Lectures Upon Revelation 1-3, Chapter 3 (1 of 3)

Lectures Upon Revelation 1-3 · Chapter 3 (1 of 3)

p. 251CHAP. III.

VERSE 1.

And to the Angell of the Church of Sardis, &c.

THIS is the fift particular commandement to Iohn: that he should write an Epistle to that great and famous citie of Sardis.

The Epistle hath three parts: first, a Preface: secondly, body or substance: thirdly, a conclusion. First, the Preface sheweth in whose name the Epistle was written, to giuegive it the more authoritie. It containeth a liuely description of Christ in his kingly office, as he is the soueraigne head of his Church, and that in two royalties and priuiledges: first, in that he hath the seuen spirits: secondly, the seuen starres. For the first, I shewed what it meaneth, chap. 1. vers. 4. namely, the holy Ghost, who is the author of all grace: so that to hauehave the seuen spirits, is as much as to say, he had the holy Ghost. Ob. All Gods seruants hauehave the holy Ghost, therefore that is no peculiar priuiledge of Christ. Ans. True, but not in the same maner: for Christ had it two wayes: first, in regard of his Deitie: secondly, of his humanitie. First, as he is God, he hath in him the beginning of the holy Ghost: for the holy Ghost proceedeth from the Father and the Sonne. Therefore Christ is said to send the holy Ghost, and to worke by him: and whatsoeuer he doth in the Church, he doth it by him, and for that cause Christ is said to hauehave the seuen spirits. Secondly, p. 252in regard of his manhood: because the holy Ghost hath powred foorth into his manhood the perfection of all graces and gifts whatsoeuer, as he is annointed with the oyle of gladnesse aboue his fellowes.

And this perfection standeth in two things: first, in number: secondly, in degree or measure. First, in number thus: Among Gods seruants some hauehave these graces, some those; none hauehave all: but Christ hath all the graces which all men and Angels hauehave, & more too. Secondly, in degree: for the graces of Christ are more in measure, then all the graces of all the Saints and seruants of God whatsoeuer: he hath the fountaine of all grace, and therefore he is said to hauehave the Spirit without measure. And for that cause also Christ is said to hauehave the seuen spirits. This is spoken by occasion of the Church and people of Sardis, which was a dead people, and therefore Christ was able to quicken them, and to put life and spirit into them.

That no man can hauehave fellowship with the Father,Vse. or the holy Ghost but by Christ, it is manifest by other places: No man can come to the Father but by me: so there must be a participation with Christ, before there can be any with the holy Ghost.

This serueth for our instruction, because among the Papists there be many great learned men, which hauehave excellent gifts of nature, wit, memorie, and vnderstanding: and though they hauehave withall a reformed and ciuill life, yet they want faith and regeneration. How cometh this to passe? that such worthy men hauing the common gifts of the spirit, want the speciall? The cause is this: their Christ is a false Christ, yea an idol Christ: they professe the want of sauing faith, and all is, because they want Christ. Therefore no maruell though you see the greatest learned there, mocke and scoffe at this speciall grace of the assurance of our election. Againe, many among vsus looke to be saued by Christ, and yet you shall see no grace, neither of knowledge, nor faith, feare nor care to keepe Gods commandements or a good conscience, no sparke of grace, and yet looke to be saued by Christ. How can these stand together? Though they say they hauehave Christ, they deceiue themselues: for they hauehave not the graces of the Spirit, and they hauehave no grace, because they p. 253are not in Christ: and by that they may know they are not in Christ, because they hauehave no grace. To conclude then, we must all be admonished to labour that we may be vnited to Christ our head truly, to hauehave fellowship with him, that in him we may hauehave fellowship with the Father and the holy Ghost. No grace of God to life eternall will be bestowed vponupon vsus, till we hauehave Christ himselfe. Therefore first labour to be in Christ, and to be truly ioyned and vnited to him by the bond of faith, that by this meanes we may hauehave all graces distilling and flowing into our hearts by Christ.

Now the second royaltieis, he hath seuē starres: that is, the Ministers and Pastors of the seuen Churches. Christ is said here to hauehave them, because he is the soueraigne Lord ouer them: he is an absolute Lord ouer all. For he setteth them apart, and giueth them whatsoeuer gifts they hauehave: he appointeth them their offices, duties, and callings; so as he hath rule ouer them, he appointeth, ordaineth, maketh and preserueth them. As he hath in him the fulnesse of spirit, so is he a Lord ouer his Ministers, he hath power to saue if they obey; or to destroy, if they rebell. Ob. The Church maketh Ministers. Ans. The right of making Ministers and ordaining them, is Christs royaltie, and belongeth to him, the Church doth but testifie and declare who they be that Christ maketh Ministers, and approueth them: therefore he saith here, the seuen starres be his. Now the end of these words is to strike the heart of the Minister which is secure and negligent, to make him know himselfe and his place, that he may begin to hauehave sound conscience of his dutie. And this point is an excellent motiue to make them looke to their dutie: their gifts are not their owne, nay they themselues are not their owne, but Christs; and he is their Lord. This very consideration cannot but be effectuall to stirre vp all pastors to regard their duties: for seeing they are Christs, they must not do their owne will. We must renounce our selues in all things, and therefore bethinke our selues: our soules and our bodies, are not our owne but Christs.

Let this consideration draw vsus on to do, thinke, and speake nothing, but that which Christ would: if he will hauehave you liue, p. 254be content, because he is the Lord of your life; if to dye, be content, because you are his, and not your owne. So much for the Preface.

Now followeth the second part of the Epistle containing two parts: first, a reproofe: secondly, a promise. The reproofe in the first verse: I know thy works: in which is contained a reproof, and withall a remedie in the next words: I know. Here note the vice, and withall the reproofe: the vice is hypocrisie; for she pretended religion in outward shew, but wanted it indeed. Thou hast a name: that is, the Churches about thee iudge thee to liue, that is, to be borne anew, beleeue in Christ, & to hauehave his spirit to guide thee: but thou art dead in sinnes, and wantest newnesse of life and regeneration. The like we may say of many great Churches: by name, the Romish Church, which though it seeme to liue, yet in regard of spirituall life it is dead. It pretendeth to be the true Church of Christ, but in truth it is dead in sinne. Yet some say, it is not dead, but diseased, full of sores and sicknesses; and though the throat be cut, yet it breatheth and panteth: but the truth is, it is starke dead and cold, it hath no spirituall life at all. But some alleage the contrarie, saying, it hath the Sacraments in it; and where there is a Sacrament, there is a Church: but they hauehave Baptisme, therefore a Church. Ans. Baptisme is not alwaies a note of a true Church: for the Samaritanes had circumcision, which was before Baptisme, yet they were no people nor church of God. Os. 1. 9. That there may be baptisme & yet no church, it appeareth, because there may be baptisme without the preaching of the word. As the Papists hauehave baptisme without the true preaching of the word: so they hauehave the outward Baptisme, but deny the inward Baptisme, which is iustification by Christ, and sanctification by his Spirit. Againe I answer, it is a Sacrament, not to that church of the Papists, but to the hiddē church in popery: for the Lord euer hath his church among them, he keepeth among them euen 7. thousand which neuer worshipped their idols. Now then, that Sacrament is reserued in that church, not for the Papists, but for Gods children among them. By this we see Gods owne prouidence, to call them by those meanes, and for their sakes he reserueth p. 255the word and Sacraments among them. But they say, Antichrist sitteth in the middest of Gods temple: but Antichrist as we say, is in the Romish church: therefore that is the temple of God. Ans. The true Church of God is among them, but it is hidden. Now he sitteth in the midst of them, not as a member but as an vsurper, theefe and deceiuer: for the Church of God is in their Church, as wheate among chaffe, and gold in drosse. And the like may be said, though not in regard of doctrine, yet in regard of life, of al our greatest townes in England, for the body of them they seeme to liue, if we looke on their outward seruice of God and shew, yet indeed they be dead, which appeareth by the common sinnes now in prosperitie, as pride inward and outward, fulnesse of bread, carelesnesse in religion: though we hauehave now the word plentifully preached, yet we seeming to liue are stark dead. Yet the Lord hath his church amongst vsus, but the body of our people though they hauehave the word preached, yet they will not be reformed. But as a father which cannot reforme his sonne by words, must vse the rod: so the Lord when as the preaching of the word will not serue, he must needs take the rod in his hand, to make vsus obey his will, to reform our liues, to trie which be his own childrē, & which not.

Christ before called these seuen churches his true church,Vse. yet here we see this church hath corruptions in it: so that a church may hauehave corruption in opinion and doctrine, and yet if it erre not in fundamentall points, it may be the true church of God, and we must not condemne a church for corruptions in it.

Thou hast a name. Other churches iudged of this church by the rule of charity: seeing them to make shew of religion, and to professe the Gospell, they iudged it to be a true church. So must we, so long as we see men liue outwardly in the feare of God, professe religion, iudge of thē in charitie, til we see some euident signe, and commit secret iudgement to God. We see all infants are not the children of God, yet we admit all, iudge wel of them in charitie, coming of beleeuing parents; and Paul calleth all the churches he wrote vntounto elect, by the rule of charitie, condemning none till God made them manifest.

But thou art dead. The churches about iudged her to liue, but p. 256Christs iudgement is, thou art dead: then we must regard especially the iudgement of Christ, and not care so much to be approued of the church (though that be good) as to be approued of Christ, which cannot erre: for though the church approue and commend vsus, if Christ approoue vsus not, our estate is miserable.

Verse. 2. Be awake and strengthen the things ready to die. After the reproofe followeth first the remedy, secondly, the reason. In the remedy, note two duties: first, to be watchfull: secondly, to confirme the graces of God decayed in them. In that first he commaunds them to be watchfull, we see it is an excellent dutie; and then is a man watchfull when he hath great circumspection and heedinesse in respect of the saluation of his soule. This dutie concerneth two things, namely sin and death: for we are commanded in the word to watch against these two. Against sin in two things: first, for a man to bethinke himselfe of all the sins he may fall into: to do this, he must consider, first his nature, secondly his calling. First his nature, that there is in it the seed of all sinne, ergo he may fall into all sin: secondly, a man shall find that he is more inclined to one sinne then to another, and against that he must labour most. Secondly, for his calling, we must know that eueryevery calling hath his sinnes since the fall of man. Now a man must consider which be the especial sins of his calling, and when a man seeth them, he shall know by these two into what sins he may fall, and against them he must watch. Another thing is, to keepe the heart that it be not tainted with any sinne. Pro. 4. 24. aboue all watch and ward, keepe thy heart, that is, vse all good meanes to keepe thy heart cleane from all sinne.

The second part of watchfulnesse is in death, against the coming of Christ at iudgement vntounto vsus, or in particular by death, in which note two things: first, to bethinke our selues of Christs coming to iudgement, or to come to vsus in particular, and in this regard we must make account that eueryevery day is the day wherein Christ will come, either in generall or particular iudgement. The second dutie is, to prepare our selues against Christs comming, to make vsus ready to die eueryevery houre, as if Christ would p. 257come euen this day, so to morrow, and eueryevery day. That we may do this, we must vse sobrietie and temperancie in all the things of this life, moderately to vse them, not to be drowned with the pleasures & profits of this life: for we thē forget the time of death. And as Christ prescribeth the remedie to Sardis, so to vsus: we are not better then they: we take great care to prepare for the dangers of this life. If a towne were in danger to be sacked, or a house to be robbed, we would set watch and ward to guard thē, how much more shold we watch for the saluation of our soules, and not hazard them at death for want of watchfulnesse? The second reason to moue vsus to watch, is the want of watchfulnesse, and securitie, which is the fore-runner of destruction. 1. Thes. 5. 3. When men cry peace, then cometh destruction. Luk. 12. When the rich man thought all was safe, then came destruction, and his soule was taken from him. When the old world thought nothing, then came the floud and swept them away. This should admonish vsus to take heed to prepare our selues, and watch both against sinne and death, vnlesse we will cast away our soules.

And strengthen. Here is the second dutie, which is the reforming of the decayed graces. As if he should say, thou hast had many graces, whereof diuerse are lost, and many are sore decayed, therefore labour to recouer and strengthen them. Where Christ teacheth vsus, that if we hauehave any gift of God, we must labour to preserue it, and not onelyonly that, but to increase and grow on, and strengthen it: we must not stand in one estate, but increase in good workes, that we may become perfect men in Christ, by growing in grace as in dayes: for our gifts are not our owne but Gods, we are his stewards, he looketh to hauehave his owne with aduantage, else we are vnprofitable seruants. Then we must stirre vp the gifts of God in vsus: and to do so, we must often and daily reade the Scriptures, daily heare them and meditate on thē, vse the Sacraments often, vse often prayer and inuocation, and striue daily against our owne corruptions, and withall stirre vp our hearts to good things, and to true obedience. Psal. 119. Dauid saith: I hauehave inclined my heart, euen my dead heart, and put life into it: and so we must put life into our benummed soules, and often call on them which are halfe dead. p. 258But we commonly stand still, seeke not to grow, but stand at a stay. Christ by these words would signifie, that some be dead, other graces be readie to die: whence we hauehave answer to that question, whether grace may be vtterly lost? We say some graces may, othersome cannot be lost, but sore decayed and diminished. For Gods graces are of two sorts: some necessarie to saluation, as faith and regeneration: some are lesse necessarie, which go not with sauing faith: as sensible and full feeling of Gods fauour, ioy in the holy Ghost, earnest inuocation on Gods name. Now these may be separated from faith, and be wholy lost in the seruants of God for a time: the other cannot, though they may be sore diminished: nay, faith and regeneration considered in thēselues, may be lost wholy: for nothing is vnchangeable in it owne nature, but God. The grace by which the elect Angels stand, is in it selfe chaungeable, and these would perish and come to nothing vnlesse they were continually preserued, kept and confirmed in vsus and them. If this be so, why then do not the elect fall away? Ans. Not because they hauehave faith and regeneration, or that they be in themselues vnchangeable, but because of Gods promises: as Mat. 16. Christ saith, that the gates of hell, (though they shew their violence,) shall not preuaile against Peters faith: so that these graces are eternall, not of thē selues, but by Gods promise, which will preserue them to the end.Vse. Now seeing grace may be lost, we must not be too confident, if we hauehave any grace in vsus, but worke out our saluation with feare and trembling: for they may come to that ebbe, that they may be at the point of death.

Now followeth the reason of the remedie: For I hauehave not found, &c. therefore watch and seeke to restore thy decayed graces. I hauehave not found. Here Christ signifieth, that he made a search in this Church, and that to reward them either with life or death. And so this was the practise of Christ when he came to Sodom, he went downe to search it. So Gen. 11. the Lord came downe to see Babel: the like is▪ Ierem. 9. And the Lord he visiteth, that is, he enquireth of the sinnes of the fathers in the children, and if he find them, he punisheth them in the children. And alwaies Christ first maketh inquirie; and after search made, he rewardeth p. 259accordingly. The like will Christ do with vsus, therefore we must labour to be such as he may approue of. If a Magistrate were to search our houses, we would see that nothing should be amisse: how much more when Christ the heauenly Prince (which searcheth the heart, and cannot be deceiued) cometh to search vsus, that he may approue of vsus and reward vsus?

But found thee not perfect. There is a twofold perfection: one of the law, another of the Gospell. Of the law, when we satisfie the whole law: of the Gospell, when our workes done proceed from a beleeuing heart, which is carefull to please God in all things. Now though no worke of man be perfect, yet those workes coming from a heart full of faith are perfect in Christ, God accepting the will and indeuour for the deed, through Christ.

Christ he searched, and found in this church many goodly works, in shew only: for they were full of hypocrisie, made shew of godlinesse, but wanted the power thereof, neither did they come from an heart full of faith, or that indeuoured to please God, not to sinne in any thing: therefore they were not perfect and pleasing to God. In that this church is reproued, not for want of workes, and those faire in shew, but because they proceeded not from a beleeuing and honest heart; learne to pray as Dauid, Psal. 119. 80. Lord, let my heart be vpright, let me giuegive all diligence to please thee in al things. This is a great comfort when one can say in his conscience, My heart is vpright: but hypocrisie is the killing of the soule.

Before God. Christ seemeth to distinguish himselfe from God. But he speaketh not of God simply, but of the Father, and of himselfe as he is the Mediator, and so is inferiour to the Father, though he be now in glorie. Now seeing he is in heauen, and in glorie there, yet carieth himselfe as Mediator, we may pray to him, without helpe of Angell or Saint, and it is no presumption, seeing he is still by his owne confession Mediator, and so carieth himselfe toward vsus.

Remember. Here, after the remedie, Christ as a good Pastour of the soule, sheweth how to vse the same: namely, first, remember: secondly, hold fast: thirdly, repent. In practising of which p. 260three, standeth the remedie of hypocrisie. Remember: that is, call to mind the doctrine of saluation taught by my Apostles. This remembrance is a most excellent dutie, and bringeth with it many graces, as subiection to Gods will, repentance, &c. Psal. 73. Dauid seeing the prosperitie of the wicked, had almost slipt, and was sore tempted: he could not be rid of his temptation, till he went into the sanctuarie of God: that is, till he knew the word of God. Psal. 119. 55. He kept the commaundement of God, because he remembred his name in the night season. Peter remembred Christs words, and so repented at the crowing of a cocke, Luk. 23. And indeed, the cause of all sinne, is forgetfulnesse of the word of God. Therefore Heb. 6. eueryevery sinne is called ignorance, because we commit sinne, not remembring and knowing Gods word: and if we could keep in liuely memorie the word of God, it were not possible that we should sin as we do. Then it is a most excellent meanes to cut off sinne, to hauehave the word of God running in our minds, forbidding sinne in vsus. And the Diuell he laboureth aboue all things to make vsus forget the word, for then he can draw vsus easily to sinne. Now that we may hauehave the word continually in memorie, we must labour to hauehave our hearts affected with the same: for we cannot remember more then we like and affect. Then we must beleeue it, else we cannot remember: for that we beleeue not, slippeth soone out of our memorie. And the cause why so few remember the word, is, because they be not affected and delighted with it, nor beleeue it.

That thou hast heard and receiued. That is, that doctrine which by hearing and receiuing thou hast learned. Seeing he puts hearing and receiuing together, we gather that this is the ordinary meanes of saluation, to heare and receiue the word preached. Then God calleth not all men in all times,Vse. 1. seeing men in all ages hauehave not heard the word, neither receiued it: and if they hauehave not heard the doctrine of saluation by Christ in all ages, they could not be called; for first they must heare, and then be called. In this last age only the word is sent to al natiōs: it was not so in former ages.Vse. 2. Againe, false it is that God giueth grace generally to all men, so that eueryevery particular man hath grace offered to saluation p. 261if he wil receiue it: but God gaue not the word to all: for all hauehave not heard, therefore they could not hauehave grace.

The second dutie is, to hold fast: this signifieth two things: first to maintaine the doctrine taught by the Apostles, and receiued of them: secondly, to practise the same in their life: but of these before.

The third dutie is, to repent: that is, though she repented before, yet she must restore and renew her repentancce. Hence we learne, that we must not only begin, but often renew our repentance, and not onelyonly for great sins, but for litle slips and defects in grace, as dulnesse of heart, want of zeale, coldnes in practise of religion, &c. Now because this Church was ready to die, Christ addeth a reason, to put life into her, if she hauehave any grace. If thou wilt not, I will come on thee as a theefe: A most terrible threatning: if thou wilt not renew thy repentance, restore that grace decayed in thee, I will come as a theefe sodainly, and with speedy destruction, that thou shalt hauehave no time or way to escape it. Note here, that this threatning is not absolute, but with condition, and it is the most terrible commination in the whole word of God, where Christ threatneth to powre out his whole wrath on a Church, so as they shall hauehave no time or meanes to escape it.

Then we hauing the same sin that she had,Vse. being dead in security by reason of our long prosperity, we had need of this admonition to moue vsus to watchfulnesse, to restore Gods graces decayed in vsus: yet it seemes we make light account of all these things. If a man had any sparke of grace this would stirre him vp, but if this most fearefull commination will not moue vsus, then the end of all must needs follow, euen the heauy wrath and iudgement of God must lay hold on vsus, and cast vsus into eternall destruction, where is no hope of helpe, for then a man might hauehave some comfort, if after a long time she should get out, but he must liue there for euer: without al end of pain: when he hath bin there a thousand yeare his paine is still as great and as much, nay no end he can hauehave. Then we must awake from our sins, repent for our sins, our securitie, dulnesse and coldnes in religion, stirre vp the graces of God in vsus, shake off our ignorance; and p. 262that because against these sins Christ giueth out this most terrible and fearefull commination.

Vers. 4. Notwithstanding thou hast a few names. Before Christ had reproued this church of hypocrisie, now he commends her for a few which professe his name among them. But Christ had said before, that the church was dead: how then can this be a true church? Ans. Though the body of the Church were dead in sin, yet a few, some of them were true beleeuers, and testified their faith in obedience.

Out of this coherence we hauehave two instructions to learne: first, that a particular church and congregation, is called a church in regard of the better sort and part, and those which beleeue in Christ, and hauehave the priuiledges: also in regard of the better part which beleeue: for the Catholicke Church is a number of men on earth beleeuing in Christ. Now the particular church is a member of the Catholicke Church, so farre as they beleeue in Christ. Those which beleeue not, are no part of the true church: but as bad humors in the body are no true parts of the body, so these are no true parts of the Church. Secondly, we see a distinction betweene man and man in this church, though all be called, yet some called be dead, some aliue in Christ, and continue so. Now the cause of this distinction is, not from the will of man, but from the good pleasure of God, Rom. 11. 4. The whole body of the Israelites fell to idolatry, yet the Lord had seuen thousand which bowed not the knee to Baal. What is the cause of this? not the will of man: but I hauehave reserued seuen thousand which hauehave not bowed to Baal, saith the Lord. So then his will and good pleasure is the cause why some stand and some fall. So the cause why some in this church of Sardis liued, some were dead, is because the Lord in his good pleasure left some to themselues, and to othersome he gaue his spirit. This, as before, confutes vniuersall grace, which derogates much from the grace of God. For this, why some stand, some fall, comes from and higher cause, euen from the power and will of God, which leaueth some to themselues, and inableth some to stand by his spirit.

Thou hast a few names. Here is the commendation of p. 263the better part of the church, there be yet a few persons knowne to me by their names, which hauehave not defiled their garments. Here he alludeth to the ceremoniall law, for the Lord in the ceremoniall law, made a distinction betweene things cleane and vncleane, not in themselues, but by his appointment. Now among the Iewes, if a man with his hand or garment touched a thing vncleane, he was defiled: which ceremony signified to them, that they should abstaine not onelyonly from sin, but all appearance of euill, in that they might not touch any vncleane thing, no not with their garments. Then here Christ would shew there were sundry in Sardis, which did abstain both from sin and all occasions, shews, and appearances of sin: though the body of the church were dead, yet many in Sardis made such conscience of sin, that they auoided the very occasions of sinne.

Hence we see,Vse. that the seruants of God be few in number, the bodie of the church is dead in sin; but a few be so far frō sin, that they defile not their garments, that is, auoid all occasions of sin. Christ prepareth the kingdome of heauen for a litle flocke. Esay saith, only the best part of the Iewes must be saued, the rest hardened: and the way to hell is broade and easie, and many runne that way; the way to heauen is contrary. Mark. 7. 7. Then seeing the seruants of God be few, we must not follow the multitude: but this sin carieth many a man to hell, and to sin, when men desire to do as the most do, to liue as the most liue; we must rather follow the litle flocke of Christ, and not runne after the multitude.

A few names. That is, persons knowne to Christ by their particular names: they be called names, because Christ writeth their names in a bill. Then we see Christ knoweth his seruants particularly by their names: Luke 10. he knoweth all our haires, much more our names. Iohn 10. Christ calleth his sheep by their names.

This is a speciall comfort for vsus,Vse. to know that our names particularly are knowne to Christ, and be written in his bil which is the King of heauen and earth.

The Lord to comfort Moses in trouble, vsed this, that he knoweth p. 264him by his name: and so should it be to vsus that our names are knowne to Christ, and he will accordingly help vsus. 2. Timoth. 2. there it is made the foundation of saluation, that the Lord knoweth who be his.

Which hauehave not defiled. These were commended for sinceritie and vprightnesse of life and conuersation: though the rest of the church were dead, yet these were aliue, and kept themselues from all appearance of sin. Now Christ commending them, he leaueth in them a patterne of sinceritie for vsus to follow, to be as a looking glasse, to see how we should professe religion. We must not onelyonly know and speake of the Gospell, but we must liue accordingly, we must keep our garments frō pollutiō, liue without al occasion of sin: and that we may liue sincerely, we must first abstaine frō al sin in our own persons, take heed we practise no sin. Secondly, we must take heed of contagion of sin, not partake in other mens sins, by cōsent or winking at them, or giuing counsel to sin. Thirdly, we must abstaine from all occasions of sinne, from all appearance of euill, we must not once name sin, nor giuegive the least approbation thereof, Let not fornication be named among you. Eph. 5. Then we must behold this patterne, labor to be like them, that Christ may commend vsus as he did them: and this we must do by liuing well, for religion stands not in knowledge but in practise, and by doing these three, that is, abstaining from the practise of all sinne, from the contagion of sin, and from all prouocation to sin, we shall imitate them and become a most excellent people, and a worthy church of Christ. Out of this place the Papists gather, that a man after baptisme may liue without al mortall sins, for these few, hauing put on Christ, liued free from all sinne, nay from all appearance of sin. But first though they liued so till this time, yet how proue they they liued so after? secondly, they be said to keepe their garments vndefiled, not because they sinned not at all, but because they liued and endeuored in constant purpose not to sinne, but in all things to please God: and so the Lord accepts their will and constant endeuour, for the deed, and they be righteous before God, and no sinners, but keepers of the law.

And these shall walke with me in white. Here after the commendation p. 265is a promise, to walk, that is, liue, in white, that is, in ioy and happinesse. Eccles. 9. 8. Let thy garments be white: that is, reioyce and take thy lawfull pleasure, in the things of this life. The church before was threatned to hauehave Christ as iudge, and to destroy them, but these few they shall not taste of his wrath, but be with Christ for euer in glory and happinesse. By which we see, that men which communicate not with the sins of townes, countries, or nations, shall not partake in iudgement with them. Lot liued in Sodom, yet his righteous soule was not partaker of their sins, neither was it of their punishment, Gen. 19. Ezech. 6. 9. they which mourned for the sins of the people were marked, and in the destruction not touched. By reason of our long peace, sins abound, so that there is plentie of sin, of contempt of the word, of religion, &c. These sins call for iudgment, and wil hauehave iudgement: now if we would escape this iudgement, we must take heed we communicate not with these sins, and then we shall escape, though we liue in Sodome.

After the promise, followeth a reason of the same: For they be worthy. Hence the Papists gather, that a man by his workes may merit heauē, because here they be worthy of reward, & be worthy to walke with Christ in glory. But I answer, all true seruants of God be worthy of life euerlasting, because God the father giueth Christ to eueryevery true beleeuer: so that eueryevery beleeuer may truly say, Christ is mine: and withall he giueth the spirit of Christ, which stirreth vp in the heart true iustifying faith, which layeth hold on Christ, applieth him and all his righteousnesse. Now Christ being giuen to vsus by God, and receiued of vsus by faith, is wholly ours, and his righteousnesse is made ours by imputation, so that Christ with all his benefits is truly ours: and when one stands thus iustified in Christ, and clothed with his righteousnesse, he is said to be worthy of saluation, not for any thing of his owne, but for Christs righteousnesse: for there is a double righteousnesse, one of the person, as when Christs righteousnesse is imputed to vsus: another of the work, as when a work is done answerable to the rigour of the law, and then it is meritorious. Now Christ speaketh here of the worthinesse of the person, not of the worke of the person, standing righteous in p. 266Christs righteousnesse.

Verse 5. To him which ouercometh. Here is the conclusion: in it note two parts: first, a promise: secondly, a commaundement: of these before. To him which ouercometh: that is, which getteth victory ouer all his spirituall enemies: which we do, by holding faith and a good conscience in all things to the end: and this is, first the partie to whom.

Seeing that the promises are euer made to him which ouercometh, we must labour to hauehave that estate; in conscience truly to say, we hauehave laboured in all things to keepe faith and a good conscience, and to thinke it a miserable estate to be ouercome of any enemy, be it sin, the diuell, the world, or our flesh. I come to the thing promised, which is threefold in words, but one in substance, namely glory, happines, and life euerlasting. First, He shall be clothed in white aray, that is, with eternall glory, happines, and life.

Out of this the Papists gather, that a man may do a good work in respect of reward. It is true indeed, one may do so, as Moses had respect to the recompence of reward, Hebr. 11. 26. yet that must not be the principall end, but faith to edifie the church and other men; & thē we may do it to receiue eternal life as a reward.

And will not cut his name out of the booke of life. Here two questiōs must be assoiled. 1. What is the book of life? 2. Whether one can be blotted out of it? for thou hast the booke of life in Gods predestination, or his decree in election, by which he hath ordained some men to life in his good pleasure: & this decree of God is called in a resemblance the booke of life. For as a General in the field hath his book, wherein he writes al his souldiers names: and a Magistrate keepes a record, writing in it all the citizens of that citie; so God hath his decree, wherein he writes the names of all those whom he will saue in his secret counsell.

The second question is: Whether one can be put out of this booke? Ans. A man is written in this booke two wayes: first, in the iudgement of God truly: secondly, in the iudgement of men. Now if a man be truly written in the counsell of God, then he cannot be put out: but if he be onelyonly in the iudgement of men, he may be blotted out. For the first, they cannot, because Gods p. 267counsell is vnchangeable: and (Rom. 8.) whom he predestinates he calleth, iustifieth, and sanctifieth. This golden chaine cannot be broken, but whom he predestinateth he glorifieth, ergo they cannot fall finally. As for the other, being onelyonly in the iudgement of men, as all be liuing in the church professing Christ, these may be put out. Psal. 69. Let them be blotted out of the booke of life: he prayeth that they might be manifested, that they were neuer indeed in the booke of life.

Hence, first we see the number of the elect is certaine, for their names are in Gods bill, they cannot be put out, but remaine for euer. This then is no vniuersall election: for what neede God a bill or booke to write in some, if all were elected? Seeing some men being in this booke onelyonly in the iudgement of men, may be blotted out, and manifested to men to be but hypocrites: then we must take heed of all sin, and make conscience of eueryevery sinne; for so often as we sin, we reach vp a pen to heauen to crosse our names, to blot them out as much as in vsus lieth. Let vsus then looke to hauehave our consciences assured that we be in that booke: which we may, if we find our consciences free from all sin, and from all appearance of sin. But some godlesse person will hence gather, I will liue as I list, for if I be in the booke of life I shall be saued; if not damned, liue how I can. But these deceiue themselues, for if their names be in it, they cannot liue in sin, but in faith and obedience, in newnesse of life and repentance: for he which is predestinated is iustified, and must liue in repentance and faith: and as surely as he shall be saued, he shall liue in faith and repentance.

3. I will confesse him in the kingdom of heauen. That is, at the last day I wil take him for mine: he which thus ouercometh and liueth in faith & a good conscience, I wil confesse him to belong to me, to be my mēber, I wil separate him from al the world, and take him to my selfe, and pronounce to him the sentence of absolution, Come thou blessed of my Father, Math. 25. The end why Christ propounds this third blessing, is to moue eueryevery person in the church of Sardis, to confesse Christ in this world: for he reasons thus, If thou shalt confesse me before men, I wil confesse thee before my Father: if not, I will deny thee, euen before my Father. p. 268And so to vsus, if we will hauehave Christ confesse vsus before God, we must confesse him before men, and let no creature make vsus deny him, but stand out against all his enemies, euen against the gates of hel and the diuel, which is indeed a hard matter for flesh & blood; yet Christ perswades vsus to do it, & to take paines to professe him before all men, for he will confesse vsus before God. If a King should come in company, and choose out one, and come to salute him familiarly, call him by his name, and take him by the hand, that would be a great credit: but what a happinesse is it to hauehave Christ Iesus King of all kings to come and call vsus by our names, take vsus by the hands, confesse vsus to be his friends, and pronounce the sentence of absolution before God, his Angels, the diuel and all men, euen our enemies?

Vers. 7. And write vntounto the Church of Philadelpha. Here beginneth the sixth particular Epistle, reaching to the fourteenth verse. And as before eueryevery particular Epistle, was set downe a particular commandement, to write: so here Christ giueth Iohn a particular commandement to write: the end of which commā dement, is to warrant Iohns calling, as before often I hauehave shewed.

The Epistle hath three parts: first, the Preface: secondly, the matter: thirdly, the conclusion. The Preface is in the seuenth verse, and it sheweth in whose name this Epistle was written: to wit, in the name of Christ. And as in other Epistles Christ was described, to get credit to the Epistle: so is he here by two properties: first, of holinesse: secondly, of truth: besides, he is desscribed by his kingly office: which hath the keyes of Dauid. The 1 propertie of Christ is, he is holy. But how can Christ be holy, seeing he cometh of Adam, as he is man? To this many answer, that Christ tooke his substance indeed from Adam, yet so sanctified, as that it is free from all sinne. This, though it be true, yet is not sufficient: for as we take from Adam the corruption of nature, so we hauehave from him the guilt of sin. Now though sanctification taketh away corruption of nature, yet it taketh not away the guilt of sinne. Then the true answer is this: All which come of Adam by naturall generation, and that commaundement which God gaue in the creation, Increase and multiply, they take p. 269from Adam both corruption of nature aud guilt of sin: for both be equally conueyed to vsus from Adam. But God, to preuent this, ordained that Christ should be borne, not by naturall generation, but by a miraculous conception: and so though he take of man mans nature, yet he taketh not mans sinne, which he should as well hauehave had, if he had come by ordinarie and naturall generation. Now in that it is said, Christ is holy, note that he is so, first, in regard of himselfe: secondly, of vsus & his church. In regard of himselfe, first, as he is God: his Godhead is holy, nay his diuine nature is holinesse it selfe: there is no difference betweene Christ as he is God, and his holinesse. Secondly, in regard of his humane nature, it was not onelyonly free from all sin, but filled with all holinesse, aboue all men and Angels: he had the holy Ghost without measure. Thirdly, in his actions he was holy, as in his actuall obedience and fulfilling the law. Secondly, Christ is holy in regard of his Church, euen of vsus his members, because he is the author of all holinesse in vsus, we hauehave all our holinesse from him, nay, he is the very roote of holinesse; not as the Father, or the holy Ghost, but in a more speciall maner, because from Christ as the roote, springeth holinesse in all his members. And as from Adam (being the root in whom all mankind stood) was conueyed sin and corruption to all which came of him: so from Christ, being the roote, is conueyed holinesse to all his members in him: he is our sanctification, because we fetch our righteousnesse from him, as a branch doth sappe from the root: for the humane nature of Christ is the very root from whence is conueyed to vsus all righteousnesse.

Seeing Christ is holy,Vse. both in himselfe and in vsus, yea the root of all holinesse, we must note this maine principle of all true religion: which is, to be set and ingraffed into Christ as a branch into a tree, and being once in him, to become new creatures, to labour to feele the power of Christ killing in vsus the old man, our naturall corruptions, and also renewing in vsus the new man, and the image of God, in righteousnesse and true holinesse, to feele the power and vertue of Christ as sensibly in vsus, as we feele the corruption of nature, and shew this vertue we receiue of Christ, euen as a branch sheweth the sappe it receiueth from the p. 270roote, by the leaues and fruite.

2 Seeing Christ was thus holy, he propoundeth to vsus a patterne to follow, teaching vsus to be holy as he was holy, to make conscience of al sinne, to be conformable to him, to marke what he did, and to imitate it. 1. Ioh. 3. 4. We must purge our selues of sinne, and be pure as he is pure: for he which is not holy as he is holy, shall hauehave no benefit or fellowship by his death and passion. Thirdly we see, that title giuen to the Bishop of Rome is blasphemous, to call him Holinesse, as it is common in all their speeches to him. Now he in that taketh to him the title of Christ which is a part of Christs honour, communicable to none else: nay, he taketh more on him then Christ here doth: for Christ is called but holy, he is called holinesse it selfe.

The second title of Christ, is truth. Christ is called true in three respects: first, because without errour and ignorance he knoweth al things as they be in themselues: so do not creatures, but by vertue from him. Secondly, because what he willeth and decreeth, he willeth and decreeth seriously, without fraud, deceipt, or any contradiction, as appeareth in the whole Scripture, wherein is nothing contrarie to it selfe, but all without chaunge and alteration. Thirdly, because he maketh good all his promises in his word, he accomplisheth and performeth them all, he is the performance of the foreign, yea and Amen.

Seeing Christ is true,Vse. 1. nay, truth it self, we see a difference betweene Christ and all false spirits, for they be spirits of errors: the diuell is a lyer from the beginning, he is the father of lyes, nay his nature is to lie, he can do nothing else: but Christ is true, nay truth it selfe, eueryevery way true, in his knowledge, in his will, and in his promises, he is true.

Seeing Christ is absolutely true,Vse. 2. we must beleeue in him, and beleeue his promises in his word without doubting: for seeing Christ is true, nay truth it selfe, what need we call his promises into question? And this shold be the very prop of our faith, that he which promiseth is true, & therfore wil perform his promise. So in persecutiō, in trouble and affliction, trust in Christ, he hath promised to helpe; he will not faile, because he is most true of his promise.

p. 271Seeing he is so true,Vse. 3. he propoundeth himselfe to be followed of vsus. Christ he knoweth things truly, he willeth and decreeth things seriously: so should we promise, and performe, and make good our lawfull promises. Psal. 55. The Lord hateth the deceiptfull person. Reu. 20. without, that is in hell, be all deceiptfull and lying persons. Psal. 15. It is a note of a member of the Church, and of Christ, to be true and faithfull, and to speake truth from his heart, for the diuell is the author of lies.

3 Christ is described by his kingly office: which hath the keyes of Dauid. First, let vsus see what is meant by the key of Dauid. Esay 22. 22. speaking of Eliakim, saith: I will put the key of Dauid vponupon his shoulder: for Ezra had bene Hezechiahs Steward, an ancient steward in many kingdomes: but in his dayes he began to be negligent in his dutie, therfore he decreed to cast him out, and to place Eliakim in his stead, (2. King. 18. 18.) and therefore saith, he will put the key of Dauid, that is, the gouernement of the kingdome of Iudah on his shoulder: for by Dauids house is meant the kingdome of Dauid; and the giuing of the key, is the placing and inuesting him into his office, and giuing him the authoritie of the kingdome of Dauid. Christ here hath the key of Dauid, great and large authoritie of the Churches, as a chiefe Gouernor in a kingdome. It will be said, Dauids key was temporall, Christs kingdome spirituall. Ans. First, Christ had Dauids key properly: for when Christ was borne, the scepter was departed from Iudah to the Romaine Emperour; so that Christ then was the next to it, and had true right to the crowne and kingdome: Luk. 3. And Christ challenging his right, saith, (Mat. 17. 26.) That the Kings sonnes be free, and therefore he need not to pay tribute.

2 Christ had Dauids key typically and figuratiuely: for Dauids tēporall kingdome was a figure of Christs spirituall kingdome: so Dauid was a figure and type of Christ, therefore he is often called Christ: and Ezec. 3. Christ is called Dauid. Now he is said to hauehave Dauids kingdome, and not Neroes or any other, because their kingdomes were kingdomes of darknesse and miserie, and cursed kingdomes: but Dauids kingdome was a kingdome of light, a blessed kingdome, hauing those men which p. 272were acceptable to God, and therefore was a type of the kingdome of Christ. Then where Christ is said to hauehave Dauids key, it is not so to be vnderstood, that he had the same with Dauid, but that which is signified by Dauids key, Christ Mat. 2. is called a Nazarite, not that he vsed their rites and customes: for he dranke wine, they did not; but because he was that signified by a Nazarite, namely, by Sampson, Iud. 13. For as he slue more by his death, then by his life: so Christ he saued more by death then by his life: yet Christ was a Nazarite, that is, seuered from all sin and pollution. And so Christ had Dauids key, that is, the spirituall key signified by his temporall key, which key signifieth authoritie, power, and gouernment of the church of God.

Which openeth and none shutteth. In these words Christ hath relation to an house, where, when one openeth the doore, he openeth the house: and so Christ, he openeth and he shutteth, which sheweth his absolute and soueraigne authoritie: he hath the key of Dauid, and he hath it absolutely, no creature is aboue him, but he can shut or open at his pleasure. Now this key is the power of Christ. In his hand, which is a supreme soueraignetie ouer the church, by which he can saue or destroy. Now this soueraigne power of Christ hath three parts: first, to prescribe: secondly, to iudge: thirdly, to saue and destory. First, to prescribe, he hath an absolute power without constraint of any creature, to commaund what he will hauehave done or not: so he propoundeth doctrine to mens consciences to be beleeued vponupon paine of eternall death. Christ sheweth in the bookes of the old and new Testament, that no man can make one article of our beleefe: nay he which teacheth any other doctrine then that, is accursed, Gal. 1. Secondly, Christ hath absolute power to prescribe regiment to his Church, how and in what maner, and also the persons by whom it shall be gouerned. So Moses made the tabernacle according to the patterne Christ shewed him. Salomon built the Temple according to the forme he saw by reuelation. 1. Chron. 28. 12. Thirdly, Christ hath authority to prescribe times for his worship, to appoint Sabbaths, &c. And (Gen. 1.) as he created the Sabbath, so hath he power alone to alter it, no creature can prescribe a time to Gods seruice, to the end of the world, p. 273but Christ alone. Then it is not true, that the Church hath power to appoint two Sabbaths in one weeke, or one in many weekes; for it is Christs honour to prescribe his worship, and the time of the same.

The second part of Christs soueraigne power, is to iudge, to hauehave power to determine of his owne will, without helpe of any man or Angell. And in this regard it belongeth to him to giuegive sense of the Scriptures, he alone gaue them, he is the lawgiuer, and must expound his owne law. Secondly, Christ alone must decide questions and controuersies concerning faith. Then the Church hath not any such power, but from Christ, by helpe of the written word, by which Christ expoundeth them to vsus.

The third part of this soueraigntie is, that Christ can saue and destroy, open and shut, he alone hath the keys of heauen and hell: he can open, that is, pardon sinne properly. And he alone promiseth this pardon, and can performe it being God: and as he giueth the pardon for sinne, so he giueth also eternall life, sauing mens soules. Secondly, he hath power to shut, to cast some into hell, and to destroy, when men liue in sinnes and dye in thē without repentance: he hath power to hold men in sins, after to cast them into hell, and shut them vp for euer.

Seeing Christ prescribeth this doctrine to the soule and consciēce,Vse. to the most secret part of mans soule, & such doctrine as can saue and destroy: we see, Christ he is Lord of the Church, he is Lord of the most secret wils and affections, of the chiefest part of the mind. The Papists say, that by vertue of this key of Dauid, Christ can set vp and depose kings and princes at his pleasure: but this they hold, craftily to bring in the damned power of the Pope. But it will do them no good: for Christ as he is Mediator of the Church, and gouernour thereof, he deposeth none, he maketh no king: but as he is God, so he maketh and pulleth downe at his pleasure, being farre aboue all men. And hence kings are called Gods, because they represent Christ as he is God. Christ as he is Mediatour, maketh men spirituall kings, but he maketh not temporall kings but onelyonly as he is God. For if he had such power, why did he refuse to deuide the inheritance, saying, Who made me a Iudge? and to punish the p. 274adulterous woman, confessing he was not a Magistrate.

From this power is another deriued frō Christ: namely, the power of the keyes, which proceedeth from the power of Christ, and by which power the key of Dauid is put in execution. Mat. 16. 19. I will giuegive thee the keyes of heauen. Now this power of the keyes, is a ministerie granted to the Church of God, to open and shut the kingdome of heauen. First, it is a ministerie, that is, a seruice and dutie: for that which the Ministers do, is but a seruice done to the Church, and they be but seruants and stewards of Christ in the Church of God, in gouerning it. So then it is no authoritie but a seruice. When Adam fell, we all fell in him, and he thrust himselfe and all mankind out of Gods kingdome by his sinne, & closed vp heauen gates against vsus. Now since that fall, Christ became man, and in his manhood dyed for our sinnes, and made satisfaction to God for them; and this satisfaction of Christ is the thing which properly openeth the kingdome of heauen, and nothing else properly. Christ alone can open and shut, the Church can only reueale and pronounce the will of God: then no otherwise she openeth or shutteth, but by declaring the same to be open or shut.

To the Church of God. That is, to the companie of true beleeuers called to saluation by Christ, to them onelyonly is this key giuen, Mat. 18. 18. the promise is made onelyonly to the Church and Gods people, not to all societies of men.

The end of it is, to open and shut. How, Christ he knew best, Ioh. 20. 23. where he sheweth, what is the key, and what to open and shut: namely, to pardon and remit sinnes, and no way else can men open and shut. Now we must distinguish betweene giuing sentēce, & pronouncing that sentence. The first belongs to Christ alone; the second to man, who forgiueth sinne, not by giuing sentence, but pronouncing sentence giuen alreadie by Christ in heauen. And to make the church to forgiue sinnes properly, is to robbe Christ of a speciall honor due to his Godhead. Then the right vse of the power of the keyes, is, when the church of God vseth them onelyonly in the name of Christ, to open and shut: first, as his seruants and stewards: secondly, according to his will and word, not mans traditions and affections. Thirdly, p. 275to bring sinners to saluation, to beget and continue them in repentance. They being so vsed hauehave a promise: namely, What you bind on earth, is bound in heauen, &c. and it is the means by which Christs power is put in execution.

Now this power of the keyes giuen to the Church, hath two parts: first, the ministerie of the word: secondly, spirituall iurisdiction. The first, Mat. 16. 19. namely, the ministerie of the word, is set downe and authorised by Christ: I will giuegive thee the keyes of the kingdome of heauen, that is, the word of God: and whose sinnes thou shalt bind by that word, they shall be bound by the cords of their sinnes in heauen, &c. This ministerie of the word, is a key to open and shut, two wayes: first, by teaching & expounding the word of God, and doctrine of saluation: and this is a key. Luk. 11. 52. You hauehave taken away the key of knowledge. The key of knowledge is the doctrine of the word of God. Secondly, the ministerie of the word is a key in men lawfully called, in that they apply in the ministerie thereof, the curses of the law to them which liue in sinnes, and the promises of the Gospell to the repentant heart. So it openeth and shutteth the kingdome of heauen: for that which the Minister pronounceth by Gods word to be bound on earth, is fast bound in heauen, &c. Here we must remember, that Ministers are either certaine or vncertaine of mens repentance: being certaine, they must remit sinnes certainely and simply: but being vncertaine, they must do it with condition, and so they must simply or with condition, remit and retaine sinnes. Then in the publike handling of the word, men must pronounce with conditiō, seeing they be vncertaine who are penitent, who not. Their auditors are a mixt companie, some beleeue, and some do not beleeue: Lydiaes heart is opened, Simon Magus is hardened. The second power of the keyes, is spirituall iurisdiction: it is called spirituall, to distinguish it from mens, and ciuill iurisdiction of the Magistrate. It is set downe and confirmed by Christ, Mat. 18. 16, 17, 18. and after, the promise is added, vers. 19. 20. This spirituall iurisdiction is a power, wherby the Church pronounceth sentence vponupon an obstinate sinner, and putteth the same sentence in execution. It hath two parts: Excommunication, p. 276and absolution. Excommunication is an action of the church, in the name of Christ excluding an obstinate offender frō the outward priuiledges of the church and the kingdome of heauen. That so much is in true excommunication, we see 1. Cor. 5. the incestuous person must be excluded from the church, and be thrust out into the kingdome and regiment of Satan, and his body some way afflicted. Math. 18. 17. if the offender will not repent being excommunicate, he must be as a prophane man, euen one which hath no title to the kingdome of heauen. But some may say, Christ onelyonly can thrust them out of the kingdome of heauen. It is true indeed, so he doth properly, yet the church pronounceth who be receiued and who refused, as that an obstinate sinner is shut out of the church, and withall shut from the kingdome of heauen, she can debarre him of the outward priuiledges of the church. 1. Cor. 6. the drunkard which liueth in drunkennesse shall not come to heauen: vponupon which ground the church shuts him out: by her sentence, euē out of the kingdom of God & Christ. Ob. If this be so, thē the true child of God may be shut out, seeing he may fall to such sins. Ans. He may in part, and for a time, not wholly and for euer, because he may be ouertaken often, but yet as a free citizen is known to be a free-man, though he be in prison for a time, and so hath no vse of his freedome; so the child of God, though in part, for a time he be shut out, hauing no vse of the kingdome of heauen, yet wholly and for euer he is not; but so soone as he begins to repent, he shal be receiued againe.

Excommunication being so weightie a matter,Vse. it must be vsed with great aduice, and due preparation, as we would when we cut off a leg or an arme: not rashly, for then we sin against the third commaundement, seeing it is one of Gods speciall ordinances, which we abuse whē it is executed for each smal offence. This excōmunication hath one especial degree, as 1. Cor. 16. 22. he which loueth not Christ, let him be anathema, that is, accursed, and wholly shut from the kingdome of heauen. And this is onelyonly pronounced vponupon one which sinneth against the holy Ghost, and then the church vponupon sufficient ground may pronounce it. But it is very hard to discerne this sin, being more p. 277in the heart then any where else: for it is a set malice against the person of Christ, and that vponupon knowledge. Now contrary to excommunication is absolution: when an offender, vponupon his sufficient repentance, is approoued to be a member of the church, and of Christ: first Christ must receiue him; then the church, vponupon his repentance, pronounceth and declareth him to be receiued.

Further, to know the power of the keyes, we must know foure abuses, crept in the vse of the power of them: the first abuse was in former ages, in that they gaue them onelyonly to Peters person, & barred al other Pastors from them; wheras they belong to al Pastors in their places as well as Peter. Ob. Mat. 16. 19. Christ saith, I will giuegive to thee Peter. Ans. But before he spake to all the Disciples: and Peter he being more bold, and indued with aptnes, answered in steed of all: not that the rest did not answer, but to auoid confusion he spake for them all, ergo Christ speakes to him in stead of them al. Secondly (Iohn 20. 23.) he giues it to them al, not to Peter alone. And Ministers hauehave that power conueyed from the Apostles, by vertue of Christs promise, Mat. 28. he will be with them, not onelyonly in their persons, but in them which followed, to the end of the world: to them (I say) which should preach and baptise as they did.

The second abuse is, that the church of Rome hath turned the power of the keyes into the supremacie of the church: for they make it a supremacie ouer al Princes and churches, whereby they put vp and pul downe Kings, and make lawes to bind all mens consciences. For it is a seruice, and no supremacy.

The third abuse is, that they will hauehave onelyonly the Clergie, and not the Prince to deale in matters of religion: but we reade the contrary in Gods word. Iosias 2. Chron. 35. 32. he intends to banish idolatrie, and to set vp the true worship of God, and therefore causeth the people of Beniamin and Iudah to stand to his couenant, his subiects to obey his intent: and this is commended in him. But they say, that Princes hauehave not the chiefest power to gouerne, because Pastors hauehave the power of the keyes. Answ. Spirituall power is giuen to the Pastors, to rule the church spiritually; yet Princes hauehave power to rule the church ciuilly, to cause p. 278their subiects to embrace true religion, and to forsake idolatrie: but then (say some) they should be vnderunder the Pastors. Answ. If we consider the Pastors person and goods, they be vnderunder the Princes: but as they beare the key of Christ and his word, the King must honour them, for they stand in the stead of Christ: but to make the Pastor aboue the Prince, is a ready way to get all into his hand, and a great abuse in the church of God.

The fourth abuse is, that the Romish church hath turned the power of the keys into the hands of their Priests in the sacramēt of penance, for eueryevery Popish priest sits as iudge, and eueryevery man cometh to him, kneeleth to him, confesseth all his sinnes he can remember against eueryevery commandement: he inioyneth him to bewaile them, and after some signes of repentance, he forgiueth the fault, and that properly as God doth: yet after pardon, he must vndergo some temporall punishment, for he forgiueth the fault only, not the punishment. In which abuse note these errors. First, there is confession of all sinnes, which hath no warrant in the word: secondly, he giuing absolution properly as God doth, robbeth Christ of his honor: for euē the Pharises confessed, that God alone forgiueth sinnes properly. Thirdly, they absolue from the fault, but not the punishment, and this is to enrich themselues, and to get whole countries, yea all mens lands and liuings into their owne hands. Fourthly, they will hauehave them make satisfaction to God, which is impossible, and withall, maketh Christs satisfaction imperfect. Now by these foure abuses it appeareth, that Christ vntounto thē is no true Christ: but though the Pope giuegive the keyes of Peter, the crosse keyes in his Armes, yet he hath not the true vse of them: nay, seeing he maketh new doores, (as beside that of heauen and hel,) those of Purgatorie and Lymbus Patrum, Vse. 1.he must make new keyes to open them, flat contrarie to the keyes of Christ. In that Christ is said both to open and shut, we learne, that he openeth not to all men and eueryevery person, but shutteth heauen gates against some: for Adam falling from Gods fauour by his sinne, shut out himselfe and his posteritie, both out of the heauenly and earthly Paradise: so that our sinnes be now as a partition wall, and a cloud to separate God and vsus. And for this, euen for our sinnes, p. 279Christ shutteth some out of heauen. Then by this we see our miserable case: for by our sinnes we be all shut out of heauen, and vnderunder the power of Satan. Our sinnes hauehave bene as so many bars to shut vp heauen gates, which is no small matter, yet the diuell bewitcheth vsus, and maketh vsus thinke sinne is no sinne, great sinnes be small; small, none: whereas the least sinne is sufficient to shut vsus out of heauen for euer.

Againe,Vse. 2. seeing sinne shutteth vsus out of heauen, we must repent for eueryevery sinne: for we cannot come thither if we liue in any one sinne, eueryevery sinne is a barre and locke to shut vsus from Gods kingdome: and we must labour to hauehave these bolts taken of, which is only by the passion of Christ, for that alone can take them away. Thirdly, we see that Christ opened heauen to some, as to Nathanael in the ministery of the word: and he hath now opened heauen doores by his death, and traced the way by his blood. Now the doore being open, we must labour to enter in, yea thrust and croud to get in. That we may come thither, we must become members first of his church on earth, else we cannot come to heauen. That we may do this, first, we must come to the doore, namely the church, before we come to the house, namely heauen. Now the church is the doore, and in it is the key to open heauen gates, namely the word of God. That thou maist come into the church, first humble thy selfe for all thy sinnes, secondly trust in Christ for the free pardon of all thy sins, and purpose in thy heart to liue a new life, and constantly in all things to please God to the end, and then thou art in the church, and hast the key to open heauen gates. But if thou come not to open this doore in this life where the key is, thou canst neuer enter into the kingdome of heauen in the life to come.

Verse. 8. I know thy workes. From this eighth verse to the eleuenth, is contained the matter of the Epistle, containing three heads: first, praise: secondly, promise: thirdly, commandement. The praise is in the eigth verse: the promise is two-fold, in the ninth and tenth verses: the commaundement in the eleuenth. 1. The praise is propounded summarily, I know thy workes. Then the reason why he praiseth her, where the former words be expounded.