely by faith in Christ , but also by workes : for thus they reason ▪ ●y that whereby wee must bee iudged , must wee bee iustified and ●a●ed : but by workes wee must bee iudged , and therefore saued . Answ : The Proposition is false : There is great difference betweene iustifying and iudging : for iudging is onely the declaration of a man to bee iust ; but iustification is the making of a man iust : And because the declaration of a man to bee iust , is by workes , therefore is iudgement by workes . Againe , it is not sayd , I will giue to you for your works , but according to your workes . If he had sayd , I will giue to euery one of you for your workes , then it might haue seemed they had bin iustified by them : But here Christ doth only make works an outward signe , or rule , whereto hee will conforme and square the last iudgement . Secondly , whereas euery man must bee iudged , that is , saued or condemned according to his workes ; hence wee may gather , that good workes are necessarie to saluation , yet not as causes thereof , either efficient , or helping any way , but onely as a way or meanes to come vnto saluation : For faith is necessarie , and good workes are the tokens and fruits of faith , and so are necessarie . Thirdly , here we must bee admonished to bee carefull to abound in good workes ; not to win heauen by them , but to get assurance of saluation in our selues . And these good workes are the doing of the duties of pietie vnto God , and of charitie vnto our brethren , euen the duties of the Morall law ; or more plainely , the doing of the generall duties of a Christian , and the particular duties of a mans calling : for if these bee done in obedience to God and to his glory , proceeding from faith and loue vnto our brethren , though the calling bee neuer so base , they are good workes . And on the contrarie , this must admonish vs to make conscience of euery euill way : for sinnes be the markes of condemnation : and so many wicked workes as we commit , so many markes and brands doe wee set vpon our selues of our iust and deserued condemnation , vnlesse wee repent . Lastly , hence wee may gather , that there bee degrees of ioy in heauen , and of torments in hell . For iudgements and rewards goe according to mens workes : And therefore they that testifie their faith by great and many good workes , shall haue great reward : they that testifie their faith by lesser and fewer workes , shall haue lesser reward : and so for sinnes , the more heynous they bee , the deeper condemnation they doe procure . Vers. 24. And to you I say , the rest of them of Thyatira , as many as haue not this learning , neither haue knowne the deepenesse of Sathan ( as they speake ) I will put vpon you none other burden . 25. But that which you haue already hold fast till I come . Here Christ commeth to a second part of his counsell , which concernes the Angell , and the better part of this Church of Thyatira : and first hee beginneth with the Preface of this counsell ; wherein wee may obserue two points : First , who speaketh : Secondly , to whom hee speaketh . For the first , hee that speaketh is Christ. I say , hereby Christ challengeth vnto himselfe the absolute and all sufficient authoritie of the supreme Doctor of his Church , in that hee speaketh in his owne name . Whereby hee putteth a plaine difference betweene himselfe and all other his Ministers , either Prophets , Apostles , or ordinarie teachers : for they must not propound any thing vnto Gods people in their owne names , but in the name of Christ. But Christ teacheth in his owne name , being the fountaine of all diuine knowledge and vnderstanding , that i● reuealed in the word of God. And thus Christ himselfe speaketh in his owne name , to strike the hearts of the Angell of this Church and the better part thereof with reuerence , and to mooue them to receiue and obey the counsell following , considering it comes immediately from Christ , the Doctor of the Church . II. point . The parties to whom he speaketh , To you : that is , the Angell and the better part of this Church : for so Christ expounds it in the words following , though first hee say in generall To you : that is , The rest of them of Thyatira . When as Christ will behaue himselfe as the doctor and chiefe Angell of this Church , note , that he maketh a distinction of the persons in the Church , and also deuideth his counsell , giuing one doctrine and one iudgement to one part , and a diuers doctrine and iudgement to another . This giueth vs good direction for sundry actions : for some may aske , how must doctrine bee deliuered in a mixt congregation , where some are Papists , some Protestants , some are hardened , others despaire ? Answ. The persons must bee distinguished after the example of Christ , and sutable doctrines deuided for them , that euery one may haue his due . Impenitent sinners must be terrified , and threatenings deliuered against them , with exception of them that repent : Comforts must be propounded and applied to them that despaire , with restraint from all impenitent persons that goe on in sinne . If any demaund more particularly , who these bee whom Christ calleth The rest of them of Thyatyra , Christ answeres directly ( as the words import ) to as many as haue not this learning , neither haue knowne the deepenesse of Sathan . Where Christ giueth two notes whereby to discerne who bee the rest of them of Thyatira : The first is , the not receiuing or maintaining of the false doctrine of Iezabell , whereof entreatie hath beene formerly made : The second note is , ignorance in the deepenesse of Sathan , neither haue knowne the deepenesse of Sathan : that is , neither haue acknowledged nor approoued the doctrine of Iezabell , which is the deepe and profound learning , as themselues doe iudge . In this obserue a most wicked practise of Iezabell and her followers : they esteemed highly of their owne opinions , calling them profound and deepe learning : but for the doctrine of the Prophets and Apostles in the Old and New Testaments , in it there was no such matter . This in all ages hath beene the practise of wicked persons , highly to esteeme their owne conceits , and basely to neglect the word of God. The teachers of the Iewes doe hold to this day , That the Lord gaue to Moses a most plain and easie law which he deliuered to his people ; but the most secret and profound doctrine was vnwritten , shewed to Moses by reuelation , and by him deliuered to the Priests and Leuites , which they keepe still in their Cabbala . And of the like iudgement touching Scripture are the Popish Churches : The Word written is but an inkie word , a dead letter , or a nose of waxe : but the most perfect Scripture is vnwritten ; which is , the consent of faith and of doctrine in the hearts of all Catholickes . And by such great tearmes the Anabaptists , Libertines , and Arrians , maintaine their doctrine , and abuse Scripture , calling the written Word milke for euery nouice : but the consent of heart among themselues , with reuelations , that is , the strong meates . Yea , this opinion hath crept in among vs in part : men thinke basely of Scripture , and preferre other mens writings before it . For let a man preach plainely the bare word of God , and deliuer doctrines and exhortations out of the same , this is but plaine preaching : But let another come and vtter his mind partly in Latine , and partly in Greeke , and other languages , alleadging withall the testimonies of Fathers , Counsels , and other Writers ; that is the learned preaching . And thus doe most men abase Scripture , and exalt the writings of men aboue it . But seeing this is the practise of Iezabell and wicked men , let vs on the contrary learne to reuerence the written word , and giue place thereto aboue all the testimonies and sayings of men whatsoeuer . The deepenesse of Sathan . As if he should say : They count it deepe learning ; but it is the learning of the deuill , wherein you may see his profound craft and pollicie . Where note , that when Christ will alleadge the speech of Iezabell and her followers , hee doth it with disgrace vnto them : for they counted their doctrine deepe learning ; but Christ repeating their opinion , calleth it the deepenesse of Sathan . Hence I gather , that Christians cannot safely act and play the Comedies of heathen men : for they are full of many blasphemous speeches and oathes flat against the word of God : which they ought not to repeat , but with disgrace vnto them . For Christs practise must bee a patterne for our imitation : hee would not repeat so much as one word of a wicked woman , without some note of disgrace . If it bee sayd , they repeat these speeches with disgrace and dislike : I answere , it is not so : for if they did , that would take away the whole Comedie , being full of such bad speeches . And this I take to bee the equitie of Gods word , thus to reason from Christs example . As they speake . These words Christ addeth : First , to shew that the words going before were not his owne , but the words of Iezabels followers touching her doctrine . Secondly , to shew the proud and presumptuous minds of heretickes , in maintaining their wicked opinions . Thus haue false teachers vpheld their errours by proud and swelling words , as Iude the 16. and 2. Pet. 2.18 . The pure word of God is not so maintained , but in the humilitie and lowlinesse of spirit , and in the practise of pietie from an humble heart : for God teacheth the lowly his wayes , and giueth grace to the humble , Psal. 25.14 . And therefore this is a note of false doctrin , by swelling words to maintaine the same . Hitherto we haue spoken of the Preface before Christs counsell : now followeth the counsell it selfe in this sentence : Though I lay no other burden vpon you , yet I would haue you to hold fast that which you haue alreadie , till I come . This sentence is a distinction , containing two parts : First , in these words , I will lay no other burden vpon you , than that which you haue alreadie : that is , howsoeuer I threaten my iudgements vnto Iezabell and her followers , yet I will lay none other punishment vpon you but my reproofe onely , for suffering Iezabell among you with her false doctrine and followers . This braunch of this distinction containeth a most comfortable instruction : namely , that all those that giue themselues to maintaine puritie of doctrine and synceritie of life , shall be safely preserued in the time of common iudgements , vnder the blessed protection of God , so farre forth as is for Gods glorie and their good . And considering this mercie is offered to the godly , wee must hereby learne to become followers of this Church of Thyatira : that is , we must endeuour to maintaine the pure truth of Gods holy word , and withall haue care to shew foorth synceritie of manners , in making conscience of euery sinne , and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse . Hereby we shall get protection from common iudgements , when they are layed vpon the wicked : but if wee partake with the wicked in their sinnes , wee shall receiue part in their plagues . The second part of this distinction is in these words : But that which you haue alreadie , hold fast till I come : that is , mine Apostles haue deliuered vnto you the pure and sound doctrine of saluation ; now I charge you that you hold that fast , and maintaine it vntill I come to iudgement . Here is a plaine and most excellent commaundement , containing speciall instruction mee● for this Church of Thyatira , and all Churches . Before , our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie : but here hee giueth them another commaundement , To hold fast the true doctrine of Christ , taught them by his Apostles . Wherby he would teach them , and in them all Churches , to content themselues with the pure doctrin of the Apostles , and not to affect or approoue any other doctrine besides whatsoeuer : According as Paule biddeth the Galatians (a) though wee , or an Angell from heauen preach vnto you any other doctrine than that which we haue preached vnto you , let him be accursed . By the light of this commaundement wee are directed in sundry duties . First , not to regard vnwritten traditions , which the church of Rome doth so highly magnifie , for it cannot bee prooued , that the Apostles euer taught them . Secondly , not to regard the doctrines of men , which some bring vnto vs vnder colour of Reuelation from God since the Apostles times . Thirdly , hereby wee learne what to thinke and iudge of the three great religions of the Turkes , the Iewes , and Papists at this day . The Turkish religion is not to bee regarded : for it had it beginning sixe hundred yeares after the Apostles time , with whose doctrine onely we must content our selues . Also the Iewish religion wee must not regard , for they reiect the doctrine of the Apostles . And the religion of the Papists we must renounce , because it is not of the Apostles teaching , but had it beginning by little and little long after their times . If this commaundement were safely kept , which is laid on this Church , men would not bee of so many religions : but all would bee of one religion , cleauing fast to the doctrine of the Apostles , and contenting themselues with it , which is the true rule for reformation of life , and the right way to attaine saluation . Lastly , here is a rule and direction for those which will bee of no religion , because of the diuersitie of opinions touching the same . They must haue recourse to the doctrine of the Apostles , and content themselues therewith , nothing regarding new doctrines , bee they neuer so glorious . Till I come . Here Christ sheweth how long the doctrine of the Apostles must bee held fast : namely , not for a short time , but till his second comming to iudgement . Whereby wee learne , that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world . This is no small matter : but a most needfull dutie enioyned vnto vs by speciall commaundement , and withall a matter of great consequence : for the puritie of religion is the foundation and marke of the Church , and the right way to direct mens soules to eternall life . For this cause Paule chargeth Timothie , (a) To keepe the true patterne of wholesome words , and to continue in the things which hee had learned . And in regard of this dutie , the Church is called , The pillar and ground of truth . And Christ for this cause gaue to his Church both Pastors and Teachers : Pastors to instruct in righteousnesse , for the maintenance of puritie in manners : and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement . This therefore must admonish vs , that we haue care not onely to learne religion in our owne persons , but also to convey the same to ages following , that the puritie thereof may bee preserued to the comming of Christ. This dutie especially concernes the preachers of the Gospell , they should teach the truth , and confute errours , and beat downe false doctrines , which poyson the truth of God. If in the night season a man set vp a false light in the hauen , all the ships that are comming to land are in danger of shipwrack . So in Gods Church , if the bright light of pure religion bee not set vp and aduaunced , the soules of men are cast into the gulfe of hell . The want of care in performing this dutie , is the cause why God sends heresies and Apostacies into his Church . Thus came in the Apostacie of Antichrist , 2. Thess. 2.10 , 11 , Because men loued not the truth . And I no doubt will the Lord deale with vs , if we haue not care to maintaine the puritie of Apostolicall doctrine . Verse . 26. For hee that ouercommeth and keepeth my workes vnto the end , to him will I giue power ouer nations . 27. And he shall rule them with a rod of yron , and as the vessels of a potter shall they be broken . 28. Euen as I receiued of my father , so will I giue him the morning starre . 29. Let him that hath an eare heare what the spirit sayth to the Churches . Here is the conclusion of this Epistle , which containeth two parts : First , a promise , vers . 26 , 27 , 28. Secondly , a commaundement , vers . 29. In the promise note two things : the parties to whom it is made , and the benefit promised . The parties to whom , are euery one that ouercommeth ; whom Christ describeth by a propertie of syncere obedience , To keepe his workes vnto the end . Here then we haue a description of true obedience . First , the forme thereof consisteth in obseruing the workes of Christ : which we must not vnderstand , of doing them according to the rigor of the law , but of a purpose and indeuour to keepe them . For this is a priuiledge belonging to all that are in Christ , that God accepteth their wils and indeuours of obedience , for perfect obedience it selfe . This we must know and hold for truth , for many haue but little knowledge , and thereupon are driuen to despaire : yet they must know for their comfort , that if they haue care to get more knowledge , and make conscience to obey that which they know , then they are keepers of the workes of Christ , and shall haue the reward promised . Secondly , obedience is here described by the obiect or matter thereof , to wit , the workes of Christ : that is , all such workes as Christ hath ordained in his word , and those whereof he is the author by his spirit in his members . Hereby we learne : first , that he that will obey God in Christ Iesus , must not thinke his owne thoughts , speake his owne words , nor do his owne deeds ▪ but he must thinke , speake , & do that which Christ would haue him : Secondly , that no worke is , or can bee acceptable to Christ , but that which is ordained by him . Isay (a) complaineth of them that would teach the feare of God by mens commandements : so that there is no true feare of God , but that which is taught by Gods commaundements : and the like may bee sayd of all other our obedience . This rule ouerthroweth all other religions besides the true religion , as of the Iewes , Turkes , and Papists : For almost all their workes are of mens inuenting , and were neuer ordained by Christ : such are most points in poperie , as saying of masse , going on pilgrimage , fastings , vowing , and praying to saints , &c. Thirdly , whereas he ●aith , my workes , meaning not one or two , but all his workes ; we learne that true obedience consisteth in doing all the workes of Christ : For Christ and the diuel will neuer part stakes , God must either haue all our workes or none : And therefore Dauid saith , I shall not be confounded , because (b) I haue respect vnto all thy commandements . And good king Iosia● is comm●nded , For that he turned to the Lord according to (c) all the law of Moses . This point must be learned of al : For many thinke if they doe many good things with (d) Herod , all is well ; and for this cause many a man abhors couetousnesse and pride , and yet is a contemner of the Gospell : But true obedience must bee in all things . Vnto the end . Here is the fourth branch of true obedience , it is constant . That obedience which Christ will reward must not be for a day or a yeare : but from time to time through the whole course of our life to the end of our dayes . And thus wee must iudge of obedience , not by some particular actions , but by the whole tenour of a mans life . Put case a man hath made conscience of all his wayes , through the whole course of his life , and yet in sicknesse ▪ by reason of the extremitie thereof is distracted , and raueth , blaspheming ▪ God , and so dieth ; What must wee iudge of this man ? Surely , we must not censure him by his behauiour in his sicknesse , but consider what hath beene th●●enour of his life ▪ if that haue beene vpright , then his obedience was good and shall bee rewarded . II. Point ▪ The benefits promised : and they are two ▪ The first is , power to rule , verse . 27. And he shall rule them with a rod of iron : And as the vessels of a potter shall they bee broken : euen as I receiued of my father . The second is the morning starre , verse . 28. where note by the way , that these words , Euen as I haue receiued of my father , are referred amisse in our English translation , to the giuing of the morning starre , when as they properly belong to the former words in this sence : As I haue receiued power ouer nation of my father , so will I giue to him that ouercommeth power to rule with the rod of Iron , &c. Now come to the benefits . First , here is promised by Christ , A power to rule ouer nations . Christ● power as he is mediator is very great : and here it is set foorth by three arguments , borrowed from the second Psalme verse . 8.9 . First , by the largenesse of it , i● reacheth not to one countrie alone , but to all countries , and to all men , in all nations . Secondly , by the Soueraigntie of it : Christs power is absolute in ruling and ouerruling . And this his Soueraigntie consisteth in two things : First , in making lawes vnto the consciences of men ; so as if they be not kept , hee may iustly condemne them : and in ouerruling the wils of all men , conforming them to his will , will they nill they : which is signified by this , He shall rule rule them with a rod of iron . Secondly , in that hee hath this absolute power in himselfe to saue and to destroy , and therefore is sayd to haue (a) The keyes of heauen and hell . Which is signified in the next words , And as the vessell of a potter shall they be broken . Thirdly , by the fountaine of it , Christ receiueth this power from his father . Indeed as Christ is God he is equall with his father , and hath this power of himselfe ; But as he is mediator his power is giuen him of his father , Mat. 28.18 . For the better vnderstanding of this place , two questions must bee handled : First , how farre foorth doth Christ giue this his power vnto men ? Answ. Christs Soueraigne and generall power ouer the whole world is not indeed giuen to any creature , nay it is incommunicable , and cannot bee conueyed from the person of Christ to the person of any creature man or Angell : this truth wee must hold of all Christs offices , they are onely in the person of Christ , and cannot passe from him to any other . II. Quest. How then doth Christ say truly , that hee will giue him that ouercommeth , power ouer nations . Answ. Not that his Soueraigne power is actually giuen to the creature ; but because the creature being in Christ , hath the fruit & benefit of this power in his saluation . And this power is in them two wayes : First , hereby Christ makes all his seruants ( being his mēbers ) partakers of his glorie in heauen , whereas the whole world besides is condemned in hell : and therefore we are sayd to (b) be raised vp together , and made to sit together in the heauenly places in Christ Iesus . And againe he saith , The (c) saints shall iudge the world , not i● giuing sentence vpon them ; but as witnesses and approuers of Christ his sentence : For the elect shall first receiue the sentence of absolution , and then beeing taken vp into the clouds shall sit with Christ , and there approue of the iust condemnation of all the wicked . Secondly , by this power he enableth those that bee his , in their owne person to ouercome all the enemies of their saluation . His meaning then is this , as if he had sayd , Howsoeuer my Soueraigne power ouer all creatures in my selfe , cannot bee deriued to any other ; yet by vertue of this my power , I will exalt them that ouercome , to partake of my glorie : and will giue them power in themselues ouer their sinnes , ouer death , hell , the world , and all the enemies of their saluation . Here then behold vnto what exceeding dignitie euerie true seruant of God is aduanced , not in himself , but in Christ : He hath rule ouer nations , and victorie ouer all the enemies of his saluation , yea he is made partaker of Christs glory . Hence we are taught to make conscience of euerie sinne whatsoeuer ; for the priuiledge of euerie christian is to haue power to iudge the wicked world : Now as it is a shame for a iudge that sitteth and condemneth a murtherer or a theefe , to be a theefe , or a murtherer himselfe ; so it is for any christian to liue in any one sin , seeing hee himselfe must condemne the world of those sinnes . Neither can we thinke that Christ will euer aduance him that liues in sinne , to condemne the same in others , vnlesse hee first reforme it in himselfe . Secondly , the consideration of this priuiledge of a christian , must bee hid in our minds against the time of aduersitie and affliction , and of the pangs of death . For hee that hath kept faith and good conscience all his life , is a prince in Iesus Christ , and shall rule ouer all his enemies . And therefore though now he bee afflicted and wronged by them , yet in Christ he is their iudge , and shall one day condemne them that do him wrong . And as for death , it is subdued in Christ , and shall bee no death vnto him . 1. Corin. 15. vers , 54. Againe , the words in the originall are thus , He shall feede and rule the nations , as a shepheard ruleth and feedeth his lambes with his booke . The Papists vpon the words of Christ to Peter , Iohn . 21.16 , Feed my sheepe , that is , feede and rule my sheepe , would gather Peters supremacie ouer the church in all the world . But their grosse abuse of that place will appeare , by comparing it with this prom●se of Christ , to euery one that ouercommeth : for if their collection be good , then hence will follow , that euery Christian man should haue the like supremacie , and be a Pope : which how absurd it is , euery man may iudge . Therfore that place in Iohn must not be vnderstood of any supremacie : for there Christ teacheth Peter the faithfull discharge of his office and dutie . From this first gift of Christ the Papists gather two things . I. That the seuerall saints in heauen are patrons of countries & kingdomes , as Saint George for England , Saint De●is for Fraunce , Saint Patricke for Ireland , &c. Secondly , that wee may pray vnto Saints , for the Saints rule the nations , and therefore know all nations ; and if they know them , then they must bee prayed vnto . But they swar●e from the meaning of this text : for first , it is not sayd , that the Saints shall haue power , one ouer one countrey and another ouer another ; but euery Saint hath power ouer al nations : secondly , they haue power ouer all nations , not because they rule them actually , but because they haue the fruit and benefit of Christs power , wherby they are ruled . And for their second collection : wee must by nations vnderstand not all churches but vnbeleeuers , for the wicked are they that must be broken like po●ters vessels . Now the faithfull haue not power ouer the churches but ouer infidels ▪ & therfore both their collections are absurd . I will giue him the mor●●ng starre . Here is the second benefit promised by Christ to him that ouercommeth . The morning starre properly signifieth that bright star which riseth a little before the Sun , some time of the yeare ▪ which the heathen call Venus . And hereby is ment Christ himselfe , as Reu. 22.16 , I am the bright morning starre . Christ is called a star : First , because he illuminateth all men with the light of vnderstanding , and his church with the knowledge of the will of his father , and that sufficiently in all matters that concerne saluation . Secondly , to shewe that the prophesie vttered by Balaam touching Christ whom he calleth (a) the star of Iaacob , is now fulfilled , when as Christ by his Apostles hath plentifully reuealed himselfe to all nations . Further he is called a morning starre : for that special resemblance which is betweene him and it ; for the morning star riseth not in the beginning or middle of the night , but in the end of the night towards the beginning of the day when the sunne is about to rise , and then it shineth brighter than all other starres . Euen so Christ , he came not in the beginning or middle of the darke time vnder the law ; but in the last age of the world , wherin after his incarnation he did shine most fully to all nations , so as there was no such light of knowledge before his comming as hath bene since . This Peter verifieth when he saith , (b) We haue a most sure word of the Prophets , to which ye do well that ye take heed , as vnto a light that shineth in a darke place , vntill the day d●wne , and the day starre arise in your hearts . Where the time of the law and prophets is called a time of darknesse : and their preaching then , as a candlelight : but the preaching of Christ vnder the Gospell , is as the day starre which shineth most brightly ; he 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 , a● 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 (c) speaketh : yea , wee shall become (d) Saints in light ▪ ●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 instruction● 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 Conclusiō . 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 (a) 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 , (b) 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 holy Ghost but by Christ : it is manifest , that none can haue fellowship with the Father but by Christ. And here the same is verified touching fellowship with the holy ghost , especially for the obtaining of those graces that concerne eternall life . This serueth for our speciall instruction , for among the Papists there are many , that haue worthy and excellent gifts of God , as knowledge , memorie , &c. And yet in them be wanting the special giftes of the spirit , as faith which iustifieth , & regeneration : for touching assurance of these in themselues , they professe themselues to be ignorant . And whence cōmeth this , but onely from their want of Christ : for the Christ of the Papists , as they teach him , is an idoll Christ and therefore wee are not to maruell though wee see the most learned among them to scoffe and mock at our doctrin of assurance of Faith & certainty of electiō . Secondly , we haue many among vs that will say , they looke to be saued by Christ , & to haue their sins pardoned by him , and yet you shall perceiue in them no grace of knowledge or conscience of true obedience . But these things cānot stand together , to wit , loosnes of life , and forgiuenes of sins : & therfore these men deceiue themselues , for if they had Christ , they should haue his spirit , and the graces thereof purging their hearts , for Christ and his spirit are neuer seuered : he that hath the spirit of Christ working in him faith & good conscience , hath an infallible token that Iesus Christ is his . This must admonish vs to labour for 〈◊〉 vnion with Christ Iesus our head , to become flesh of his flesh , & bone of his bone : that in him we may haue fellowship with the father and with the holy Ghost , for till we be vnited vnto Christ we shall neuer haue the graces of saluation wrought effectually in our hearts . The second royaltie of Christ is , that he hath the seuen starres : that is , the seuen Pastors of the seuen Churches of Asia , they are called starres , because in their ministerie they inlighten men in the way that leadeth vnto life . And Christ is said to haue them , because hee is a soueraigne Lord ouer them , & they bee his seruants . For he ●ppointeth that person that shall be his minister among men , hee giueth him gifts meet for his calling , he prescribeth also vnto him his office and duties . But the Pastors of Churches ( will some say ) are made by the Church ? Answ. The right of ordaining Pastors belongs to Christ , as his royaltie : the office of the Church is to testifie , ratifie , & according to the word of God to approoue of them whom Christ maketh and indueth with gifts : and for that cause is the Church said to call and ordaine Ministers . The end why Christ is said to haue soveraigntie ouer the Ministers , is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence , & to stir him vp to diligence and carefulnes in his place . And indeede , the consideration of Christs soueraigntie ouer them , is an excellent motiue to stir vp all Ministers to bee diligent in their place , and so likewise all Christians . For considering that they are Christs , and the gifts they haue come from him , this must mooue them to make conscience of all good duties , for being Christs they must giue themselues wholy to do the will of Christ , whose they are . If he would haue vs liue , we must be thankefull because he is Lord of life : if our death will glorifie him , we must be content , because wee are his . Thus much of the Preface . The matter of this Epistle , containeth two parts . A reproofe of a vice , with the remedie thereof . Vers. 1.2.3 . And a praise or commendation : vers . 4. The reproofe in these words , I know thy works , that is , I know all thy workes : they are all manifest vnto me , and I mislike of them . So must these wordes be vnderstood in this place , as may appeare by the reason of this reproofe in the wordes following , Thou hast a name that thou liuest , but thou art dead . Wherein is set downe the fault of this Church , namely , Hypocrisie : for that they pretended christian religion in outward profession , but yet wanted the life of christianitie , & the power of godlines : for the meaning of the reason is this : Thou hast a name that thou liuest : that is , Churches round about thee iudge and speak of thee , as of a church that is borne anew in Christ , and is guided by his spirit ( for by life we must vnderstand spirituall life not corporall ) but yet for all this thou art dead : that is , thou wantest true spirituall life by regeneration , and art indeed dead in thy sinnes : this is a great and a sharpe reproofe . That which is here said of this Church of Sardis , may be truly verified of diuers churches in this age . As first , of the great church of Rome , who are guided by the Pope as by their head . That church hath a name to be aliue , & in their owne pretence it is the only true church of God in the world , but in truth and before God it is dead . Some say , it is as a body full of diseases , and whose throat is cut : but yet the heart panteth , & life remaineth therin . But we may say , it hath no manner of spirituall life , but lyeth starke dead as a carkasse in the graue . The reasons that some alledge for it , are of small moment : first , they say it hath the Sacramēt of baptisme , which is a note of a true Church : and therefore it hath some life ? Ans. First , Baptisme is not alwayes a note of a true church : for circumcision , in whose stead commeth baptisme , was a sacrament vsed of the Samaritans when they were (a) no people of God , and so no church of God. Againe , Baptisme without the true preaching of the Gospel , is no infallible signe of a church : it is but a seale pulled from the writing , or set to a bare paper to no vse : and further outward Baptisme without inward Baptisme , is no note of a church : but such is baptisme in the church of Rome ; it hath not inward baptisme ioyned vnto it , neither the true preaching of the word ; for the doctrine which they teach , is a quite ouerturning of Christ and his Gospel : and therefore outward baptisme may bee where there is no church . Secondly , I answer , that baptisme in the church of Rome , is a Sacrament not to their synagogue , but to the hiddē church of God among them . For God had his Church among them , euen in the midst of Poperie . There were alwayes some among them that renounced their religion , whom God called home vnto himself by the meanes which were among them ; as the vse of this Sacrament ▪ the Apostles Creed , and of other books of holy Scripture . For as God said to Elias in Ahabs time , (b) I haue reserued seuen thousand that neuer bowed the knee to Baal : So may it bee sayd of many among the Papists ; God hath there his secret Church , who neuer yeelded to the Popes gouernment , and doctrine . Second reason , Antichrist ( say they ) sitteth in the (c) Temple of God. Now the Temple of God , is Gods Church ; & therfore the church of Rome is Gods church ? Answ. He sitteth there , not as a member thereof , but as an vsurper and deceiuer . For in the Church of Poperie is the hidden church of God : they are therein mingled as a little wheat with much chaffe , and as little gold with much drosse . So that though the church of God be where Antichrist sitteth , yet the Church whereof hee is head , is no church of God : for whether we regard their doctrin , or worship of God , there is no meanes to beget or preserue spirituall life in their Church . Further , this which Christ sayth of Sardis , may be sayd not onely of the Papists , but of the churches of the Protestants , as of this our Church of ENGLAND , & of the most congregations in the great townes thereof , though not for doctrine , yet in regard of mens conuersations● for the body of our people seeme to be aliue by their outward profession , but indeed they are dead in respect of the power of godlinesse ; for by occasion of outward peace these sins abound , fulnes of bread , pride both inward in heart , & outward in attyre : also cruelty , couetousnes , & carnal security ; like as it was in Noahs time ▪ Now where these sins raigne , there the power of godlines is wanting : men content thēselues with an outward profession , but the spiritual life of grace is not to be seen . And yet this doth not preiudice the state of our church , to nullifie it from being the church of God : for God hath his chosen among vs in all places , who liue indeed a spirituall life : thogh the body of our people be dead in 〈◊〉 & so will continue while peace abideth ; the threatnings of the ministers ▪ wil not awake mē out of the sleepe of sin ; it must be the rod of correctiō that must put into them the power of religion . Men are like to little children , who besides admonition , must feele the smart of the rod to bring them to their dutie . Further , in this Church of Sardis , whom Christ calleth dead , though they had a name to liue . Note the state of the Church of GOD , for this was a true Church of God , who among the rest was washed in the blood of Christ. Chap. 1. vers . 5. And yet Christ saith , it is dead in sinne : that is , in part , not wholly . And therfore a Church that is in a very corrupt state , both in regard of outward conuersation , and of sundry erronious opinions , may yet remaine the true Church of Christ , if so be they erre not in the foundation . Which serueth for answere to them , that thinke our Church to bee no Church , because it maintaineth not that out-ward order which they thinke should be in it . And therefore though wee must preferre Church before Church : yet we must not condemne a Church to bee no Church ▪ for some corruptions that bee therein . A true body may haue some blemish , and a true Church some wants . Againe , the Churches of God say , this is a Church ▪ yet Christ saith , they are dead . How can these two stand ? Answ. The Churches about Sardis iudged this to be aliue , according to the rule of charitie , because of their outward profession of true Religion : for as Infants are not indeede all holy , as experience sheweth , yet till wee see the same made manifest , wee are in charitie to iudge them to bee holy that are borne of f●ithfull parents : euen so ought the Minister and euery one in GODS Church , to thinke the best of euery one in Gods Church , till God make manifest what hee is . Paul following this rule , calleth whole Churches elect . But thou art dead . Here are two iudgements , one of neighbour Churches , the other of Christ , and Christs iudgement is preferred . Wee must therefore regard specially the iudgement of Christ , and labor to approue our selues & our conuersations vnto Christ , rather then to men : for let men say what they will of vs , it is Christ that must saue and condemne ▪ this made (d) Paul to say , I passe little to bee iudged of you , or of mans iudgement : why so ? for hee that iudgeth mee , is the Lord. And indeed , without Christs commendation , the iudgement of men is nothing : for Christ may condemne vs , when men thinke well and speake well of vs : and therefore hee saith , Woe bee vnto you when all men speake well of you . Luke 6.26 . Verse 2. Be watchfull , and strengthen the things that remaine , that are readie to die : for I haue not found thy works perfect before God. There be two degrees of hypocrisie : first , when men professe that which is not in their heart at all . The second , when men make profession of more then is in their heart . This second kind of hypocrisie oft befalleth the children of God ; and it is that which Christ reprooueth in this Church of Sardis , in the former vers . After which reproofe , here he propoundeth a remedie to their vice , and a reason to mooue them to vse the same . The remedie is in the beginning of the verse , where are two duties prescribed : To bee watchfull , and to strengthen or confirme the decayed graces of God in them . For the first , Be watchfull : to bee watchfull here , is a most worthy and excellent dutie , it is not bodily , but spirituall : and it is practised when any man hath a circumspect care and diligent heed in respect of the saluation of his soule . This dutie of watchfulnesse concerneth two things ; sinne , and death ▪ Watchfulnes against sinne stands in two duties ; First , a man must daily and continually bethinke himselfe before hand of all sinnes and vices into which he may happily fall & for the doing of this , he must consider in himselfe two ●hings ; his Nature and his Calling ▪ Touching his Nature , he must consider , that in him remaines the seed and roote of all sin , and therefore that hee may fall into any sinne whatsoeuer . Againe , a man considering his nature , shall finde himselfe more inclined to some sinnes then to others : and those hee must especially marke and obserue . Secondly , for his Calling : a man must marke the sinnes thereof : for since the fall of man , euery calling hath his especiall sins , wherto men that walke therein are more incident . The Magistrate hath his sins , the Minister his : the Lawyer his , the Physition his , and the Trades-man his . And touching these , a man must consider vnto what vices and abuses men are most subiect , that walke in that calling wherein he liueth , and so shal he haue a foresight of the sinnes that he may fall into . Secondly , after this foresight of sin : he must watch his heart with all diligence , that though it bee tempted and assaulted , yet it bee not tainted with any one sin ; as the wise man counselleth , (e) Keepe thy heart with all diligence , that so the fountaine of al thy actions may be kept holy and pure . The second part of this , watchfulnesse respecteth death , or the second comming of Christ. In this , two things must bee practised : first , a man must euery day bethinke him selfe of his ende , and of the comming of Christ , either in generall to all the world , or particularly vnto him by death : and in this consideration he must esteem and iudge of euery day , as of the day of his death , or the day of iudgement . Secondly , he must prepare himselfe against death , & against the day of iudgement , euery day , euē this present day , as though hee should now die , or meete Christ in iudgement ; and the next day do the like , and so goe on continually to the day of his death . And for our furtherance in this Christian watch , we must be mindefull of temperance and sobrietie , that we keepe mediocritie in the vse of the creatures of God , and of the things of this life . For when men plunge themselus , either in the cares of this world , or in earthly delights , they quite forget both sinne and death , and the day of Iudgement ; and thus wee see what Christ meaneth by watchfulnesse . As Christ prescribeth this dutie vnto this Church : so are we in the name of Christ to bee enioyned the same Christian watchfulnesse , both against sinne and death , and the day of Iudgement . And to mooue vs hereto , consider these reasons . First wee are watchfull for the preseruation of the things of this life : as if a towne be in danger of sacking or burning ; there is watch and ward kept continually : and if a mans house bee in danger of robbing , hee will sit vp night and day to saue his goods : yea euery man is verie painfull and watchfull to heape vp to himselfe , the things of this world : Now , what a shame is it , that men should bee watchfull for temporall things , and yet haue no care of their soule that must liue for euer ? Againe , want of watchfulnesse is the forerunner of death , and eternall destruction . I. Thess. 5. vers . 3. When men say peace and safetie , then shall come vpon them sudden destruction . When the rich man had enlarged his barnes vpon the encrease of his substance , he promised to himselfe case and securitie : saying , a Soule , soule , take thy rest , &c. but it was sayd vnto him , Oh foole , this night shal thy soule be taken from thee . And the (b) old world knew nothing , till the flood came and destroyed them all . Now , if the want of watchfulnesse bee the forerunner of destruction , how great a cause haue wee to watch ? The second dutie inioyned , is to confirme the graces of God decaied in them . Strengthen the thinges which remaine , that are readie to die : as if hee should say , sundry be the graces which I haue bestowed on you : but many are lost and gone : and those which remain , are about to perish , vnlesse you confirme them ; therefore see nowe that you strengthen and repaire the same . In this dutie , Christ teacheth this church and vs an excellent lesson , that whosoeuer hath receiued any gift of God , must haue care to preserue it , and to make the same gift strong in him by continuall increase . If a man haue receiued knowledge , faith , and repentance , or any other gift of grace , he must not suffer the same to lye dead in him , but stirre vp , increase , and confirme it dayly , that hee may bee a perfect man in Christ. For the gifts which men haue are not their owne , but Gods also , who looketh to receiue his owne with aduantage . And therefore men like good Stewards must so vse the gifts receiued , that they may returne them to God with increase . Thus Paul perswadeth Timothy , c) stirre vp the gift of God that is in thee : for else the receiuer is an vnfaithfull seruant , and so shall be rewarded . And for the better perfourmance of this dutie : we must often read the word of God , and meditate therein : we must heare it often preached ; and with due reuerence and preparation receiue the sacrament . And pray continually : striuing earnestly against the corruptions that bee in vs ; and dayly stirring vp our heart to all good duties : Thus did Dauid checke the corruption and deadnesse of his heart : (d) Why art thou so cast downe oh my soule ? and also stirre vp the same vnto all good duties , saying , I haue applyed my heart to fulfill thy statutes alway , euen to the end . Ps. 119.112 . Hereby are reprooued , the common sort of professors & hearers of the word : who stand at a stay , and goe not forward in grace . This is a great fault , for as we haue receiued grace , so we ought to stirre vp the same , that we may confirme , and increase it dayly . Further Christ addeth , Which are about to die , where he answereth to a question , that is mooued by sundry at this day , namely : whether graces that concerne saluation , may be vtterly lost or not ? Christ answeareth by a distinction , that some graces that pertaine to saluation , may be lost quite : and others may be decayed , so as they are about to die . For the graces of God that pertaine to saluation , be of two sorts : some be absolutely necessarie , so as without them a man of yeares cannot be saued : and such are faith and regeneration . Others bee lesse necessary , which sometime goe with faith , but not alwaies ; such are , A plentifull feeling of the fauour of God , ioy in the holy Ghost , and boldnesse in prayer ; these may be lost wholy for a time in the seruants of God. Yea , faith and regeneration themselues , may decay greeuously , and be readie to di● , as this text saith . Secondly , consider fayth and regeneration in themselus , and they may be wholly lost , for nothing in it selfe is vnchangeable , but God. The state of the elect Angels by nature is changeable , for they stand by the power of God. Thirdly , these graces may perish and decay finally , vnlesse thy bee confirmed . Question . Why then doe not the elect finally fall away after their calling ? Ans. Their standing cometh not from the constancie of grace or faith , but from the promise of God made vnto them , & to their faith , so Christ saith to Peter , a Thou art Peter , and vpon this rocke , that is , vpon thy faith which thou hast professed , will I build my temple , and the gates of hell shall not preuaile against it : that is , though they may assault it , and greeuously weaken it , yet they shall neuer bee able finally to ouercome it . Seing sundry graces of God may be lost , and the most necessary graces greatly decay , yea of themselues quite die : wee that haue receiued from God any grace , either of faith or repentance , are hereby taught not to bee presumptuous , or ouer confident in our selus , but with feare and trembling worke out our saluation . Phillip . 2.13 . The reason to enforce the former remedie is this : For I haue not found thy workes perfect before God : and therefore watch , and confirme the decayed graces of God that be in thee . In this reason , Christ giueth thē & vs to vnderstand , that he maketh a search in his church of al the works that men doe in the same , that he may accordingly reward them ; for not finding , doth presuppose a search . And so the scripture speaketh of God vsually . Before the old world was destroyed , it is sayd ; The b Lord saw that the wickednesse of man was great vppon the earth , as if he had looked from heauen vpon the earth , and beheld that it was corrupt , speaking after the manner of men , to signifie that search which he maketh into mens actions . And so he is sayd to come down from heauen , at the building of Babell , Gen. 11. and before he destroyed Sodome and Gomorrha , c He came downe to see whether they had done according to that crie , which was come vp to him : and so before the Lord punished the wickednes of the Israelits , d He made a search into their wai●● : and the second Commaundement is this , God will visite the sinnes of the father vpon the children : that is , he will make a search , whether the sinnes of the fathers be among the children , and if they be , he will punish them . Seing Christ makes this search into all mens actions , we are taught in all things to haue care to conforme our selus to the will of Christ : and to set our selues to the doing of all good duties , according to his word : If we knew a Magistrate would come to make search in our house , wee would bee sure to set all thinges in order against he came : shall we be thus circumspect to prepare for the comming of an earthly man ? & shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God , from whom nothing can be hid ? I haue not found thy works perfect . Works are perfect two waies ; by the law , or by the Gospell . By the law , whē in our works wee doe all that the law requireth : and thus are no mans workes perfect in this life . By the Gospel , our works are perfect when they proceed from a belieuing hart , that hath a care to please God in all things : & these works are perfect not in thēselus , but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law , but of the Gospell , as if he had sayd , I haue searched into your waies ; you doe many workes in shew , but they proceed not from sincere faith , nor from a heart that hath care to please God in all his commandements , and a full purpose not to sinne against him : you haue a shew of godlynesse , but you want the power thereof . Here obserue that Christ condemneth this church , not because their works were not outwardlye conformable to the will of God ; but because they proceeded not from a beleeuing hart , that had a full purpose to forsake all sinne , and to please God in all things . Wee therefore must take heede of all hypocrisie by the Example of this Church : and labour to bee of Dauids minde : and praye with him ; e That our harts may be vpright in the Statutes of the Lord : that wee may say with Hezekias ; f Behold Lord how I haue walked before thee with an vpright minde : for this is a notable token of grace , and an infallible badge of him that is the child of God. Before God. Some may say , Christ here distinguisheth himselfe from God , and therefore hee is not God. Answere . By ( God ) in this place we must vnderstand not God simply , but God the father . For Christ here speaketh of himselfe , not as he is God , but as he is mediator God & man ; in which respect , euen as he is now glorified , he is inferiour vnto his Father . Where note that Christ being now glorified in heauen , carrieth himselfe as mediator , whence we gather that we may lawfully , and without presumption pray vnto Christ , without the meanes or intercession of Saints or Angels . The church of Rome denie this ; and say , because Christ is now in full glorie in heauen , therefore wee must vse vnto him the mediation of Saints : but Christ being now in heauen , marks our workes in particular : and therefore we may without presumption come vnto him by prayer . Vers. 3. Remember therfore how thou hast receiued and heard , and hold fast , and repent : If therefore thou wilt not watch , I will come on thee as a thiefe , and thou shalt not know what houre I will come vpon thee . When Christ hath reprooued them for their sinne of hypocrisie , and prescribed them a remedie with a reason thereof ; he doth as a good Phisitian & pastor , shew them the way how they may practise that remedie . For they might say ; we are commanded to watch , and to renew our decayed graces , but how shall we doe this ? Christ answereth , by doing three things . I. by remēbring that which thou hast receiued by hearing . II. by holding fast . III. by repenting of thy sinnes . For the first , Remember therefore , that is , call to mind the doctrine of saluation which thou hast been taught by mine Apostles . This remembrance is a most excellent means to mooue a man to subiection to Gods will , to repent , and to practise all good graces . When Dauid saw the prosperitie of the wicked , his fect had almos● steps , but his remedie against that temptation was his b go●●g to Gods sanctuari● , and there calling to mind the end of those men . Againe , c I haue remembred thy name , oh Lord in the night , and haue kept thy law . Peter denied his Master , when he forgot his words : but when hee was put in mind thereof by the looke of Christ , and the crowing of a Cocke , he then repented , and wept bitterly , Luk. 22.61.62 . Sinnes committed by men of ignorance , are many and grieuous : and therfore all sins are called ignorances : Heb. 9 7. but if men wold by faith keepe in mind the word of God , it would bee a notable meanes to keepe them from sinning . Here then we haue a soueraigne remedie against sinne : namely , wheresoeuer we are , or whatsoeuer we doe , we must call to minde the word of God , and the promises of God : and those will bee a lanterne vnto our steps , and a light vnto our paths . The Diuell laboureth aboue all things , to bring vs to forget the word , for then he knowes he can easily draw vs into any sin . Quest. How shall we keepe in minde the word and promises of God ? Answ. That is a grace of God , and for the attayning vnto it , we must first labour to haue our hearts affected with the loue of Gods word and promises : for a man can neuer keepe in mind that , whereof he hath no liking . Secondly , we must labour to belieue the word of God : For faith giues it rooting in our hearts , Colos. 2.7 . The cause why there is so little remembring of that which is taught is , for that it is not mixed with faith in those that heare it . Againe , the thing to be remembred is , How thou hast receiued and heard : that is , looke what Doctrine thou hast receiued by hearing , and that remember . Where we see Christ ioineth receiuing and hearing together . Whence wee may gather , that ●●aching and receiuing of the word of God by hearing , is the prescribed generall meanes , whereby God reuealeth his will , counsell , and purpose touching the saluation of mankind : neither is there any other meanes appointed hereunto in the word of God. This sheweth , that their opinion is false , who teach that God calleth all ●he world effectually vnto saluation , for how can th●y bee called , that neuer heard of the 〈◊〉 of God ? but all in all ages neuer 〈◊〉 of the word of God ; Albeit 〈◊〉 the comming of Christ , their sound hath gone foorth into all nations . Secondly , this sheweth the fondnesse of their opinion , who defend the Doctrine of vniuersall grace : that God should giue grace pertaining to saluation , vnto euerie man in the world , so as he may be saued if he will : for the meanes to receiue grace , is the hearing of the word , which all men in all ages neuer had vouchsafed vnto them . The second dutie , prescribed , is the holding fast of this doctrine . To hold fast here , signifieth two things ; first , to maintaine the doctrine of the Gospell receiued and taught by the Apostles . Secondly , to put the same in practise in a godly life : of these wee haue spoken before . cap. 2.25 . The third dutie is to repent : where by repentance is not meant the beginning of repentance : but the renewing and restoring of the same , for their hardnesse and deadnesse of heart , whereby they did slackly and coldly practise the good duties which they did professe . Hereby we are taught not to content our selues with the begining of repentance , but we must renue the same continually , & that not for grosse sins only , but euen for the wants that bee in vs , as for our dulnesse and deadnesse of heart , and for our hypocrisie , and decay in Gods graces . And because this Church was verie dead and dull of heart ; therefore Christ addeth a reason to mooue them to the practise of this dutie : which is , a most terrible threatning , in these words : If thou wilt not watch , I will come on thee 〈◊〉 a theefe , and thou shalt not know what houre I will come vpon thee . Here marke Christs order and dealing : hauing prescribed a remedie for their fault , hee giueth them a direction to practise the same ; and after addeth a most terrible threatning to driue them therevnto ; as if he should say , if thou wilt not watch against sinne , and against death , and for that end remember my word , hold fast the same , and repent ; then look as a theefe comes vpon a man on a suddaine , and spoyles his goods and cuts the throate of his children ; so will I come on thee on a suddaine , and power vpon thee my wrath , whereby I will 〈◊〉 cut the throat of thy soule , and thou shalt haue no means to escape my punishment . Here Christ threatneth suddaine and speedie destruction , but yet with condition and limitation of repentance . Now , because we be like this Church ( as hath been shewed ) by reason of the long peace which we inioy : we may also vse the same reason and threatning at this day to stirre vp our dead harts . We must watch against all sinne , and against death : and for this end must haue in memorie the word of God , and hold fast the faith vnto the end , and repent continually of all wants : but if we doe not this , then are the vengeances and eternall punishments of God to be powred vpon vs without measure , and that sodenly , when wee cannot preuent them . If a man haue but a sparke of grace , the consideration hereof will mooue him to repentance , and to watchfulnes ; but if this will not awake a man out of his sinnes , then nothing remaineth but a fearfull expectation of the wrath of God , which shall be vnauoidable , and endure for euer . Indeed if a man had some thousand yeares allotted for the punishment of his sins , there were some cause why hee might continue in them : but seeing this punishment is eternall , and when many thousand yeares are expired , they are as farre from the end of their woe as euer they were ; therefore it must stirre vp all dead and drowzie harts vnto repentance , and cause them to shake off securitie , ignorance , and coldnesse in Religion , and to breake off the course of euerie sinne . Vers. 4. Notwithstanding thou hast a few names yet in Sardie , which haue not defiled their garments , and th●y shall walke with me in white ; for they are worthy . Heere beginneth the second part of the matter of this Epistle , namely the praise and commendation of some part of this Church . The words doe thus depend vppon those which went before ; wheras Christ had sayd , that this Church was dead in sinne , and had onely a name to liue ; some man might a●ke , how it could bee a true Church . To this Christ answereth in the beginning of this verse , that though the greatest part in this Church were dead in their sinnes , yet some few there were among them that were aliue in Christ , and did testifie the the same by true and sincere obedience . In this coherence we may obserue two instructions . I. that a particular congregation on earth is made a Church of God , and so called in regard of Gods elect therein , who doe truely belieue . For the priuiledges of a Church belong vnto particular congregations , onely by reason of the faith of the elect among them . The Catholick church is the whole Company of the elect truly beleuing in Christ , & particular congregations are members of it so farre forth as they doe truely beleeue ; the rest that doe not truely belieue are not members of the Church before God , but 〈◊〉 in the iudgement of men : like vnto superfluous humors which are in the bodie , but no parts thereof . This confuteth the Doctrine of the Church of Rome , who teach that wicked men that are reiected in Gods decree , may yet bee true members of the Church of God. Secondly , in this coherence Christ intimateth vnto vs a distinction betweene man and man in this Church , for all that were in this Church were men called , professing Christ and his Gospell : and yet of them , some were dead in their sinnes , and others were aliue in Christ. Touching this distinction of men , wee must search the cause thereof . It must not be ascribed to any power or will in man but to the good pleasure of God , as the scripture teacheth ; for when the bodie of the Israelites had giuen themselues to Idolatrie , there were yet a seuen thousand that neuer bowed the knee to Baall : what was the cause why they did not liue like to the other Israelites ? Surely nothing in the will of man , ( though the Idolatrie of the other , was to bee ascribed to themselues ) but the text is cleare , it was the good pleasure of God , who had preserued and kept them . By this wee see , how erronious and false the Diuinitie of some Protestants is , which ascribe the cause of this distinction betweene man and man , to the libertie of mans will being renewed by grace : saying , That GOD giues to euerye man sauing grace , by vertue whereof , hee maye repent and beleeue if hee will : but yet because the will of man doth still remaine sinfull , hence it commeth , that hee hath libertie , to obey , or not to obey . And therefore the cause why some men lye dead in sinne is , because they set their will to refuse the grace of GOD ; and the cause why some men liue in Christ is , because they incline their will to embrace the grace of GOD. But this Doctrine doth greatly diminish the grace of GOD , in that it maketh the acceptance thereof to lye and depend on the pleasure and will of man : when as the power of almightie GOD ioyned with his will , is the true cause thereof , leauing some to themselues who doe fall , and enabling others to stand by his grace . Nowe followe the wordes of this commendation . Notwithstanding thou hast a fewe names yet in Sardie ; that is , There bee yet in this Church a fewe persons knowne to mee by their names ( for by Names , wee must vnderstand persons named ) which haue not defiled their garments . Heere ( to omit many expositions ) is an allusion to the Ceremoniall law , wherein GOD set downe a distinction betweene thinges cleane and vncleane , not in themselues , but by his appointment : and among the Iewes , if any man had but touched an vncleane thinge with his hand , or with his garment , thereby hee was defiled , and his garment defiled legally ; and so he or his garment were reputed vncleane : wherevpon they had a speciall care not to touch the thinges that were defiled , no not with their garments . Now this signified another thing vnto them namely , That they ought to abstaine , not onely from the outward sinnes of the morall Lawe , but euen from all occasions , intentions , shewes , and appearances of euill . And in this place , this is meant hereby : that some in this Church of Sardie , had so farre made conscience of sinne , that they would not meddle with the verie occasions and appearances of euill . Hereby wee see ▪ that the seruants of GOD are but fewe in number : for the bodie of this people were de●d in sinne , and a fewe onely in this great place liued in Christ ; so Christ sayth to his Disciples , The flocke to whome the father b will giue the Kingdome of Heauen , is but a little flocke . The Prophet Isay is sent , a To harden the hearts of the bodie of the people for th●ir iniquities : and b the tenth part onely must bee saued : and in the Gospell it is sayd , The way to hell is broad , c and many there be that walke therein : but the waye to heauen is straight , and fewe there bee that enter into it . Hereby then wee are taught not to follow the example of the multitude , but of the fewer and better sort . It is a foule sinne that keeps many from religion , and brings them to destruction , when they will liue after the manner of the world , and as their Forefathers haue done . This is a false rule , and a dangerous course . Thou hast a few names , That is , persons whose names I know & haue recorded . They are called names , bicause Christ obserues and knowes them by their names . Where note , that those that are the true seruants of God , are particularly knowne vnto Christ f The haires of your head are numbred ( sayth Christ to his Disciples ) much more were their names knowne . Againe , hee biddeth them reioyce that their names g were written in heauen . And Christ the good Sheepheard knowes his sheepe , and cals them by their names . Ioh. 10.3 . This is a matter of endlesse comfort vnto the people of GOD : for what can cause a man more to reioyce , than to knowe that his name particularly is knowne to the King of Kings , and that accordingly he hath speciall regard vnto him ? when the Lord would comfort Moses , and put courage into him in doing the duties of his calling ; hee telleth him , That hee was knowne vnto him by h name . Yea , this is the foundation of mans saluation : i The Lord knoweth who are his . Which haue not defiled their garments : Heere they are commended for vprightnesse and sinceritie of life and conuersation , in that they kept themselues from the verie shewes and appearance of euill ; when as th● rest of this Church was dead in sinne . In their example Christ prescribeth vnto vs a patterne of true pietie , howe wee ought to carry our selues in the Church of GOD on earth : wee must not content our selues with a bare profession of Religion , and keepe our selues from grosse sinnes only , but abstain from the verie shewes of euill . Yea more particularly , here are three things taught vs touching sinne . First , that wee ought to make conscience of euerie sinne in our owne person . Secondly , that wee ought to keepe our selues from the con●agion of sinne in others , either by giuing consent vnto them , or furthering & allowing them any way therein . Thirdly , that wee ought to abstaine from the verie occasions , and shewes , and appearances of sinnes , so Paul teacheth vs k to abstaine from all appearance of euill . Ephes. 5.3 , Hee will not haue sundrie sinnes , as fornication , vncleanesse , &c. so much as once named , thereby to giue the least approbation vnto them . We must therefore looke on this example , lay it to our hearts , and conforme our liues vnto it : so shall wee bee good seruants of GOD , and haue the same commendation with these few : for true Religion stands not in knowledge , but in obedience , and this is true obedience to make conscience of euerie sinne in our owne persons ; to take heed of the infection of sinne in others : and to abstayne from the appearance of euill . A happie Church should we haue , if these thinges were practised : but this is the shame and reproach of our profession , that wee haue no care of true obedience in our selues and others , whereby we should glorifie God , and grace our holy Religion . The church of Rome hence gather , that a man after baptisme , may liue without mortall sinne . For these few persons in this Church in their baptisme , put on Christ , and after kept themselues from all occasions of sinnes , so as they had not committed any mortall sinne . But their collection is vnsound : for first , though they had to this time abstained from all mortall sinne , yet how can they prooue that they sinned not afterward ? Secondly , they are sayd not to haue defiled their garments , not for that they had not committed any sinne , but because they endeauoured to keepe themselues from the appearance of all sinne : and so must the obedience which is ascribed to Gods children in scripture be vnderstood : namely , of their sincere purpose and endeauor to obey , & so among vs , those that haue a setled purpose & resolution to make conscience of euerie sin , and in all things to doe the will of God , they are reputed for keepers of the law . For GOD in his children accepts the will for the deed . And they shall walke with mee in white . After the commendation of these fewe Christ addeth a promise , of liuing with him in glorie . For so white garments haue alwayes beene vsed to signifie ioy , happinesse , life and glorie . Ecclesiast . 9.8 . At all times let thy garments bee white , that is , take the delight and pleasure in vsing the creatures of God ; So that heere these fewe haue a promise to bee freed from all want , and to liue with Christ in all glorie , ioy , and pleasure . This benefite , hath beene in effect further vrged in the former Chapter : heere onely I will note one Doctrine ; namely , That they which liue in the world amonge the wicked , and doe not communicate with their sinnes , shall not partake with them in their punishments ; for the bodie of this Church must haue Christ to come amongest them as a Theefe , but the godly must walke with Christ in white , in glorie . a Lot was freed from the destruction of the Sodomites , because hee partaked not with them in their sinnes : and amonge the Israelites , b Those that mourned for the sinnes of the people , are marked in the fore-head , that when Iudgements came vppon the wicked , they might bee spared . This point must bee remembred , for by reason of longe peace and prosperitie among vs many sinnes abound , as Ignorance , Atheisme , contempt of Religion , and prophaning of the Lordes Sabbath , with innumerable sinnes of the second table . All which call for Iudgements from heauen , and no doubt they will bee punished , partly in this life , and partly in the life to come , vnlesse our people doe repent . Those therefore that would not partake of the common Iudgements that are to come , must nowe beware that they communicate not with the common sinnes that d●e abounde , and see that they keepe faith and good conscience , hauing their righteous and zealous hearts grieued , for the abhominations among which they liue . After the promise , is adioyned the reason thereof , For they are worthy . Hence the Church of Roome doth conclude , That a man by his workes may merite heauen , because they bee worthie of reward . A most blasphemous conclusion , and a manifest abuse of the word of GOD. Gods children indeede are worthie life euerlasting ; but not by the merite of their works : for then they should bee done according to the rigour of the Lawe : but for the worthynesse of their person , when as they stand righteous before GOD in Christ ; for when GOD will saue any man , he giues Christ vnto that man truely and really ; so as hee may saye , Christ is mine . And with Christ GOD giues his spirite which worketh in his heart true sauing fayth , whereby hee doth receiue Christ : and so Christ and his righteousnesse belonges vnto that man reallye , and by vertue thereof hee is worthie life euerlasting ; and this is the worthynesse which Christ meaneth in this place , and not any worthynesse of their workes : so that this doth helpe them nothing at all , and yet it is the most probable place of Scripture , to prooue and iustifie the Doctrine of mans merits . Vers. 5. Hee that ouercommeth shall be cloathed in white array , and I will not put out his name out of the Booke of life ; but I will confesse his name before my Father , and before his Angels . Vers. 6. Let him that hath an eare , heare what the spirite sayth vnto the Churches . Heere is the conclusion of this Epistle : and it containeth two partes : a promise , and a commaundement . The promise in the fift verse , and the commaundement in the sixt . In the promise note two thinges : first , the parties to whome it is made , To him that ouercommeth , whereof we haue spoken c before . Secondly , the things promised : to wit , glorie and eternall happinesse , which is expressed three wayes . First thus : hee shall bee cloathed in white array : that is , hee shall haue euerlasting life and happinesse , so much is signified by white ●ayment as wee haue alreadie shewed . Hence the Church of Rome conclude , that a man may doe good workes respecting a reward . Answere . In some sort it is true ; for so it is recorded of Moses , Hebr. 11.26 . Hee had respect to the recompence of reward . But yet the recompence of reward , must not bee the principall end of our good works : for cheefely wee must thereby intend to testifie our faith , and our obedience vnto God , and with that wee may haue respect to euerlasting life . The second thing promised ; And I will not put out his name out of the booke of life . For the vnderstanding of this , two questions must bee scanned : First what this booke of life is ; Secondly , whether a man may bee blotted out of this Booke . For the first : this booke of life is nothing else , but Gods predestination or eternall decree of Election , whereby he hath chosen some men vnto saluation vpon his good pleasure . And this is called a Booke , because it is like vnto a Booke . For as the Generall in a Campe , hath the names of all his souldiours that fight vnder him , in a Booke ; and as the Magistrate of a Towne hath the name of euerie free man and Denison in●owled : so GOD in the booke of his Election , hath the names of all that shal be saued . For the second Question . A man may bee written in the Booke of life two wayes : either truely before God , or in the iudgement of men onely . Those whose names are truely before GOD written in this booke , cannot be blotted out ; For Gods counsell touching the eternall state of euerie man , is vnchangable . This the goulden Chayne of Gods decree , doth plainely shew : For whome hee hath predestinate , a them he hath called ; and whome hee called , them also hee iustified ; and whome hee iustified , them hee also glorified . Others there be that haue their names written in this Booke , only in the iudgement of men : and thus are all men written in the Booke of life , that professe the Gospell of Christ in his Church : for so charitie bindes vs to iudge of them : And these may haue their names blotted out . In this sence doth the Scripture often speake : as when the Prophet wisheth , b That God would blot his enemies out of the Booke of life ( meaning Iudas principally ) his meaning is , that it might bee made manifest , his name was neuer written therein . This then is the meaning of this promise : that they who doe auoid the occasions of sin , and haue care to keepe faith and good conscience vnto the end , haue their names written in the booke of life , and they shall neuer bee blotted out . Hence I gather two things . First , that the number of the elect , in respect of God is certaine : for the names of those which are to bee saued , bee as it were written in a booke , and being once written in , they remayne there for euer . Some doe teach , that all may bee saued , if they will : but this is a meere fancie of man : for what should th●●e need any booke of life , if that were so ? Secondly , hence I gather , that this number can neither increase , nor be diminished , let men doe wha● they can : If they had been of vs they would haue continued with vs. 1. Ioh. 2.19 . All that thou hast giuen me haue I kept , and none of them is lost . Ioh. 17.12 . Whereas a man may bee written in the booke of life , to wit , in the iudgement of men , and yet bee blotted out : hereby wee are to bee admonished , to looke vnto our selues , and to make conscience of euerie sinne , and to avoide and shunne the verie occasions thereof . For so long as wee professe the Gospell , and obey the same , our names bee in the booke of life : but when wee commit any sinne , we doe as much as in vs lyeth make a penne , and reach it vp to heauen to blot our names out of that booke : and they that keepe a course in sinning , doe plainely shewe that they were neuer truely written therein . Secondly , considering that the number of the elect is certaine , it must bee a motiue to cause vs to labour for some a●●●rance of election , that wee maye truely say , wee haue our names written in Gods booke . But here some bad person will saye , seeing the number of the Elect is vnchangeable , I will liue as I list ; for if my name bee in the booke of GOD , it shall neuer bee blotted out ; and if it bee not in , it can neuer be added . Ans. These men deceiue their owne soules : for they that haue their names written in the booke of life , shall liue as these few did in this Church of Sardis , in true faith and holy obedience . For he that is ordained to glorification , is ordained to iustification and sanctification : and it is impossible for him that shall be saued , to liue alway in sin , and therefore these men must rather labour to repent and beleeue , and to get some signes of their Election , that they may know that their names are written in the booke of life . The third benefite is this : I will confesse his name before my Father , and before his Angels . That is , in the day of iudgement I will acknowledge and professe him to be mine : one of mine Elect , that keepeth faith and good conscience vnto the end . I will take him from the companie of the wicked world , and set him on my right hand , and aduance him to glory , pronouncing vpon him the blessed voyce of absolution . Come , Thou blessed of my father . Mat. 25.34 . The end why this benefit is thus propounded , is to draw this church to professe the name of Christ in this world : for if they would professe Christ before men , hee will acknowledge them for his owne at the last day . This same reason here propounded , must induce vs to make a true confession of Christ against the world , & all Christs enemies : which to doe is a very hard matter , and man of himself cannot stand out ; but yet the consideration of this , that Christ will confesse him at the last day , will be a notable motiue and means to inable him thereto . If an earthly Prince should come to a man among a great company and call him by his name , speaking kindly vnto him , hee would esteeme it a great honour vnto him ; and for that he would not sticke to die in the Princes cause . Oh then , what honour is this , that Christ Iesus will in the last day vouchsafe to all those that in this life doe sincerely confesse him , and ouercome ! he will confesse them to bee his , and receiue them to his owne glorie . But on the contrary , those that will not confesse him heere , but disgrace him ; either by false doctrine or profanesse of life , will Christ at the day of iudgement vtterly disgrace , by denying them to be his , and there pronounce vpon them the fearefull sentence of condemnation , Goe ye cursed , &c. Which if we would then escape , and also procure vnto vs the ioyfull voyce of absolution : we must here labour to hold the truth of Christs doctrine , & also keep a good conscience vnto the end . But if we only professe him in iudgement , and not in the practise of a holy life , surely Christ will professe that he knows vs not , and then giue vs our portion with the diuell and his angels . The commandement followeth : vers . 6. Let him , &c : of which wee haue spoken . Verse 7. And vnto the Angell of the Church which is of Philadelphia , write : These things saith he , which is holy and true ; which h●th the key of Dauid , which openeth and no man shutteth , and shutteth and no man openeth . Here beginneth the sixt particular Epistle of our Sauiour Christ , from this verse , to the 14. And before it ( as to the rest ) is prefixed a speciall Commandement vnto Iohn , whereby he is enioyned to write this Epistle vnto the Church of Philadelphia ; the end of which commandement , is to warrant the calling of Iohn to write this Epistle : but of this we haue spoken before . The Epistle it selfe containeth three parts : a Preface ; the matter of the Epistle ; and the Conclusion . The Preface , in this verse : These things saith hee &c. wherein is set downe , in whose name this Epistle is sent ; namely , in Christs : where ( as in the former Epistles ) he is excellently described , for the winning of more credite vnto this Epistle . And that , first , by his properties : Holynesse and truth . Secondly , by his kingly office , in the words following . For his properties . First , Christ is sayd , to be holy . Quest. How can Christ be said to be holy as he is man , considering hee descended from Adam , who c●●ueyed his sinne and the guilt thereof , to all his posteritie ? The common answere is this ; That indeed , Christ descended from Adam , as hee is man : but his substance was sanctified by the holy Ghost in the wombe of the Virgin , and thereby hee was freed from Adams sinne . This answere is true , but not sufficient : for men besides the corruption originall , take from Adam the guiltinesse of that sinne which Adam committed . Now sanctification taketh away the corruption of sin , but not the guilt thereof , therefore a more full answere is this : That all which come of Adam by naturall generation , doe receiue by that order which God set in nature at the creation , saying , increase & multiply , both the nature of Adam and the sin & guilt thereof . But God for the preuenting of this in the Incarnation of Christ , ordained that Christ should not come of Adam by naturall generation , but by a miraculous Conception of the holy Ghost : whereby hee tooke the nature of man with the infirmities thereof , without the sinne of mans nature , or the the guiltinesse thereof . And thus is Christ free from sinne as he is man. Further , Christ is holy two wayes . In himselfe ; and in regard of his Church . In himselfe , hee is holy sundry wayes : first , in regard of his Godhead , for his diuine nature is holinesse it selfe . Secondly , as hee is man ; for his man-hood was not only freed from all manner of sinne , by reason of his miraculous conception , but it was also inriched and filled with holinesse , and that in greater measure than all men and Angels , for he receiued the gifts of the holy Ghost without measure . And againe , as he is man ; Christ is holy in regard of his obedience and actions , for liuing on earth he did actually as our suertie fulfill the Law for vs. Secondly , Christ is holy in regard of his Church . First , because hee is the authour of that holynesse , which is in euery member of his Church . Yea , hee is holy in regard of men in a further respect ; namely , as the roote of all mans holinesse , as he is Mediator . For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation : so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him : and for this cause hee is called a our righteousnesse and sanctification : and in this sence especially is Christ said to be holy in this place . Whereas Christ is said to bee holy not only in himselfe but for vs : here we must marke what is the principall thing in Christian Religion ; namely , to haue care to bee ingraffed into Christ , that from him wee may receiue grace to become new creatures : and feele in vs his power to kill our corruptions , and dayly to renew his owne Image in vs , in righteousnesse and true holinesse ; and that as truely , as wee feele in vs Adams corruption . It is not sufficient for vs to plead , that Christ will bee our Sauiour , and will free vs from all sinnes : but wee must labour to haue Christ conuay holinesse into vs , and that as sensibly as wee see the roote conuay sappe into the branches : and this holinesse wee must make to appeare in our liues , as the branches by their fruit , and leaues doe shew they receiue sappe from the roote . Secondly , here note , Christ propounds himselfe vnto vs and to all Churches , as a notable patterne to be followed ; giuing vs to vnderstand , that all that beleeue in him and looke to be saued by him , must bee holy as hee is holy : making conscience of euery euill way , for Christ is holy to make vs holy . Let vs therefore behold Christ , and see wherein hee expresseth himselfe to be holy ; and therein let vs follow him . So Iohn saith : Hee that hath this hope , purifyeth himselfe as hee is holy : that is , vseth all good meanes to conforme himselfe to Christs holinesse . Thirdly , hereby wee learne , that the common title giuen to the Pope , whereby hee is called ( Holinesse ) is a blasphemous title : for to be holy , is here made a propertie of Christ. And yet more is giuen to the Pope , than to Christ in this place , for he is called Holinesse , which is a title of God alone . The second propertie , whereby Christ is described , is Truth : Christ is sayd to bee true , in three regards : First , because hee is without all error or ignorance , knowing euery thing as it is . Truth is in Christ properly , and in the creatures onely by meanes of him . Secondly , because whatsoeuer hee willeth and decreeth , he doth it seriously , without fraude , deceit , change or contradiction , as the whole tenure of Scriptures doe shewe , wherein euery part is sutable and agreeable to another ; because hee maketh good euery promise made in his word , for in him all the promises of God are yea , and Amen . 2. Cor. 1.20 . Whereas Christ is sayd to bee true , yea , Truth it selfe : First , Wee learne a full difference betweene him , and all false wicked spirites , for they are spirites of error and falshood , for the diuell is the father of lyes , and the author thereof . Againe , whereas Christ is true in all his wayes , we ought without all doubting to beleeue his word , and all the promises made therein , that concerne our saluation . If Christ could erre or lye , and men bee deceiued by him , then they might iustly doubt of the truth of his word : but seeing hee is true in all his promises , wee must beleeue in him : and in all our distresses either of bodie or mind , depend vpon him : for he hath made a promise to helpe , and he will neuer faile them that rest on him . Thirdly , in this Propertie , hee propounds himselfe an example , to be followed of his Church and of vs , that as Christ is serious in his decrees , and constant in his promises ; so must wee purpose euery good thing seriously , and also make good whatsoeuer good thing wee promise . For , Lyers must bee destroyed . Psalm . 5. Vers. 6. They that loue , or make Lyes , must neuer come into Heauen but ●e shut out thence , and cast into the burning Lake of fire and brimstone . Reuel . 22.15 . But it is a note of a man , that is a good member of Gods Church in this world , and that shall bee inheritour of Christs Kingdome in Heauen , to speake the trueth from his heart . Psal. 15. Verse 22. And Lying is a note of the childe of the diuell . Ioh. 8.44 . Secondly , Christ is described , by his kingly office ; Which hath the key of Dauid , which openeth and no man shutteth , and shutteth and no man openeth . VVhere first , let vs see the meaning of the words : For which purpose wee must haue recourse to Esay . 22. vers . 22 : whence these wordes are borrowed , being there sayd of Eliachim . The circumstances of that Text , will easily shew the meaning of the wordes in this place : Shebna , who had been an ancient Steward to many of the Kings of Israel , was Treasurer also vnto King Hezekias : And because hee was an hinderer of Reformation intended by Hezekias , the Lord threatned to cast him out of his office : and further , the Lord signifieth that Eliachim shall come in his roome , and haue the same office ; now to expresse this thing , the Lord sayth : The Key of the house of Dauid shall bee layd vpon his shoulders : That is , Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid , whereof Hezekias was Gouernour : ( for so the House of Iuda , and the House of Israel , are often put for the whole Kingdome of Iuda and Israel . ) And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie ; so that the meaning of this place , is this : that God hath giuen vnto Christ soueraigne power , and authoritie of gouerning his Church . Quest. But why is Christ sayd to haue the Key of Dauid , for Dauids kingdom was a temporall kingdome , but Christs Kingdome is not of this world , Iohn . 18.36 . And yet it is said , The Lord God shall giue vnto him the Throne of his father Dauid : and hee shall raigne ouer the house of Iacob . Luk. 1.32.33 . Answ. Christ may bee sayd to haue the Keyes of Dauid , two wayes . First , Properly ; for when hee was borne of the blessed Virgin Marie , he was borne King of the Iewes , by right descent from his father Dauid , as his Genealogie plainely sheweth , Luk. 3. And also the question of the wise men at Ierusalem , saying : Where is the king of the Iewes that is borne ? Mat. 2.2 . And therefore when the Publicans asked tribute of him , he pleaded the priuiledge of a Kings sonne : albeit , to auoyd offence , he was content to yeeld of his right , & to pay tribute ; Thereby sh●wing ▪ that he had right to the Kingdome of Israel , though he would not take it vpon him & therfore came in such a time when the Kingdome was taken of the Romane Emperour . Secondly , he may bee sayd to haue the key of Dauids kingdome , Tipically ; for Dauids kingdome , was a figure of Christs kingdome ; and Dauid himselfe a type of Christ : as it is most excellently dysciphered in the Prophets ? Ier. 23.5.6 . & Hosea . 3.5 . where Christ is plainly called Dauid , by the name of him that was his type , signe , & figure . Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh , types of Christs kingdome , as Dauids ? Answ. Because Dauids kingdome , was a kingdom of light and pietie ; but theirs were kingdomes of sinne and iniquitie . And he is said , to haue the key of Dauids kingdom , because his kingdome and the righteousnesse thereof , was figured by the pietie in Dauids kingdome . And this kinde of speaking is iustifiable by Gods word . So Mat. 2.23 . Christ is called a Nazarite : which place hath relation to that which is said properly of Sāpson c who was a most excellent figure of Christ , and did most notably represent him in his death , wherein hee killed more than in his life . Now Christ is called an Nazarite , not because he obserued their rites , and orders , for that he did not : he dranke wine , so did not the Nazarites : but because he was the truth , and substance of that order : for in him was fully accomplished that holinesse , which was figured by that order ; for he was perfectly seuered from all sinne and pollution . And so here , he is said to haue the key of Dauid , because hee had the soueraigntie which was figured by Dauids Kingdome . Which shutteth and no man openeth , and openeth and no man shutteth . Here Christs kingdome is compared to a house , which can bee opened and shut , by none but Christ ; whereby is signified , that none hath power aboue Christ in his Kingdome , and that his power therein , is soueraigne and absolute . So that hereby is meant , that Christ Iesus sitting in heauen , hath soueraigne power and authoritie ouer the whole Church of God , to gouerne the same . That we may the better vnderstand this soueraigne power of Christ , we must know , it hath three parts . I. To prescribe . II. To iudge . III. To saue ; or destroy . In Prescribing , Christ hath absolute power , and that in sundry things : as first , in prescribing doctrines of Faith , and Religion vnto his Church , to bee beleeued and obeyed , and that on paine of damnation . This power he puts in execution , when in the bookes of the old and new Testament , hee prescribeth the doctrine of the Law & the Gospel , to be obeyed and beleeued . And none but he can make an Article of Faith , or a law to binde the conscience : and therefore Paul saith , Whosoeuer shal teach any other Doctrine , then that which ye haue receiued of vs , let him be accursed . Gal. 1.8 . Secondly , for regiment ; he hath absolute power to prescribe how he will haue his Church gouerned , and by whom : and therefore Moses , when he was to make the Tabernacle , d did all things according to the patterne that the Lord gaue vnto him . So Dauid gaue to Salomon patternes of all things that were in him , by the spirit touching the building of the house of God , 1. Chron. 28.12 . Thirdly , hee hath absolute power to appoint the time of keeping his Sabbath : for as the ordaining of a Sabbath belongs to Christ , so doeth the changing thereof : hee that prescribeth worship must prescribe the ordinary set time thereunto , which is to continue to the end . And therfore it is but an opinion of men , to hold that the church may make two ▪ or moe Sabbath dayes in a week , if they wil. Fourthly , In prescribing the Sacramēts ; and therefore e Paul saith , What I haue receiued of the Lord , that deliuer I vnto you : speaking of the Lords Supper . For hee that giues grace , must also appoint the signes and seales of grace . The second part of Christs soueraigne power , is power of Iudgement : which is a soueraigne power to determine on his owne wil , without the consent of others , or submission to men or Angels . And in determining , Christ hath two priuiledges . First , to expound scripture ; the absolute power of expounding the Law , belongeth to the Law-giuer ; and his exposition is Authenticall . Secondly , to determine of all Questions , and Controuersies in Scripture . And therefore it is a wicked opinion of the church of Rome which hold , that the principall Iudge of interpreting Scripture , and decyding controuersies , is the Church . The third part of Christs soueraigne power , is to saue , and destroy . This is expressed in these words : Hee openeth and no man shutteth , and shutteth and no man openeth : and for this cause he is sayd f to haue the keyes of hell and of death . Whereby is signified ; first , that hee hath power to forgiue sins : for that hee procureth at his Fathers hands . Secondly , that hee hath power to condemne : for when men beleeue not his word , hee hath power to hold them in their sins , for which he can cast them into hell . The ground of this three-fold power of Christ i● this , because hee is soueraigne Lorde , ouer his Church , and the members thereof . The Church of Rome saith , that this key of Dauid , hath more in it then soueraigntie ouer his church : to wit , a power to make and depose Kings that bee in his Church . This they teach , that they might proue the Pope to haue title in ordayning and deposing of kings , by vertue of the keyes . But they erre grosly ; for though Christ as he is Mediatour , bee aboue all kings , yet in that regard hee neither maketh nor deposeth any kings : and therefore he saith plainly , g My kingdō is not of this world . This caused him to refuse to take vpon him the office of an earthly Iudge or prince , to h deuide an inheritance betweene two brethren . Hence it was ; that he i refused to giue sentence of the adulterous woman . And yet as Christ is God , hee maketh or , deposeth earthly kings : so the wise mail speaketh of him in the person of wisdō : k by me kings raign . For the further cleering of this , we must handle another point , which is deriued hence ; concerning the power of the keyes : which is a power whereby the power of the keyes of Dauid is put in execution . This power of the Keyes is mentioned , Mat. 16.19 , when Christ saith vnto Peter ; I will giue vnto thee the keyes of the kingdome of heauen , and whatsoeuer thou shalt bind vpon earth ▪ shall be bound in heauen ; and whatsoeuer thou shalt loose on earth , shall be loosed in heauen . This power of the keyes , is a ministery granted to Gods church , to open and shut the kingdome of heauen . First , I call it a Ministerie : that is , a seruice ; because whatsoeuer the church doth in Christs name , is nothing but the duetie of seruantes vnto their Lord : from whence it is , that the most worthy members and officers that euer were in the Church , as the Prophets and Apostles , were but the Ministers of Christ. That this is a seruice , I shew more plainely thus ; When Adam fell ; in his sinne all mankinde fell with him , and thereby were all barred from the kingdome of heauen . Now since that fall , Christ became man , and in his manhood satisfied the iustice of God for mans sinnes . And this satisfaction of Christ , is properly that key whereby heauen is opened , beeing opposite to mans sinne whereby it was shut . And Gods Church and Ministers cannot properly open Heauen by any power they haue , but onely reueale vnto men what Christ hath done for them ; and withall apply vnto them , the doctrine of Christs satisfaction which is reuealed . And in this regard they are said , to open and shut the kingdom of heauen ; not as Lords , but as ministers & seruants . Next I adde , that this power is giuen to the Church : that is , to the companie of of true Beleeuers called to saluation by Christ , and to none other : and therefore it is sayd of them ; l Whatsoeuer you bind on earth shall be bound in heauen , &c. Thirdly , I adde the end of this power of the keyes : To open and to shut heauen . How the Church doth this , Christ that gaue this power knoweth best , and hee hath set it downe , Iohn . 20.23 . Whosoeuers sinnes ye remit , they are remitted : and whosoeuers sinnes ye retayne , they are retayned . The Church therefore opens heauen , when it pardons mens sinnes : and it shuts the same , when it lawfully retaines their sinnes , and holdeth them vnpardoned : besides this , there is no opening and shutting of heauen committed to the Church . Quest. Can the Church pardon sinne , or retaine the same ? Answ. Yes , for these are the wordes of Christ : but let vs see how . It is one thing to giue sentence of the pardon of sinne , and another to pronounce the same sentence giuen . To giue the sentence of the pardon of sinne , is onely proper to Christ , the head of the Church ; no Saint , nor Angell hath that priuiledge : but yet the Church pronounceth the sentence of pardon giuen by Christ. If wee should say , the the Church should pardon sin ; we should rob Christ of his honour , for that is a priuiledge of his Godhead . Thus wee se● what the power of the keyes is . The right vse of this power , is when the Church doth vse the same for the opening and shutting of heauen : First , in the name of Christ alone , as a seruant ; Secondly , according to the rule of Gods word , not after mens affections or inuentions ; Thirdly for this end , to bring sinners to repentance , & to continue them therin that they may be saued : and to the Church thus vsing this power , Christ hath promised : that whatsoeuer they binde in earth , shall be bound in heauen ; and whatsoeuer they loose in earth , shall bee loosed in heauen . Mat. 18.18 . Further , this power of the keyes , hath two parts : the ministerie of the word ; and spirituall iurisdiction . The key of the Ministerie of the word , is set downe & established by Christ Mat. 16.19 , I will giue vnto thee the keyes of the kingdome of heauen &c. This ministery of the word is a key , because it opens & shuts heauen ; this it doth two wayes . First , by teaching and explayning the substance of religion , the doctrine of saluation , whereby men must come to heauen ; & in that regard , is called the key of knowledge ; Lu. 11.52 . Secondly : by applying the promises of the Gospel , and the threatning of the Lawe : For when in the ministerie of the word , the promises of remission of sins & life euerlasting , are applyed to beleeuers that repent , then the kingdom of heauen is opened ; & when as in the same ministerie of the word , the curses of the law are denoūced against impenitent sinners , then is the kingdom of heauē shut . Yet touching the ministerie of the word , this distinction must be remembred ; that otherwhiles the church is certen of the faith & repentance of some men , or some congregation ; and then they may pronounce remission of sins absolutely . But otherwhiles they are vncerten of their faith and repentance , or of their impenitencie ; & then they must accordingly remit or retaine mens sins , that is , conditionally ; pronouncing the remission of sins to all that repent : & denouncing damnation to all that repent not . And thus is the word to be publikely handled in Gods church at this day , because our congregations are mixt companies , consisting of some that repent & beleeue , and of others that doe not truely repent nor beleeue . The second part of this power of the keyes , is spiritual iurisdiction : I call it spirituall , to distinguish it from that outward iurisdiction whereby the common-wealth is gouerned . That this spiritual iurisdiction is a key , may appeare , Mat. 18.16.17.18 , If thy brother offend thee ( saith Christ ) admonish him priuately : if hee heare thee not , yet take with thee two or three : if he heare not them , tell it to the Church ; & if he refuse to heare the Church , let him bee vnto thee as an heathen man , and as a publican . Then followeth the promise ; Verely , I say vnto you , whatsoeuer ye bind on earth shal be bound in heauen ; and what soeuer ye loose , shal be loosed in haauen . This spirituall iurisdiction , is a power whereby the Church pronounceth sentence vpon obstinate offenders in the Church , and puts the same in execution . And it hath two parts : Excommunication ; and absolution . Excommunication is an action of the Church in Christs name , excluding an obstinate offender that is a professor of the Gospel , from all the priuildedges of the Church , and from the kingdom of heauen . So Paul a commandeth the incestious man to be committed to Sathan : that is , not onely put out of the kingdome of Christ , but also after a sort made subiect vnto Sathan , to bee outwardly afflicted by him . And therefore Christ saith : If b he heare not the Church , let him be vnto thee as an heathen man : that is , as one that hath no title to the kingdome of heauen . Heere may some say ; Can the Church thrust any man out of the kingdome of heauen ? Answ. It is Christ only that receiueth men in thither , and it is he alone that must thrust them out : the Church doth not properly either receiue men in , or put them out ; but onely pronounce and declare what Christ doth in this behalfe . As if a man that liues in the church bee a common drunk●rd ; the Church finding in Gods word , that c no drunkard can inherite the kingdome of heauen , which is the sentence of Christ , may pronounce the same against him , and so exclude him from the kingdome of heauen . Obiect . The true child of God may be excōmunicated , but he can neuer be excluded from the kingdome of heauen . Ans. The true childe of God may for a time , and in part be excluded the kingdome of heauen . In part ; as a man that hath freedome in an incorporation , may lie in prison for some trespasses , and so want the vse of his freedome , though he be a freeman : so the child of God , for committing sinne , may want the vse of his libertie and freedome which he hath in Gods kingdome ; and for a time , while hee liueth in sinne without repentance , yet wholly and for euer hee cannot : but so soone as hee repents , hee shall bee receiued certainely againe : for no man is to bee barred either from heauen or the Church , any longer then hee remaineth impenitent . Whereas this censure is such , as doth exclude a man both from the kingdom of heauen and the liberties of the Church till he repent ; we may here see , that this censure ought to bee vsed with great reuerence , feare and consideration : euen such or greater , as wee would vse in the cutting of a member from the bodie . The abusing therfore of this sentence in small matters , cannot but be a grieuous sin , and a breach of the third Commandement , wherein one of Gods most weightie ordinances is taken in vaine . Further , one speciall degree of Excommunication is Anathema : which is , when one is pronounced to bee condemned , whereof Paul speaketh , 1. Cor. 16.22 . But this is not pronounced vpon any , but on those that sin against the holy Ghost , and therfore it is seldom vsed because that sin is hardly discerned : cōsisting not so much in the speech , as in the malice of the heart against Christ. The second part of this spirituall iurisdiction is absolution : which is , when a malefactor vpon his sufficiēt repentance , is approued to be a mēber of the Church ; and is admitted to the kingdome of heauen . And yet here the Church receiues him not into the kingdome of Christ , but only declareth vpon his repentance what Christ doth : and thus we see wherin Ecclesiasticall iurisdictiō consisteth : & what be the parts of the power of the keyes . For the better discerning of this power of the keyes , wee must remember foure special abuses hereof that haue takē place in Gods Church for many hundred years . The first is this : that in former Ages the church hath giuen this power of the keies to Peter alone , debarring the same from all other , euen from the rest of the Apostles : as though they had only the vse , not the right of this power . But the ease is plaine , this power belongs to euery true minister of the Gospel , though they be not Apostles , as well as it did to Peter ; for in the promulgation of this power , Mat. 16.19 , thogh Christ direct his speech to Peter , yet he speaketh vnto all , as the circumstances of the place doe plainly shew ; for Christs question ( Whom say ye that I am ) was made to all ; nowe because it would haue beene great disorder in that holy company , for all of them to haue spoken ; therefore Peter being both ancient and bould of speech speaketh for all , and the rest answered in his person : and so accordingly Christ speaking to Peter , doth make a grant of this power vnto all his disciples in his person And therefore Ioh. 20.23 : He giues this power to all ; saying plainly : Whosoeuers sins ye retaine , they are retained , &c. So that the word of God is plaine in this point , to satisfie the conscience of any that is not wilfully addicted to the Popish religion . Quest. Whence haue the Ministers of the Gospell this power ? Answ. By succession from the Apostles ; for Christ saith , Mat. 28.19.20 , Goe and preach , I will be with you to the end of the world . Where he cannot meane the Apostles only ; but with thē all Ministers that did preach and baptise after them , making this promise to the Apostles ; not as they were Apostles , but as they were Ministers and preachers of his Gospel . The second abuse is , that the Church of Rome , hath turned the power of the keies into a supremacie ouer the church : making it to bee a soueraigne authoritie ; whereby Peter , and his successors the Popes , haue libertie to make Lawes , Canōs , & constitutions which bind the conscience ; as also to make kings and to depose the same . A most notorious abuse of this power , which is no superioritie but a ministerie : the chiefe power whereof , consisteth in the dispensation of the word , & wil of Christ. For Christ said not to Peter , I will giue thee the keyes of the kingdoms of mē , but of the kingdom of heauen . The third abuse hereof is , that the church of Rome , hath thereby for a 1000. yeeres almost , barred Kings , Queenes , and Emperors from being Gouernors ouer the Churches of God : an error flat against Scripture ; for when as good King Iosias intended the reformation of religion , and the abandoning of Idolatrie , he made a couenant with the Lord for the accomplishment of the same : & is said a to haue caused all that were found in Ierusalem , and Beniamin to stand to the couenant which he made . Now shall we say Iosias did euill in causing thē so to doe ? God forbid : It is recorded of him by the holy Ghost for his cōmendation . Obiect . But Gods pastors & teachers haue the power of the keyes , and princes haue not ? Ans. True ; but yet they haue a ciuil power wherby they rule ouer Gods Church : for there is a ciuil power , & a spirituall power . Princes rule not by any spirituall power , but ciuilly : & therby they haue power to compell all their subiects to the outward means of Gods worship , & to forsake Idolatrie , and may also punish those that obey them not . Obiect . By this power of the keyes , Kings and Queenes are brought vnder Pastors ? Answ. In Pastors and Ministers we must consider their persons and goods , & their office and word which they bring : Princes are ouer their persons and goods , and yet may be vnder their word & Ministerie : because therein they stand in Christs stead . Yet al this sheweth nothing why Princes in Gods Church should be so robbed of their right , as the Church of Rome doth . The fourth abuse is , that the Church of Rome for some 800. yeeres , hath turned the power of the Keyes vnto the Priest , in their Sacrament of Penance : for wheras by Gods word the Ministers power is onely to pronounce the absolution of Christ , with them euery Priest sits as a Iudge , and all the people come vnto him as to a Iudge , making knowen vnto him all their thoughts , words , and deeds , ( as neere as they can ) wherein they haue broken any Commandement : which done , the Priest enioynes him to bewaile his sinnes , and after contrition , doth properly giue sentence of pardon , euen as Christ himselfe doth : and then after appoints him workes of satisfaction , to be done for the temporall punishment of his sinnes : which done , his sins are pardoned in heauen . Where behold a most deuillish practise , as may appeare by the manifold errors contained therein . As first , the confession of all a mans sinnes ; which hath no warrant in Gods word . Secondly , that the Priest should giue sentence of pardon , is a most notorious practise , whereby Christ is robbed of his honour : for the Pharises could say , None can forgiue sins but God : that is properly , Mark. 2.7 ; Which Christ approueth , and it is must true ; for he that can forgiue sins properly , must make satisfaction for sins . Thirdly , they absolue from the fault , but they will not forgiue the punnishment ; and thereby they robbe others to inrich themselues . Fourthly , they enioyne satisfaction to God by men for their sinnes : whereby they doe nothing els but ouerturn the al-sufficient satisfactiō of Christ , and enioine that to man which is impossible . Al these are most horrible abuses of this power , which ought to bee knowen and considered , being a sufficient warrant vnto vs , that the Church of Rome is no true church of God : for though the Pope cary in his armes the keys , yet they are not the keyes of heauen , but of hell . For he hath made moe places of rest and woe , than euer God did : as Limbus p●t●ū , and Purgatorie , & therefore must needs make moe doores thither , and so moe locks & keies . By this doctrine , touching the keyes of Dauid giuen to Christ , and the power of the keyes in the church deriued thence , we may learne sundry things . First , that Christ , who hath the keyes of Dauid to open and shut , doth not open to all , but to some onely . The reason hereof is this : Adam beeing created in integritie , was in the fauour of God : but by his sinne he lost the fauour of God , & so barred himselfe both out of the earthly and heauenly paradise : and all his posteritie by the same sin , and by their owne actuall sins are likewise debarred : for b sinne is a partition wall betweene vs and God : and a c cloud between our praiers and God himselfe ; as Ieremie speaketh : so that sinne is the cause of this exclusion : and so many sins as a man committeth , so many bolts and barres hee maketh to exclude himselfe from the kingdome of heauen . The consideration whereof , should moue euery one to take a narrow view of his miserable state in himself , through Adā : for by originall sin wherin we were born and by our actual transgressions wherin , we liue , we barre our selfe from the kingdome of heauen . It is lamentable to see how the whole world lyeth in sinne , and how the deuill bewitcheth men to conceale or diminish their sins ; making great sins small , and little sinnes none at all : when as the least sinne which they commit , ( without repentance ) is sufficient to barre them for euer out of the kingdome of Heauen . Againe , seeing euery sinne doth barre vs out of Heauen , this must be a motiue , to induce euery one of vs , to repent of all our sinnes , to bewayle the same , & to pray earnestly for the pardon of them in the death of Christ : and continually to labor to turne vnto God from all sinne , because if wee liue but in one sinne , it will bee a mightie bar●e sufficient to exclude vs the Kingdome of heauen eternally . Thirdly , seeing Christ keep● the keyes of heauen ; heereby wee are taught to come vnto Christ , & to seek by him to enter into the kingdom of heauē . For Christ by his death hath opened heauen : as hee sayd vnto Nathaniell and Philip , a Verily , verily ; I say vnto you , hereafter shall yee see heauen open : meaning by the ministrie of the Gospell : and seeing it is open , we must striue to enter into it , as the men in Iohn Baptists time did , Mat. 11.12 . This we do by endeuoring to become good members of Gods church on earth : for that is the dore and suburbs of the Kingdome of heauen , which euerie one must enter into , that would come to heauen it selfe ; euen as a man that would goe into a house , must needs come to the dore . Now in the Church there is the true dore which is Christ himselfe : and the key thereof which is his word , and the ministerie of the word , which doth locke and vnlocke the same . Quest. What shall we doe to become true members of the Church ? Ans. We must doe two things : First , humble our selues for all our sinnes , praying vnto GOD for the pardon of them , and beleeuing the same through Christ. Secondly , endeauor and purpose by Gods grace euerie day to leaue the same sinnes . This doing , wee are at the dore of heauen , and if wee would haue our soules enter into heauen when wee die , this wee must doe while we liue . But if we enter not into the dore of grace , by the key of knowledge in the ministerie of the word while we liue , wee shall neuer come to the gate of glorie after death . Vers. 8. I know thy workes : behold , I haue set before thee an open dore , and no man can shut it , for thou hast a little strength , and hast kept my word , and hast not denyed my name . In this verse , and so forward to the twelft , is contayned the matter of this Epistle , which may bee reduced to three ●eads : a Praise ; a Promise ; and a Commaundement . The Praise in this eight verse . The Promise in the 9. and 10. The Commaundement in the 11. For the first , the Praise of this Church is first summarily propounded : I know thy works : which hath beene expounded , and the end thereof , with the vses in the former Epistles . Then hee addeth the reason of his cōmendation , wherin are two things to bee obserued . I the signe of Christs approbation , in these words : I haue set before thee an open dore . II. their conuersation , or the workes which Christ approoued : In the words following , Thou hast a litle strēgth , and hast kept my word , & hast not denied my name . Both these may be vndetstood , either of the Angell and Minister of this Church : or of the whole Church also . I take it to bee meant of both . Being spoken of the Minister of this Church , the words beare this sence : Behold I haue set before thee an open dore , &c. That is , behold and consider , I haue vouchsafed vnto thee oportunitie and libertie to preach the Gospell , and thereby to conuert men vnto me . So much S. Paul meaneth by the dore of vtterance , 1. Cor. 16.9 . For thou hast a little strength , and hast kept my word , and hast not denyed my name , That is , though thou be indued but with a small measure of gifts pertaining to thy calling , yet thou hast maintayned my Gospell , and hast not denyed my name . These words being thus expounded , doe affoord vs these instructions . First , from the signe of his approbation wee learne : that it is a great priuiledge for any Minister to haue libertie to preach the Gospell , and thereby to conuert men vnto Christ : so much the word of attention behold importeth , which may also further appeare by this , that the most famous and worthy Prophets of God , were not alwayes vouchsafed this fauour , as Isay and Ezekiell : who were sent sometime to harden b thy people . And Christ himselfe complaineth of the want of this priuiledg , saying , c I haue spent my strēgth in vaine : and in regard of this priuiledge , the Ministers of the Gospell are called d Sauiors . And by reason of this libertie , they haue title to the promise of shining as starres in glorie , Dan , 12.3 . This therefore is an vnspeakable mercie , and so ought to bee esteemed : and all Ministers that haue the same vouchsafed vnto them ought highly to magnifie the name of God for it , and to value it more worth , than all earthly blessings whatsoeuer . Secondly , from the workes which Christ approoued in the Angell of this Church , we may obserue , that Ministers indued with small measure of gifts , may bee able to doe great seruice vnto God in his Church . This thing is plaine in the Minister of this Church : and might also bee shewed by manifold examples of such men in all ages : but to come to our times . In the dayes of Queene Marie , when Religion was in banishing , this our famous Schoole of the Prophets , had many learned men in it : yet not one of them stood out for the defence of the Gospell : when as a poore secular Priest not three miles off , who was far behind them in gifts of learning and knowledg , yet hauing the truth reuealed vnto him , did stand out for the maintenance of the same , euen to the sealing of it with his blood . And at this day many men of smaller gifts in the ministrie , doe more further the Gospell , by the encrease of the knowledge of Christ crucified and true obedience , than those that are inriched with far greater gifts of knowledge both in tongues and arts : so as though they be many hundred degrees short in regard of schoole-learning , yet they go as farre before them in benefiting Gods Church . If this be so ( will some say ) then it is needlesse for men to bee brought vp so much in the schooles of learning ? Ans. Not so , for as much as may be , Gods Ministers ought to haue knowledge of Schoole-learning , both in Artes and tongues . And yet for all this , it oft commeth to passe by Gods prouidence , that the greatest Clerks for learning , are lesse profitable to the church , thā men of smaller gifts . This God doth to humble the learned , that they be not proud in themselues : And to magnifie the worke of his spirite in the weaker instruments . Further , these words must also be vnderstood of the whole Church . And then they beare this sence . I haue set before thee an open dore : That is , I haue vouchsafed vnto thee a speciall priuiledge , euen libertie to enter into the kingdome of heauen . From whence we obserue : That libertie to life euerlasting , is a speciall priu●ledge belonging not to all men , but onely to the Church of God , and the true members of Christ. This point hath sundrie vses . I. to confute this erronious opinion : That Christ did effectually redeeme all and euerie man. Which is ●●at against Gods word , and this text : for those that are effectually redeemed , haue libertie to enter into the kingdome of heauen : but all men haue not that libertie ; for then it were no priuiledge of Gods Church alone , to haue heauen opened vnto them . II. Seeing this is a priuiledge which God vouchsafeth vnto his church , to haue heauen gate opened vnto them . Hereby we are taught to take the benefite of this libertie while the dore is open : and in time to striue to enter therein . For as Christ telleth Nathaniell , the church of the new Testament , shall by faith see heauen open . a We must not therefore neglect this oportunitie . But it is our common shame , that wee be slacke in seeking the kingdome of God , and the righteousnes thereof , suffering our selues so to bee clogged with heapes of sins , and worldly lusts , that we can neither walke in that straight way , nor enter into that dore that leadeth vnto life ; for sinne is ●n heauie burden , like a great packe that will not suffer a man to enter into so strait a dore . We must therefore cast off all sinne , that hee may so enter in , and walke in the way of life . And no man can shut it . Here is the continuance of the former benefite , against all aduersarie power whatsoeuer . And this againe confuteth another opinion of the same kinde with the former : to wit , That Christ dyed for euerie man , but yet some are not saued , because they wil not : they shut heauen dore against themselus . But this opinion cannot stand : for none can shut heauen dore against them , to whome Christ hath set it open effectually : neither sinne , Satan , nor the world , no not man himselfe , nor all their power together . For herein is the will of man ruled by the will of God : and looke whome God will haue to enter into heauen , them doth hee encline to will their owne saluation ; and also make vnwilling euer to shut this dore against themselus . For thou hast a little strength , and hast kept my word , &c. That is , Thou art indued with some measure of grace , as of faith , hope , and righteousnesse : and according to that measure thou hast maintained my word , and not denyed my name . Hence we learn , that a man indued with a small measure of Gods grace , may doe workes pleasing vnto God , & by the same grace come to life ●uerlasting . Christ saith to his Disciples ; a If your faith were as much as a grain of mustard seed , by it should you bee able to remooue mountaines . Now that which is here sayd of the faith of miracles , may in like sort be said of all faith , and so of iustifying faith ; if a man haue neuer so small a measure therof , yet thereby hee shall doe workes acceptable to God : for as Paul teacheth , Gods children receiue , not the tenths , but b the first fruits of the spirit ; that is , a small measure of grace in this life , which is , onely a pledge of that which they shall fully receiue in the world to come ; for this cause is Rahab commended for her faith , c although it was but small and weake , as wee shall see if wee read the whole Historie , Iosh● . 2 : For God accepteth of man , according to that hee hath receiued . It is not so much the measure of grace that saueth a man , as the truth of grace before God. This serueth notably for the comfort of those that haue care to keepe faith and good conscience . Such are most dismaied by reason of their wants & corruptions : but they must know that God approoueth of their grace , though it bee but small , if so be they haue care to increase in grace , and doe striue to please God in all things , according to the measure of grace receiued . II. Hereby euerie one must be encoraged to embrace and obey true Religion . Many bee dismayed herein , by reason of the great measure of obedience , which they thinke God requireth ; and therefore they leaue of all obedience . But this ought not to bee so ▪ for God approoueth of a man in Christ , according to that grace which hee hath , be it more or lesse ; and not according to that which by the law he ought to haue . And yet none of all this must make vs slacke and negligent in vsing those means which God hath vouchsafed vnto vs for the increase of grace , that so wee may also increase in true obedience . And hast kept my word , and hast not denyed my name . Here hee setteth downe two workes , for the which he commendeth this church . First , their faithfull keeping of the word of Christ. Secondly , the profession of his name in the time of persecutiō . This behauior of this church , must be a paterne and a looking glasse for vs to square our conuersation by . For these works ; Thou hast kept my word , and hast not denyed my name , though the words be few , yet they continue much in 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 a dead in sinne : and can no more mooue himselfe in the worke of his conuersion , thā 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 the●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 conc●●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 , b 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 thē to come to the cōgregation 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 God. This fruite no man can bring forth till hee bee conuerted : For a the wicked and naturall man cals not vpon God ; True it is , they will acknowledge there is a God , and that the same God is to bee worshipped , and therefore they will come outwardly , and heare the word , and receiue the elements of the sacraments ; but the true worship of God , is in spirite and truth from the heart , which a naturall man cannot perfourme vnto God. This is the fruit of true cōuersion , which when a man receiueth , hee doth heare the word of God with reuerence , tremble at Gods iudgements , and mingle the Doctrine of the Gospell with faith in his heart ; and in calling vpon God hee feeles his sinnes , and therefore by prayer doth earnestly desire the supply of grace , and the remission of his sins , hauing his hart also beleeuing that he shall receiue mercie : And in thankesgiuing his heart is filled with ioy , and the grace of thankefulnesse , so as being conuerted , all his worship vnto God is in spirit and truth . In the worship of these Iewes , are noted three properties required in God● seruice . First , it must bee willing and cherefull : so did these Iewes worshippe GOD ; For they are sayd , not onely to worship GOD , but to come and worship GOD : and thus doe all Gods children worship him . Isay. 56.7 , Those whom God bringeth to his mountaine , hee maketh ioyfull in his house of prayer . Psal. 110.3 , They shal come willingly in the day of assemblies . By this propertie , wee may see a great number at this daye euerie where come farre short in the true worship of GOD : for most men neuer regard the preaching of the word , but content themselues with morning and euening prayer : which they frequent to auoide the penaltie of the lawes of the Magistrate , and the shame of the world . But these are miserable worshippers of God , his worship ought to bee free and willing . The second propertie : The worship of God , must bee expressed with seemely , meet , and conuenient gesture . The word translated Worship , signifieth doing of reuerence with bowing of the body and knee : and therfore it is not an indifferent thing , but necessarie , to vse conuenient gesture in Gods worship , that thereby the grace and humilitie of the heart may bee expressed . The b Angels that stand before the throne of God , haue two winges to couer their feete , and two to couer their faces : therby testifying their reuerence to Gods Maiestie ; In this point also many come short : for as the common complaint is , the maner of many is to lie snorting and sleeping vnder mens elbows at sermons , and in the time of prayer to sit vnreuerently with their heads couered . These things ought not to be : for God is Lord of body and soule , and ought to be worshipped with both . The third propertie . All that will truly worship GOD , must first bee humbled for their sinnes , and haue the pride of their hearts brought downe , and bee stroken with a feare of GODS glorious Maiestie . So these Iewes did prostrate their bodies at the feete of the congregation , when they came to worship GOD. The b Iaylor that imprisoned Paul and Silas ouer-night , and put their feete in the stockes , would then haue verie little regarded Paules Doctrine , beeing so cruell and rigorous to their persons : Yet when he was about to haue killed himselfe with his sword , ( supposing the prisoners had beene gone , because hee sawe the dores open ) hee was glad and ioyfull to heare the voice of Paul , who called vnto him , that hee should doe himselfe no harme , for they were all there : then being humbled by that strange and woonderfull worke of GOD , he comes in vnto them , humbles himselfe , and fals downe before them , crauing them to tell him what hee must doe to bee saued . In like manner , so long as men haue not their proud hearts beaten downe , they will neuer worship God in spirit and truth . Would wee therefore know why the most part worshippe God formally ? Surely it is because they haue not beene humbled with a feare of Gods maiestie , and a terrour of hell : Neither can it bee hoped , that we shall euer worship God sincerely , till our hearts bee thus broken within vs , and we touched with the feare of Gods iudgements . The want hereof is the cause , why men and women content themselues with a bare mumbling ouer of the words of the Lords prayer , the Creede , and ten Commaundements , neuer seeking in the sinceritie of their heart , cheerefully , and willingly , both with soule and bodie , to doe worship vnto God. The second fruite of true conuersion concerneth man , and that is , A reuerence of the true worshippers of God , noted in these words , Before thy feete . These Iewes when they were conuerted , did not think themselues worthy to bee members of this congregation , but submitted themselues to be foot-stooles vnto them . This reuerence shewes it selfe in this one thing which is the ground thereof ; namely , a base opinion which euery true conuerted person hath of himselfe , by reason of his owne vnworthinesse . This was in Paul , causing him to call himselfe the a cheefe of all sinners . And the same ought to be in euerie one of vs ; for this is true grace , and a note of true repentance , when a man or woman can truely abase themselues beneath all Gods people ; so as if the question were , who is the vilest person in the Church ? the conscience of euerie man should answere : I my selfe . The proude and pharesaicall heart , is farre from true conuersion ; but the humble hart is pleasing to God. And shall know that I haue loued thee : These words contain a reason of the former submisse behauiour of these Iewes ; for it might bee asked , why shall these Iewes come to ioyne themselues with Gods people , and bee content to make themselues foote-stooles vnto them ? The answere is , because Christ will make them know , that hee hath loued his Church . Here marke and see the ground of all true reuerence , Gods loue and fauour . Sundrie pe●sons , both in Church and Common wealth , haue reuerence due vnto them , as Maisters from their seruants ; parents from their Children ; and all superiours from their inferiours . Now , if these men would attaine to true reuerence indeede , first they must seeke to be in the loue and fauour of God , and of his children ; and so shall they procure vnto themselues true reuerence : for when men set their hearts to feare God , then will God turne the harts of men to reuerence them . This ought to be thought vpon of those that be great in birth and wealth ; They must not stand on these things , but look to the foundation of true reuerence ; namely , the fauour of God , which they must seek for , and getting that , God will get them reuerence , euen of wicked men . The cause why many in high place , as Magistrate , Maisters , &c. want due reuerence is , for that they care not for the fauour of God , the ground thereof . Vers. 10. Because thou hast kept the word of my patience , therefore will I deliuer thee from the houre of temptation , which will come vpon all the world , to trie them that dwell vpon the earth . These words containe the second promise of Christ vnto this Church , concerning their preseruation in time of most bloodie persecution , for this Epistle vnto this Church , as also this Booke was written by Iohn , after the Ascention of Christ in the daies of Domitian the Emperour of Rome , after whome succeeded Tra●anus , who when hee was seated in his Empire , raysed vp greeuous persecution against GODS Church in all places of his Dominion , wherein he put to death innumerable thousandes of Christians for the space of foureteene yeares . Of this persecution our Sauiour Christ fore-tels this Church , calling it ; The houre of temptation , and withall he promiseth to preserue this Church in the time of this bloodie persecution : adding a reason thereof , Because they had constantly and syncerely professed his Gospell . In this promise of preseruation , note sundry points ; I. the occasion thereof , The keeping of the word of his patience . II. The thing promised , deliuerance vnder Traianus . III. A pr●diction of this persecution , That it shall come vpon the world , for this end , to trie them . I. point , The word of Christs patience some expound to be , Christs commandement of patience : but that exposition is too strait ; here it signifieth the whole Doctrine of saluation by Christ ; which is called the word of patience : first , because it teacheth patience : Secondly , because it is the instrument of patience ; for when a man knowes saluation by Christ , and also bel●eues the same to belong to him , that will make him patient in all the miseries of this life . Thirdly , because it cannot bee professed and holden vnto death without patience , but as it is sayd of the good ground , It bringeth forth fruit with patience : so must euerie one doe that professeth this Gospell . In this occasion of Gods promise obserue ; that Gods grace well vsed , is rewarded with increase . Those which haue receiued but small measure of grace at the first , by becomming faithfull therein , haue receiued increase , which serues to mooue vs to bee faithfull in the vse of those tallents , which wee haue receiued . For heereby wee shall receiue increase , when as those which hauing receiued good gifts from God , as knowledge , and such like , because they haue not beene faithfull in the vse thereof , haue beene depriued of the same . Wherefore whosoeuer hath begun to know the will of God , to beleeue , and to repent ; let the same parties proceed to vse those giftes still to Gods glorie , and the good of his Church and people , among , whom they liue ; and they shall see the Lord will double and treble , and greatly increase the same vnto them . Againe , note the doctrine of the Gospell is a Doctrine of patience . This sheweth how good and meete it is for euerie one to learne the Gospell in the dayes of peace : for euerie one in times of tryall , wold wish for strength and patience ▪ and wee know not how long these dayes of peace will last . Againe , each man in his calling , is subiect to many crosses and miseries : for in the sweat of our face must wee eat our bread . And who is free from paines and diseases , yea who can scape death it selfe ? Now in all these , and in all other troubles , wee haue neede of patience . And therefore in the time of health and ease , let vs hide in our hearts the seedes of this grace , to wit , the Doctrine of the Gospell : and then in due time , wee shall reape the fruit of patience , which will make vs contented in all distresses both of life and death . And if wee would know why most men are so impatient in afflictions ; it is because they haue so little knowledge and faith in the Gospell of his grace . Secondly , seeing the Gospell is the word of patience ; heereby all persons that looke to bee saued by the Gospell , must learne to put on patience , keeping a moderation in all their thoughts , wils , and affections ; for when wee be impatien● any way , wee are not sutable to the Doctrine of our saluation . Thirdly , this word of patience is called Christs ( The word of my patience , ) because Christ is the author of it . This is added to beat downe the pride of this Church ; for when God doth praise them for their obedience , their hearts might haue beene puff●d vp with pride . But to preuent this euill in this Church , whom he now praised , hee calleth it his patience , that they might not thinke this good thing was of themselues . And the same consideration must checke the proude thoughts that rise in our hearts ; namely , to remember that no good thing wee haue is our owne , but Christs . What hast thou which thou hast not receiued ? Why then shouldest thou boast ? 1. Corinth . 4.7 . II. point . The thing promised , is preseruation and deliuerance in the bloodie persecution vnder Traianu● ▪ in which for the space of fourteene yeares innumerable Christians were put to death . I will deliuer thee from the houre of temptation . Here first obserue ▪ that God hath appointed certaine set houres and times for the triall of his Church ▪ as well for the gift● of his grace ; as of their wickednesse and hypocrisie . Thus he led the Israelites b fortie yeares , in the wildernesse to see whether they would obey him , and hee sent a false Prophets amonge them , to trie whether they would turne from the true God or no. And as God thus dealeth with his Church ; so hee bath appointed particular times and houres , wherein hee will trie particular persons b God bid Abraham kill his Sonne , and that was his tryall . And c Hezekias was left vnto himselfe : That the Lord might see all that was in his heart . And so for euerie Christian , God hath a set time of triall , wherin he will either make manifest his grace : or disclose their hypocrisie . This point ought to bee well weighed : for herein the Lord dealeth like the worthie founders of great Schooles : who haue appointed certaine set times of posing , for the tryall of their Schollers , to see what euerie ones proceeding is , that they may be accordingly rewarded . And as it is a shame for one to haue been long in a good Schoole , and to haue made no proceedings in learning : so it is for any one , that hath liued long in the Schoole of Christ , and hath not profited in grace . This therefore must teach vs these duties : First , to try our selus , and that staightly concerning our progresse in knowledge , faith , repentance , and obedience ; for God himselfe will trie vs whose eyes wee can neuer blinde , though wee may deceiue men : He will lay open our hearts , and make knowne what is in vs , whether it bee true grace , or false hypocrisie . Let vs not couer our selues with figge leaues , for God will strip vs naked ; but rather let vs search our selus , touching our sins and Gods graces : and neuer rest contented , till wee haue found in our soules the good gifts of grace , which will abide his tryall . Secondly , hereby we are admonished , as neere as we can to conforme our harts and liues , vnto the word and wil of God ; for he will trie vs : woonderfull it is to see how common the reproch of presizenesse is , and if it were not well knowne that the world is full of Athiests , that might discourage many a Christian. But the remembrance of this triall , wherein hypocrisie will vanish as the stubble before the fire , must mooue vs to labour for sinceritie . When we haue done our best , wee shall bee farre short of that wee ought to bee . And therefore through the reproach of the world , let vs hold on our good endeauour , and labour to haue the maine graces of true faith , and a good conscience , with a resolute purpose not to sinne : that so we may stand in the day of tryall . But if wee want these , and liue loosely , wee shall be found like the foolish Virgins , that haue onely the blasing lampes of an outward Profession , and want the sauing oyle of grace , which may make vs acceptable vnto God at his appearing . Wee haue beene trayned vp in the Schoole of Christ ; what a shame will it be , if when Christ comes to prooue vs , we be then found barren and voide of sound grace ? Dauid bethinking himself of this trial of the Lord , doth conforme himselfe vnto the will of God : and therefore offereth himselfe vnto his tryall , saying , d Lord prooue mee : meaning in regard of the truth and synceritie of a good conscience , not of the perfectnesse of his owne wayes . And hereunto must wee endeauour , not suffering any sinne to raigne in vs. Qu. But how was this promise verified touching their deliuerance from persecution , seeing no Church was free from it ? For euen the Churches of Asia , whereof this in Philadelphia was a principall one , were persecuted by Traianus . Answ. This and such like promises of deliuerance to Gods children from tryals and afflictions , must bee vnderstood not simply ; but with condition : to wit , so farre foorth as they may bee hurtfull vnto them , and in the least measure hinder their saluation ; and indeed they are promises of deliuerance from the euill of temptation and persecution ; not from persecution and temptation it selfe . Psal. 91.10 , The Lord promiseth to him that trusteth in God , The plague shall not come neere his dwelling : and yet by experience wee know that Gods children in generall plagues , are taken away as well as others ; and therefore that promise must bee vnderstood of deliuerance , not from the plague it selfe , but from the hurt therof ; so as it shall not hinder the good or saluation of any in the godly mans house . We pray Lead vs not into temptation ; which wee must not vnderstand of freedome from all temptation ; for it is the will of God we should be tryed : but therein wee are taught to pray , that God would not forsake vs in our temptations , or giue vs vp wholly to the power of the deuill ; but that it may tend to our profit , and not to our hurt , as well in respect of grace , as of saluation . And so farre foorth was this promise accomplished to this Church . The due consideration whereof , is most comfortable to Gods church and people ; teaching thē not to feare the crosse in any temptation . God will haue his church tryed , but the faithfull therein need not to be dismayed : for God by his promise hath taken away the euill and poyson of all tryals and temptations , to them that haue care to keepe faith and a good conscience , though they suffer a thousand crosses in this world neuer so long ; yea , though they die vnder the crosse : which may put comfort into the heart of any distressed soule whatsoeuer , & reuiue those that are oppressed with temptations . Againe , in that this promise is not made simply and absolutely , but with restraint ; hereby we are taught , that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities , are not according to Gods will and word : For euery petition must depend vpon some promise of God ; but wee haue no absolute promise of freedome from all tryals and temptations ; but onely so farre foorth as they be euill . And therefore in praying against temptations , we must qualifie our petitions for temporall deliuerance , according to the tenour of the promises of Christ : that is , so farre forth as may most aduance Gods glorie , and best further our saluation . Quest. How can this great persecution bee called but an houre of temptation , seeing it lasted 14. yeeres ? Answ. In diuers respects it may bee so called : First , in regard of God g with whom a thousand yeeres are but as one day : and therefore 14. yeers with God are but as one houre . Secondly , in regard of that punishment which euery man by his sinnes deserueth in hell eternally . Thirdly , in the affection of Gods people which were tryed : When Iacob serued Laban seuen yeeres for Rahell , his affection made him thinke h it was but a short time : So when Gods children suffer for the name and Gospel of Christ , the consideration thereof will make them thinke long afflictions to bee but short . This affection caused Paul to wish to himselfe eternall perdition for the glory of God , in the saluation of the Iewes . Rom. 9.3 . The end of this phrase touching the shortnesse of time , was to comfort this and all other Churches in the time of this grieuous persecution : for the consideration of the shortnesse of the time , is a meanes to ease any affliction ; and to arme an impatient man with some measure of contentation . III. point . The prophecie , or prediction of this affliction ; is in these wordes : Which will come on all the world , to try them that dwell vpon the earth . Heere Christ foretelleth a thing which was to come , simply by himselfe , and from himselfe ; not by the helpe of any cause , or any man or angell . And hereby hee prooues himselfe to be true God ; for it is a propertie and priuiledge of the true God , of himselfe and by himselfe , to foretell a thing to come , before it can bee seene either in it selfe , or in the causes thereof : no man , nor angell can so absolutely foretell that which is to come ; but in their predictions they first see the things present in their causes , vnlesse they bee reuealed vnto them from God. But some may here demand , whether Christs foreknowledge and prediction , were the cause of this grieuous persecution . Answ. Not so , for things come not to passe because of Gods foreknowledge thereof ; but because they would come to passe , therefore God foreseeth , & foretelleth them : there is a higher cause of all things , then prescience and prediction ; to wit , the good will and pleasure , and decree of God. So Christ is said i to be deliuered to bee crucified , by the determinate will and counsell of God : and from the same eternall counsell did this persecution vnder Traian originally proceed : for the first cause of the euent of euery thing is Gods decree , either ordaying , or disposing the same . It will be sayd , if this be so , then is God the author of sinne . Answ. God forbid : For the maner of Gods will and decree is diuers ; some things hee decreeth to cause and effect of himselfe , and by himselfe , as all good things : some other things God decreeth to be effected by others , as sinne . And so euill things though they bee not according to his reuealed will , yet they come in some sort from his wil & decree : for if he simply nilled thē , they could neuer be . Beside , in Gods decree are set down , not only the things to be done , but also the means and circumstances therof ; as we may see in this persecutiō , the place and end are plainly noted . This we must remember , & on the contrary take heed of the opiniō of some Protestants , which hold and teach that sundry things come to passe , God onely foreseeing them , and no way decreeing or willing them : as namely sinne . But to giue vnto God a bare fore-knowledge without a decree , is to put vppon him an idle prouidence , which the nature of God will not admit . The end why Christ alleadgeth this Prophecie , is to expound his former saying : For it might bee asked , why doth Christ call this persecution , the houre of temptation ? Christ answereth , because it wil certainly come , to try them that dwel on earth . Where we may note , what is the propertie of afflictions and persecutions be they publike or priuate ; Namely , they serue to discouer the state of mens hearts ; either by making manifest their faith , repentance , and feare of God : or by detecting their impacience & hypocrisie . Verse . 11. Behold , I come shortly : hold that which thou hast , that no man take thy crowne . Here is Christs commandement to this Church ; wherein consider first what hee inioyneth them : then the reason thereof . The thing he enioyneth is this ; Hold fast that which thou hast ; that is , hold as it were with both hands , that little meaof faith and grace which thou hast receiued from me , and in no wise part with the same . This Commandement hath beene before expounded , Chap. 2. vers . 25. The reasons to enforce this Commandement are two . One going before it , in these wordes ; I come shortly : That is , either in the generall iudgement , or by death vnto thee particularly . Before this reason is put a note of attention , Beholde ; to giue vs to vnderstand , that the speedy comming of Christ vnto vs , either by death in particular , or in iudgement generall , is a matter of great moment neuer to be forgotten , but ●aid vp & treasured euen in the bottome of our hearts . Herein we must not flatter our selues , and say with the bad seruant ; Mat. 24.48 , My master doth foreslowe his comming : for that is the cause of so much wickednesse and impenitencie as is in the world . But rather with an ancient a Father , thinke we euer heare the sound of his trumpet . This dayly perswasion of the speedy comming of Christ , is of notable vse . For first , it will daunt the most desperate wretch that is , and make him to tremble in himselfe , and restraine him from many sinnes . And if a man belong to God , and be yet a loose liuer , this perswasion will rowze him out of his sins , and make him turne vnto God , by vsing the meanes of repentance : for who would not seeke to saue his soule , if he were perswaded that Christ were now comming to giue him his finall reward ? Secondly if a man haue grace and haue repented , and do beleeue ; this perswasiō is a notable means to make him constant in euery good dutie , both of pietie to God , and of charitie towards his brethren . Thirdly , this serueth to comfort any person that is in affliction : for when hee shall beleeue this which Christ hath said , I come shortly : he cannot but thinke but his deliuerance is at hand ; for at his comming , hee bringeth perfect redemption to all his Elect. The second reason is set after the commandement ; that no man take thy crowne : that is , the crowne of thy glory , euen euerlasting life . This must not be restrayned to the minister of this Church , taking it only for the crown of his ministery , though it bee also vnderstood of him ; but the same must bee referred to the whole Church : as if our Sauiour Christ should say ; If thou holde not fast thy faith and other graces , thou wilt loose the crowne of glorie that is ordayned for thee . Hence some gather , that a man ordained to life may finally perish , because another may haue that crowne which was ordained for him . But this is a flat abuse of this , and such like Texts of scripture : for the words are not absolute , that a man may loose his crowne ; but conditionall : Hold fast , or els thou shalt perish , and loose eternall life ▪ though it bee ordained for thee . Now the vse of such speeches , is not to signifie falling from grace , but to shew vnto vs our owne weaknes in our selues ; that we might acknowledge , that if wee were left of God wholly to our selues , we could not but perish . Therefore they serue to stir vp the child of God to humble himselfe in the acknowledgement of his owne weakenesse , vnto a carefull vsing of the meanes to come to saluation . Like as a father that takes his childe and sets him on a horse , guiding the horse with one hand , and holding him with the other ; and then saith vnto the child , take heed least thou fall : Not meaning thereby that the childe shall fall , but intending to make him sit faster ; & to let him know that if he should leaue him , he would fal . Secondly , Christ vseth such speeches , that thereby hee may make his Church perseuer in grace vnto the end : for all exhortations and threatnings in Gods word , are instruments of perseuerance in grace vnto Gods children : because as God hath appointed who shall bee saued certainly , so hee hath ordayned certaine meanes to bring the same to passe : part whereof are exhortations & threatnings , which doe not import any finall relapse , but serue as meanes & causes of perseuerance : and for this end , doth Christ here bid this Church , hold fast , lest another take her crowne . In this threatning wee may note , that when God withdrawes his grace from one man , or his blessings from any one people for the abuse thereof , hee hath others ready to bestow the same vpō , who will vse the same well : when Iudas was cut off from the Apostleship , Matthias was chosen in his roome : and when the Iewes by infidelitie fell away from God , he had the Gentiles in store to ingraffe in their stead ; for the the arme of God is not shortned . When any one people shall abuse his Gospel , he can giue it to another that will bring foorth the fruit thereof , Mat. 21.43 . This must bee thought vpon , for by Gods mercy wee are now Gods people , and doe inioy his Gospell ; but wee must not flatter our selues herewith , for if wee abuse the same , wee must know that hee hath another Nation in store , whom wee now contemne , whither hee can send his Gospel , and cause them to bring forth the plentifull fruits thereof . Wee therefore must imbrace and hold fast this blessing of God which now wee inioy , and shew foorth the power of obedience , or else God will take it from vs. And we know not how neere this iudgement is , seeing other particular iudgements haue not brought vs to repent . And what else meane the rumors of warres ? are they not Gods warnings , bidding vs holde fast his Gospel , or else it will bee taken from vs ? Although therefore wee loose all other things ; as honour , riches , lands , or life it selfe ; yet let vs holde fast our crowne : When the Arke of God is gone , no glorie is left , 1. Sam. 4.21 . Vers. 12. Him that ouercommeth , will I make a pillar in the Temple of my God ; & he shall goe no more out : and I will write vpon him the Name of my God , and the Name of the Citie of my God , which is the new Ierusalem , which commeth downe out of heauen from my God , and I will write vpon him my new Name . Vers. 13. Let him that hath an eare , heare what the Spirit saith vnto the Churches . These wordes are the conclusion of this Epistle , which containeth two parts . First , a promise , in the twelfth vers . Secondly , a commandement in the 13. for the promise : In it wee are to obserue two points ; The partie to whom it is made ; and the thing promised . The partie is , he that ouercommeth , of whom we haue spoken before : for this promise hath beene propounded sixe times , for substance the same , though in other tearmes . Yet here the very word Ouercommeth doth giue vs to vnderstand , that he that would haue his seruice pleasing to God , must dispose himselfe to a battell or combate , ( for ouercomming presupposeth a fight . ) The enemies which he is to fight against are spirituall : to wit , his owne corrupt nature , the wicked world , and the deuill : and in this spirituall combate a man must be a good souldier , before hee can bee a good Christian : for all these enemies will seeke to draw him backe and hinder him , so soone as he shall any way endeuour to please God. Indeed , God could haue freed his seruants from all temptations , but hee will not ; it is Gods pleasure by temptations to haue his seruants tryed . Whereby it is manifest that they are deceiued , that imagine the state of a Christian to be a freedome from all miseries and temptations , or a state of ease wherein is no strife or trouble to disquiet the mind ; nay , it is a souldiers condition in which he that would ouercome , must wage a-perpetuall battell against all his enemies ; both within him and without him , and that vnto death . The thing promised : will I make a pillar in the house of my God , and hee shall goe no more out . Heere Christ doth most notably expresse the state and condition of eternall life ; In the description whereof he doth allude to the custome & practise of men , who minding to perserue the memorie of their names after their death , vsed to errect durable Pillars of wood or stone , in some towne , valley , or mountain ; with their name engrauen or written thereon . This practise is common in humane hystories : and a Absolon wanting issue , set vp a Pillar with his owne name vpon it , in the Kings dale , thereby to continue his remembrance with posteritie . The meaning then is : as if Christ had said . Others for the continuing of their memorie after their death , doe in some speciall place errect some durable pillar of wood or stone , with their owne names written or engrauen thereon ; But to him that ouercommeth , I will not set vp such a pillar , but euen make him a pillar durable and euerlasting , whose memorie shall alwayes continue . He addeth further , he shall bee a pillar in the Temple of my God : as if hee should say ; others set vp their pillars in valleyes and mountaines , or such places where some notable exployt hath bin wrought ; but the place which I will choose ( saith Christ ) is the temple of my God : that is , the Church tryumphant : which was figured by the Temple in Ierusalem , and by the Tabernacle ; as we may see , Heb. 9.9 , and Reuel . 21.3 , for those were two places where Gods people worshipped him : & where God testified his presence in a speciall manner vnto his people . And so in the true Temple , the kingdome of heauen , Gods saints and angels doe worship him immediately ; where God is present with them in most glorious & comfortable maner . This then is Christs meaning : he shall not onely be a part of that Temple , but an excellent part , euen a pillar in the triumphant Church in heauen . And to shew what is meant by this temple , Christ calleth it the temple of his God ; therby noting the highest heauen . Where obserue , that God is called Christes God ; which argueth inferioritie ; and therefore it must be vnderstood of Christ , as hee is man , and as he is mediator : in which respect he receiueth from his Father all his offices , and power to execute the same . But as Christ is God , he is equall with his Father , and receiueth nothing from him . And to instruct is yet further heerein , ( Christ saith ) Hee shall goe no more out . When men erected pillars for their memoriall , in processe of time they would weare away ; and therefore they caused them to be renewed , or els their remembrance thereby would not continue : but he that is once made a mēber of the tryumphant Church , shall there remaine for euer and euer : and no time shall euer come , wherein he shall cease to bee a pillar in the same . Further , in the pillars erected by men , their names were written or engrauen : And to this practise Christ alludeth , saying ; that hee that is made a pillar in the triumphant Church , shall haue names written on him ; these names are three . I. The Name of my God : that is , I will make it manifest , that this man is indeed the sonne of God , and that God is all in all vnto him . The second Name is ; The Name of the Cittie of my God : By Cittie , he meaneth not the tryumphant Church , but the place where the tryumphant Church shall be ; to wit , the highest heauen ▪ as it is taken , Reuel . 21.10 . So that hereby Christ would teach vs thus much ; that hee which ouercommeth , shall bee knowne to be a Cittizen of heauen , and that the priuiledges of that kingdom belong vnto him And lest any should doubt , what is meant by the Cittie of God , Christ here described it : first , by the resemblance thereof , calling it Ierusalem : because that Cittie , in regard of the Temple especially , was a figure of the kingdome of heauen . Secondly , he calleth it , the new Ierusalem : that is , the place of the tryumphant Church , euen the highest heauen : Which is not called new in respect of being , for it was from the beginning ; but in respect of the manner of reuealing and manifesting it . for in the old Testament , the New Ierusalem was reuealed to the Iewes onely , and that obscurely : but vnder the kingdome of Christ , it is more fully reuealed not only to the Iewes , but to all the world . Thirdly , he addeth that it doth now descend out of heauen from his God. Therein answering to an obiection ; for it might bee said , this temple of God in heauen is so farre off , that wee cannot ascend or attaine vnto it , how then shall we come thither ? Christ answereth , that this new Ierusalem commeth downe from God out of heauen . Quest. How ( will some say ) can heauen come out of heauen ? Answ. As Paul saith of Christ , that hee was crucified among the Galatians before their eyes , because his crucifying was so liuely represented vnto them in the Ministerie of the Gospel . So here , heauen may be said to come downe from God out of heauen , in regard of the preaching of the Gospel , which doth most visibly represent and set open heauen vnto vs , that Gods people may enter therein : by the faithfull embracing whereof , we become cittizens with the Saints , and of the household of God , Ephe. 2.19 . The third name which shall bee written on him , is Christs new name : whereby is not meant any title of Christ , as Iesus , Mediatour , &c ; but the dignitie , power , and glorie of Christ. Quest. How can that bee called new , seeing hee had power and glorie from all Eternitie ? Answ. It is called newe , because it is receiued of Christ , as hee is Mediator ▪ God incarnate ; beeing that which was giuen to him after his death and passion : standing in his rising againe ; in his ascension and sitting at the right hand of his Father . Hereof Paul saith , Phil. 2.9 . God gaue him a Name aboue euery name ; that is dignitie , power , and glorie : as it is expounded , Heb. 2.7 . And this glorie , power and dignitie , will Christ giue to them that ouercome . And thus we haue eternall life set out vnto vs by the authour of life himselfe . The summe whereof is this ; That hee which ouercommeth shall bee made a true member of the tryumphant Church , and there continue for euer : and shall haue three Names written on him : The Name of God , hauing this made euident , that hee is the childe of God : The Name of Gods Cittie : being made partaker of the priuiledges of Gods kingdome of heauen . The newe Name of Christ , communicating with Christ in his glorie and maiestie . And Christ doth thus describe life eternall vnto vs for speciall causes ; which may bee these . I. To comfort them which haue care to keepe faith and a good conscience ; and to encourage them against all hindrances and miseries of this life ; for what can more harten a man in good duties , than to set before him his recompence and reward ? Wherby we learne that in all miseries and trobles that may befall vs for the maintenance of true religion and good conscience ; we must comfort our selues and not faint . And to encourage vs herein , wee are carefully to propound and set before vs , the due consideration of life eternal ; for this it was that caused a Moses to despise worldly honour , and to choose affliction with the people of God. Wee must also looke vnto Christ , b who for the ioy that was set before him , endured the crosse , and despised shame . Souldiers that are vncerten of any reward , are yet content vnder their Generall to aduenture their liues at his command : how much more then ought Christian souldiers to fight manfully , and stand fast in all troubles for Christs sake , who hath set before them such a great reward ? Secondly , it is thus described , to bring Gods people to a view and taste of life eternall , that thereby they may the more affect it . Many cast off all care of Religion and good conscience , for the present delights of earthly things : they can see no goodnesse nor pleasure in spirituall things : The sweetnesse of earthly pleasures puts mens mouthes out of taste , in regard of any rellish of life eternall : but this must not be so with vs ; wee must bee of Moses minde , who desired to see the Land of Canaan when he was not permitted to enter into it ; and therevpon God tooke him vp into Mount Nebo , and shewed it vnto him : So , considering Christ hath thus largely described this kingdome vnto vs , wee must labour to comprehend in our vnderstandings , and in our hearts to possesse by faith , something of life eternall , though we cannot as yet fully inherite the ioyes and pleasures thereof . Thirdly , it is thus described , to teach vs to practise Pauls rule . 1. Tim. 6.12 . Namely , to passe through all the miseries and troubles of this world , and to take holde of eternall life . This is a most necessarie dutie , but yet little practised : men with both hands lay hold vpon the things of this world , vpon riches and pleasures ; but who considere●h what is prepared by Christ in heauen for them that ouercome ? and who laboureth to lay holde thereof , and to keepe that sure , though he loose all things else ? Lastly , this description of eternall life , here serueth to make the people of God to feare no death , thogh it were most cruell and terrible ; for death is but a straite doore , whereby the childe of God must passe to all glorie and happinesse , when he shal be made a pillar in Gods temple . Thus much generally of the thing promised : Nowe followe in particular the parts thereof . First , whereas Christ promiseth to make them that ouercomme , pillars and chiefe members in the Church tryumphant ; Hereby we are taught to labour to become true members of Gods Church in this life . For life eternall must begin here , and they that would be pillars in his Church tryumphant , must now become members of his Church militant : for not onely Ministers & teachers are pillars in Gods Church , though they be chiefe pillars therein ; but euery one yong and old , man and woman that is a true beleeuer . And thus shalt thou become a pillar in Gods Church on earth , by maintaining & vpholding the Gospel of Christ ; which thou must doe , partly by teaching it to those , whom thou art bound to teach within the compasse of they calling : and partly by good example of life and conuersation ; and chiefly by a true and bold profession thereof , not onely in time of peace , but euen in the greatest tryals and afflictions . Secondly hee addeth ; Hee will make him a pillar in the Temple of God ; that is , in the church tryumphant ; for in the new Testament wee haue no other Temples , but Gods Church tryumphant and militant . Hereby then we must learne to renounce that ignorant opinion of the world , who iudge euery materiall church to be the temple of God , and as holy as the Church in Ierusalem was . But the distinction of place and place in regard of holinesse which was vnder the Law , is taken away by Christ. The house is now as holy as the Church ; Churches indeed must be regarded and maintained , not for holinesse , but for order sake : now men may euery where offer the calues of their lips , and lift vp pure hands from a pure heart vnto God. Thirdly , I will writ vpon him the name of my God : that is , whereas God the Father is my God first , I will also communicate vnto him the same name of God ; and he shall haue God euen my God , to be his God also . By this it is plaine , that no man can haue fellowship with God but by Christ : wee must not looke to haue immediate fellowship with God of our selues , or by any other , but by Christ : God heares not , God helpes not , God saues not , but by Christ ; nay , God is no God vnto vs , out of Christ. For first , he is a God vnto Christ , and then in him and by him vnto vs. Therefore if wee would call vpon God , wee must call on him through Christ ; if wee would giue him thankes , it must bee in and by Christ ; for in him onely are wee heard . If we would know God , it must bee by Christ , for hee is the very engrauen Image of his Father , in whom is manife●●ed the wisedome , iustice , and mercie of God , in him dwelleth the fulnesse of the God-head : and to conceiue of God out of Christ , is to make God an idoll in the braine . Lastly , if we would receiue any temporall blessing from God , it must bee in and by Christ ; as meate , drinke and clothing . For if wee receiue them from God out of Christ , wee are but vsurpers of them , and the vse thereof shall turne to our further condemnation . Fourthly , he saith : I will write on him the name of the cittie of my God : that is , he shal haue the priuiledges of the kingdom of heauen . We do all desire , and looke for the inheritance of Gods kingdome after this life : therefore heere wee must liue as citizens of Gods kingdome ; conforming our selues to Gods commandements , abandoning all sin , and so liuing in faith and a good conscience vnto the end , that after this life we may assuredly perswade our selues , we shall be made partakers of the priuiledges of this kingdō . Fiftly it is said : this Citie of God , is the new Ierusalem , which commeth downe out of heauen from God ; that is , by the preaching of the Gospel . Hereby we are taught more carefully to seeke to attaine to the kingdome of God , for behold Gods endlesse mercie herein : our sinnes shut heauen gates against vs , but by the blood of Christ he hath opened them ; and by the Ministery of the Gospell , hee makes heauen come downe vnto men : God therefore would not see vs damned ; hee hath made open away , euen a new and liuing way whereby wee may come to heauen and escape hell . God hath brought downe heauen among men , wee must therfore with the people in Iohn Baptists time , violently enter into this kingdom , and striue to take it by force . Matt. 11.12 , Lastly hee saith ; I will write my new name on him : that is , I wil make him pertaker of that glorie and digni●ie wherewith I my selfe am glorified since my death and resurrection . Marke this : all that after this life must haue Christs new name , must in this life become new creatures ; So Paul saith ; d If any man bee in Christ , he is a new creature . And againe , e Neither circumcision nor vncircumcision auayleth any thing , but a new creation . Would we then partake with Christ in his glorie ? we must heere bee partaker of his grace : herein standeth true Religion to become new creatures ; and not in bare knowledge and profession . We must therefore put of f the old man which is corrupt with sinne , and be renued in the spirit of our m●●ds , putting on the new man , which after God is created in righteousnesse and true holinesse . But if we content our selues with the Image of the olde man wherein wee were borne , wee shall neuer partake of Christs glorie ; for this new name must be giuen to the new creature , the old man and it cannot agree together . Vers. 13. Let him that hath an eare heare what the spirite sayth vnto the Churches . This conclusion hath been handled in in the former Epistles . Vers. 14. And vnto the Angell of the Church of the Laodiceans write : These things saith Amen , that fathfull and true witnesse , that beginning of the creatures of God. Heere followeth the seuenth and last Epistle , to the Church of the Laodiceans : whereto is prefixed a commaundement vnto Iohn , whereby hee is authorised to pen the same , in these words : And vnto the Angell of the Church of the Laodiceans write , which hath beene handled before . The Epistle it selfe hath three parts , A Preface : the substance or matter of the Epistle , and the conclusion . The Preface is this 14. verse , wherein is set downe , in whose name this Epistle is written ; to wit , Christs : who is heere described by two arguments : I. hee is called Amen , which is that faithfull and true witnesse . II. He is the begining of the creatures of God. For the first ( Amen , ) is an Hebrew Aduerbe of asseueration , signifying as much as verily , truely , or certainely . This title is giuen to Christ , & the reason thereof is expressed in the wordes following , which are a full exposition of the same . Amen , is that faithfull and true witnesse : So that Christ is called Amen , to testifie that hee is a witnesse , a faithfull witnesse , and a true witnesse ; which title was giuen to Christ in the 5. verse of the first Chapter : where it was expounded , and reasons rendred why hee is so called . Vnto which title is heere added , that hee is a true witnesse ; because hee speakes the truth , according as euerie thing is in it selfe , without errour , deceit , or falshood , for that which hee receiueth from his Father , is the will of his Father , which is the Rule of all truth . That we may come to the right vse of this Argument ; we must first search out the ends , for which Christ is here called Amen , that a faithfull and true witnesse , which by the contents of the Epistle , we may easily gesse to be these . First , to set forth himselfe vnto the Angell of this Church , an example , and patern of fidelitie in his Ministrie : in the duties wherof , hee had been slacke and negligent : Christ therefore by his owne example , would teach him without respect of persons , to instruct the Church of God truely , and faithfully . How this dutie is to bee performed , hath beene shewed before , Chap. 1.5 , And not onely to the Angell of this Church of Laodicea , but also to all the Church , and to all them that professe themselues to be his members , doth Christ propound himselfe an example of two most worthy vertues : Faith and Truth . For the first : Faith is a vertue , whereby a man makes good all his lawful words , promises , oths , leagues , compacts , and bargaines whatsoeuer , so as his word is as sure as an obligation , as we vse to speake . Truth is another vertue , whereby a man without fraude , lye , or deceit , speaketh the truth from his heart , that is necessarie to be knowne for his owne good , the glorie of God , and the good of others . Wee therefore must set before our eyes this president of our Sauiour Christ : As he is a witnesse , yea a faithfull and true witnesse , without any faming or falshood , so let vs labour to shew our selues faithfull in all lawfull promises : and true in all our speeches , that so by these vertues , we may be knowne to be like vnto Christ , through our whole liues and conuersations . Secondly , Christ is here called Amen , to induce this Church of Laodicia , to apply effectually vnto her selfe the word of God , whether threatnings or promises ; This Church had beene negligent in the duties of Religion , which came for want of applying Gods word vnto the selues . The right maner of applying Gods word is this : In Gods word we are to consider the lawe , and the Gospell . In the lawe , there are Commaundements and threatnings : now a man must apply to his owne person and life Gods Commaundements particularly ; that thereby he may come to know his particular sinnes : then hee must also apply the threatnings of God vnto himselfe , that thereby hee may bee humbled through the sight of his misery , and so made fit & capable of Gods grace . Thus the prodigall sonne applyed the law vnto himselfe , when he sayd , a I haue sinned against heauen and against thee , and am no more worthy to bee called thy Sonne . So did b Daniell , and Ezrah , by applying the law vnto themselues , humble themselues , and their people : for this is the way to humble any man , & to make him fit to receue grace : for the law is our schoolmaster to bring vs to Christ. Gal , 3.24 , and the want of this speciall application of the law , was a cause of the dulnesse of the Laodicians , and is also of our slacknesse in Religion at this day . Secondly , the Gospel also must bee applyed : not onely by beleeing it to bee true , as the Papists teach : but also by applying vnto our selues particularly the promises of righteousnesse and life euerlasting by Christ. A●cording as Paul saith , d I desire to win Christ , & to be found in him , not hauing mine owne righteousnesse which is of the law , but that which is through the faith of Christ. Vers. 15 , Let vs ( saith he ) as many as bee perfect bee thus minded , teaching euery one this speciall dutie of particular application . For as saint Iohn saith , he that by faith doth not apply the promises of the Gospell particularly to himselfe e makes God a lyer . And the want of this application is the cause of negligence in Religion , and of so many luke-warme Gospellers as be at this day . For it is not sufficient to know the Gospel to be true , or to bee able to teach it vnto others , vnlesse we can thus apply it to our selues . This then serues to prooue that iustifying faith must not onely be a bare assent to the truth of the Gospel , but a speciall faith which doth apply particularly vnto a man , those promises which are propounded concerning righteousnes , and life euerlasting by Christ. The second argument and title wherby Christ is described is this ; that hee is the beginning of the creatures of God. The meaning whereof is , that Christ is he that is the Creator of all Gods creatures that were created : so it is sayd f By him all things were created in heauen and in earth : and though this be true , yet I doubt not but that Christ is here called the beginning of the creatures of God , for a further respect ; namely , because he is the beginning of the new creature in regeneration : so it is sayd , g Wee are the workema●ship of God , created in Christ vnto good workes . So that euery regenerate person is a new creature ; to which purpose it is said of Christ : h When he shall giue his soule an offering for sin , he shall see his seed , &c. Because Christ is the roote and seed of all that are borne againe . How is Christ ( will some say ) the beginning of a new creature ? Answ. Two wayes : I. As he is the author of regeneration ; for hee is the cause whereby a man is regenerate , in which respect he is called the father of eternitie . Esay , 9.6 . And againe he saith : Behold , i I and the children whom thou hest giuen mee . Secondly , because hee is the matter and roote , out of which a new creature doth spring : and so the Church is called k bone of his bone , and flesh of his flesh : alluding vnto Adam and Eue , who were a type of Christ & his church . For as Eue was taken out of Adams side , so the Church and euery member thereof , sprang of the blood that issued out of Christs side , which was of infinite merit , being the blood of him that was God. The end why Christ in this Epistle is called the beginning of Gods creatures ( as we see by the contents thereof ) is to meete with this common vice of this church ; that they had more care to seeme to bee religious , then to bee religious indeed : now Ch●ist would by this his title giue them to vnderstand , that their chiefest ca●e must bee , to become new creatures indeed . And no doubt this is the fault of our dayes ; our care is lesse for the power of godlinesse , then for the name thereof ; wee more respect shew than substance , and shadow than truth it selfe . Which ought not to bee , for if wee would bee in Christ , we must become new creatures : to exercise our selues in the word and Sacraments , and Prayers are good in their kind ; but without this new creation , they are not sufficient to saluation . Secondly , hereby he would meet with this speciall pride of theirs , whereby they did boast themselues , to bee rich and to want nothing . But Christ tels them , that there was no dignitie in any thing out of this , whereby in Christ they are made newe creatures . We therefore must learne by them , not to bee puffed vp with outward priuiledges of nobili●ie , wealth , strength , or such like , as many doe : but hee that would reioyce must reioyce in this , that hee is a new creature in Christ Iesus . Further , by calling himselfe , the beginning of the creatures of GOD , Christ would teach them and vs , that hee doth loue his Church , and preserue the same . Eue was created by the hand of God , not a part from Adam , but of his ribbe ; for this end , that he might loue and protect her , & that she might reuerence and serue him : Euen so euery new creature springeth out of Christs heart blood , which God hath so wrought , that wee might know how Christ hath loued vs , and that wee ought to magnifie and honour him : Adam was not the author , but the matter onely , whereof Eue was made : but Christ is both the author , and the matter of our regeneration : wherin appereth his exceeding loue vnto vs. And looke as the root spends it selfe for the preseruation of the braunches : so did Ghrist spend his owne blood for the saluation of his Church . Fourthly , whereas hee is called , The beginning of his Regeneration ; hence wee may gather , that the Doctrine of the Church of Rome is erronious , which teach , that a man in his first conuersion , hat● vse of his naturall free-will , and can dispose himselfe in the act of his Regenera●iō . But the creature of God cannot dispose himselfe in his creation ; now euerie man that is regenerate , is the new creature of God ; and therefore hath no power to dispose himselfe in his new creation . Vers. 15. I know thy workes : thou art neither cold nor hot : I would thou werest cold or hot . Vers. 16. Therefore because thou art luke-warme , and neither cold nor hot : it will come to passe , that I shall spew thee out of my mouth . In these words , and so forward to the 21. vers . is contayned the substance , or matter of this Epistle : and it hath two parts : A dispraise , vers . 15.16 17. And Counsell . vers . 18.19.20 . They are dispraised for two vices : first , luke-warmenesse , vers . 15.16 . Secondly , for their pride . vers . 17. I know thy workes . This is a generall reproofe , signifying thus much : All thy workes are knowne vnto mee , and I vtterly dislike them . Then followeth the reason of this dislike , Thou art neither cold nor hot : which is a comparison borrowed from waters , wherof there be three sorts : hot , cold , and luke-warme . Now hot and cold waters doe not so much annoy the stomacke , as luke-warme water doth : they are sometimes comfortable to the stomacke , but luke-warme water doth disquiet it , till it bee cast vp , and to these three kindes of waters , hee compareth three sorts of men . By cold water , he vnderstanding such as are enemies to Reliligion : as at this day are the Iewes and Turkes , and other barbarous people . By hot water , he vnderstandeth men that are earnest and zealous of the truth . So that when hee sayth of this Church , Thou art neitheir cold nor hot , his meaning is ; thou art neither an open enemie , nor truely zealous of my Gospell . I would thou werest cold or hot : Christ wisheth not simply , that they were enemies vnto him ; but onely in respect of that estate of luke-warmnes , in which they were ; as if hee should say : I had le●er thou werest either cold or hot , than thus luke-warme as thou art . For if we should vnderstand it simply , wee should make Christ to desire that men should bee his enemies . By luke-warme men , he vnderstandeth a people , who are in shew Gods Church , but in truth wante the power of godlynesse , and the zeale of the spirit . Because thou art such ( saith Christ to this Church ) therefore I will spew thee out of my mouth : that is , looke as hee that hath drunke luke-warme water , cannot abide it on his stomacke , but must needs spew it vp againe ; so am I wearie of this thy securite , I cannot abide it , and therefore will I cast thee off from all fellowship with mee , and make of thee which art a Church in shew , to be no Church . Thus we see their fault , namely , luke-warmenesse ; the greatnesse whereof , hee aggrauates ; first by comparing it with the extreames , cold and hot , both which he preferreth before it , as may appeare by his wish and desire : And secondly , by the punishment thereof ; namely vtter reiection . Hereby wee must examine our selues , whither this fault may not iustly be charged vpon vs : after due triall , it will appeare , that wee are guiltie of this sinne . The which that it may the better appear , I will note the seuerall kindes of luke-warme Christians . The first luke-warme Professor , is the Papist ; as the tenour of his Religion , and the manner of his worship of God , doth plainely shewe , for hee doth part stakes with Christ in the matter of saluation , affirming that he receiueth frō Christ to work out his owne saluation , and so assumeth part of Christs glorie to himselfe . Secondly , all time-seruers are luke-warme Gospellers : that is , all such as alter their Religion with time and state . and of this sort are the bodie of our people , who professe themselues to be of the same Religion the Prince is of : which sheweth euidently , what they will doe in time to come , namely , turne with the time , as their Forefathers haue done : The Third sort , are the followers of Nicodemus , who came to Christ by night onely : that is , such as say and thinke that they may goe to masse with their bodies , if they keep their hearts vnto God , these halt betweene two opinions , and neither serue God nor Ba●ll . Fourthly , all Mediators : such as will make pacification between the Religion of the Protestant and the Papists ; so holding our Religion , as not caring ●o embrace theirs also , because they think they differ not in substance , but in circumstances onely . Let these pretend what they will , they are in heart Laoditians . Fiftly , all Worldlings : which as Christ sayth , Luk. 16.13 . Serue God and Mammon , God and the world by setting their heart vpon riches . These men abound euerie where , for though they heare God in the ministrie of his word , and as it were touch him in the Sacrament , yet their hearts are farre from him , running after their couetousnesse , Ezech. 33.31 , and who are such , their consciences will witnesse : yea their behauiour proclaimes it to the world ; for though they wil heare the word , yet their wit and strength is spent vpon the world , and the thinges thereof . Sixtly , those that professe Christs Reliligion in outward actions of his worship , but yet in their liues , giue themselues to the common sinnes of the time , some to drunkennesse , to fornication , to couetousnesse or crueltie : some to this sinne , and some to that . To this sort , we must referre those , that in word approoue Religion , and yet their hearts delight is , in garnishing themselues with the monstrous , brutish , and irreligious formes of strange and forraine attire ; These spend their time and wit in the decking of their bodies , and so suffer their soules to goe to wracke ; when as apparell should bee an occasion to put vs in minde of a shame through sinne : and by modest attire , we should expresse the vertues of the heart , but these hereby professe the vanitie of their minde . Now , though we be not intangled with these grosse sinnes , yet we cannot excuse our selues from this sinne of luke-warmenesse . For the want of zeale of Gods glorie , of loue to his truth , of care to obey his commaundements , and to keepe good conscience , the want of hatred of sinne , what argue all these but luke-warmenes ? Herein wee must lay our hand vpon our mouth with Iob ; for wee cannot plead with God , no not for this common sinne . But that we may be out of all doubt that this sinne of luke-warmenesse , hath infected our congregations , as it did this Church of Laodicea : I will make it plaine by the signes thereof , which are common amonge vs , that so wee may the better know our fearefull estate . The first signe is , Negligence in the duties of that true Religion which we professe : this appeareth sundrie waies ; for first , howsoeuer wee come to the assemblies where the word is preached , yet fewe doe profite there , by increase in the knowledge of that Religion which is taught , and in the amendment of life . This may any man see to be true , that hath halfe an eye to looke into the state of our assemblies , and mens owne consciences will heerein witnesse against them . Againe , where Gods word is ordinarily heard , there are verie fewe that spend any time in searching out , and trying whether the thinges bee so or not which are taught them . Nay , men wil not be at cost to buy a Bible : and if they haue one , yet they will not take paines to reade the same , at least in such a constant course as they ought to doe . Thirdly the Lords Sabbath is broken , for though most men at set times will come into the congregation ; yet there is not that priuate sanctifying of the Sabbath after the congregations are dissolued , which Gods word requireth ; but men betake themselues to their own affaires , and to outward delights ; to omit those that haue no care at all of sanctifying the Sabbath in any sort . Now these persons must needs want both knowledge , obedience , and all sound grace that will not set apart some time , wherein they should employ themselues in Gods word : and by these signes it is euident , that there is a greeuous disease of negligence in the duties of Religion , that infects our congregations . Now where this negligence is , though coldnesse be not , there cannot be zeale , and so luke-warmnesse must needs abound . II. Signe of luke-warmenesse : The Religion of most men is this ; In the generall calling of a Christian they shew Religion , but in the affaires of their particular callings , where is religion ? In the Church they are good Christians , but in practise of the duties of their particular callings , who sheweth his religion ? for when as men should practise their callings , according to Gods word and true godlynesse , they follow the desires of their owne hearts . Little conscience is made of lying and oppression ; that loue and plaine dealing , which ought to be between man and man is wanting ; which prooueth them plainely to bee luke-warme Gospellers . III. Signe . There bee many that professe themselues to bee luke-warme , neither hot nor cold . For though all generally come to the hearing of the word , and the receiuing of the sacraments , yet many when they see some make conscience to become answerable in some measure to the word which they heare , and the Sacraments which they receiue , doe take vp in their mouthes this slaunder of precizenesse against them : mocking them for doing that which in the word & sacraments thēselus profes shuld be don . These men will not be enemies to the Religion of Christ ; and they professe themselues not to bee zealous , by reproaching zeale in others : Therefore they doe more than these Laodiceans did , euen professe themselues to bee luke-warme . For hee that reproacheth another for zeale in Religion , brandeth himselfe with this sinne of Luke-warmenesse . And who knowes not how many of this ●ort are euerie where ? I dare with good conscience say , our congregations generally consist of such . Now marke what followeth hereupon . First , that our common professors of religion are in worser case than heathen men , Iewes , and Turkes that knowe not Christ. This Christ teacheth in preferring cold persons before the luke-warm ; as if hee should say ; I had rather thou werest a Pagan , than a Professor without zeale . And k Saint Peter to this purpose speaking of such saith ; It had beene better they had neuer knowne the way of truth , than after they haue known it , not to obey the commaundements of God. So that vnlesse there be further matter in vs than knowledge and bare profession , our case is worse than the case of Iewes and Turkes . Religion knowne , will not make thee better than them , but it is zeale and obedience that must preferre thee before them . Secondly , from the consideration of our estate , I gather that wee are in danger to be spewed out of the mouth of Christ , as luke-warme water out of the stomacke . This is the punishment heere threatned , which was written for our instruction , that we might know where luke-warmenesse takes place , there this punishment will follow . Wee may flatter our selues as the men in the old world did , & thinke all is well , neuer regarding till the iudgement come : but the truth is , that in regard of this sinne , we are in danger to bee cut off from the Church , and from true societie with Christ ; God can doe this sundrie wayes , either by bereauing vs of his Gospell , and making vs as the heathen ; or by sending the enemie among vs , to destroy and root vs out of this land ; and euen in our neighbor-countreys , and townes , hee sets spectacles before vs , that by them wee may see how hee can spew vs ou● , & cut vs off from being a people . And thus much of the first fault , namely , luke-warmenesse . Vers. 17. For thou sayst , I am rich , and made rich , and haue need of nothing , and knowest not how thou art wretched and miserable , and poore , & blinde , and naked . Here is the second sin of this Church , namely , spirituall pride . The wordes depend vpon the former , as a reason thereof ; before he charged thē with deadnes in religion , and here he painteth out the cause thereof ; namely , spirituall pride of hart . As if hee should say : thou thinkest thus within thy selfe , I am rich , for it is the manner of the scripture to expresse the thoughts of men by their speeches ; because the thoughts of men , are as euident to Christ , as any mans speeches can bee to another . In that Christ doth expresse mens secret thoughts and propound the same in this Booke ; wee may hence gather , that it is a part of Canonicall scripture , for it is a priuiledge of the scriptures to set down the thoughts of Countreys , of Churches , & of particular men , euen as they cōceiue them . This can no man doe in any booke of his owne deuising . And hence wee may gather an argumēt against Athiests ; That scriptures are the word of God , because they reueale mens secret thoughts . Nowe followeth the thought it selfe of the Angell and people of this Church , I am rich , that is , I haue many excellent gifts and graces of Gods spirite : by this effect he expresseth their spirituall pride ; in ouerweening their estate before God. This is a common sinne in the world , and euer hath been . Christ sayd , a He came not to call the righteous , but sinners to repentance ; by righteous , meaning such as think themselues righteous . And the b proud Pharisie ▪ in his prayer , which hee conceiued in his heart , thought himselfe farre better , than the poore Publican , or other men . And Paul c bringeth in the Corinthians , thinking proudly of themselues , saying ; We are full and made rich , &c. This sinne takes place in the Papists at this day ; who perswade themselus , that they can satisfie Gods iustice by temporall works , and fulfill the law of God , and merite for themselues , and for others . To come to our selues , this same proud thought hath place among vs. First , wee think we are rich , in regard of knowledg : both yong and old scorne to be catechized , because they would not seeme to be ignorant ; some sticke not to professe this pride by bragging thus , that they know as much for substance , as any man can teach them : when as indeed they know nothing but that wich nature wil teach a man. Secondly , men plead that they haue a most firme saith , so as they neuer doubted of Gods mercie : which is nothing but the presumption of a proude heart , for true faith is troubled with doubting . Thirdly , men will professe , that they are rich in loue , both towards God , and their neighbours , when as they loue the world , and the pleasures thereof , more than Christ ; and so haue no true loue of God in their harts . Fourthly , ( to make more plain , that this spirituall pride raignes in mens harts ) mark this : let any bodily calamity be made knowne to a man that is newly befallen him , oh how is hee presently perplexed ! but let Gods Minister out of his word , make knowne vnto him his inward fearfull estate : that by reason of sinne , hee is in danger of Gods iudgements , and a firebrand of Hell , hee is not affraide : Worldly newes doth affright men much , when as the threatnings of the word mooue them nothing . What argueth this , but that their hearts are fore-stalled with this false conceit , I am rich ? The drunkard in his drunkennesse , the filthie person in his vncleannesse , and euerie man in his sinne sootheth himselfe with this , God is mercifull , I am rich , and in his fauour , hee will not condemne me . Well , it being thus manifest that spirituall pride is our common sin ; We must labour to see it in our selues , and vse all good meanes that it may be remooued . The means follow afterwards . And increased with goods : or , am made rich : so the words are : these words are added onely for amplification to shew , that this church had not any smal portion , but an exceeding measure of spirituall pride ; The doubling of the words , sheweth the strength of this conceit . What 's the cause that this Church was growne to such an height of pride ? Answ. It may be it was knowledge , wherewith no doubt the Angell of this Church , and many therin did abound : now the holy Ghost saith , a That knowledge pusseth vp . This is true in all places : great knowledg , ( without speciall grace ) great pride . This is the sinne of the Schooles of learning ; Where knowledge abounds , there pride of heart abounds , and men are puffed vp according to the measure of their gifts , vnlesse by his grace and the sight of their sins , God doe humble them . And haue need of nothing : This is a further signe of their great pride , that they thought they needed not the helpe of any thinge , or any person beside themselues : And all such as thinke they haue no need of the blood of Christ for the washing away of their sinnes , doe surfet and abound with this spirituall pride of heart . This serues further to conuince our congregations of this damnable spirituall pride . If any one be sicke in bodie , hee streight sendeth to the Phisitian : but not one of a thousand seeketh to the Minister till the pange of death draw neere . The soules disease by sin is not felt ; there is no complaint for want of the blood of Christ. But if wee would be emptied of this pride , wee must labour to see that wee stand in neede of Christ , and euerie droppe of his blood ; till such time as wee feele that in vs , there is no goodnesse in our hearts ; VVee are but the proude Laodiceans , and our case is wretched and damnable . And knowest not how thou art wretched , and miserable , and poore , and blinde , and naked . Christ intending to strike this sin of pride to the verie heart , doth here set downe the true cause thereof ; to wit , Ignorance , as if hee should say , Thou knowest not thine owne naturall estate , as thou art borne of Adam out of Christ , and therefore thou art proude , and thy pride maketh thee luke-warme . Then he sheweth whereof they were ignorant , namely of their naturall estate . For the first ; Christ making Ignorance the cause of their Pride , teacheth vs that Pride is not the first sin , that euer was in the world , as many both Papists and others haue thought . True it is , Pride is a great and mother sinne , and the cause of many fowle iniquities : but yet Ignorance is a mother sin , wherof Pride springeth . The cause why any person swelles with pride in himselfe , is Ignorance of his owne naturall estate . By this then wee are taught to learne to knowe our owne estate , what wee are by nature in our selues without Christ , for that is the way to pull downe our hearts . For this cause the Prophets of God , vsed to call men , To a searching of themselues , Zeph. 2.1 , when they would bring the people to humilitie and grace , that men seeing their estate , by reason of their sinnes to bee damnable , might bee humbled and caused to forsake themselues , and come vnto Christ. And surely till such time as men bee humbled for their sinnes , they will neuer get sound grace , but be as the proud Pharisie , hypocrits and dissemblers though they haue much knowledg . But when a man hath searched his naturall estate , then besides knowledg of himselfe come other most excellent graces , as humilitie , the feare of God , and true obedience with good conscience . And therefore first of all , let vs labour to be acquainted with our own estate in our selues & with our personall sins , & with Gods iudgmēts due vnto vs for them . For this is the ground of true grace . The spots and blemishes of our bodies , we can soone espy , and wipe away : and why should wee bee lesse carefull of our soules , which be farre better ? That Christ might fully make knowne vnto them their ignorance of thēselues , it pleaseth him to desrcibe to thē their naturall estate , & so proportionally the naturall condition of all Churches , & of all people : which is the state of mans miserie . This he propoundeth two waies : first generally in these wordes , and knowest not how thou art wretched and miserable : then by the parts thereof , which be three , Pouertie , Blindnesse , and Nakednesse . For the first . The word translated Wretched , signifieth one subiect to calamities , griefes , and in a word , to all miseries . And that we may know who is thus wretched , I will enter into a description of mans miserie ; whereof that we may conceiue aright , two things are to bee considered : First the roote and fountaine thereof ; for therein wee shall best see what miserie meaneth . This root is originall sinne , and it hath two braunches : First , that particular transgression whereby Adam sinned , which was not only the sinne of his person , but also of the whole nature of man , spreading it self to all his posterity , Christ excepted . Secondly , the defacing of Gods Image , and the corrupting of mans heart , which by reason of the fall of our first parents hath in it a pronesse vnto all sin both in will , affection , and in all the faculties of the soule . In these two stands originall sin , and in them , and with them must wee conceiue of mans misery , as in the root thereof . Secondly , we must conceiue of mans misery vnder the forme of punishmēt , hauing relation to the first sin of Adam , & to the corruption of ech mans nature therby receiued . The punishent of sin , must be considered sundry waies , according to the diuers kind of mans being : either in this world , or after . For it is either in this life ; or at the end of this life ; or after this life . And so accordingly is misery to be considered . Now of the punishments in this life , some concerne the whole man , some the parts of man ; some his estate . Punishmēts concerning the whole man , bee of two sorts : The first is subiection to the wrath of GOD , whereby a man since Adams fall is made the child of wrath : a misery of all miseries : & yet the more greeuous because without some grace , a man cannot discern & see the same . The second , is a Bondage vnder the Diuell ; wherby a man in his mind , will , & affections , is subiect euery way to the will of the Diuell ▪ which though we cannot describe , yet wee may thus conceiue of it . The regenerate man saith : I sin , but I would not sin . The naturall man saith : I sin , and I will sin : It is my nature to sin , and my delight ; and this was the state of this Church . Punishments concerning the parts of man , bee either miseries of his soule , or of his body : the miseries of his soule be these . First , in the vnderstanding , Ignorance of Gods will. And in sundry , madnesse , and foolishnesse ; and in all men pain and difficulty , both to learn & remember whatsoeuer is good , which was not in man by creation . In the conscience also , be accusations , secret feares , and terrours . In the will is , rebellion to Gods will : In all affections , peruersnesse . All which are miseries of the soule . The body also hath these miseries . First , it is subiect to all infirmities , sicknesses , diseases , and aches : which are so many , as all the bookes of Phisitians neither doe nor can record the same . Secondly , mans body is mortal , & subiect to tēporal deth ; which no man can possibly auoid or preuent by all the art and skill in the world . Punishments of mans estate , concerne either his goods , or calling . In goods there bee these miseries ; want of things necessary ; for by reason of sin it is a punishment , & in it owne nature a curse : and all the hurts that come by the creatures : for their enmity towards man , & towards one another ; as also their subiection to vanitie ; all these be miseries , and the punishments of mans sinne . In mans calling there is miserie : for therein man is subiect to trouble , to losses , and sorow ; which come as a punishment of mans first sinne . And all these be the miseries of man in this life . At the end of this life , comes bodily death , the separation of soule and bodie asunder ; which in it selfe is a most fearfull curse , for so , it is the verie gate of Hell. But after this life , is the accomplishmēt of all miseries , & that is eternal destruction and condemnation in hell fire , which to be the end of all misery , appeares by this ; because it is a separation of mans person from the societie & presence of God : and an enduring of Gods wrath in the whole person ▪ euen in the place of the Diuell and damned soules , & that not for a time , but for euer and euer eternally . And thus we see what punishment is , and answerably what misery is , wherby we may see what it is to be wretched : namely in a word to be subiect to al miseries ; whether we consider thē in the r●ot thereof , originall sin ; or vnder the forme of punishment ; in this life , in the whole person , and in soule & body seuerally : in goods and calling : at the end of this life , and in the world to come . The proper end that moues Christ to say to this Church , She knew not that shee was wretched , is this : to teach this Church and in them vs , and all Churches , to learne to knowe their owne miseries , to feele the same , and to be touched in conscience for them . We therfore must learne not to ●●atter our selus with hope of our good state : but labor to see our miserie both in sin , & the punishment thereof . And seeing it , striue to be touched with it , that we may crie with the Iewes . a What shal we do to be saued ? for till such time as this in some measure be wrought in vs , we shal be but luke-warme professors , hauing a shew of godlines , but wanting the power thereof : The true sight of our miserie is the gift and grace of God , but yet we must vse all good means , that we may come to see the same , & to be touched with it , that so we may haue hearts hereby fit to receiue the Gospell , which containes the remedie of this our miserie . And miserable , that is , worthy to be pitied : this is added , not to set downe another thing ; but to expres the greatnes of their misery ; as if he should say . Thy misery is not small ▪ but so great and so greeuous , as indeed thou art in that regard to be pitied of all men . Hence we learne , that we must not despise parties miserable by reason of their sins , or scorne and contemne them . But contrariwise lament & pity them . When Dauid saw men sin , and so pull heapes of miseries vpon them , b he shed riuers of tears . The Lord makes it a good mans property c to mourne for the abhominations of the people . Ieremie d for the sins of the people wished his head were full of water . And iust Lot e greeued his righteous hart for the abhominations of Sodome . It was the fault of the Corinthians which Paul reprooueth , that when the incestuous man had sinned that greeuous sinne , f They were not humbled , but puffed with contempt against the partie . And it is a fault in sundry men at this daye , that they are not humbled in themselues when they see other men sin . We must not do so , but shew the grace we haue aboue others , in being greeued for the miseries , which men without grace by their sins pull dayly vpon them . Thus much of their miserie in generall . The partes of their miserie are three , which Christ noteth particularly , that if it were possible , he might cause this church to lay aside this damnable pride ; for these in all men are maine miseries . The First is pouertie . And poore : that is properly one that hath not a rag to his back , nor bread to his mouth , vnlesse hee begge the same of others . But here it is taken for one that is spiritually poore : which pouerty wee shall better conceiue , if we do vnderstand what be true spirituall riches . True riches be Gods grace and sauor in Christ ; as the pardon of sinne , and life euerlasting . The poore man therefore is hee , that wanteth Gods fauour for the remission of his sins , and the gift of eternall life : & hath in him no good thing that is acceptable to God ; but in regard of his soule , is as silly and poore , as any beggar in regard of his bodie . The end why Christ calleth this church poore , is to beat downe the proud conceit of her owne good estate , and to cause her to feele her spirituall pouertie , and so become poore in spirit . And we in them are likewise taught to labour to feele our owne pouertie , how by nature there is no goodnesse in vs ; but wee are vtterly destitute of the grace and fauor of God , that so we may goe out of our selues , and in regard of our selues euen despaire of our saluation : for till this pouertie of spirit be wrought in vs , wee may make a shew in profession , heare the word and receiue the Sacraments , but we shall neuer ha●e sound grace . And blessed were our estate , if wee could lay aside that diuelish pride , which puffeth vp our hearts , and become poore in spirite ; then were wee in the right way to receiue the Gospell , and the graces thereof : but till we be beggars in our selues , wee neuer begin to be rich in Christ. Howe can Christ truely charge this Church with pouertie ; for the Laodiceans were a rich people , and had great store of wealth ? Answ. True it is , they were rich in wealth as histories shew , and yet poore to God. For all honour and wealth in the world , is nothing without the grace and fauor of God in Christ. Paul saith , a Wee are compleat in Christ : forth of him therfore we haue nothing . To the Corinthians hee saith , b All thinges are yours , and you Christs , and Christ is Gods. But nothing is ours till we haue Christ , and Christ vs. As it was with this Church , so it is with all other . Euerie person and all people are but poore , and beggarly , if they want Christ : and therefore if God haue giuen any man riches and wealth , hee must lay this good foundation ; vse them as helps to further his saluation : For by them hee may attaine to the meanes of saluation , and also shew forth the fruits of faith . But they that haue wealth and vse it otherwise shall finde it turne to their deeper condemnation . The second part of their misery is blindnesse . Quest. How can they be sayd to be blinde ; for they had a learned teacher no doubt , that both was able , and did teach the will of God ; and the people likewise knew the points of Religion , and beleeued the Gospell ? Answ. They had knowledge indeed , but yet they were blinde : first , because they knew not their owne estate . If a man had all skill in all Arts and sciences , & great knowledge in the word : yet if he know not himselfe in some measure , he is but a blinde man. Secondly , because they did not knowe God in Christ : They knewe no doubt , that there was a God , and that Christ was a Sauiour , but they could not apply it to themselues , to be able to say , God is my God , Christ my Redeemer , and the holy Ghost my Sanctifier . Thirdly , because they could not discerne of things that did differ ; as between good and euill , between euill and euill , and between temporall things , and eternall blessings : This spirituall discerning , is a gift of Gods grace . In that Christ saith , They were blinde , though they had knowledge ; wee may learne , that al knowledge is but meere ignorāce before God , to those persons that know not themselus , and God to be their God in Christ For want hereof Christ calleth the angell of this church blind ▪ thogh otherwise hee were a verie learned man. Which must teach vs , not to rest content with any humane learning , no not with the literall knowledge of the Gospel , but we must labor further to know our selues , and to know God in Christ , & Christ our redeemer : and be able in some good sort to discern between things that differ . Dauid a most worthy Prophet intituleth the 32. Psalme , his Learning . What learning sheweth he there ? Answ. Surely nothing but the knowledge of the pardon of his sins . And indeede that is it , which seasoneth all our learning : and therfore aboue all things we must labour for it . The third part of their misery , is Nakednes . Nakednes is two-fold ; To the eie of man , & to God. Nakednes to the eie of man is bodily , & that is also two-fold : either that which was before the fall in the bodies of our first parents , whereby their bodies being vncouered , appeared very glorious without shame : or that which is after the fall ; wherby the bodie being naked & bare appears full of shame , which is so excessiue , by reason of mans sin , that if necessity would permit , the whole body both face & hands should all be couered . Nakednes before God , is when any man lies before God , a deformed sinner . In this case Moses sawe the Israelites a when they had made a golden Calfe ▪ For thereby they depriued themselues of Gods Image , and were guilty of that most greeuous sin of Idolatry . This is a misery of all miseries ; & the greatest nakednes that can be : And this is the nakednes of this Church in this place . Qu. Why doth Christ call them naked ? Ans. To mooue them , and in their persons all professors to haue care not to flye from God , b and to hide their sins with Adam , but to bring themselues into his presence , and there lay open their sinnes , that they may obtain a couering for them by Christ. It is the practise of the world , to hide their sins frō men , but neuer to care how bare & naked they be in the sight of God , who yet seeth them all as plainly as we see the sores of any poore lazer that shews the same to moue our pity towards him : which if we could see , we shuld be ashamed not to seeke to couer our sins before God. We must therfore labor in our owne consciences to see the nakednesse of our soules before God ; and seeke to be touched and humbled for the same , that so we may earnestly intreate for the righteousnesse of Christ , to be a couering to cloath our soules . This was Dauids practise , for when hee saith : Blessed are they whose sinnes are couered , Psal. 32.1 ; he would giue vs to vnderstand , that hee vsed to vncouer his sinnes , and lay them open before God ; that at his handes in Christ , he might get a couer for them . These are the particular partes of a mans miserie , which euery man must labour to feele in himselfe , if he would bee partaker of the righteousnesse of Christ : for thus hath Christ both in generall and in particular , set downe the miserie of this Church ; that he might prepare them to receiue the blessed comfort which followeth in the next Verse . Vers. 18. I counsell thee to buy of me gold tryed by the fire , that thou mayest bee made rich : and white rayment that thou mayst be clothed , and that thy filthy nakednesse doe not appeare : and annoint thy eye with eye-salue that thou mayest see . Heere beginneth the counsell of Christ vnto this Church . Wherein , first he propoundeth a notable remedie for her miserie before noted . In this remedie , wee are to consider three things : the manner of prescribing it ; the remedie it selfe ; and the meanes whereby it is obtained . For the first , this remedie is propounded ; not in any sharpe commandement , but by a milde and gentle aduise , I counsell thee . And herein Christ doth take to himselfe the office of the Counseller of his Church . For as God hath his Church and people , so he hath his counsellers , by whom in mercie hee hath reuealed his 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 , a 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 b 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 , because the Papists make Christ but halfe a Sauiour , in putting our merits vnto his : and so disgrace him in his glorious worke , wherein he is a most absolute Sauiour , and Redeemer . III. point . The means whereby these worthy gifts of God may bee gotten , is by buying and bargaining : so Christ saith : I counsell thee to buy of me . Where he alludeth to the outward state of this Citie ; for it was rich , and also giuen to much trafficke as Hystories record : and therefore hee speakes to them in their owne kinde ; as if he should say , you are a people exercised in much trafficke , and delighted with nothing more than buying and selling : well , I haue wares that will serue your turne ; as gold , garments , and oyle , therefore come and buy of mee . These wordes must not bee vnderstood properly , for so wee can buy nothing of Christ ; because there is nothing that is good in any , but it proceedeth from the free gift of God in Christ. This is onely spoken by way of resemblance to buying and selling ; which stands in these points , which are the principall things in bargaining . First , a man sees his want , and desires to haue it supplyed ; and therfore goes to the place where such things are to be sold. Secondly , he seeth the thing and he liketh it . Thirdly , he prizeth and valueth it . Fourthly , he maketh exchange for it , by money or money worth . Fiftly , if it be a great summe , he giueth earnest . So in the getting of Christ , there is a kind of resemblance to all these . First , a man must feele himselfe , to stand in need of Christ and his merits ; because men see want of bread , meat and drinke in their houses , therefore doe they goe to buy the same . Now looke how fencibly any man feeles these worldly wants ; so euidently should we feele our want of Christ , and his merits . For this is the first beginning that causeth vs to seeke to receiue Christ Iesus . Secōdly feeling our wāts , we shold hunger & long after Christ , that we might bee made partakers of him & the vertue of his merits : as a man that is to buy a thing doth take a liking thereof , which doth stir vp a desire in him to buy ; so must we labour to haue liking of Christ , which wil mooue vs to seeke vnto him . Isay. 55.1 . Hoe , all they that thirst , come and buy : so that none make this bargaine , but he that thirsteth . Thirdly we must prize and value Christ aboue all things in this world , euen at so high a rate that we account al things in regard of him to bee but lost ; yea , euen drosse & dunge : c as Paul did , Fourthly we must make exchange , How ? we can giue Christ nothing but his owne ? Answ. Properly there is no exchange , and therefore he saith : Isay. 55.1 . Hoe , come and buy without money , for nothing . Simon Magu● , is heauily checked and accursed , for offring to buy the gifts of the holy ghost , Acts 8.20 . And yet there is an exchange to be made , We must giue him our sins , and receiue his righteousnesse ; & therefore he is said , 2. Cor 5.21 . To be made sin for vs , that wee should be made the righteousnes of God in him . See a most blessed exchange ; for our sinne and shame , we receiue his blessed grace and righteousnes . Quest. How is this exchange made ? Answ. In the practise of faith and repentance ; for when we humble our selues and confesse our sinnes , praying earnestly for remission , and beleeue our reconciliation by Christ , then is hee our righteousnesse . Lastly , though we can giue nothing vnto Christ , yet hee giu●th vnto vs an earnest in this bargaine : to wit , some portion of Gods a spirit , and some small measure of his graces ; as grace to bewayle our sinnes , to humble our selues , and to pray for the pardon of them , with purpose not to sinne againe , these be the earnests of this bargaine : And thus is heauen bought and sold between Christ and vs ; the receiuing of his true sauing graces be they neuer so small : euen as a penie is a suffi●ient earnest for a bargaine of a hundred pound . Here we see we are commanded to buy Christ , and to make a bargaine with him , whereby we may haue right to him and his merits . But how goes the case with the world ? surely many come where this bargaine is offered , but few there be that buy . Wee are like to Passengers on the sea , who see many goodly buildings , sumptuous Cities , & fruitfull Ilands , but they make no purchase of them ; they only prayse them , as they behold them , and so passe by : so wee come and heare the doctrine of Christ and his merits , and approoue of the same : but where is the partie that maketh this bargaine ? Come to particular points , and it will appeare that few bargaine for Christ. For who feeles his own miserie as he ought ? Who perceiues himselfe to stand in such neede of Christ as he doth ? worldly wants wee feele and are affected with them , but in regard of spirituall wants , we are sencelesse ; and yet til we truely feele our miserie , we neuer come to make this bargaine with Christ. Againe , come to our desire & hungring after Christ ; In bodily thirst and hunger , wee can say ; I hunger , or I thirst : but who can say , I hunger & thirst after Christ and his righteousnesse ? Alas , our hearts are full , we feele no want : nay they are dead , we feare none euill ; and as for our valuing and esteeming of Christ , we are plaine Gaderens and Esawes , wee preferre the world and the basest things therein before Christ. And for the exchange ; we are loth to part with our sins , & to put on Christs righteousnes . Which plainly shewes wee make no exchange , and though we bee willing to lay heapes of sins on Christ , yet who takes Christes righteousnesse and declares the same by the fruites thereof . And lastly , for the earnest of the spirit , though some there be that haue receiued it , yet the body of our people as their consciences can tell them , haue not receiued it : for they want knowledge , faith , and other graces . By all these , it is more than manifest , that this bargaine is not made : And yet true it is , that for worldly & base barganes he must rise early that will goe beyond them . But what a shame is this , that we should be so expert in vile earthly things , and haue no regard of this excellent and heauēly bargaine ? Wherfore seing Christ calleth vs hereunto , let vs make this one bargaine with him , and that presently ; which wee shall testifie by doing the fiue former duties ; let vs neuer bee at rest , till we may say each one for himselfe , I haue bargained with Christ , and receiued his earnest . Yea , our care should be that this bargaine be made not with vs alone , but with our children . Many are forward to bring vp their childrē in good trades , wherein they may buy and sell for their liuing , wherein they doe well ; but withall , they ought to be as carefull to teach them to make this bargaine with Christ , and then they doe farre better . For this is the cheapest and the chiefest marchandize that euer was sett to sale , which we may buy without monie ; and yet it will make vs rich for euer . Many labour in tafficke and take great paines , and yet often loose thereby : but make this bargaine once , and then thou shalt neuer loose it , nor any thing thereby ; but continue for euer rich in God. Verse . 19. As many as I loue , I rebuke and chasten : be zealous therefore , and amend . Because our Sauiour Christ had so sharply rebuked this Church , they might thereby take occasion to distrust , and despaire of his fauour and mercie : heere therefore it pleaseth him , to take away all occasion of doubting , after this sort . If I vse to rebuke & chasten all those whom I loue , then you are not to despaire of my mercie , by reason of my sharpe reproofe , whereby I haue threatned to spew you out of my mouth , for your sinne of luke-warmnesse . But thus I vse to deale , with all those whom I loue ; and therefore in this regard you need not to doubt of my loue and fauour . The meaning . As many as I loue , Christ loues the creatures two wayes : as hee is Creator , and as he is Redeemer . As he is the Creator , hee loueth all his creatures , with a common & generall loue , whether they be liuing or dead ; reasonable or vnreasonable . As he is Redeemer , he loues his creatures with a speciall and a peculiar loue ; which is not common to all , but proper to that part of man-kinde , which is chosen to saluation before the world was . And of this peculiar loue hee speaketh here . I rebuke , The word in the originall which is translated , Rebuke , is more significant than can fitly bee expressed in any one English worde ; thus much is meant thereby , as if Christ had said ; First , I will conuince them of their sins , and after reprooue , admonish , and check them for the same . And chasten : This must bee vnderstood of a kinde of correction , which a father vseth on his child , called nurturing : which is correction to breake the childe of his fault and bad manners , and to teach him his dutie . This then is the meaning : All those whom I beare speciall fauour vnto , doe I conuince of their particular faults , and then checke and reprooue them and nurture them , as a father doth his Child : to make them leaue their particular vices , and to walke in obediēce . And to assure vs that this is the true meaning , read Pro. 3.12 , whence the words are taken ; & Heb. 12.5 , where they are more fully explained . Heere then Christ sets downe his ordinary dealing with them , whom he taketh and chooseth to bee his disciples and members ; namely , hee conuinceth them of their faults : he reproueth and chasteneth them for this very end , to breake them of their sins , and to bring them to reformation . And this dealing of Christ , belongeth to euery seruant and member of Christ without exception : yea , Christ layeth rebukes and chastisments on all his children & that in diuers measure , according to the nature of their sinnes , and the disposition of the parties . Such as are hardly broken of their sins , hee layeth on them more heauie iudgementes and chastisments that they may bee brought 〈…〉 humiliation , and so 〈◊〉 true 〈◊〉 . And therefore euery one that would bee a Discipl● and member of Christ , must looke to goe vnder his correction and his sharpe and seuere , rebuke ; according as they are in heart disposed vnto sinnes either more or lesse ; Hee must passe vnder the rodde , that would come into the bond of the Couenant . Ezech. 20.37 . The vse of this doctrine is two-fold , set downe Prov. 3.12 . The first thus , My 〈◊〉 despise no● the correction of the Lord , for the Lord correcteth whom hee loueth ; his chastycements are tokens of his loue . That is , whensoeuer the Lord either in the ministerie of his word reproueth thy sins , or by any affliction chasteneth thee , despise it not , neither set light by it ; but make good vse thereof vnto thine owne soule . The second vse is ; Faint not when thou art corrected : that is , let not the greatnesse of it daunt thee , but arme thy selfe with patience , because he vseth to correct all those whom hee loueth , making his chastisments tokens of his loue . Secondly ; Christ heere setteth before all gouernours , an example to followe , especially to fathers and masters ▪ his example is this ; On euery child that hee loueth , hee layeth corrections , for this ●nd to breake them of their sinnes : 〈◊〉 answerably , Gouernours must shew tokens of loue towards those that are vnder them , by due reproofe and correction ; that ●o they may be broken of their misdemeanor , and brought vnto obedience to God. It were to bee wished , that both Parents and Masters would followe Christ in this example , and so seeke the reformation of those that are vnder them ; but more lamentable is the 〈◊〉 Parents and Masters doe thinke it sufficient for them , if they prouide for their children and seruante● food , and rayment , and necessaries for the bodie ; and so altogether neglect the good of their soules , which is the cause of many sinnes , and so of many iudgements ; both which ought to mooue them to put in practise this dutie . Thirdly , the very order of Christs worde , doth minister vnto vs a necessary instruction ; ●●●ching his manner of correcting his seruants . For first , hee propounds a direct end of all his corrections vpon them ; to wit , their nurturing and reformation ; then , that hee may attaine thereto ▪ hee proceedeth thus : First , hee doth conuince their conscience of their sinnes ▪ then by reproofes he rebukes and checks them , and lastly correcteth them , by laying chastisments on them . A most excellent and blessed order , in vsing correction for the good of the partie chastised , which ought to bee followed of all Gouernours , parents and masters especially . First they must propound a good end of their correction , euen the amendement and saluation of the partie : and that they may then proceed 〈◊〉 , they must first conuince their conscience of the 〈◊〉 ▪ then reprooue , checke , and admonish them : and if that take not place , they must proceed vnto meete and conuenient bodily correction all which must bee done not for reuenge ; but to bring thē to amendement , and to make them obedient to the will of God. Whereby wee see how farre many Parents and Gouernours ouer shoote themselues ; when as they make their corrections matters of reuenge and choller ; wherein they s●eldome intend the reformation of the offender ▪ which is a fault flat against the word of God ; and therefore to be considered of euery good christian . Be zealous therefore and repent . In the former Verse hee propounded a remedie against their ▪ Spirituall pride ▪ In 〈◊〉 wordes hee doth directly propound a remedie against their Luke-warmnesse . But first obserue the coherence of these words with the former . Christ hath said ; Whom I loue I rebuke and correct , according as their fault is : therefore sayth hee to this Church ; because I haue rebuked and corrected thee by seuere threatnings , for thy Luke-warmnesse , therefore now become zealous and amend . Here see the proper ●nd of all reprofes and corrections : namely , the reformation and amendement of mens faults & misdemeanors whatsoeuer , that so they may bee more carefull of their wayes ▪ and more zealous in good duties then euer they were . Whensoeuer therefore wee are reprooued by the word of God ; or when the Lord shall visite vs in body , minde , or goods by any kind of crosse , wee must remember to take occasion thereby to repent and amend , knowing that by all these as by so many Sermons , the Lorde calles vs to amendement . Nowe come to the remedie of their Luke-warmnesse ; Be zealous . That wee may vnderstand this Commandement , we are to handle some points touching Zeale . First , what is zeale ? Zeale is a burning affection in regard of Christian Religion , and the true worship of God. This Zeale is compounded of two affections ; of loue , and anger or indignation ; so that in this Commandement are two duties enioyned vnto this Church . First , that they should loue Christ , and his Religion aboue all things . Secondly , that they should be greiued especially for this , that Christ was dishonoured , his worship prophaned , and his doctrine not embraced ; but insteed thereof false worship , and false doctrine entertayned ; when both these concurre , then zeale is in the heart . A most notable Example hereof wee haue in Christ : Psalm . 69.9 , where the Prophet Dauid in his person saith , The zeale of Gods house had eaten him vp . Whereby thus much is signified ; that the heat of his loue for the maintaining of his Fathers glorie , had euen consumed him ; and that his indignation was so great , because his Fathers Name was dishonoured , and his worship prophaned ; that it did euen care him vp . This wee shall see to bee true in Christ , if wee read the Hystorie of his life , Iohn 2.17 . Yea hee professeth of himselfe , that it was meate and drinke vnto him to doe his Fathers will , Ioh. 4.34 . That thing he preferred before his owne life or safetie : nay , for the accomplishment thereof , hee was content to suffer the pangs of hell . The like zeale was in Elias , when all Israel was fallen to Idolatrie ; his heart was zealous for the Lord of Hosts . 1. King. 19.14 . II. point ; The kinds of zeale . Zeale . is either good or bad : In good zeale are these things required . I. True faith , as the roote thereof ; 1. Tim. 1. vers . 5. The end of the commandement is loue 〈◊〉 of a pure heart , and of a good conscience , and of faith vnfained ; Now , one apart of zeale is loue ; and therefore 〈…〉 proceed● from true faith , so must true zeale 〈◊〉 and that which is not grounded on faith ▪ is rather rashnesse and fiercenesse of nature , than true zeale . II. Repentance ; 2. Cor. 7.11 , There are seuen 〈◊〉 of repentance recyted , whereof zeale is one , that is good zeale : Euen a burning loue of true Religion , and a godly indignation when false religion is embraced . There may bee zeale in a man that hath no repentance ; as was in Iehu , 2. King. 10.16 . Come with mee , ( sayth hee ) and see the zeale that I haue for the Lord. Yet he wanted repentance , for Vers. 29.31 , It is said , Iehu regarded not to walke in the Law of the Lord God of Israel with all his heart : for hee departed not from the sinnes of Ieroboam , which made Israel to sinne : and therefore he had not in him the true zeale that is heere commanded . III. Zeale must come from knowledge : for without knowledge it is but rashnesse and bold-hardinesse , such as the Iewes had , Rom. 10.2 . whose Zeale was without knowledge . And such as Paul had before his conuersion , Phil. 3. vers . 6. In Zeale hee persecuted Gods Church : Knowledge therefore in Gods word , must bee the guide and conductor of our zeale . III. point ; The fruites of zeale must be considered for the better discerning of true zeale . First , true zeale constraineth a man in euery thing to seeke to please God : Whether we be out of 〈◊〉 wits , we are it vnto God : or whether we bee in our right mind , we are it vnto you . For the loue of Christ constrayneth vs. So wheresoeuer this true zeale is in any measure , it offereth violence to the heart ; so as a man cannot but endeuour to doe his dutie , for the loue he beareth vnto Christ. Elihu sayd ; The grace of God was in his heart as new wine in a vessell , which must needs vent out , Iob. 32.18.19 . Secondly , true zeale makes a man indeuour to serue and please God with all his heart , power , and strength . So good king Iosiah , hearing the words of the Law read , hee turned not slackely or negligently , but with all his heart , and all his soule , and with all his might , according to all the Law of Moses : so as like him was no King before , neither after him arose there any like him . Psal. 51 , Dauid humbling himselfe for his sinnes , prayes for the pardon of them with such maruellous zeale , as no tongue can vtter : desiring God to remember him according to the multitude of his mercies : often repeating the same thing in diuers tearmes , that in some sort hee might expresse the earnest desire of his heart : And in giuing God thankes for his benefits , he putteth all the strength of his heart thereto , crying out ; My soule prayse thou the Lord , and all that is within mee . Psa. 103.1 . And thus we see what a thing it is to be zealous ; whence true zeale ariseth , and what it worketh in mans heart . Seeing wee ( as hath beene shewed ) are tainted with this sinne of Lukewarmnesse , and coldnesse in religion ; let vs here learne how to redresse this vice . Wee must become zealous , hauing in our heart a feruent loue of true religion , and a vehement indignation when the same is disgraced , and false worship takes place . Let Religion therefore take place in our hearts ; and let vs bee feruent and shew that same in our liues by zealous obedience . Away with all slacknesse and lukewarmnesse ; it were better to bee Iewes and Turkes , and to hold no Religion , then to be luke-warme in the true profession . And thus much for zeale . The second part of this remedie is ; to Repent , or amend . This they are also enioyned , because zeale without repentāce , is nothing but rashnes . Iehues zeale was no true zeale , because hee wanted repentance , euen then when hee was zealous . But wherefore was this Church inioyned to repent ? Namely , for Lukewarmnes ; not for that she had committed any horrible sinne , but because she was slacke in good duties . Here then we haue a good Lesson for the ignorant sort , that challenge Gods mercie vnto themselues , because they are no notorious malefactors ; as murtherers , & adulterers , they hate no man , but do good vnto all : but heere they are taught to reforme this their blindnesse and ignorance ; For repentance must be for want of good duties , yea for slacknesse therein : therefore let no man sooth himselfe in his ignorance , with a false perswasion that all is wel if he liue not in grosse sinnes . This is the enchantment of the deuill , whereby he rocks many asleepe in their sinnes , till hee carry their soules to hell : A good meaning will not serue the turne ; God requires true zeale in well-doing . Vers. 20. Behold , I stand at the doore and knocke . If any man heare my voyce , and open the doore , I will come in vnto him , and will suppe with him , and hee with me . Heere Christ , to keepe his Church from despaire , ministers vnto them the signes and tokens of his loue and fauour : and before the same sets downe this note of attention , Beholde , hereby intending to make them more attentiuely to marke the tokens of his loue , that plainly seeing the same , they might not doubt thereof . Heereby in generall wee are taught ; that if wee would arme our selues against desperation and distrust in any distresse , wee must both often and seriously consider and marke the tokens of Gods loue vnto vs , and that will fortifie our faith : Read Psal. 23 , In euery Verse saue the last , hee sets downe tokens of Gods loue and fauour towards him ; and then in the last concludeth thus ; Without doubt , kindesse & mercie shall follow mee all the dayes of my life , and I shall remaine a long season in the house of the Lord. Our hearts are naturally filled with doubting , which will bewray it selfe in any distresse . But to preuent and cut off all hurt that may come therby , let vs marke the good dealing of our God towards vs ; and obserue the tokens of his loue and mercie in his ordinarie prouidence : and these will notably strengthen vs against distrust . And surely no person is so full of despaire , but if hee could looke backe into the mercies of God , from the beginning of his dayes , and lay them to his heart , they would minister comfort vnto him in regard of his loue and fauour at that instant . More particularly , Christ ministring comfort vnto this Church , doth expresse his meaning by a borrowed speach , comparing euery man vnto an house ; his heart vnto a doore , whereby entrance is made , and himselfe vnto a guest or stranger desiring to come and enter in , not so much to find courtesie , as to shew fauour and kindnesse . In the words of this verse , there bee two signes of his loue set downe . First , a heartie desire of their conuersion , which hee earnestly seeketh : Secondly , a promise of mutuall fellowship after their conuersion . The first , in these wordes ; Behold , I stand at the doore and knock : In this desire , Christ expresseth two things ; First , that this Church ( if wee regard the greatest part thereof ) had no true fellowship with Christ , nor Christ with them ; for hee stands at the doore of their hearts , which were closed vp against him . This may seeme strange , but the case is euident : for though they had in them many good things ; as knowledge of Gods will , and did professe the Gospel , and were partakers of the signes and seales of the Couenant of grace ; yet they were tainted with this notorious sinne of Luke-warmnesse , which closed vp the doore of their heart against Christ and barred him out . Here then we are carefully to obserue , that a man may haue in him many good things ; and yet by liuing in one sin , we be quite cut off from all true fellowship with Christ. Iudas had many excellent gifts : he forsooke all and folowed Christ , he preached the Gospel , and administred the Sacraments ; and yet by couetousnes the doore of his heart was quite barred against Christ. So Herode reuerenced Iohn , and heard him gladly , and did many things at his instruction ; Mark. 6.20 . yet by the sinne of Incest , his heart was so closed , that he had no fellowship with Christ. And so it is with vs ; It is good that wee know the will of God and approue the same , and professe the Gospel , and also receiue the Seales of the Couenant : But yet for all these , our case may be such , as wee shall haue no true fellowshippe with Christ. For if wee nourish , though but one sinne , and liue therein ; that will make a separation betweene Christ and vs , bee the sinne what it will ; as couetousnesse , adulterie , prophanenesse , or such like . Heereby then , all that desire to haue true fellowshippe with Christ , are to be warned to purge their liues from all sinne , so as their hearts bee not taynted with nourishing any one sinne : for euen one sinne w●●●●soeuer it bee , is a strong barre 〈◊〉 will keepe Christ from comming into vs. Secondly , whereas hee saith : I haue stood at the doore : ( for so the wordes are ) Heere hee speaketh to this Church , as hee vsed to speake by his old Prophets . As by Ieremie , a I haue sent vnto you all my Prophets , rysing early euery day and sending them . And by Esay ; I haue spread out my handes all the day vnto a rebellious people , which walked in a way that was not good ; euen , after their owne imaginations . So heere , I haue stood at the doore ; That is , long , euen till night ; as the word supping importeth . Hereby Christ would signifie his great pacience , in waiting for the conuersion of this people of Loadicea . In iustice hee might long agone haue cast them to the pit of destruction for their sinnes , and yet in mercie he waiteth for their conuersion ; and complaines that he hath waited long . Here then we haue iust occasion to take a view of Gods patience in wayting for the conuersion of a sinner . And that which hee saith to this Church ; hee may as iustly say vnto vs , for hee hath stood very long at our doores , euen 36. yeares and vpward , and yet still continueth knocking , so as he may iustly complaine of his long waiting . Let vs then here learne to know the day of our visitation , which is then to any people when Christ stands at their doores and knockes ; and vnto vs this day is present : Wee haue the ministerie of the Gospell ; and therefore we must be perswaded , that this is the time of our visitation , and hereupon learne the dutie which Christ teacheth the Iewes : namely , Acknowledg the day of our visitation ; which if we doe not , wee must looke for like vengeance which fell vpon the Iewes , because they regarded not when God sent his owne Sonne from his bosome to knocke at the dore of their hearts . And knocke . Heere is a further signification of his desire of their conuersion . Wherein we may behold his great & vnspeakable mercie towards this Church , and in them towards all other his Children . This Church had bard out Christ by their sinnes : and yet he pursues them , he knockes ; hee vseth meanes to enter for 〈◊〉 good ; and vouchsafes them mercy , 〈◊〉 then when they refuse it . Thus when Adam had sinned and fled , and hid himselfe , did the Lord seek him in the garden , & make with him the couenant of grace . And therefore it is truely sayd in a Isay , The Lord is found of them that neuer sought him . Luk. 15.4.5 , Christ fetcheth the lost sheepe that was gone astray . All which shew and set out vnto vs the vnspeakable greatnesse of Gods mercie in Christ vnto miserable man , who then shewes mercie vnto him when he neuer seeketh it . This his mercie is verified in all Churches , and vnto vs ; VVhich must be an occasion to enlarge and stirre vp our hearts to blesse the name of Christ for this vnspeakable mercie , in vouchsafing vs fauor , when we neuer sought it , but refused it . Quest. How doth Christ knocke ? Answ. The words going before , wherto these haue reference , giue light vnto this Question . Before Christ had threatned this Church , euen to spew her out of his mouth for her luke-warmenesse ; and after hee counsels her to buy of him gold , and other remedies . Now , vpon this greeuous threatnings , the Church might despaire of his mercie : But Christ to comfort her , tels her here , that these reproofes and rebukes , were but knocking 's at the dores of their hearts to make them open : For then Christ knocketh at the hearts of any people , when he vouchsafed them means to see their sinnes , and threatens them for the same ; and withall giues them coun - wherby they may escape the fearefull punishments thereby deserued . Here then note the state of any people that haue the ministrie of the Gospell vouchsafed vnto them ; they haue Christ among them , standing at the dore of their harts , and knocking to come in , by exhortations , admonitions , threatnings , and by promises , which is a great and endlesse mercie . First , seeing wee haue Christ knocking at our dores , there ought not to bee in vs such dulnesse and deadnesse of heart in hearing him knocke . If a man of any account come and knocke at the dore of our house ; oh what a stirre will we make to let him in quickely ! VVhat a shame then is it , that we should be dead-harted , when Christ Iesus the King of Heauen knockes at the dore of our hearts ? Secondly , this must admonish vs with all speed to turne vnto God by true repentance , for wee knowe not how long hee will continue knocking ; and if wee doe not heare and turne before he withdraw himselfe from vs , wee perish eternally ; For if we refuse when he knocketh at the dore of our harts , he will refuse when we knocke at the dore of his mercie . Prou. 1. 25.26 . Mat. 25.11.12 . Note further ; this knocking is not ordinarie , but it is ioyned with crying , For he saith , If he heare my voice ; so that hee both knocks & cries . It is then the knocking of one that would enter ; we therfore ought answerably , with serious regard to receiue the threatnings of the law and the promises of grace , and so bee as earnest in receiuing and embracing him , as hee is in knocking to come into vs. The second token of Christs loue , is a gracious promise of fellowship with them ; in these words : If any man heare my voice , and open the dore , I will come in vnto him , and will suppe with him , and hee with mee . These wordes haue beene much abused : and therefore I will stand to set downe the true vse and meaning of the same . Marke , the forme of speech is such , as giues vnto a mans will & soule an action in his conuersion , whereby hee comes to Christ and receiues Christ. This may seeme strange , but it is for iust cause vsed by the holy Ghost ; for in the conuersion of a sinner , there be three workers ; the holy Ghost ; the word , and mans will. The holy Ghost is the principall Agent inlightning the minde with true knowledge , softning the heart , and changing the will from euill to good . The worde is the instrument of the holy Ghost ; for now he worketh not by reuelation or speciall instinct ; but ordinarily in and by the word , when a man is reading , hearing or meditating , either publickely or priuately : for the word preached is the power of God to mans saluation from faith to faith . Thirdly , mans will , though by nature it be euill and dead vnto grace , yet being renewed by the holy Ghost , in the first act of conuersion moueth and striueth to bee turned ; It is not like a peece of waxe onely passiue , which without any action receiueth impression : But as fire , so soone as it fire doth borne ; and so soone as it burneth it is fire : so the will though by nature it mooue not yet being renewed by grace it mooueth , and so some as it mooueth , it is renewed . And hereupon it is , that the holy Ghost ascribeth action vnto a sinner that is to bee conuerted : which argueth not , that by themselues men can haue a will to bee conuerted , but that being renewed , they may will their conuersion . And for this cause is the Gospell preached in these tearmes , Repent and beleeue : not to shew that man by nature can repent or beleue ; but that God in mans conuersion , doth giue him grace to will and desire the same . Hence then it followes , thar this text hath been diuers waies abused : First , by the Papists , who hence would gather Free will of conuersion in a sinner by nature . True it is , a man hath free will in his conuersion ; yet not by nature , but by grace ; neither can any more be gathered hence , for here it is onely said , If any man heare and open when I knocke . Nay , hence wee may rather gather , that a man by nature cannot heare , nor open , because the counsell is giuen to such as are poore , and blinde , and naked by nature . Secondly ▪ they also abuse this text , that hereby would prooue a flexible free will by grace to be in man : which is this . Sundry men thinke , that after the fall of Adam , all being wrapt vp in sinne , God gaue a generall grace , whereby any man might will , and receiue that which is good : and this grace , though it dispose the will in some part to that which is good , yet it takes not the corruption away , but that remaines still ; whereupon if hee will , he may receiue Christ by that general grace , or if hee will not , hee may refuse Christ by his naturall corruption which yet remaineth in him . It is saide , this may bee gathered from this text : But the truth is , here is no foundation for flexible free-will : all that can here be gathered is , that man hath free-will in his conuersion , yet not by a generall , but by Gods speciall grace . Nay , Christs ministry serue● for this end , that those which before could not turne of themselues , might by grace be conuerted . This flexible grace is against Gods word : Christ sayth ; a Euery one that hath heard , and hath learned of the Father commeth vnto me ; He saith not , may come if hee will , but peremptorily commeth : For mans will cannot dispose and ouer - 〈◊〉 the worke of God ; but the worke 〈◊〉 God ouer-rules the will of man : though man be vnwilling , yet when God calleth effectually hee cannot but come ; For the creature cannot reiect or resist the will and calling of his creator . If any man open vnto me , I will come , &c. The proper intent of Christ in this conditional promise , is to prouoke them that be dull and heauy , to listen diligently to Christ words , and to receiue the doctrine of saluation from him gladly . In the example of this Church we are taught our dutie . Seeing Christ in the ministrie of his word knockes , both by threatnings , by promises , and good counsell : therefore we must all of vs listen vnto the words of Christ , & open the dores of our hearts and receiue him into the same . But alas the practise of the world is far otherwise : men are churlish Nabals vnto Christ , who though he come friendly , yet they repell him ; making no account of such against . Nay , we are Bethlemites , which haue no roome for Christ in the Innes of our harts , if Christ will needs lodge with vs , hee must lye among the beasts in the filthy stable ; Nay , many send him out of their gates with the Iews , and crucifie him with their sinnes . But let vs abandon this greeuous sinne , for it is the right way to plunge our soules into the pit of destruction . Quest. How must a man open his hart to receiue Christ ? Answ. By doing two things . First , hee must labour to see his owne vilenesse ; that hee is vnworthy to receiue so blessed a Guest , then hee must humble himselfe , and acknowledge this his vnworthinesse . Euen as the ruler did when he sayd vnto Christ ; Lord , I am not worthy that thou shouldest come vnder my roofe , Mat. 8.8 . This humiliation is the beginning of grace . This done , hee must by true faith lay hold on Christ ; that is , beleeue that Christs death and passion is for the pardon of his sinnes , and for the saluation of his soule : For as Christ dwels in mens hearts by faith , so by faith he must be receiued into their harts . Here some will say , if this be to receiue Christ , then all is well . But take heede thou deceiue not thy selfe with a vaine imagination of thine owne braine in stead of faith . Looke therefore that thy faith be true & sound : If it be true faith , it will work by loue , euen a true loue of Christ and his members , which will appeare by keeping his Commaundements . Ioh. 14.23 . I will come in vnto him , and suppe with him , and he with me . Here is the thing promised ; to wit , mutuall communion and fellowship with Christ. This is the principall token of Christs loue , being indeed the verie ground of all true happinesse , ioy , and comfort : and therefore it is added to mooue them to open vnto Christ. This societie , is here propounded in two parts . First , the sinner being conuerted , makes a feast vnto Christ ; I will come in vnto him , and suppe with him . Secondly Christ makes a feast vnto him ; And hee shall sup with me . And in these two consists the sum of Salomons song of songs ; where Christ entertaineth the Church , and the Church againe feasts Christ. For the first ; some may aske , how can a poore sinner make a feast for Christ ? Answ. Cantic . 4.16 . The Church or euerie Christians soule , calleth Christ vnto a feast in his Garden to eate his pleasant thinges . This Feast consisteth of these things . First , of the fruits of true repentance . Psal. 51 , 17 , A broken and contrite heart , is a daintie di●● ▪ acceptable vnto God. Secondly , of an hart beleeuing the word and promises to God ; for without faith it is impossible to please God , Heb. 11.6 . Thirdly , the penitent sinner must a giue vp himselfe in soule and bodie , a holy and acceptable sacrifice vnto God , by seruing God faithfully , not only in the duties of piety , but also in the faithfull perfourmance of the duties of his particular calling : these be the delightfull dishes wherwith Christ is fed . The second feast is made by Christ , and hee shall sup with me . Christ comes not to bee entertained onely , but to entertaine ; And the feast which he makes is his own bodie and blood : b For his flesh is meat indeede , and his blood is drinke indeede . The vessels whereon these meates are caried , are the Word and Sacraments . And all that bee his welcome guests , are true penitent sinners , which haue hungring and thirsting hearts after his bodie and blood . Luk. 1.58 . And from this feast arise these blessings : c Righteousnesse , peace of conscience , and ioy in the holy Ghost . Seeing this fellowship with Christ is here promised to those that open & receiue him into their hearts : First , hereby we are taught to renounce all earthly and carnall pleasures ; and not to addict our selues to drinking and quaffing or sumptuous fare ; for heere is a better feast sette before vs , whereupon we must set our hearts , turning our eyes from all worldly pleasures . We know by experience how friends entertaine each other ; but wee must labor to know how to entertaine Christ , and to feast him with his owne graces , that hee may suppe with vs , and we with him ; and so haue true fellowship with him . Againe , by this we may see a notable abuse of many that come to the Lordes table : for heere wee see is required an interchange of feasting , betweene Christ and a Christian : but many there bee that will come to the Lords table , and feast with Christ , that will neuer feast Christ againe : And yet we ougt to be as carefull to feast him , as to feast with him . It is a shame to suppe often with Christ , and yet like vngrateful Nabals , neuer to haue one good dish of grace , and holy obedience to set before him , wherewith indeede we should feast him dayly . Others will seem to giue him good entertainment , for that day whereon they feast with Christ ; but soone after they giue him gall to eate , and vineger to drinke , by their dayly sinnes . Vers. 21. To him that ouercommeth will I make to sit with me in my throne , euen as I ouercame , and sit with my father in his throne . Vers. 22. Let him that hath an eare , heare what the spirit sayth vnto the Churches . Here is the conclusion of this Epistle , and it hath two parts . A Promise , vers . 21 , and a Commaundement . vers . 22. In the Promise , note two things . First , to whome it is made , To him that ouercommeth . Hereof we haue spoken . Secondly the thing promised ; that is , fellowship with Christ in glorie : I will make to sit &c. whereby is not meant equalitie of glorie and honor ; for that is not possible for any creature to receiue . But a participation onely of some part of his glorie : so much as shall suffice for his perfect happinesse . And because it might bee thought no great matter ; therefore it is illustrated by a comparison , as I ouercame , and sit with my father in his throne . As if hee should say ; I will aduance them , that ouercome their spirituall enemies , into the participation of my glorie , euen as my Father ( when I had ouercome ) aduanced me into the fellowship of his glorie . Now Christ as hee is Mediator , is inferiour to his father , and in that regard is not aduanced to equall glorie with his Father , though he sit with him : So the members of Christ , being inferiour vnto him , may sitte with him in his throne , though their glorie be vnequall . These things for substance haue beene handled . Chap. 2. vers . 26.28 . The second part of this conclusion , Let him that hath an eare , heare &c. hath also been handled before . The fruit of the righteous , is as a tree of life : And he that winneth soules , is wise . Prou. 11.30 . FINIS . The Errata . GOod Reader , if thy Booke be faultie in these places , correct them after this direction ; where the first number notes the page . The second , the Colume . The third , the Line . Pag. 1. col . 1. lin . 7. Read , this time . p. 6. c. 2. l. 16. Fift argument . Ibid. l. 47. no doubt . pa. 17. c. 2. l. 51 , no naturall man. p. 19. c. 1. l. 12. Heb. 3.5.6 . pag. 30. c. 2. l 49. The bread to be really Christs bodie . p. 45. c. 1. l. 24. they mispend . p. 46. c. 1. l. 22. read , this verse , the eleuenth , and. p. 49. c. 2. l. 15. read , of the word . p. 52. c. 1. l. 1 , set in the margent , vers . 13. Ibid. c. 2. marg . Mat. 3. Dan. 7.9 . p. 54. c. 1. l. 49. read , Dan. 7. p. 61. c. 1. l. 29 , read , world is full . p. 62. c. 1. l. 34. read , of death . p. 65. c. 1. l. 31 , created life is . p. 71. c. 2. l. 21 , The Epistle . p. 72. c. 1. l. 13. repetition . c. 2. l. 16. approbation . p. 75. c. 2. l. 53. 2. Ioh. 10. p. 84. c. 2. l. 8.13.28 . sauing faith . p. 113. c. 1. l. 2 , blot out with wicked and vngodly men . p. 114. c. 1. l. 24 , their constancie . p. 118. c. 2. marg . Mark. 13.32 . p. 119. c. 1. l. 27. read , out of darknesse can bring light . p. 122. c. 2. l. 1. Thirdly , their . p. 176. c. 2. l. 6. feele in vs , and l. 15. and that as . l. 21. propounds . p. 199. c. 2. l. 21. our regeneration . p. 215. c. 1. l. 56. counsell . A Table of the places of Scripture here cyted . The First number notes the Chapter . The Second , the Verse . The Third , the Page . The letter C. the Colume . Chap. Vers. Page . Genesis . 3 8 62. Colume 2.   15 41. c. 1. & 46. c. 1. 4 14 74. c. 2. 5 22 52. c 1. 6 3 124. c. 2.   5 168. c. 1. 11 5 168. c. 1. 15 ●2 41. c. 2.   ●6 125. c. 1. 17 1 36. c. 1. 18 17 , 19 4. c. 2.   21 168. c. 1.   27 62. c. 2. 19 8 121. c. 1.   24 17. c. 2. 20 11 111. c. 1. 22 2 190. c. 1. 24 33 19. c. 1. 29 20 191. c. 1. 30 8 98 , c. 1. 31 41 107 , c. 1. 40 23 54 , c. 1. Exodus . 3 12 64. c. 1. & 2.   14 , 15 15 , c. 1. & 17 ▪ c. 2. 4 22 71. c· 1. 16 31 128. c. 2. 18 7 13. c. 2.   19 ●8 . c. 2. 19 10 , 11 10. c. ● .   ●0 46. c. 1. 20 5 168 , c. 2.   7 56 , c. 2.   1● 127 , c. 2. 32 12 , 13 , 14 28 , c. 2.   25 206. c. 2.   32 83. c. 2.   42 , 43 178. c. 2. 33 12 , 14 , 17 172. c. 1. Leuiticus . 10 1 58. c. 2. 19 19 9. c. 2.   23 54. c. 2. Numbers . ● 23 13 , c. 1. & ●9 . c. 1. 1● 6 , 8 2. c. 1. 14 46 107 , c. 1. 15 22 107 , c. 1.   9 145 , c. 2. 24 17 155. c. 1. ●5 10 117. c. 2. Deutronomie . ● 2 189 , c. 2.   3 128. c. 2. 10 9 29. c. 1. 13 1 ▪ 2 2. c. 2. & 8. c. 1.2 .   3 190. c 1.   7 , 8 74 , c. 2. 34 0 195. c. 2. Iosua . 2 0 185 , c. 1. 7 4 , 5 57 , c. 1. & 147. c. 1 Iudges . 4 4 138· c. 2. 13 4.5 178 , c. 1.   22 62. c. 2. 1. Samuel . 3 4 , 6.8 , 10 46. c. 1.   13 58. c. 2. 4 21 193 , c. 2. 12 18 57 , c. 1. 2. Samuel . 13 5 145. c. 1. 18 18 194. c. 1. 24 15 57. c. 1. 1. Kings . 19 14 212. c. 2.   18 165 , c. 1. 20 31 133. c. 2. 21 4 63. c. 1.   10 101 , c. 2.   23.24 145. c. 1. 2. Kings . 2 12 28. c. 2 & 106. c. 1 5 18 120 , c. 2. 6 16 105 , c. 1. 9 22 139 , c. 2. 10 16.29 , 31 212 , c. 2.   25 , 31 93 , c. 2. 22 4 138 , c. 2.   19 144. c. 2. 23 25 153 , c. 1. & 213 , c. 1. 1. Chron. 25 1 138. c. 2. 28 12 178 , c· 2 ▪ 2. Chron. 20 12 207. c. 2. 30 18 28 , c. 2. 32 31 190. c. 1. 33 12 88 , c. 2. 34 21 138. c. 2.   ●7 95 , c. 2.   32 181. c. 2. Ezra . 7 10 10 c. 2. 9 00 198 , c· 1.   17 44. c 2. Iob. 1 5 120 , c. 1. ● 14 207 , c. 2.   20 75 , c. 2. 19 25 , 26 67 , c. 2. 21 7 , 14 14 , c. 2. 31 33 206 , c. ● 32 18 , 19 213 , c. 1. Psalm . 2 10 , 11 , 12 22 , c. 2. & 55. c. 2 4 4 61 , c. 2.   6 14 , c. 1. 5 6 177 , c. 1. 8 9 153 , c. 2. 10 3 102 , c. 1. 14 4 187 , c. 1. 15 2 177 , c 1. 16 8 100 , c , 1. 18 97 31 , c. 1.   30 56 , c. 2. 19 12 148 , c. 2● 23 ●0 213 , c. 2.   4 64 , c. 2. 25 9 10 , c. ● .   14 4 , c. 2. & 151. c. 1. 26 2 190 c. 2. 27 8 , 9 11 , c. 1. & 95 , c. 2. 32 00 206. c. 2.   1 207 , c. 1. 34 7 105 , c. 1. 40 6 11. c. 1. & 95. c. 1 42 11 167 , c. ● ▪ 45 7 26. c. 1. & 163. c. ●   9 51 , c. 2. 50 22 115 , c. 2. 51 00 213 , c 1.   2 23 , c 2.   14 146 , c. 2.   17 217 , c. 1. 52 5 51 , c. 1. 69 9 212. c. 1. 72 11 ●2 , c. 1. 73 37 14 , c ▪ 2.   17 169. c. 1. 77 24 , 25 128. c. 2. 89 37 18 , c. 2. 91 10 190 , c. 2.   11 , 13 13 , c. 2. 92 13 , 14 55 , c. 1. 94 7 72 , c. 2. 96 7 , 8 29 , c. 2. 97 00 31. c. 1.   5 , 6 , 7 , 8 31 , c. 1. 99 5 63 , c. 2. 103. ●● 29 ▪ c. 2. & 213 , ● . 1 105 15 26. c. 1. & 28 , c. ● . 110 2 ●1 . c. 2. & 22. c. 1.   3 22 , c. 1. & 187 , c. 1 111 7 56 , c. 2. 113 6 , 7 100. c , 1 ▪ 119 6 153 , c. 1.   11 9. c. 2.   24 22 , c. 1.   55 169 , c. 2.   57 29 , c. 1.   59 87 , c. 2.   80 168 , c. 2.   112 167 , c. 2.   136 205. c. 1. 139 2 , 3 99 , c. 2.   21 94 , c. 1. 147 19 , 20 5 , c. 1. Prou. 1 25 , 26 215 , c. 2. 2 4 9 , c. 1 ▪ 3 12 211. c. 1 , & 210 , ● 4 ● ▪ 28 , c. 2.   24 166 , c. 2. ● 10 , 11 208 , c. 2●   15 179. c. 1.   18 101. c. 1. 16 31 54 , c. 2. 19 17 135. c. 2. 22 23 145. c. 1. 28 9 127. c. 2. 3● 0 139. c. 1.   1.2.3.4 28. c. 2. Eccles. 9 8 173. c. 1. 12 5 54. c. 2. Canti● . 4 16 217. c. 1. 5 2 11. c. 2. 8 6 51. c. 2. Isay. 1 10 143 c. 1. 4 22 42. c. 2. 5 13 128 , c. 1. 6 2 187 c. 2.   8 62 , c. 2.   9 53 , c. 1. & 89. c. 1. & 95 , c. 2. & 172 , c. 1. & 183 , c. 2. 7 7.11 64. c. 1. 8 16 9 , c. 2.   18 198 , c. 2.   20 77 , c. 2. 9 6 198 , c. 2. & 207. c. 1. 11 2 ●3 , c. 1.   4 21 , c. 2. & 58 , c. 2.   6 13 , c. 2. 22 22 177. c. 1. 27 1 58 , c. 2. 28 15 148 , c. 2. 29 13 153 , c. 1. 30 27 123 , c. 2. 38 3 168 , c. 2. & 145 , c. ● . 44 7 105 , c. 2. 48 22 14 , c. 2. 49 4 183 , c. 2. 50 5 95 , c. 1. 53 10 198 , c. 2. 55 1 209 , c. 1 , 2.   2 214. c. 2. & 215 , c. 1.   4 17 , c. 1. 56 7 187 , c. 1. 5● 11 145 , c. 1.   15 10 , c. 2. & 61 , c 1. & 77 , c. 1. 58 18 135 ▪ c. 2. 59 2 182 , c. 2. 61 1 16 , c. 2. 64 6 72 , c. 2. 66 2 21 , c. 2.   5 37 , c. 1. & 105 , c. 1   10 105 , c. 1.   22 43 , c. 2. Ieremie . 7 13 , ●5 214 ▪ c. 2. 8 6 87 , c. 1. & 115. c. 2   12 1●8 , c. 2. 9 1 205 , c. 1. 15 19 74 , c. 2. & 126 , c. 1 17 9 , 10 14● , c. 1. 18 7 , 8 92 , c. 1. & 146 , c. 1 19 15 91 , c. 2. 20 14 , 15 73 , c. 2. 23 5 , 6 177 , c. 2. 59 15 102 , c. 1. Lament . 3 44 182 , c. 2. Ezekiel . 9 4 113 , c. 1. & 205. c. 1.   6 173 , c 1. 18 24 84 , c. 1. 20 37 211 , c. 1. 33 31 200 , c. 2 Daniell . 3 27 5 , c. 2. 5 6 59 , c. 1. 6 10 39 , c. 1. 7 9 52 , c. 2. & 54. c. 1. 8 19 7 , c. 1. 9 10 , 11 198 , c. 1.   20 , 21 , 22 35 , c. 1.   21 7 , c. 1. 10 14 7. c. 1. 12 3 51 , c. 1. & 57. c. 2. & 183 , c. 2. & 155 , c , 2.   4 11 , c ▪ 1. Hosea . 1 2 121 , c. 1.   9 165 , c. 1. 2 18 13 c. 2. 3 5 177. c. 2. 4 1 104 , c , 2.   6 128 , c. 1. 7 2 115 , c. 2. 9 7 91 , c. 2. Ioell . 1 13 , 15 104 , c. 2. Amos. 3 7 4 , c. 2. 4 12 90 , c. 2. 5 11 116. c ▪ 2. 8 7 135 , c. 1. Obad.   21 183 , c. 2. Micha . 3 2 , 3 134 , c , 2.   6 116 , c. 2. 6 6 , 7 , 8. 8 ▪ c. 1. Zephani● . 2 1 87 , c. 1. & 203 , c ▪ 2 Haggie . 1 7 87 , c. 2. Zakeri● . 2 8 5● , c. 2. Mala● . 1 5 104 , c. 1. 2 7 28 , c. 2. & 79 , c. 1 3 1 2. c. 1. 4 2 61. c. 1. Mathew . 1 16 17 , c. 1. 2 2 177. c. 2   ●3 178. c. 1. 3 7 30 , c. 1. & 77. c. ● .   16 52 , c 2. 4 10 60 , c 1. 5 6 129 , c. 2.   21. ad 46 79. c. 2. 6 13 29 , c. 2 & 141. c. 2   33 14. c. 2. 7 13 , 14 172. c. 1.   16 77. c. 2. 8 8 216. c 2. 9 38 58 , c. 1. 10 ●0 68 , c. 2. 11 10 70 , c. 1.   12 183 c. 1. & 197 ▪ c. 1.   25 130 , c. 1. 12 31 144 c. 1.   50 7 , c. 1. 13 8 38 , c. 1.   9 , 11 95. c. 1.   30 75. c. 1.   44 113 , c. 2.   52 79 c. 1. 16 16 168 , c. 1.   18 82. c. 2. & 141. c. 2   19 179 , c. 1. & 180. c. 1. & 181. c. 1. & 127. c. 1.   23 117 c. 1. 17 20 185 , c. 1. 18 7 6. c. 1. & 119. c. 2   8 119 , c. 2.   18 179 , c 2. & 180. c. 1. & 2. & 147. c. 2. 21 43 193. c. 1. 23 3 , 4 79. c. 2.   8 2. c. 1.   15 80 , c. 1.   37 186 , c. 1. ●4 12 81 , c. 1. & 134 , c. 2. & 21● , c. 2.   15 , 25 11. c. 1.   24 82. c. 2.   38 , 39 87 , c. 1. & 115 , c. 2   39 10. c. 2.   48 , 49 11 , c. 2. & 192 c. 2 25 5 11. c. 2.   10 , 11 3● , c. 1.   25 , 30 156 , c. 2.   34 175 , c. 1. & 135 , c ▪ 2. 28 18 154 , c. 1. & 3. c ▪ 1 ▪ & 21. c. 1.   19 , 20 181 , c. 2. Marke . 1 15 ●8 . c. 1. 2 7 182 , c. 1. 4 25 42. c. 2. 6 ● 153 , c 2.   20 214. c. 1. 13 32 118. c. 2. Luke . ● 32.33 177. c. 2.   53 129. c. 2. & 117. c. 1. 2 19.51 9. c. ● . 5 8 62. c. 2. & 127. c. 2   32 202. c. 2. 6 26 40. c. 2. & 101. c. 2 & 166. c. 1. 8 15 10 c. 2. & 136. c. 2   16 73. c. 2.   18 137. c. 2. 10 2 172. c ▪ 1.   26 128. c. 1.   39.42 80 , c. 1. 11 13 77. c. 1.   27 9 , c. 2.   28 7 , c. 1.   52 180 , c. 1. 12 7 172. c. 1.   19.20 167 , c. 1.   21 101 , c. 1.   24 179 , c. 1.   31 25 , c. 1.   32 71 , c. 2.   35.36 53 , c 2 & 54 , c. 1. 13 1●● 32 77 , c. 2. 15 1. ●4 . 5 215 , c. 1.   21 88 , c. 1. & 198 , c 1 16 13 20. c. ● .   15 148 , c. 2.   24 145. c. 1. 18 9 202 , c. 2. 19 27 55 , c. 2. & 133 , c. 2   41 105 , c. 1. 20 ● . 3.4.5 8 , c. 1. 22 26 135 , c. 1.   61.62 169 , c 2. 23 34 132 , c. 1.   40.41 140 , c 2.   43 98 , c. 1. Iohn . 1 1 2 , c. 1. & 34 , c. 2. & 54 , c. 1.   15 8 , c 1.   18 17 , c. 1.   52 183 , c. 1. & 184. c. 2. 2 17 212 , c. 2 3 34 163 , c. 2.   36 83 , c. 1. 4 10 65 , c. 2.   34 19 , c. 1 , & 112. c. 1 5 10 19 , c. 2.   28.29 57 , c. 1.   35 49 , c. 2.   39 9 , c. 1. & 77. c. 2. 6 50 98 , c. 1.   51 128 , c. 2 , & 216. c. 2.   54.55 66 , c. 2 & 217. c. 1 7 17 4 , c. 2.   38 80 , c. 2. 8 11 179 , c. 1.   14 19 , c. 1.   26 , 28 18 , c. 2.   44 177 , c. 1. 10 3 172 , c. 1.   18 5 , c. 2.   27 , 28 82. c. 2. & 127. c. 1   29 3. c. 1. 11 43 , 44 77. c. 1. 13 17 128. c. 1.   35 135. c. 1. 14 19 65. c. 2.   23 23. c 2. & 216. c. 2   26 68. c. 2. 15 2 60. c. 1.   15 125. c. 2. 16 13 17. c 2. & 68. c. 2. 17 4 18. c. 2.   12 174 c. 2. 18 36 177. c. 2. & 179 ▪ c. 1. 19 8 133. c. 1. 20 17 52. c. 2.   19 , 26 43. c. 2.   23 179. c. 2. & 181. c. 1.   31 9. c. 1. 21 16 154. c. 2. Acts. 2 23 191. c. 2.   33 , 36 3. c. 1.   37 144. c. 2. & 205. c. 1.   39 102. c. 2. 3 17 102. c. 2.   19 30. c. 1. 4 32 13 c. 2. 5 41 105. c. 1. 7 ● 44. c. 1.   38 7. c. 1.   51 186. c. 1.   55.56 52. c. 2. 8 20 209 c. 2. 9 7 52. c. 2.   15 113. c. 2. 10 2.3 45. c. 2.   11 41 c. 2.   19 47. c. 2. 13 46 , 51 102 c. 2.   48 141. c. 2. 14 12 38. c. 1.   22 5. c. 1. & 73. c. 2 15 28 69. c. 1.   29 121. ● . 2. 16 2 , 3 147 ▪ c. 2.   14 47. c. 1. & 95. c. 1.   29 187. c. 2. 17 18 65. c. 1.   30 , 31 30. c. 1. 20 7 , 11 43. c. ● .   26. ●7 19. c. 1. & 79. c. 1.   28 24. c. 1. & 51. c. 2. & 71. c. 1.   29 , 30 77. c. 2. 24 16 15. c. 2. & 73. c. 2   25 59. c. 1. 26 18 112. c. 1.   20 87. c. 2. Rom. 1 28 186. c. 2. 2 5 144. c. 1.   6 148. c. 2.   28 10. c. 2. 3 8 121. c. 1. 4 25 44. c. 2. 5 1 13. c. 2.   4 78. c. 2. & 136 c. 2   5 23. c. 2. & ●3 . c. 1. 8 15.16 18. c. 2.   23 185. c. 1.   30 83 c. 1. & 174. c. 1   37 28. c. 1.   38 83. c. 1. 9 0 102. c. 2.   3 84. c. 1. & 19● . c. 2.   11.20 57. c. 1.   13 23. c. 1. 10 2 212 , c. 2. 11 4 171 , ● . 1.   20 103. c. 1. & 104. c. 1.   29 83 ▪ c. 1. & 102. c. 2 ▪ 12 1 217 , c. 1.   10 37 , c ▪ 1.   14 29. c. 1.   18 75 , c. 1.   21 24. c. 2. 13 12 156 , c. 2. 14 ●7 25. c. 2. & 136. c. 2 & 217. c. 1. 15 4 38 , c. 1. & 136. c. 2   16 60. c. 1. 16 16 147. c. 2.   20 28 ▪ c. ● . 1. Corinth . 1 20 177 ▪ c. 1.   24 2. c. 1.   30 176. c. 1. 2 25 76 , c. 1. 3 6 59. c. 1.   21 , 22 25 , c. 1.   22 , 23 106. c. 1. 4 3.4 . 166 , c ▪ 1.   7 189. c. 2.   8 202. c. 2.   12 , 13 101. c. 2. 5 ● 205 , c. 2.   4.5 74 , c. 2 ▪ & 180. c. 2   10 , ●● 75. c. ● . & 180. c. 2 6 2 , 3 27 , c. 1. & 154. c. 1.   9 183. c. 2.   18 145. c. 2.   19 122. c. 1. 7 2 113. c. 1.   19 7. c. 2. 8 1 203. c. 1.   4 15 , c. 1 ▪ & 120. c. 2. 9 1 , 2 12 ▪ c ▪ 1. & 52. c. 2. 10 0 17. c. 2.   2 129. c. 2.   3 128. c. 2.   8 145. c. 2.   25 , 29 220. c. 2. 11 3 139 c. 1.   5 138. ● ▪ 2.   6 3. c. 2.   19 5. c ▪ 1 & 78. c. ● ▪   23 17● . c. 2.   29 76. c. ● .   30. 145. c. 2. 13. 3. 137. c. 1.   5. 134. c. 2 & 135 c. 1 14.   138. c. 2.   24.25 . 59. c. 1. 79. c. 2. & 186. c. 2.   34.35 . 138. c. 2. & 139. c. 1. 15. 9. 12. c. 1.   10. 73. c. 1.   20. 20. c. 2.   24. 3. c. 2.   54. 154 c. 2. 16. 1. 43. c. 1.   19. 80 , c. 1. & 147. c. 2   22. 181. c. 1. 2. Corinth . 1. 22. 209. c. 2. 4. 6. 209 ▪ c. 2.   17. 38. c. 1. & 107 c. 2 5. 13.14 . 21● . c. 2.   15. 52. c , 2   16.17 . 7. c. 2. & 131. c. 1. & 197. c. 1.   18. 127. c. 1.   19. 12● . c. 1.   20. 89.2 . & 123. c. 1.   21. 209 c 2. 6. 16. 123. c. 1. 7. 11. 87. c. 2 ▪ & 212. c. 2 8. 9. 101. c. 1.   12. 73. c. 1. 11. 5. 12. c. 1. 12. 24. 98 ▪ c. 1.   9.10 . 105. c. 1. 13. 5. 76. c. 1. Galath . 1 8 178. c. 2. & 151. c. 2. 2 21 65. c. 2. 3 1 77. c. 2 ▪ & 195. c ▪ 1   19 7. c. 1.   24 198. c. 1.   27 208. c. 2. 5 6 136. c. 2.   13 135. c. 1.   14 105. c. 1.   22 134. c. 1. 6 15 197. c. 1. Ephes. 1 13 209. c. 2. 2 1 186. c. 1.   6 154. c. 1.   10 198 ▪ c. 1.   17.18 23 ▪ c. 2.   19 195. c. 1. 4 5 84. c. 2.   11.12 58. c. 1. & 152. c ▪ 1   21.22 95. c. ● .   23 , 24 197. c. 1. 1 3 172. c. 2.   8 50. c. 1.   30 199 c. 1. 6 17 60. c. 1.   18 28. c. 2. Philip. 1 4.9.10 79. c. 2.   6 85. c. 1. 2 9 , 10 3. c. 1. & 21. c. 1. & 195. c. 1.   12 98. c. 1. & 104. c. 1.   13 168. c. 1.   15.16 49. c. 2. & 50. c. 1. & 80. c. 1. 3 1 109. c. 1.   6 212. c. 2.   8 209 ▪ c. 2. & 198. c. 2.   9 84. c. 1. & 198. c. 2.   10.15 198. c. 2.   13.14 81. c 2. 4 5 11. c. 2.   7 13. c. 2. Coloss. 1 9.10.11 97. c. 2.   12 155. c. 2.   13 112. c. 1.   16 34. c. 2. & 35. c. 1. & 198. c. 2.   18 20. c 2. 2 3 53. c. 1.   7 169. c. 2.   10 206. c. 1. 3 12 208 , c. 2.   16 28 , c. 2.   24 137. c. 1. 1. Thessal . 2 13 126. c. 2 ▪   18 7● . c. 1. 4 9.10 81 , c. 2. 5 3 167. c. 1.   22 172 , c. 2. 2. Thessal . 2 3 71. c. 1.   4 165. c. 1.   7 117. c 2.   8 58. c. 2.   9 8 c. 2.   10.11 78 c. 2. & 92. c. 1. & 152. c. 2. 3 3 85 , c. 1. 1. Tim. 1 15 12. c. 1. & 106. c. 1. & 188. c. 1.   17 29. c. 2.   19 84 , c. 2.   20 116. c. 1. 2 1 28 , c. 2.   8 39. c ▪ 1. 3 9 114. c. 1.   12 138 c. 2.   15 12. c. 2 , & 152. c 1. 4 8 100. c. 2.   16 183 , c. 2. 5 12 135 , c. 2.   17 73 , c. 1. 6 3.4.5 116 , c. 1 , & 117 , c. 2.   12 196 , c. 1.   16 101. c 1.   17.18 101. c. 1.   2● 10● . c. 1. 2. Tim. 1 5 139. c. 1.   6 86. c. 1. & 167 ▪ c 2.   13 152. c. 1. 2 9 172. c. 1.   19 102. c. 2.   26 186. c. 2. 3 2 81. c. 1. & 134. c. 2.   7 137. c. 2.   1● 5. c. 1. & 73. c 2.   14 152. c. 1. 4 8 33. c. 2. Titus . 1 1 117. c. 2.   9 79. c ▪ 2. 3 2.3.4 75. c. 2. Hebr. 2 7 195. c. 1.   10 27. c 2. 3 5.6 19. c. 1.   12.13 92. c. 1. 4 2 10. c. ● .   12 58. c. 2 , & 110. c. 2. 5 11.12 10 c. 1 , & 137. c. 2.   14 76. c. 2. 6 10 135. c. 1. 8 5 178 , c. 2. 9 7 169 , c. 2.   9 194 , c. 2. 10 36 136 , c. 2.   37 6 , c. 2. 11 3 57. c 1.   22 145 , c. 2.   24 , 25 , 26 195 , c. ● . & 174 , c. 1.   31 185 , c. 1. 12 2 195 , c. 2.   8 38 , c 1.   17 114. c. c. 1. Iames. 1 2 38. c. 1. & 107 , c. 1.   5 77. c. 1.   21 10. c. 1.   27 135. c. 2. 2 23 125 c. 1. 4 6 10. c. 2.   8 45 c. 2. 5 7 38. c. 1. 1. Peter . 1 7 208. c. 1. 3 1 113. c. 1.   15 80. c. 1.   19.20 90 , c. 2. & 125. c. 1.   21 108 , c. 1. 4 23 27. c. 2. & 140. c. 2. 2. Peter . 1 12 109. c. 1.   19 155. c. 2.   20 143. c. 1. 2 3 6. c. 1.   7 75. c. 2.   8 205. c. 2.   18 151. c. 1.   21 202. c 1. 3 8 6. c. 1. & 191. c. 1. 1. Ioh. 1 3 9. c. 1.   6 62. c. 2.   10 83. c. 1. 2 13 54. c. 2.   19 174. c. 2.   27 26. c. 1. 3 1 23. c. 1. & 131. c. 1.   2 232. c. 1.   3 176. c. 2.   9 83 c. 1.   14 135. c. 1.   16 134. c. 1 4 1 76. c. 1. & 77. c. 1.   6 127. c. 1.   21 134. c. 1. 5 4 97 c. 1.   10 198. c. 2.   11 66. c. 2.   18 27. c. 1. 2. Ioh. 0 10 75 c. 2. & 116. c. 1. Iude.   3 78. c. 1.   16 151. c. ● .   20.22 . 80. c. 1. Reuelation . 3 7 21. c. 2. 4 5 16. c. 2. 6 10 34. c. 1 ▪ 7 9 118. c. 2. ●0 9.19 . 79 , c. 1. 19 9 129. c. 2. 20 12 148. c. 2. 21 3 194. c. 2.   6 129. c. 2.   8 20. c. 1. & 105. c. 1. 109. c. 2.   10 194. c. 2. 22 15 177. c. 1.   16 155. c. 1.   20 34. c. 1 ❧ A Table of the speciall points to be obserued in this Exposition : The first number notes the Page : The second the Colume : B● Notes the beginning of the Colume ; M : the middle : and E ▪ the end . A ABsolution belonging to the Church . 181.1 m. Adam and Christ opposed . 97.2 . m. Adulterie spirituall and bodily , 〈◊〉 punishments each of other· 94.1 , m. and 120.1 , c. Affections of the soule , worke strongly vpon the body : 63 , ● c. Wee ought to bee like aff●cted to Christ. 94.2 b. Afflictio●● : the ordinarie state of beleeuers . 38.1 . b they are profitable : 203 ● . c. they discouer 〈◊〉 state of mens hearts : 192.1 . m Christ tempers them according to the disposition of offenders ▪ 211.1 . How grieuous afflictions seeme short . ●●●● . 1 . c. Grounds of true comfort in affect 〈◊〉 48.2 . m. 99.1 . 〈…〉 . m. ●07 . 2. m. 11● . 〈…〉 . 15● . 2 . c. 1●5 . ● . m. Aged men honoured : 54.2 . b. There dutie thereupon , ibid. Amen : a title giuen to Christ. 197 . ● ▪ m Angels : the good angels are 〈◊〉 for Gods Church . ● . 1 . b. Application of the word needfull 96. ● . c. The right maner of it 〈…〉 . The true ●round thereof . ibid. ● . Approoue ▪ We must seeke to approue ourselues to Gods Church . 147. ● . m. but chiefly to Christ. 166.1 . b. Ass●●erations when to be vsed . 33.2 . b. Assurance of saluation by faith . ●8 . 2 . b Attyre● A rule for it . 53.2 b. B How to beaut●fie soule & body 208. ● . m Beleeuers be 〈…〉 25.21 b. when ibid. 2. 〈◊〉 . Their dutie in regard 〈…〉 . and 27. ● Consolations thence . ●8 . 1 . m. Blessing 〈◊〉 , how to bee sought ▪ 14.1 . c. Blind spiritually , who ▪ 206.1 . m. Booke of life : 17.4.1 . m. How a man may be bl●●ed out of it . ibid. c. Buye : To buy of Christ : how , & what , 209.1 . m. Fewe bargain● with him . ●10 . 1 . b. C Callings : A man should haue a good calli●g for euery action . 6. ● . m. In our particular Callings wee should 〈…〉 Christ. 7.2 . m. Best 〈…〉 haue their 〈◊〉 . ●4 . 1 . b. 〈◊〉 Law of 〈…〉 vnclean . 171.2 . m. Childre●● how punished 〈…〉 fathers offences . 〈…〉 m. Christ is 〈◊〉 Godpunc ; 〈…〉 1. m. God of himself . 〈…〉 : 34.2 . m. All seeing . 99 〈…〉 . ●33 . ● . m. 〈…〉 . with the Father : 35. ● . 〈…〉 35.2 . m. His power for his Church : ●6 . 1 . b. and 133.2 . b. and 153. ● . c. Ouer his church three-fold . 178. ● . c. Christ true man. 99. ● . m. Go●●e a●an . 99. ● . ● . 14● . ● . m. Christ● officies 〈…〉 office 2.2 . m. & 21.1 . m. His kingdome : ●● . 1 . c. and 2.6 . Christs propheticall office , in two duties . 17.1 . m. and ● . ● . 1 . ● . Christ● priest-hood , and the action● thereof . 20.1 . 〈…〉 our high-priest 5● . 1 . m. He hath 〈◊〉 holy Ghost . 1●3 . ● c. His 〈◊〉 of his church : 2. ● . c. & 64. ● . b. Christ the Sonne of the ●ather , ●nd how ? 132.2 . m. 〈…〉 of his Father . 3. ● . m. His holinesse as man. 175. 〈◊〉 . 176.1 . His 〈◊〉 presence not ●o bee regarded . 52.2 . m. He is spirituall foode . 128.2 . ● . Hidden foode . 130.1 . b. 〈◊〉 Catholike , onely one . 12.1 . ● . Church Tryumphant . 19● . 2 . m. Church 〈…〉 the crosse . 37.1 . c Church hath power to appoint 〈…〉 . 13● 1. m. Seuerall congregation● bee particular Churche● . 〈…〉 b. ●●1 . ● . b. They be Candlestickes . 49.2 . Of gold . ●1 . 1 . m. The 〈…〉 truth . ● . ● . b. 1● . 2 . m. It hath the spirit of discerning 76.2 . c. It should be purged of euil mē . 74.2 . b It should be seuere against thē . 138.1 . c. and 139.1 . c. When a Church becomes no church : 102.2 . c. Whence Gods Church is gathered : 112.1 . c. : wher our church was before Luther : 113.2 . b. Materiall Churches no more holy than other houses . 39.1 . c. 196.1 . c. Commandemēts : their vse in the church 89.1 . Comedies vnlawfull : ●50 . 2 . c. Communion of Saints : 38.2 . m. Communicants vngratefull : 217.2 . c. Confession of Christ. 175.1 . c. Conscience euil : 33.1 . m. Good conscience a sure treasurie : 114.1 . b. Consideration of a mans sinnes : 115.2 . Constancie for the truth : 113.2 . c. Signes of it 114.1 . m. Controuersies in Religion : how to know truth therein . 18.1 . c. Conuersing with euill men : 75.1 . c. & 2. Conuerting of soules a great priueledge : 183.2 . c. Of the conuersion of a sinner . 186.1 . b. 215.2 . c. Fruits of true conuersion . 187.1.188.1 . Corrections should be for reformation : 211.1 . and 212. Corruption of nature : helpes against it : 60.1 . b. Corruptions in a Church , do not presently make it no church : 165.2 . c. Chiefe Counsellor , Christ. 207.1 . c. D Damnation : how escaped : 110.1 . b. Dauids fall . 85.1 . b. Dead : Christs priueledges among the dead : 20.2 . b. and 21.1 . b. Death two-fold : 109.2 . b. Spirituall death hath 3. degrees . 58.2 . c. Comforts against death : 20.2 . c. & 56.1 . c. Decay in loue and grace : 86.1.89.2 . c. 90.2 . c. 92.1 . m. Degrees in glorie . 149.1 . c. Despaire : helpes against it . 213.2 . c. Diligence in a Minister . 73.1 . m. Disgra●ing of others . 93.2 . m. Distrust in Gods prouidence : 104.1 . c. Doctour of the Church is Christ. 125.2 . b. 149.2 . m. How to iudge of Doctrine : 117.2 . m. The doctrine of Christ must only be receiued : 60.2 . c E Election two-fold : 102.2 . b. How a man may fall from Election . ibid. The number of the Elect certen : 174.2 . m. Election knowne by sanctification : 175.1 . b. England a true Church : 103.1 . b. Enemies of the Church : God restraines their rage , & turnes it good . 39.2 . m. Estate : ech one should cōsider & know his owne estate : 87.1 . m. 96.1 . c. 206.1 . c Examinatiō of false teachers 77.1 . & 2. They that ●●●ell in temporall giftes , should bee answerable in spirituall : 7● . 2 . b. Excommunica●ion : 75.1 . b. and 180.2 . b. To expound scripture : Christs royaltie . 4.1 . b. A dutie of the Church frō Christ● 69.2 m. F Fall away : whether a true beleeuer may quite fall away ? 82.83.84.85.92.2 . b 141.2 . m. 186.1 . m. 192.2 . c. & 168.1 . b. Faith put for the doctri●e of the Gospel . 114.1 . c. For fidelitie : 198.1 . b. Faith d●stinguished : 84.2 . b. Faithfull to God : 107.2 . c. & 108. Families irreligious ; Sathans thrones : 111.2 . m. and holdes : 115.1 . b. Fauour of God , the ground of all blessings . 14.1 . b. Feare three-fold . 104.1 . b. Groundes of Gods feare : 21.2 . m. 68.1 . m. 11.1 1. b. Signes of it . 21.2 . c. Remedie against feare . 64.2 . m. Fellowship with Christ : 166.2.217.1 . m Fidelitie to God : 135.2 . c. Rare : 136.1 . b Fight against sinne : 109.2 . c. 193.2 . c. Flight in presecution : 115.1 . m. To fore-tell : a propertie of God alone : 105.2 . b. 191.2 . m. Forgiue sinnes : 67.2 . c. Fornication : 121 , 122 , 145.2 . c. Free-will by nature , conf●ted : 143.2 . m. 144.1 . c. 186 , 1. b. 199.2 . b. Free wil by grace . 216.1 . c. Of flexible free-will . 216.1 . c. G God ▪ put for excellencie , or greatnesse : 98.1 . c. Gods nature described : 15.1 . m. When God imports the first person : 3.1 . b. Godly dwell with the wicked : 113.1 . Gospell preached hath deuine power : 112.2 . c. It is most hated ▪ 41.1 . b. The summe of the Gospell : 41.1 . b. Remoued for decay in grace●●1 . 2 . c Grace distinguishe●● 82.2 . m. 13.1 . c. Difference betweene the grace of Adam , and of beleeuers : 84.2 . e Grace well vsed doth increase ▪ 189.1 . m. Grace like purified Gold : 208.1 . b. By a small measure of grace , a man may please God. 185.1 . b. Great townes , most assaulted by Sathan : 112.1 . b. H Hatred : How to temperate : 94.1 . b. Head coue●ed , noted subiectiō : 70.1 . b. Hearing Gods word . 169 , 2. c. 127 , 1. m. The art of hearing : 10.1 . & 2. Christs hearing : 95 , 2. c. Preparation to hearing : 46.2 . b Attention : 46.2 . c. Reuerence , 133.1 . b. ●26 . 2 . m. Hearers distinguished . 95.1 . b. Hell place , and torments : 67.2 . ● . Heretiques , pretend the spirit : 140.1 . c. They may bee in the best churches ▪ 78.1 . c. how they must be withstood : 78.2 . m. 79.1 . m. Holy Ghost is God : 16.1 . ● . Person subsisting . 16.1 . b. Called seuen spirits : 15.2 . c. speakes in scripture . 96.2 . m. Holines grounded on Christ : 176.2 . b. Hold fast pure doctrine : 151.2 . m. Meanes to humble a man● 62.2 . m. Hunger after Christ : 129.1 . m. Hyphocrisie in religiō auoyded : 148.1 . c. two degrees of it . 166.1 . c. I Idolatrie of Papists : 122.1 . b. Idolothits 122.2 . m. Hate honour giuen to Idoles . 121. ● . c. Iesabels properties : 139.2 . m. Ignorance the ground of prid : 203.2 . b The fearefull state of the ignorant . 59.2 b. 155.2 . b. Their dutie : 50.2 . c. Images of Christ & of the trinity : 35.1 . b Impenitencie , 144.1 . the danger therof : ibid. 125 , 1. c. 170.1 . c. 58.2 . c. 59.2 . m. Imprecations . 94.1 . b. Increase in godlines : 137.1 . c. 167.1 . c. Ioy chiefly in Christ. 67.2 . m. Iudgement day ce●ten : 30.2 . b. 33.2 . m The ●anner of it . 31.1.32 . ● . The vses of it : 30.1 . b 31.1 . c. 192.2 . b : 33.2 . c. Iudgements particular to the impenitent . 124.1 . b. Iudging ●ashly of othe●s . 131.2 . c. K Key of Dauid . 177.1 . c. Of hell & death : 67.2 . Giuing of a key notes in●●sting into an office : 177.2 . b. Power of the keyes handled . 179. ● . m. 180. 1. Abuses of that power 181.1 . c. Kings soueraigne gouer●ours next Christ : 22.2 . b. Their dutie for Religion . 22.1 . m. &c. Christs kingdome spirituall . 126.2 . c. Knocke. How Christ ▪ knockes at our harts . 215.1 . c. Knowledge without grace puffes vp : 203.1 . m. knowledge , for approbation 99.2 . c. Knowledge of a mans owne saluation : 130.2 . b. L Law must be preached : yet with the Gospell . 86.2 . b. Whether any man fulfill the Law. 103.2 . m. Laye-people ought not to be debarred from the Scripture : 4.2 b. & 9.1 . m. Lights . Each Christian a light : 49.2 . m. reasons thereof . 50.1.2 . Logicke Art lawfull : 69.1 . m. Loose Liuers admonished . 133.2 . m. They want remission of sins . 164.1 . b. Loue : Christs loue , with the degre●● thereof : 22.2 . c. & 199.1 . c & 210. 2. m. Gods speciall loue , the ground of mans redemption . 23.1 . m. First loue lost among vs : 81.1 . m. Signes thereof & danger . ib. 2. We must labour to increase in ●oue . 81.1 . c. me●nes . 86.1 . c. Loue to men handled . 134.1 . b. What it is : the propertie and practise of it . ib. 2. Luke●warme persons : who ? 200.1 . m. 〈◊〉 kinds of Luke-warme Christians . ibid. c. & 2. Signes of Luke-warmnesse , three : 201.1 . m. 〈◊〉 of Luke-warme Christians : ibid. 2. ● . Life . kinds thereof : 65.1 . m. Howe Christ liueth 65.1 . m. c. & 66.1 . m. and why ? 66.2 . b. Life eternall here 〈◊〉 : 67.2 . m. 196.1 . m. Wherein 〈…〉 98.1 . b. See it largely desc●●bed , and the reasons thereof : 195. 1. c. Libertie hereto the preuiledge of God● Church . 184.1 . c. Life-time on earth a space of repentance . 142.1 . m. why God giues it . 143.2 . c. M Madnesse of me● shewed : 110.1 . m. & 129.2 . m. Magistrates may giue out seuere speeches against offenders . 77.2 . m. Mannah . what it is , and what it did ●epresent . 128.2 . m. Martyrs . Whether they can merit ? 108.2 . b. Means needfull to perseuerance . 85.2 . m Mediatio● : Christ a Mediator , euer ready . 53.2 . m. 169.1 . b. Mēbers of Christ distinguished . 85.1 . c. Ministery , a painfull worke . 73.1 . c. The end thereof to the wicked . 125.2 c Ministery of the Church , wholy gouerned by Christ. 57.2 . c. the vses thereof . 58.1 . It brings heauen among ●en . 197.1 . b. Ministers belong to Chr●st : 164.1 . m. Ministers should be faithfull w●tnesses . 19.1 . m. and shew it foure wa●es . 19.1 . & 2 5● . 1 . c. Ministers should forecast for troubles . 4.2 . c. How to oppose the●selues against Heretiques . 79.1 . m. & 2 Ministers called Starres , and why ? 57.2 . m. Angels or messengers . 70.1 . b m. Christs mouth to his people . 126.2 . b. Ministers bring much good , or much hurt to the people . 71.1 . c. Ministers loose their gifts through decay in Loue. 91.2 . b They ought to haue good warrant for euery doctrine they teach ▪ 98.2 . c & 126.2 . b. Wherein their wisedom and fidelitie consists . 125.2 . b. Ministers of meane gifts doe often much profit the Church . 18● . 1 . b. Miserie of man d●scribed . 204. by the fountaine of it , originall sinne . 20● . 1 . m. and vnder the forme of punishment . ib. c. Munkish life disalowed . 4.1 . m N Na●mans fact . 121.1 . b. N●bals to Christ many . ●16 . 2 . c. The name of one person collectiuely betokens a multitude . 71.1 . m. Naturall men , are enemies to the word . 40.2 . b. Nakednesse two-fold . 206.2 . m. Names of Gods childrē known to Christ. 172.1 . m. Ch●ists new Name . 195.1 . m. who haue it . 197.1 . m. Naza●it : Why i● Christ so called . 178.1 . m. Necessitie two fold : absolute , and in in part . 5.2 . m. The new name giuen by Christ. 131.1 . b. Ni●holai●anes : their sect . 93.2 . b. & 120 2. b. and opinions : ibid. Number of Gods true seruants small . 171.2 . c. O Obedience to Christ , absolute : 21.2 c. and 22.1 . Renewed obedience needfull : 90.1 . c. True obedience , described in foure things . 152.1 . c. & 153.1 . Offence . what it is : the kindes of it : &c. 117.1 . m. To cast offences before men , a propertie of false teachers . 117 2. m. To beware of giuing offences ▪ 119.1 . c and of taking them beeing giuen . ibid 2. m. Old sinners dutie . 86.2 . c. How to open the doore of our hearts to Christ. 216.2 . c. & 217.1 . Op●nions : diue●sitie of opinion● i● Religion ▪ ought not to make men negligent : 48.1 . b. Ouercome spirituall enemies : how ? 97.1 . m. each one should indeuour thereto . ibid. ● . b. Many excellent Motiues : 194.1 . b. P Pa●adise of God desc●ibed : 98.1 . m. our dutie in respect of it : 98 : 2. b. Patien●e , the Christian mans a 〈◊〉 our : 40.1 . b. & 78.2 . c. Needfull to Ministers 73.2 . m. c. To each Christian : 73.1 . m. Grounds of Patience : Gods speedy deli●erance ; 6.2 . b. Gods decree for the end of thē . 107.2 . b Patience needfull in euery good work : 136.1 . c. Gods patience towards greeuous sinners : 124.2 . c. & 143.1 . b. In waiting for their conuersiō . 214.2 . c Peoples dutie against Heretikes : 79 2. c Peace : Christian peace in 6. branches . 13.2 . b. Persecutors of Gods Church inspired , & guided by Sathan : 105.2 . c. 114.2 . c. Perseuerāce in grace , excellent . 30.2 . m. Pilgrimage vaine . 39.1 . m. P●llars . The vse of erecting pillars , and Christ● allusion thereto . 194.1.2 . To pittie the afflicted . 37. ● . c. Place : no difference thereof in the new Testament in respect of holines . 39 . ● b Poore men should seeke for spirituall riches : 101.1 . m. who are poore spiritually ? 205.2 . m. & 206.1 . b. Pouertie may accompanie true pietie . 100.2 . b. Popish writers too much affected . 4● . 2 . b. they be Iezabels . 141.1 . b. Pope● Supremacie in the Church confuted . 5281. b. & 155.1 . b. Title of Holinesse blasphemous . 176.2 . c. Popish Church no Church . 102.2 . c. and 103.1 . m. popish schooles satans thrones : 111.2 . m Poperie ouerthrowes Christs kingdome , and lawes . 117.2 . c. & 118. Preparation of our selues for the Lord needfull . 54.1 . b Prayer to Angels vnlawfull . 7.1 . m. Power from Christ giuen them that ouercome . 154.1 . m. Priests : Beleuers be Priests : and how ? 25.2 . b. 26.1 . b. Their dutie in respect thereof : 18.2 . b. Christs presence should be engrauen in our heartes : 72.1 . b. vse of . ibid. m. & 105.1 . & 111.1 . b. Gods prescience is not the cause of things . 191.2 . m. P●●ate persons , how they must conuey their knowledge to others . 80 1. m. Promises of deliuerance , are rather from the hurt of affliction , than from ●ffliction it selfe . 190 , 2. c. Prophet . Marke of a true Prophet .8.1 . c. and of a fa●se . 140.1 . m. Pro●e●ion in common iudgements , to them that maintaine puritie in life , and doctrine 151.1 . c. Pride was not the first sinne 203.2 . m. Pride spirituall common . 202.2 . m. Prouidence . Gods prouidence the first cause of all . 106.1 . c. The power therof , seen in the instruments which he ●seth . ibid. 2. Punish●ents proportionable vnto sin , euen in the things men abuse . 145 1. m. and for measure : 148.2 m. Punishmēts of sin set out . ●04 . 1 . c & 2. Pu●itie of religion ought constantly to be maintained . 152.2 . c. R Rag●ng persons against the word , are to be pitied : 59.1 . c. Reading the word , Gods ordinance . 481 2. m. It s inioyned both publikely & priuatly Direction in reading the word for application . 140.1 . m. Regeneration , and remission of sinnes , go togither : 131.1 . c. Regeneratiō foūded on Christ. 198.2 . c Religion : of the three great religions , Iewes , Turkes a●d Papists . 152.1 . b. How to know the true religiō . 18.1 m. Onely in true religion may a man bee saued . 112.2 m. Not to forsake it for contentions . 78.2 . b. & 94.1 . c. Defence of our religiō . 118 : 2. c & 119 1 Remedie in Relaps . 86.2 . c. Remembrance of Gods word , an excellent thing . 169.1 c. How to remember Gods word , reade , or heard : 10.1 . b 169.2 . m. Repetit●on of the same doctrine , lawfull . 109.1 . b. Repentance handled in 5. things . 87.2 m. 88.89 . Repentance described . 122.2 . m. Why so often vrged ? ibid c. It must be renewed dayly . 122.1 . b. 170 1. m. The practise of it . 143.1 . c. & 146.1 . c ▪ It must not be deferred : 141.2 b. It preuents temporall punishments : 1●6 . 1 . c. It must bee for want of good duties : 213.2 . b. Reproches follow pietie . 101.2 . m. From whom they come : ibid. c. Not to be maruailed at . 132.1 m. The spirit of God is reproched . 140.2 . b Resurrection : grounded on Christ. 67.1 . m. Reuelation described : 2.1 . b. How many wayes shewed from God : ibid. in . How diuine , and diabolicall Reuelations differ . ib. 2. b. & 36.2 . b. Reuerence : all true reuerence proceeds from Gods fauour . 188.2 . b. Reuerent behauiour in holy assemblies : 63.2 . m. Rewards of God : 108.2 . b. Riches spirituall , stand in tw● things : 101.1 . b 205.2 . m. how to become rich in God. 208.1 . c. Righteousnesse distinguished . 84.1 . m. Rome , not the mothe● Church . 12.2 . ● . It is dead . 164.2 . c. S Saboth day , the Lords day , 42.2 . c. and 43.1 . why so called ? ib. & whether it may be changed . 44.1 . m. Sabboth-breakers reprooued . 14.2 . m. and 45.1 . Men debarred from publike assemblies , should keep the saboth . 45.2 . m Sacraments : not to bee administred to all . 74.2 . c. Saints may be honored : how ? 114.2 . m. Saints i● hea●en : No patrones ouer kingdomes . 155.1 . m. Nor to bee ●●aved vnto . ibid. Sanctification in part in this life . 63.2 . c Sathans policie for his kingdome in re●iuing ancient vices and Heresies . 139.2 . c. Scripture : Christs royaltie . 3.2 . m. Excellency of scripture . 4.1 m. & 8.2 . m End of all Scripture . 8.2 . c. How to know the Scriptures to be the word of God. 17.2 . c. God certifies it . 47.2 . c. Search by Christ in the church . 168.1 . c Securitie two-fold . 85.2 . c Securitie carnall abounds 57.1 . c. Separation from the Church vnlawfull : 75.2 . b. Seruants of Christ honoured highly : 4.2 . m. & 7.2 . b. & 154.2 . b. How men become his seruants . 141.1 . c We must do seruice each to other , and how ? 135.1 . m. Motiues to it . ibid. Sicknes comes frō Gods hand . 145.2 . b. Si●nes : are filthy spottes . 23.2 . m they make vs flie Gods presence . 62.2 . b Our behauior in respect of thē . 17● . 1 . c Remedies and helpes against sin . 62.1 . b & 72.2 . m. & 1●3 . 1 . c. & 169.2 . m. Motiues to auoyd sinne . 154.2 . m. and 182.2 . c. & 214.1 . c. 55.2 . b. Grieuous sinners not debarred from heauen , if they repent . 122.1 . c. 143. 1. b. 106.2 . b. Slumber spirituall common . 104.2 . m. Sound grace should each one labour for . 106.2 . c. How to speake in our owne behalfe : 12.1 . m. Spirit promised to the Apostles peculiarly . 69.1 b Starre . Christ is the bright morning starre . 155.1 . c. Why so called ? ib. 2. State of men at the day of iudgement , in respect of bodily defects . 31.2 . c. Suspition of our selues for vnknowne sinnes needfull . 149.2 . b. Christ is the Sunne to his Chu●ch . 60.2 . c. & 61. T Temple : None but Church triumph , and militant . 196.1 . c. Temptations on the right hand most dangerou● . 120.1 b. Ten d●yes . 107.1 . m. Thankefulnes to God , Motiues thereto : 29.1 . c. Forme thereof . 29.2 . b. Threatnings are conditionall . 91.2 . c. & 146.1 . b. They ought seriously to bee considered . 144.2 . c. Throne : Sathans throne , what it is 111.1 . c. his policie in seating it . ibid. In how many places it is ibid. Thrones of Iustice needefull euery where . 121.2 . c. Transubstantiation confuted . 30.2 . c. That defence needlesse . 52.2 . c. Trauels : A Caueat to such as trauell voluntarie into popish countries . 122.1 . m Trance described . 41.2 . m. The end of Traun●●● . 42.1 . b. Trial. Christ appoints s●t times of tryall for his Church .189.2 . c. the vses thereof . ibid. Tribulation & grace , accompany each other . 100.1 . m. Tree of life : 97.2 . c. a figure of Christ. ibid. What it is to ●a●e of that tree . 98.1 . b. What truth is . 198.1 . Christ is truth 3. wayes : 176.2 . c. V Visibilitie , no true note of the Church . 132.1 . m. Vnbeleife , a most horrible sinne . 19. ● . c. that makes a people no Church . 103.1 . m. Vnfaithfull to God : 3. sorres 108.1 . c. Vniuersall grace confuted . 5.1 . b & 95. .m. 97.1 : c. 88.2 . m. Voice of Christ most powerfull . 57.1 . m. W VValke with God : how ? 52.1 . m. Washing from sin bee Christs blood , what ▪ and how ? 24.1 . & . 2. Watchfulnesse of a Christian. 166.1 . c. Motiues thereto : 167.1 . m. White stone giuen : notes absolution . 130.2 . b. White raiment , what it signifies . 173.1 . b. & 2. c. Weapons of Christians afflicted . 106.1 . m. Wicked men , the holde● of Sathan : 115.1 . b. Their properties . 102.1 . b. & 150.1 . c. VVill , Gods will distinguished . 93.1 . b. Wizards seats satans thrones· 111.2 . m. Women , then ciuill regiment approoued . 139.1 . b. For them to preach is vnlawfull . 138.2 . b. or to administer the Sacraments . ibid. c. They may instruct priuately . 139.1 . b. VVord of God , the excellencie thereof . 9.2 . b. The operation of it in the wicked .58.2 . m. in the Elect. 59 2. c. 110.2 . m. VVorkes : all Gods workes perfect . 56.2 They ought to be reuerenced . 57.1 . b. Works cannot iustifie : 63.1 . b. 148.2 . c. nor merrit : 173.2 . b. Foure things needfull in euery good worke . 136.2 . c. Workes perfect two wayes . 168.2 . m. How wee may doe good workes respecting reward . 174.1 . b. How they are necessarie to saluation : 149.1 . m. Good workes and pouertie ▪ may stand togither . 100.2 . c. How God approues imperfect workes . 72.2 . c. Good workes reach to the duties of a mans particular calling : 137.1 . c. Three properties required in Gods worship . 187.1 . c. Worshippe of God in an vnknowne tongue not warrantable . 34.2 . b. No commandement of man must bee receiued in the matter of Gods worship . 99.1 . b. True worship of God , prooues sound conuersion : 187.1 . b. Worthinesse , twofold . 173.2 . b. Wretched . 205.1 . b. Z Zeale described . 212.1 . m. Kindes thereof . ibid. 2. m. Fruits of zeale . ibid. ● . Zeale for the truth● 116.1 . m. Which wanting among vs. 116.1 . ● . FINIS . Notes, typically marginal, from the original text Notes for div A09443-e120 a Prou. 13.15 . b Prou. 1.22 . c Prou. 7.4 . d Ier. 15.16 . e Ioh. 14.8 . Chap. 1. ver . 4 ▪ Vers. ● . a Ioh. 17. ● . b Mat. 28 20. Vers. 1● . c Psal. 16.8 . d Ier. 20.11 . e 1. Cor. 2.4 . f 2. Tim. 1.7 . g Heb. 6.10 . h Rom 15.13 . i 2. Ioh. 4. k 2. Co● 9. ● . l Philip. 1.11 . Notes for div A09443-e920 a Gen. 42.1 ● . b Mat. 10.1 . c Gen. 37.3 . d Ioh. 21. e Gen. 41.38 . f Gen. 41.25 . g Gen. 37.4 . h Reuel . 1.9 . i Fasticulus temperum ▪ k Gen. 22.12 . l Gen. 28. m Gen. 40. n Exod. 3. o Ier. 38.14 . p Dan. 2. q Act. 10. r Gen 4. s Mal. 1. t 1. Sam. 16. u Act. 1. w Exod. ● . 10 . x Iob. 1.1 . y Act. 7. z 2. Sam. 2.1 . a Prou. 1.1 . b 1. Kin. 19.19 . c Amos 1.1 . d Ierem 1.1 . e Dan. ● . 6 . f Isay 1.1 . g Math. 9 9. h Matth 4 . 1● . i Acts 1● 2. Nullum tempus occ●●ri● Regi . k Iohn 5. a 1. Reu. cap. 15. b V●rs . 8. c Vers. 18. d Ve●s . 16. e Vers. 14. f Vers. 15. g Chap 2.1 . h Chap. 3.1 . i Ve●s . 7. k Vers. 14. l Dan. ● . 22 . m Gen. 28. n Exod. 3. o Gen. 3 p Acts 9. 〈◊〉 Gospell . 〈◊〉 Reuelation q Amos 3 7. The co●te●ts of the whole Reuelation . r The Church of Rome . s The Romane Emp●re . t The d●●●ll . u Num. 13. w Gen. 3. x Reuel . 1.3 . y Reuel . 2.3 . z Gen. 20. a 1. Sam. 9. ● . b 2 Pet. 1.13 . c Isa. 58.1 . d Ex. 3.1 . e Cor. 3. f Luk. 12.14 . g Prou. 9.4 . h Ezec. 47. i Ma●h . 23.24 . k 1. Pet 5.1 . l Mar. 9.50 . m Dan. 12.2 . n 1. Cor. 11.10 . o Ezec 14.2 . a Naz. in ora . de pauper . b 2. Sam. 1.21 . c 1. Sa. 1.24 . d Gen. 19. e Num. 12.3 . f Exod. 4.14 . g 2. Cor. 11.23 . h 1. Sam. 12. i 1. Chr. 12.14 . k Reuel . 2.4 . l Vers. 10. m Vers. 14. n Vers. 20. o Cap. 3.1 . p Vers. 8. q Vers. 16. r Cap. 2.21 . Seneca . s Deut. 20 10. t 1. Cor. 10.12 . u 2. Pet. 2. w Mat. 23 . 3● . x Orosius sayth that these cities for 〈◊〉 cause , fell by an earthquake . y Heb. 2.3 . z Rom. 13. a Rom. 12.11 . b Heb. 3. & Psal. 95. c Heb. 3.13 . d Prou 10 5. a Mat. 25.10 . b Luk. 16. Solum tempus presens est nostrum , Seneca . c Luk. 13. d Eccl. 18.18 . e Apoc. 2. f Apoc. 3. g Plutarch in Ph●cion . h Theatrum Philos . lib. 5. cap. 30. i Treatise of Apostacie , cap. 2. k Apoc. 12.1 . That is , all earthly vanities . l Apoc. 12.1 . That is , Christ the Sonne of righteousnesse . m Ho● . 14.10 . n 1. Pet. 3.19 . o See Reu c. 2.23 p 1. Sam. 22.7 . q Gal. 3.27 . r Ioh. 3.18 . s Ioh. 3.38 . t Eph. 2. ● . u Rom. 5.1 . w Heb. 1.4 . x Ioh. 3.16 . y Act. 15.9 . z Psal. 119.32 . a Rom. 5.2 . b Heb. 10.3 . c Heb. 11. d 2. Cor. 1.24 . e Eph. 3.17 . f Eph. 6.16 . g Mat. ● . 13 . h Gal. 3.7 . i Rom. 8.1 . k Col. 3.12 . l Eph. 3.17 . m Ioh. 6.35 . n 1. Pet. 5.8 . o Ioh. 1.13 . p Heb. 4.2 . q Colos. 2.7 . r 2. Cor. 13.5 . Rom. 8. s 1. Tim. 3.13 . t Phil. 3.28 . u Mat. 15.28 . w Luk. 17.19 . x Heb. 11 24. y Rom. 13.13 . z Gen. 27.15 . a Cant. 5.3 . How Christ is to be put on . b Exod. 14. c 2. King. 1. d Ios. 10. e 1. King. 4. f 2. Sam. 16.23 . g Iud. 16. h 2. Sam. 18.19 . i 2. Sam. 18. k Theatrum Philos. lib. 2. cap. 33. l Phi● . 3.8 . m Augustine . n Phil. 3.10 . o Ier. 4.1 . Reasons of repentance . p Rom 2. q Gen. 30.9 . r Rom. 2.5 . s Isa. 26.9 . t Act. 17.30 . u 1. Pet. 4.3 . w Luk. 13.24 . x Eccl. 12.1 . y Psal. 90.12 . z Heb. 9.26 . a 1. Cor. 2.9 . b Mat. 25.46 . c Luk. 15.10 . d Eccles. 41.1 . e Ier. 7. f Luk. 13 2. Act. 2.40 . g Christs colledge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ale●a●der . The Lady Wray . a 1. Thes. 4.9 . b Which had 〈…〉 sonne● . Plutarke . c The●trum 〈◊〉 . pag 294. d ●ul . Gel. lib. ● 〈◊〉 . e Gen. 45.28 . f Pro. 10.1 . g Psal. 133.1 . Lib. 10 〈◊〉 . h Genes . 4. i Gen. 21.9 . k Gen. 25. ●●atrum gratia rar●● . l 2. Kin. 1. m Luk. 12.13 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o See French Academ pag. 542 , &c. p Lud●mur he 〈◊〉 bla●d a fallentis imag●●e mundi . q Prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H●st Eccles. M. Doctor Montagu . a Gen. 20. b 2 Sam. 12. c 2. Kin. 11. d Ier. 38. e 2. King. 4.1 . f ●sther . 5.2 . g 〈◊〉 regis , deest regibus qu● verum dicat . h Plu. in vit● Alex. reports , that Iupiters Priests called Alexander by the name of Iupiters sonne . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 42. k Prou. 22.11 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 95. O dictum ver● regium . m Problem● Theologicum . n Maister Samuel VVard , Fellow of Immanuel Colledge . o Autor vit● B●r. l●● . 2. cap. 4. & 7. p Hieron ad Marcellam . q Aliis in●er●i●●s , meipsam consum● . Epist. ad Iulianum . 2. Tim. 1 16. Notes for div A09443-e7560 a 1. Cor. 13.5 . Loue thinketh not euill . b It seeketh not hir owne things . c See his preface towards the end . d As touching the Images of the Trinitie , Pag. 53. Col. 1. Notes for div A09443-e8910 (a) Mal. 3.1 . (b) Ma● . 23. ● . (c) 1. Cor. 1. ●4 (d) Ioh. 1. The Vse . (a) Phil 4.5 . (a) 1. Cor. 15. (b) 1. Tim. ● . 15 (c) 1. Cor. 9.1 , 2. 2. Cor. 11.5 . The Vse . The Vse . The Vse . Luke 24. (a) Ioh. 16.13 The Vse . The Vse . (a) 〈◊〉 . 8.14 . The Vse . (b) Ioh. 4.34 . Acts. 20.26 , 27. (a) Ioh 5.10 . (a) 1. Cor. 15. (a) Philip. 2.9 , 10. (a) Psal. 2 ▪ 10 , 11 , 12. (b) Luk 14 . 2● ▪ (a) Psal. 51 ● . (a) Act. 20.28 (a) Luk. ●2 ▪ 31 1 Cor. 3.21 , 22. (a) Rom. 14.17 (a) 1. Cor. 6.2 , 3. Rom. 16. ●0 . (a) ● ▪ Tim. ●● (b) Deut. 10.9 . Psal. 119.57 Psa. 18. & 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) Reuel 22. ●0 . (b) Reue. 6.10 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vers. 1. Isay 66.5 . (a) Act. 14.12 . (b) 2. Cor. 4. ●7 Iam. 1.2 . (c) Heb. 12.8 . Math. 1● . Dan. 6. 1. Tim. 2.8 . The Vse . Pr●ce● & lachrima , 〈◊〉 Christianorum Luke 6.26 . Gen. 3. (a) Act. 10 1● What a trance 〈◊〉 . Mark. 4. ●5 ▪ Isay. 6.9 . 1. Mach 4. Esth. 9 17. The Vse . Exod. 19 & 20. 1. Sam. 3. Act. ●0 19 The Vse . (a) Philip. 2.15 , 16. (a) Psa. 52. ● . (b) Cant. 8.6 . (c) Act. 20 . 1● (a) Math. 2. (b) Dan. 9. De Deo ●il sin● Deo. (a) Coloss. 2.3 (b) Isay 11.2 . (a) Luk 12.35 36. a 〈◊〉 40.23 (b) ●ev . 19.23 . Luke 19.27 . Psal. 111 7. (a) Gen. 20. (a) 〈◊〉 7. (b) 〈◊〉 . 12.18 (c) Rom. 9. (d) Iohn 11.43 , 44. 〈◊〉 4.11.12 . Mat. 9.38 . (a) 2· Cor. 3.6 (b) Act. 24.25 (c) Dan. 4.6 . Rom. 15 16 Iohn 15. (a) Gen. 2. (b) Gen. 3.8 . (c) Iudg. 13 . 2● The Vse . (a) Isay 6.3 . (a) Esay . 7. (b) Exod : 3.12 (c) Psa. 23 ▪ 40 The Vse . Ioh● 4. (a) 1. Io. 5 11 (b) Ioh. 6.54 , 55. The Vse . (a) Act 15 28. The Vse . The Vse . Notes for div A09443-e24920 (a) 2. Thes. 2. Verse . ● . Psa. 94.7 . The Vse . (a) Ier. 20.14 , 15. The Vse . 1. The. 2.18 . The Vse . (a) Gen. 4.14 . (b) Deu. 13.7 , 8. (c) Ier. 15.19 . Rom. 12.18 (a) Tit. 3.2 . Verse 3. 1. Cor. 5.10 , 1● The Vse . (a) 1. Cor. 11.29 . (b) 2. Cor. 13.5 (c) 1. Ioh. 4.1 . The Vse . (a) Luk. 11.13 (b) Iames 1.5 . (a) Mat. ● . 1● ▪ The Vse . (a) Iud. 3. The Vse . The Vse . (a) Mal. 2.7 . (a) Ioh. 7.38 . (b) Mat. 23.15 The Vse . The Vse . (a) Matth. 24.12.22 . (b) 2. Ti. 3.2 . (a) Rom. 5.5 . (a) Rom. 9.3 . (b) Phi●●p . 3.9 (a) Philip 1.6 . (b) 2. Thes. 3 3 (a) Act. ●7 . 2● (b) Verse 31. (c) Isa 38.21 . (a) Ier. 8.6 . (b) 〈◊〉 ●4·3● . 39 . Cap 2.1 . (c) Psal. 119.59 . The vse . (a) Mat. 1.15 . (b) 2 Cro. 33.12 . (c) Luc 15.21 . (a) Isa. 6.9 . The vse . The vse . (a) Ier. ●●●● (b) H●●● . 9.7 . (a) ● . Thess. 2.11 . The Vse . (a) 2. King. 1● 25 , 31. (a) Psa. 40 6. (b) Isa. 50.5 . (c) Act. 16.14 The Vse . (d) Mat. 13. Vers. 11 ▪ (e) 2. Chr. 34·27 . (f) Ps. 27.8 . The Vse . The Vse . 2. Cor. 12. (a) ●en . 30 ▪ 8. The Vse . (a) Psal. 〈…〉 . 1. Tim. 4. ● . (a) Psal. 10. ● . Rom. 9. Act. 1● . 46 . ● (a) Ioel. 1 . 1●.15 . (b) Ho● ▪ 4 ▪ ● Isay. 66.5 . Psa. 14.7 . (a) Vers. 16. 〈◊〉 5.41 . (b) Lu. 29.41 . (c) Isa. 44.7 . 1. Tim. 1.15 (b) 1. 〈◊〉 2. ●2 . Gen. 3● 41. (a) Numb 14.22 . The Vse . (a) 2. Cor. 4.17 . (a) 1. Tim. 6. ●0 . (a) 2. Pet. ● . 12 (a) Ge. 20.11 ▪ The Vse . The Vse . (a) Exe. 9.4 . (b) Act 9.15 . (a) 〈◊〉 . 12.17 . (a) Ier. 8.6 . (b) Mat. 24. The Vse . (a) 1. Tim 6 3 , 4 , 5. Amos 5.11 The Vse . (a) 1 Tim. 6. ● . Tit. 1.1 . (b) 2. Thess. ● . (a) Mat. 2 ● . (b) Reu. 7.9 ▪ (a) Mat. 18.6 , 7. (b) Ma● . 1● . ● (a) Iob. 1.5 . (b) 2. Ki. 5 . 1● . (a) 〈◊〉 . 19.8 . (b) Verse . 3. The Vse . (a) 1. Co. 6.19 (a) 2. Cor. 5.2 ▪ (b) C●p ▪ 6 16. Psal. 130.7 . The Vse . (a) (b) Gen. 15.16 . (c) 1. Pet. 3.19 , ●0 . (d) Iam. 2 13 (a) Ie● . 15 19. (a) Ioh. 10.27 (b) Luk. 5. ● . (c) Pro. 28.9 . (a) Isay. 5 . 1● . (b) Psa. 78.24 (c) Vers. 25. (d) Exod. 16.31 . (e) Deu. 8.3 . (f) 1. Co. 10. ● . (g) Iob. 6 . 5● . The Vse . (a) Reu. 19. ● (b) Luk. 1 . 5● . (c) Mat. 5.6 . The Vse . Ver 5 . 1●.15 . The Vse . The Vse . The Vse . (a) 2 King 20 ▪ ●1 . (a) 1. Ioh. 3.16 . (a) 2. Tim. 3.2 . The Vse . Micha 3.2 , 3 ▪ The Vse . Iam ● . 27· (a) 1. Tim. 5.12 The Vse . (a) Luk. 8.15 . The Vse . The Vse . The Vse . (a) H●b . 5.12 . (b) ● . Tim. ● . 7 The Vse . The Vse . The Vse . The Vse . The Vse . (a) Act. 13.48 . (b) Mat. 16 . 1● The Vse . (a) Isa. 1.10 . The Vse . The Vse . (a) Rom. 2 . 5● . The Vse . (b) Ki. 22.19 . (c) Act. ● . ●7 . (a) ● Sa. 13.5 . The Vse . (b) Lu. 16 24. (c) 1. Kin ●1 ▪ 23 , 24. (d) Isa. 38. ● (e) Heb. 11 ▪ ●● The Vse . (f) Num. 15 ▪ 9. (g) 1. Cor. 1● ▪ ●0 . with cap. 6.18 . & 10. ● The Vse . (a) Mat. 1● ▪ The Vse . The Vse . (a) Psal. 19.12 . (b) Luk. 16.15 . The Vse . The Vse . The Vse . Vers. 25. (a) Gal. 1.8 . The Vse . (a) 2 Tim 1 . 1● & 3.14 . 1. Tim. 3.15 . Ephes. 4. ●1 . The Vse . (a) Isa. 29.13 (b) Psal. 119.6 (c) 2. Ki. ●3 25 (d) Mat. 6 20 Verse 27. (a) Reu. 1.18 . (b) Eph. 2.6 . (c) 1. Cor. 6.2 . The Vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Verse . 28. (a) Num. 24.17 . (b) Pet. 1.19 . (c) Dan. 1● . 3 . (d) Col. 1.12 . The Vse . Mat. 25 . 2●.30 Verse 29. Notes for div A09443-e43880 (a) Psal. 45.7 . (b) Iohn . 3.14 . The vse . (a) ●●se . 1.9 . (b) ● . Kin. 19.18 . (c) 2. Thess. 2.4 . (d) 1. Cor. 4.3.4 . (e) Pro. 4.21 . The vse . a ●uk . 12 . 1●.20 . (b) Mat. 24.39 . c) 2 Tim. 1.6 . (d) Ps. 42. ●1 . The vse . a ●at ▪ 16 . 1● The vse . b Gen. ● . ● . c Gen. 18 . 2● d Ierem. ● . 12 The vse . The vse . e Psa. 1●9 . ●0 . f Isay. 38.3 . b Psa. 73.17 . c Psa. 119. ●● The vse . The vse . The vse . a Rom. 11.4 . The vse . b Luk. 12 . 3● a Isay. 6.9 . b Vers. 13. c Mat ● . 13.1● . The vse . f ●uk . 12.7 . g Luk. 10.2 . h ●xod . 33.12 , 13 , 14 , ad 1● . i 2. Tim. 2.19 k 1. Thess. 5.22 . a Gen. 19. b Ezek. 9.6 . Two kinds of worthynesse . c Chap. 2.7 . The vse . a Rom 8.30 . b Psa. 69.28 . The vse . The vse . a 1. Co● . 1 . 3● The vse . The 〈◊〉 ▪ c Iudg. 13. d Exod. 32.42.43 . Heb. 8.5 . e 1. Cor. 1● . 23 . f Reuel . 1.18 g Ioh. 18 . 3● . h Luk. 1● . 14 . i Ioh. 8.11 . k Pro. 8.15 . The power of the keye● l Mat. 18 . 1● . a 1. Cor. 5.5 . b Mat. 18.18 . c 1. Co. 6.10 The vse . a 2. Chro. 34.32 . The vse . b Isa ▪ 59.2 . c Lam. 3.44 . a Ioh. 1.51 . b Isay. 6.9 . c Isay. 49.4 . d Obad. 2● . 1. Tim. 4 . 1● . Cambridge . a Ioh. 1 . 5● . a Mat. 17.20 b Rom. ● . 23 . c Heb. 1● . 31 The vse . a Ephes. 2.1 . b 2. Tim. 2.26 . The vse . a Psa. 14.4 . b Isay. 6. ● . b Act. 16. ●● ▪ a 1. Tim. 1.15 . b Deut. 1.2 . a Deut. 13.3 . b Gen. 2● . 2 . c 2. Chro. 32.31 . The vse . d Psa. 26 . 2● The vse . g 2. Pet. 3.3 . h Gen. ●9 . 20 i Act. 2.23 . a Ierome . The vse . a ● . Sam. 1● . 18 . a Heb. 11.24.25.26 . b Heb. 12.2 . d 2. Cor. 5.17 e Gal. 6.15 . f Ephe. 4.23.24 . a Luk. 15.21 . b Dan. 9. ●zra . 9. d Philip. 3.8.9 10. e 1. Ioh. 5.10 f Col. 1.16 . g Ephe. 2.10 h Esai . 53.10 . i Esai . 8.18 . k Ephe. 5.30 The vse . k 2. Pet. 2.21 The vse . a Luk. 5.32 . b Luk. 18.9 , 10. c 1. Cor. 4. ● . a 1. Cor. ● . 1 . a Act. 2.37 . The vse . b Psa. 119 . 13● . c Ezek. 9.4 . d Ier. 9.1 . e 2. Pe. 2.7.8 f 1. Cor. 5. a Col. 2.10 . b 1. Co● . ● . 22.23 . The vse . The vse . a Exod. 32.25 . b Io● . 31.33 . Esay 9.6 . The vse . The vse . a Gal. 3.27 . b Colloss . 3.12 . c P●ul . 3.8 . a Ephe. 1.13 . 2. Cor. 1.21 . The vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Cor. 5.13.14 . 2. kings . 23.25 . The vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ier. 7.25 . & 13. Isay. 65.2 . a Isay. 65.1 . The vse . a Ioh. 6.45 . a Rom. ●● . 1 . b Ioh. 6.55 . c Rom. 14.17 The Vse .