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

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

p. 1LECTVRES VPONUPON THE THREE FIRST CHAPters of the Reuelation.

REVEL. 1. 1..

The reuelation of Iesus Christ, which God gaue vntounto him.

MY purpose in choosing this text, is to speake of the three first Chapters of this booke: namely, the seuen seuerall Epistles written to the Churches in Asia, which containe sundrie vses & instructions fit for our time and age.

Before we come to the matter,Question. we must consider of one question, which is, whether this present booke of the Reuelation be canonicall or not: for some hauehave heretofore, & some now do call the authoritie of it in question.Answer. But we hold, that it is canonicall, of equall authoritie with other canonicall Scriptures. Our arguments and reasons be these. The first is, because the doctrine contained in this booke is Apostolicall, as anie which diligently reades the booke may perceiue. Secondly, because the style and maner of opening and expounding the prophecie contained in it, is Apostolicall, that is, plaine, simple and easie, if we consider that it is a prophecie. Thirdly, because this booke hath bene approued generally of all Churches, refused of no one Church in any age since Iohn wrote it: & it was neuer called into questiō but of some particular man, neuer of any whole Church. 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 that signe Iohn saw in the thirteenth Chapter: two beasts came, one out of the sea, the second out of the earth; the p. 2first signifying the Romaine Empire: the second the Romaine apostaticall Church: which both are come to passe in this last age.

Now follow the reasons which some alleage to proue it not canonicall:Reasons why not Canonicall answered. 1. Reason. but they be all of no force. First S. Iohn he names him selfe in this booke, where he neuer named himselfe once in all his Gospell, no not then when he had iust occasion to name him selfe, but sought to auoid it: therefore they conclude, that it is not his booke, but written by some other, and published in his name.

The reason is not good.Answer. For there is great difference betweene an historie and a prophecie. S. Iohn in his historie doth not name himselfe; for there is no necessarie reason, why one in an historie of another man should name himself. But in a prophecie, as this booke is, it is more requisite he should mention his owne name. And so did other Prophets, as Ieremiah mentioneth his name in his booke at least an hundred times: so Esay and Daniel in euerie Chapter mention their names. Then seeing they do it so often, it is no maruell if S. Iohn in his booke repeate his name: yet he doth it but fiue times in the whole booke.

2They obiect, that his style in this booke is not the same with that he vsed in the penning of the Gospell. Ans. The difference of the stile riseth from the difference of the matter, seeing there he writes an historie, here he pens a Prophecie. Againe, here he writes not his own words, but those which he receiued from Christ by particular reuelation.

3They say, his booke hath bene reiected in diuerse ages as not canonicall. Ans. It cannot be proued that it was euer refused of any generall Church, but of some priuate man. Now the disallowing of any priuate man, cannot make a whole booke to be reiected: for then the Epistle to the Hebrewes, and Iames his Epistle should not be canonicall, which be receiued of all Churches.

Now come to the words, which containe two parts. First, a Preface. Secondly, a Vision. The Preface first containes an entrance to his matter, from the first to the ninth verse: the vision, from the ninth to the end of the chapter. The Preface hath two p. 3parts: First, the title of the booke: Secondly, the inscription. 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 here.

Reuelations from God in the Scriptures were of three kinds: first, by dreames: secondly, by vision: thirdly, by created voice of God face to face: as we may see Num 12. 6. 8. 4. partly by vision, partly, by voice. Now this was not by dreame: for he receiued these things not by dreame, vision, or voyce alone, but by vision from Christ, and by voice from God: so then it is mixt, partly receiued by vision, partly by voice vttered from God.

In these three first verses, the Reuelation is described by seuen arguments: first, by the author, Iesus Christ: secondly, the end: thirdly, the persons to whom it was directed: fourthly, the matter: fiftly, the instrument: sixtly, the manner of deliuering it: seuenthly, the fruit of the reuelation. The first argument by which it pleaseth the holy Ghost to describe this reuelation, is the author, vz. Iesus Christ, he is the author of it, it comes from him. 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: for the peculiar office belonging to the second person, is to reueale, and to publish, and to manifest the will of God the Father to the Church: and for that cause he is called the Angell of the couenant,Mat. 3. 1.Matt 3:1 the doctor of the Church, the wisedome of the Father, because his office is to reueale the will of his Father to man. Secondly, it is called the reuelation of Iesus Christ, to teach vsus to put difference betweene this reuelation and all satanicall reuelations: for as God hath his true reuelations, so Satan his ape hath his counterfeit reuelations, and deliuers them in shew like to Gods, but they differ much. First, the diuels reuelations be for the most part ambiguous and doubtfull, that a man cannot tell how to take the speech and phrase he giues them in: but the reuelations of God, (and that in this booke) are certaine, and in plaine tearmes deliuered. Secondly, the diuels reuelations be betweene him and his instruments, wicked and bad men: these p. 4in this and other bookes, be to the godly, to his children and seruants: as here to Iohn and the Church. Thirdly, the diuels tend to maintaine idolatrie, errors and wickednesse, Deut. 13. these to maintaine true Apostolicall doctrine, and the true worship of God.

Thirdly, it is called Christs reuelation, to shew that Christ now ascending into heauen, and entred into his kingly office, doth still rule, order, and gouerne his Church: and for that cause it is not called the reuelation of God the Father, or of the holy Ghost, but of Iesus Christ, because he guides and gouernes the Church.

Seeing Christ Iesus now ascended into heauen,Vse. entred into his kingly office, doth giuegive his Church reuelations: we see his constant care of his church in this last age of the world. For as in the first age he gaue doctrine necessarie for saluation and that time, and after he gaue his Church Prophecies: so in the new Testamēt he published the doctrine of the Prophets plainly, and also the doctrine of faith & repentance by the Apostles; and now after all these, being ascended vp into heauen, he hath no lesse care of his Church: for he hath giuen it now in this last age a notable Prophecy, and reuelation by Iohn.

Which God gaue vntounto him. These words be added, to shew how he came by this reuelation, and whence he had it: he had it giuen him of the Father, and these words explane the former, to shew, that Christ was the author of it, God gaue him, that is, God the father, not the whole Trinitie. For where this name God, is opposed to Christ, there it signifies the first person, namely, God the Father, and the first person is often called by this name alone, God, because he is first in order, and the fountaine of the Deitie. For Christ receiues his diuine nature, and Godhead from the Father by communication, the holy Ghost from them both, the Father receiues it from none.

God gaue to him. Question. Answer.How can it be giuen to Christ, seeing he was God, and had all things? Ans. We conceiue of Christs 2. wayes: first, as he is God: secondly, as he is Mediator and head of the Church, and so he is both God and man. As he is God, the Father giues him nothing, seeing he is by nature the same p. 5with the Father in all things, saue in proprietie of persons. Secondly, he is conceiued as the Mediator, not God simply, but God-man, or God made man: and so he is said to receiue of the Father in respect of his manhood, as he is God-man, or God incarnate. So he saith: All power is giuen me of the Father. Mat. 28. that is, as he is Mediator and God incarnate, and head of his Church. Phil. 2. God gaue him a name, &c. not as he was simply God, but as he was Mediator and in his manhood: so here the reuelation was giuen him not as he was God simply, but as he was head of the Church, Mediator and God incarnate.

Neither can any say hence, Christ shall be inferiour to the Father in regard of his Godhead: for he receiues it from the Father as he is God-man, not simply God: and as he is man and Mediator, he is inferiour to the Father, and confesseth that in that respect, God the Father is greater then all. And Paule saith, God the Father is the head of Christ. 1. Cor. 3. 11. 6. 3.Ioh. 10. 29.John 10:29 as Christ is the head of the Church, God-man. Nay, as Christ sits at his Fathers right hand, he is inferiour to him, not as God, but as Mediatour: and looke as he receiues all power of the Father, so must he restore it againe, as he is head of the Church.

Now followeth the meanes how he gaue Christ this reuelalation. He gaue it to Christ, and made him Lord of it, so that he made this his royaltie and priuiledge: for Christ being king of his Church, and this booke of reuelation being part of his lawe to the Church, he is king also of this booke as part of his law and royaltie. Againe, they were reuealed to Christ before they were reuealed to any creature, man or Angel, and that as he was man: for his manhood being vnited to his Godhead, he could not but know them ere any man or Angell knew them, as he was man.

First,Vse. we obserue that this booke of Canonicall Scripture is Christs, he is Lord of it, and the right of it belongs to him alone. For as the lawes of a land belong to a Prince and to none else, so these lawes, the bookes of this Scripture they be Christs, as his royaltie & priuiledge: for God gaue them to him and to none but him only, and he sent his Angels to reueale it to the Church. Now that which is said of this booke, may be said of all the p. 6bookes of Scripture: that as the royaltie and interest of this belongs onelyonly to Christ, being giuen to him alone, so the same followes of all other.

Then hence I gather: no man in the world hath authoritie aboue these lawes, aboue this booke: for this is Christs priuiledge, nor of any other by proportiō. For these be Christs lawes, al must be subiect to them, none must be aboue them: for then it should follow, that they were giuen to men as well as to Christ Iesus. Hence it followeth, that if all be subiect to these lawes, then no man hath authoritie to dispense with the Scriptures, or the Gospell of Christ: for that is to make men to hauehave royaltie, interest, and title into these Scriptures. Monarches and Princes hauehave great authoritie in their iurisdictions, but they must all be in subiection to these lawes of Christ: for they be indeed great, & hauehave authoritie ouer their subiects: yea more, ouer all causes, yet only those which be the causes of men: they hauehave no authoritie in causes of God, as the Scriptures and the Sacraments.

Seeing these bookes be Christs royaltie,Vse. 2. and he alone hath soueraigne interest in the Church authoritie, we note, that he alone can expound Scripture without helpe of Scripture; he alone can giuegive the true sense of Scripture. Indeed men can giuegive the sense of Scripture by Scripture: for they hauehave a ministerie here, and by Scripture they expound Scripture: but Christ alone without Scripture can giuegive the true sense of Scripture.

This condemnes the popish doctrine, which giues the Church absolute power and authoritie to expound and determine of Scripture without helpe of the Scripture: for that is to take Christ his royaltie and priuiledge, and to giuegive it to men: but Christ alone hath absolute authoritie to determine of his owne lawes: men indeed in the Church hauehave a ministeriall iudgment by helpe of the Scriptures.

We see the excellencie of all the Scriptures,Vse. 3. which is the same with this booke. Now this booke, it is the gift of God to Christ Iesus his sonne, yea a most excellent gift: now this is not affirmed by any writings of men, though neuer so excellent.

This should teach vsus, to reuerence the Scriptures more then any mens writings whatsoeuer. Then this sheweth the blindnes p. 7of this age, which delight onelyonly in the hearing and reading the writings of men, contemning the word of God. And yet the writings of men be sinfull and erronious, eueryevery way imperfect: the writings of God, holy, certain, and eueryevery way absolute, being giuen to the Sonne as he is king, priest and Prophet.

To shew to his seruants cōcerning this testament shortly to be done. In these words be 3. arguments for the description of this Reuelatiō: First, the end, vz. to shew it: secondly, the persons, his seruants: thirdly, the matter of it, vz. things shortly to be reuealed. The end of this reuelation was to manifest & declare to his seruants, to wit, the Church of God (his seruants and children) to publish to them those things which should shortly be fulfilled, and this is the maine drift of this Reuelation.

Hence then we note,Vse 1. that the Papists erre, who say, that lay men should not hauehave the word, but barre them the reading of the Scriptures: but the holy Ghost saith, this reuelation was to reueale things to come, not onelyonly to the Clergie, nor to the doctors of the Church, but to his seruants: if so, then to the lay man as well as the Clergie: vnlesse they will say, he is none of his seruants. Then this I gather: if that this booke, being most hard, must be learned of the lay man, then those bookes which be not so hard must be learned and read, and much more those which be more easie, as the historie of the Gospell, the Epistles, &c. Secondly, the persons are the seruants of Christ: this booke then of Reuelation, belongs not to all men indifferently, but it is written for the seruants of Christ: that is, such as repent of their sinnes, beleeue truly in Christ, and shew their faith by the fruites thereof in their liues. And so the Lord saith, he will reueale his secrets to his seruants the Prophets:Psal. 25. 12.Ps 25:12 and the Lord will not keepe backe but reueale to Abraham the things he was to bring vponupon Sodome and Gomorrha.Mal. 3.Mal 3 Then seeing those to whō the Lord shewes his will,Gen. 18.Gen 18 to whom he declares this book and others, they must be his seruants: we must not content our selues only to heare the word, and receiue the Sacraments: but we must seeke to be his seruants, we must repent truly, beleeue in Christ, and shew this faith in obedience, and then the Lord will more and more daily acquaint vsus with his will. And the p. 8cause why we heare the word daily and neuer profit, but be as ignorant and blind as before: the cause is, because we be not his seruants: we be bare hearers, neuer practise that we heare in faith and obedience, we repent not, neither liue a new life by repentance in new obedience. For else if the Lord see any which is his true seruant he approues of him: he likes of him, and acquaints him daily with his will and word, increaseth his knowledge and obedience.

Secondly,Vse. 2. seeing that this reuelation is written for the seruants of Iesus Christ: I obserue that Christ is true God: the reason is, because they be called his seruants, that is, Christs. The reason stands thus, he which is Lord of the Church & the members thereof, and also of Angels, (as it followeth after) he is true God: but Christ is Lord of men and Angels, ergo he is true God.

His seruants: not to all men, to the whole world and eueryevery singular man, but to his seruants. Hereby we see the opinion of those which hold, God would hauehave all to be saued, and cals all men, is false. For if he called all effectually, then he would offer al the meanes, to wit, the word of God, that so they might be called: but he writes it not to all but to his seruants; now, that which is true of this booke, is true of the whole Scripture. The Lord shewed his word to Iacob, not to all the world; not to all nations as to him. Psal. 147. 19. 20. he shewed to Iacob, that is, his true members, his seruants and true Christians.

Now followeth the matter which is the fourth argument of the description of this reuelation, vz. Things which shortly must come to passe: and in this, the matter of this booke is distinguished from all other bookes of the Scripture, which speake generally of things either present or now past; but this speakes of things to come.

The matter of this booke is described by two arguments: first, these things be necessarie, they must be done. Secondly, by the circumstance of time, shortly or quickly.

First, the matter is things to come, which must be done: so speakes the holy Ghost in many places of the word. As Christ saith, shewing the necessitie: Offences must come: so Paule saith: p. 9There must be heresies. Act. 14. We must, through manie tribulations enter into heauen, &c. So to Timothy: they which be godly must suffer afflictions. Shewing in all these places, that things which are to come, must necessarily come to passe.

But this doctrine agrees not with mans reason,Obiection. though it be the will of God: for men will say; If all things come to passe necessarily, then it takes away mans free will: for necessitie and free will can not stand together.Ansvver. Answer. They may. Indeed constraint and mans will can not stand: but mans will and vnchangeable necessitie may stand both together. As I shew thus. In God there is absolute free will, yet he doth many things of necessitie: as he willeth that which is good necessarily; for he can not possibly will that which is euill, but willes that which is good most freely. So Christ he died necessarily: he could not but die; for he died in regard of Gods counsell: and yet he died most willingly, and gaue himselfe most freely to die when he suffered death: ergo these two, mans free will and vnchangeable necessitie, though not constraint, may stand together.

Men will obiect againe, If things come to passe by necessitie, then it is in vaine to vse anie meanes, as to heare the word, receiue the sacraments: for Gods will must come to passe, do we what we will do. Answer. These men must consider, that as God hath appointed what things must come to passe, so he hath appointed the meanes how they must come to passe. Then seeing the Lord hath appointed as well the meanes as the ende, we should by this necessitie rather be induced to vse the meanes, then not to vse them.

To make this more plaine: we must know, there is a double necessitie; one is absolute, another is but in part. I call that absolute necessitie, which can not be otherwise possibly. As that God liues, it cannot be otherwise; he is omnipotent, he cannot but be so. There is a necessitie which is not absolute but in part: as when anie thing done is necessarie, because it depends on necessarie causes. As fire to burne, this is not absolutely necessarie, but in part, because it depends on that order which God set in things in the creation. It is not absolute: for if God should change that order in the creation, then it may be fire should p. 10ceasse to burne,Dan. 2.Dan 2 as it did in the three children in the ouen.

Now in this place where he saith; These things must be done, it is not to be meant of absolute necessitie, but of that which is but in part: for they must come to passe necessarily, onelyonly in regard of Gods decree. In them selues they be contingent, necessary by the vnchangeable decree of God. In regard of which decree of God, all things which come to passe be necessarie: yet can it not be inferred; therefore man hath no free will. For this necessitie taketh it not away, neither the second causes, but rather disposeth them, and inclines mans free will.

Secondly, the matter is described by the time, shortly, or quickly. But how can this be true, seeing things spoken of in this booke came not to passe a thousād years after, which is a lōg time? Ans. They may be said to come to passe shortly, though a thousand yeares after, in two respects. First of God, to whom a thousand years is but as one day. Secondly, in regard of men: for though a thousand years seeme a long time to men ere it be expired, yet when it is once past, it seemes but a short time.

Which must shortly come. He sets downe these wordes for two causes. First to terrifie all carnall and carelesse men; for it foretelleth iudgements and destructions to those which liue in their sinnes, which be enemies to the Church of God; and so it strikes a terror into their hearts, seeing their destruction comes shortly. And no doubt, if anie carnall man could lay this to his heart, that iudgement must come quickly, it would rowze him, if he belonged to Christ, or else would terrifie his soule.

We here liue still in our sinnes;Application. though we heare the word daily we neuer repent of our sinnes. But if we which be so carelesse, wold consider, that destruction and iudgement must come shortly to those which be carelesse, it would stirre vsus vp to repentance if we had anie grace. Let these carelesse men, let these consider, that the hand of God may be on them quickly, take hold on them ere they be aware. Let the young man not runne on in his sins,2. Pet. 2. 3.2 Pet 2:3 lest the Lord come ere he be prepared and prouided. For the Lord will come quickly, his iudgements they make hast and are not farre off, they delay not.

Secondly, the holy Ghost setteth downe this circumstance of p. 11time, to arme the seruants of Christ, the true members of the Church, against all persecutions, afflictions & calamities which might befall them. For the children of God being afflicted and crossed, they might be impatient and discouraged: but lest they should be so, the Lord here telleth them, that his coming shall be shortly, they shall not alwayes beare the heauie burthen of afflictions on their shoulders, but for a while, a short time, and then the Lord will come and ease them, deliuer them, and comfort their troubled minds, lest they should be swallowed vp with griefe.

It followeth: Which he sent. That is, which reuelation he sent and shewed by his Angell. These words are set downe for two causes. First to shew, that S. Iohn he opened and published this booke not rashly, but by calling and warrant from God. This teacheth vsus what must be our dutie in all our actions, whatsoeuer we take in hand we must looke we hauehave our calling and warrant. This was the Apostles practise, as here S. Iohns; he opened not this reuelation before he had speciall warrant. So must we looke for our warrant in the word, and till we hauehave it we must not enterprise anie thing.

If this dutie were practised, there would be more conscience in the seruice and worship of God, more care and conscience in our dealings with men then there is.

Secondly, he setteth downe these words, to get more reuerence and greater authoritie to this booke, that it might more be accepted of: and therefore he saith it was sent by an Angell to the Church. And this is a verie good reason to get credite to it and reuerence. For if an earthly Prince should write his letter to his subiect, and withall send it by one of his gard, no doubt the subiect would receiue it most reuerently. The Scriptures they be the epistle of God, sent to his Church, not by anie but by his Angell: then this should procure a thousand times more reuerence, seeing God sends his letter to his Apostle S. Iohn, and so to the Church by the hand of an Angell.

Now followeth the fifth argument of the description of this reuelation, which is, the instruments of this reuelation, whereby it is conueyed from God to the Church: and these be two. First p. 12an Angell, Secondly, Iohn the Apostle or Euangelist.

The first instrument is an Angell, by whom he sent this Reuelation, to conuey it to his Church. And so the Lord hath vsed their ministerie in other places of the scriptures.

So when the Law was giuen,Act. 7.Acts 7 it was by the hand of an Angel. Daniel had many of his dreames expounded by an Angell.Dan 9. 21 & 8Dan 9:21Dan 9:8 And the seuen visions in this booke of the Reuelation were shewed to Iohn by an Angell. Yet we must take heede we gather not hence, that we may worship them, or pray to them, because they be present about vsus and see our wants: but before we pray to them, we must hauehave a commandement from God, and a speciall promise, that they can and will heare and helpe vsus, else we must not pray to them.

The second instrument is Iohn the Apostle and Euangelist, which penned one of the Gospels, that Disciple whom Iesus loued, sonne to Zebedeus, kinsman to Christ.

Now to procure credit and more reuerence to his reuelatiō, he describeth himselfe by two arguments. First, calling himselfe his seruant Iohn. Secondly, by an effect, Which bare record, &c. First he cals him selfe the seruant of Christ, not the Disciple of Christ, not Christ his cosin or kinsman, which he might hauehave done, but he cals himself the seruant of Christ. For he had learned that which Christ speaks Mat. 12. 50. He which doth the will of my Father, he is my mother, sister and brother: not he which is kinsmā or cosin, but in this, to do his fathers wil, stands the note of his kinsman. And in this, to be the seruant of Christ, stands the dignitie of a Christian. Had not the blessed Virgin Christs mother bene a seruant of Christ, she had neuer bin saued by Christ. Then by this we see, it is nothing to helpe a man to saluation to be borne of great kinred, to come of Princes & noble bloud, but to be the seruants of Christ, to do the will of Christ, this is to be allyed and cosin to Christ. And if we will be the seruants of Christ, we must become new creatures, we must leaue off our old seruice, and as S. Paule saith, he knewe not Christ in the flesh, but serued him in the spirit. And we must not content our selues to be his seruants in the generall calling of a Christian, but in our particular callings. For S. Iohn was his seruant not p. 13onelyonly in beleeuing in him, and obeying him generally; but in beleeuing and obeying him in the particular calling of an Apostle. So Paule, Rom. 1. 9.Rom 1:9he was the seruant of Christ, not only generally, but in the speciall calling of the Gospell, in preaching the same. This example of his and the Apostles must be our direction, we must not content our selues with the generall calling of Christians, but serue Christ in our particular callings. It is not inough to professe Christ in publike assemblies, to heare the word, receiue the Sacraments, but in our particular callings we must serue him at home: as the magistrate, not onelyonly in his generall calling of Christianitie, but in his particular calling, as he is a magistrate: the Minister as he is a Minister: the maister of a familie as he is a maister: and so all men in their particular callings must obey Christ. And if the maister of a familie come to the assembly, heare the word, receiue the Sacraments, yet in his familie faile, and performe not the duties of a maister, he is but an hypocrite, he is no true Christian, though men accept so of him; because he must be obedient to Christ both in generall and particular calling.

Now followeth the second argument by which Iohn is described, 2namely the effect, that he bare record of the word of God. Which Iohn bare this record, partly by preaching, partly by penning the Gospell of Christ.

And because the word of God hath two parts, the Law and the Gospell, he shewes in the next words, that he meanes especially the Gospell of Christ, adding, Of things done and sayd by Christ. And lest any man should call his testimonie into question, he saith he testifies that whereof he was an eye witnesse: he saw it, and therefore could not be deceiued, and therefore his testimonie was true.

The end why he alleageth these words, is to shew that he is a faithfull pen-man of this booke, that so it might hauehave more reuerence: for he which was faithfull in penning the Gospell of Christ, the same also is faithfull in penning this Prophecie of the Church.

By these words we may gather,Vse. that to testifie the doctrine of the Prophets and Apostles to be the truth of God, is a true note p. 14of a true Prophet. And by these we may distinguish betweene a true Prophet and a false; if they bring the doctrine of the Apostles and the Prophets it is true, Deut. 13. If they worke wonders, and their doctrine be to draw men from the true God, they are false Prophets and must be put to death. And our Sauiour Christ being asked of his authoritie, he alledges Luk. 10. 1. Iohns testimonie, and confirmeth Iohns testimonie to be true, asking them this question, The baptisme of Iohn, was it from heauen or of men? shewing that Iohn was a true Prophet, seeing his Baptisme, that is, his doctrine was from heauen.

Hereby we see, the difference of a true Prophet and false alledged by the Papists, is no true difference: for they say, If one can worke miracles, he is a true Prophet: whereas Deut. 13. false Prophets may do that. But the true marke of a true Prophet is the doctrine deliuered by the Prophets and Apostles: and he which brings this, though he can not worke a miracle, is a true Prophet.

Now followeth the sixth argument, by which this reuelation is described: which is, in the manner of propounding and deliuering of it to the Church. And this maner and forme of deliuerie of it stands in foure degrees. First, God the Father giueth it to Christ the Mediator. Secondly, Christ the Mediatour and head of the Church, giueth it to an Angell. Thirdly, the Angell conueyes it to Iohn the Apostle. Fourthly, Iohn directed and assisted by the holie Ghost, deliuereth it to the Churches.

Now as this particular booke was, so no doubt all the whole Scriptures were conueyed to the Church. Now in that the Lord hath so conueyed his Scriptures to man, we see his perpetuall care and louelove of man, and of the members of his Church. Also we see the great excellencie and dignitie, as also the perfection of these bookes, seeing they were deliuered to man by God, and by him he deliuers his will to his Church.

This shewes the blasphemie and sin of the Church of Rome, who call the written word of God, a dead letter, a dumbe iudge: they hold, that generall Councels be equall to the word; that the vniuersall consent of the Church is aboue the Scriptures, it giues life and sense to them, which otherwise they say of p. 15themselues be but an inkie and dumbe word. But we see they be farre aboue all these: for they be most absolute and perfect, and also most excellent, seeing they being giuen of God the Father to Christ the mediator and head of the Church, and by him conueyed to an Angell, who deliuers them to Iohn, and he published them to the Church: these degrees of the deliuerie of thē shew they be most excellent and perfect.

Blessed are they which heare, &c. Verse 3.Here is the seuenth and last argument of this description of the Reuelation: which is, by the fruite, effect, and the profite which comes of it, being heard or read: and ioyned with marking and attention, it brings happinesse.

Blessed. That is, blessednesse which stands in the fellowship of God, and life euerlasting belongs to them, which heare and reade this booke, and marke it, keepe it in memorie, remember the things contained in it, being a prophecie of the estate of the Church, partly present, partly to come.

Blessed is he which reades. Here the holy Ghost setteth downe the proper end of the Scriptures, & of this booke particularly. For the ende of this booke, and so of all other bookes of the Scriptures, is to bring men to happinesse, and felicitie, and life euerlasting. Ioh. 20. last: the Scriptures be to make vsus beleeue in Christ, that so beleeuing we might hauehave eternall life. 1. Ioh. 1. …. He declared to them the word of Christ, that by it they might hauehave fellowship with God the Father, Sonne and holy Ghost, which fellowship is true happinesse it selfe, Ioh. 5. 39. Search the scriptures, for in them you thinke to hauehave eternall life. And in this they differ from all other books and writings of men. For mens writings, being penned either by the light of nature, and so be thence erronious, and misse of the end of happinesse and euerlasting life: or else they be penned by them which hauehave light by by the word; and so as they agree with the word, they be grounded on the word, and hauehave all their truth from it.

Seeing the end of this booke,Vse 1. as of the other bookes of scripture, is to bring men to happinesse, we see 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 p. 16vulgar tongue: for in barring them of the meanes, they barre them of their saluation the end of them; whereas S. Iohn would by these wordes, Blessed, &c. drawe men and allure them to to reade and delight in the Scriptures.

Seeing the end of this booke and the rest, is to bring men to happinesse, we are here admonished, all of vsus to reade and meditate in them, and search them, as Ioh. 5. 39. euen as we would search for gold, or some precious thing which we would faine finde, (so the word imports.) And he addeth the reason: For in them you thinke to hauehave eternall life.

But some will say: I cannot reade, I was neuer brought vp in learning. S. Iohn cuts off this excuse in the next words: Blessed is he which reades or heares the words of this prophecie. So that if he cannot reade, yet if he heare and keepe it, he is blessed. Then those which can not reade them, they must procure others to reade, they must hearken and heare diligently.

We must learne to carrie in minde the distinction betweene the bookes of God and writings of men. Gods word brings a man which keepes it to happinesse: but mans of them selues can not, vnlesse they hauehave light from the word of God.

And if this distinction were imprinted in our harts, we should not be so delighted either to heare or speake the words of God mixed with the words of sinfull men.

First, among the Iewes it was not lawfull to mingle cloth of diuerse kinds: then much lesse will the Lord suffer his word to be mingled with the sayings of erronious and sinfull men, be they neuer so learned or ancient.

Secondly, here followeth the right manner and way of hearing and reading the Scriptures, which stands in two things. First, we must set downe a certaine end why we reade the Scriptures, which is, that we may attaine to happinesse, fellowship with God, and life euerlasting. And when this takes place: that we set downe this end, that we reade and heare them with care and conscience to practise them. Secondly, we must keepe thē, remember the things we reade or heare. And this second point is principall, to heare and to reade so, as we keepe those things we heare or reade: and so as we make obseruation of that we p. 17heare; so the words import. Here we see the cause, why we heare and reade the word dayly, yet no profite comes thereby: the cause is, because we be onelyonly hearers, we keepe it not to make vse of it in our liues.

That we may keepe the word which we heare or reade, it is so commended to vsus in many places. Luke 2. 19. Mary is said to keepe and to ponder all these things in her heart. Psal. 119. 8. Dauid he hid the statutes of the Lord in his heart. Luke 11. Blessed are they which heare the word and keepe it. Iames 1. 21. We must keepe the word, which is grafted in vsus: where it is compared to a ciens or graffe, which is set into a stocke: so the word is ingrafted into our hearts, and there it must abide and bring forth fruite.

That we may keepe this word,Rules to keepe Gods vvord. we must first learne the elements of Religion in the Catechisme: both old and young must learne them, for that is the beginning of all knowledge: and 1though a man reade and heare the word, and yet learne not the grounds, he cannot keepe it. So that we see the cause why many (especially aged folke) heare the word from yeare to yeare, and neuer profit, but are as ignorant as euer they were, they be alwayes learning, yet neuer learne any thing: the reason is, because they will not abase themselues to learne those principles of Religion, those first seeds, without which they cannot profit by and keepe the word.

That we may keepe those things we heare or reade, we must 2con our part before we come, we must addresse our selues, we must not rush on Gods ordinance without preparation. In the old Testament when the people offered sacrifice,1. Sam. 16. 6.1 Sam 16:6 they must sanctifie themselues: so we in receiuing of the Lords supper, we prepare our selues reuerently. Now that we do in the Lords supper, we must do in hearing the word, seeing there is no difference, but that that Supper is onelyonly a visible word, the word preached is an audible word. When the people receiued the law,Exod. 19.Exod 19 the Lord cōmaunded them to sanctifie themselues three daies before. So then when we come to heare the word, which is the law expounded, we must sanctifie our selues, prepare our hearts to heare it.Rules for hearing Gods word▪ This preparation stands in these things: 1. we must put out of our hearts all by-thoughts, all cares p. 18and thoughts of worldly affaires, and we must set our hearts to seeke the Lord, Ezra 7. to looke in the law, that we may know the will of God reuealed in his word; withall we must make our carnest prayers to God, that he would open our eyes, that we may see his will, soften our hearts, and make our eares attentiue as Lidiaes were, and also giuegive vsus grace to embrace his word, and keepe it.

When we are about to heare or reade the word, we must hauehave humble hearts, else we cannot keepe the word, nor beleeue the promises in the same. The Lord he reueales his secrets to the humble in spirit, Psal. 25. 11.Ps 25:11that is, which be humbled for their sinnes, troubled and touched with their owne infirmities, which hauehave contite, broken and bruised hearts; but in the proud heart, there is no keeping of the word, there is no hole in it for the word to lie in, but it is wholly possessed and puffed vp with selfe-louelove and pride.

2The heart must be an honest heart: we must not onelyonly hauehave our hearts touched with the remembrance of our sinnes, but they must be honest hearts,Luke 8. 15.Luke 8:15 good hearts, such as are not purposed to liue in sinne, or any one sinne, be it neuer so litle, but wholy purposed to serue the Lord: we must not come with vnchast or wicked hearts, with minds to leaue all sinne, but yet to liue in some one sinne.

3We must hauehave a beleeuing heart. Heb. 4. 2. The old Iewes heard the word, but it profited them not, because they mingled it not with faith in their hearts: where he compares them to a vessel, in which there must be both the word and faith, and these must be mingled together; it must be tempered by faith, & then it will be a word of power, of life and saluation: and this is the onelyonly meanes to remember the word, and to beleeue truly the iudgements denounced against sinne and sinners, and promises pronounced for the true beleeuers. But incredulitie, is when we except the curses against sin as not pertaining to vsus, and cannot apply the promises of the Gospell. This is the proper cause of all ignorance and obliuion; so that we must labour aboue all things for this true faith, to beleeue the word, and then we shall well and easily remember it.

p. 19We must hauehave hearing hearts: besides these eares of the body, 4we must hauehave new eares pearced. We must hauehave our eares opened, to become listeners and pliable to the word, that when the Lord cals vsus to do his wil;Psal. 40. 6, 7.Ps 40:6Ps 40:7 we may answer with Dauid: I am ready to do thy will, O God.

Further, after we hauehave read or heard the word, we must practise 5that we heare, in performing true repentance▪ and laboring faithfully in our vocation: for as we see men of trades become cunning by the continuall practise of their trades: so if we practise true obedience in repentance and our vocation, we shal be skilfull in the word. It followeth.

Which are written in the booke of this prophesie. The child of God must keepe and remember the whole word of God, yet it is his speciall duty to keepe these prophesies which are to come. So the Angell bids Daniel seale vp the booke of the Prophesie till the time come,Dan. 12. 4.Dan 12:4 that is, remember and keepe it diligently. So Mathew 24. 15. When they shall see the abhomination of desolation, speaking of things to come, he would hauehave them to marke and remember what he saith, Mat. 24. 25. Behold, I hauehave told you before: where he shewes, that when any great things are to befall the Church, then we must in these be most carefull to remember them.

For the time is at hand. Here is a reason of the former words, Blessed is he which readeth, &c. Seeing the time of the accomplishing of this Prophesie is at hand, and must shortly be fulfilled, therefore those be blessed which reade and keepe this prophesie; and it is an answer to a secret obiection. For they might hauehave said, We need not reade this Prophesie, seeing it shal not be fulfilled in our dayes; but he addeth, The time is at hand, and so taketh that obiection away.

Now seeing these words were in the first verse, and here repeated againe, he would teach vsus that they containe some waighty matter for vsus to be considered, and to be earnestly thought of. Now S. Iohn addes these words for two causes: first, because the Church, though it cannot be ouertaken with deadly sleepe, yet it may slumber, and be cast into some beginnings of sleepe: as the fiue wise virgins, though they slept not so carelesly p. 20as the other, yet they all slept, not a deadly sleepe, but a slumber: for in the Church there may be some remnants of security. Cant. 5. 2. The Church sleepes, but so as she alwayes listens as awaken, being in a light slumber. Now least the Church should be carelesse, sleeping and drowsie, the holy Ghost addes these words, The time of the last iudgement is at hand.

Secondly, he addes these words to confirme the Church, and all the true members of Christ against afflictions: seeing by these words he foretels them, that they be to last but a short time; the time of iudgement is at hand, the affliction cannot long endure. Then this should comfort those which suffer for Christ his sake.

In this that Christ foretels the Church,Vse. that now in the last age the time is at hand; we must be assured that whatsoeuer befalleth the mēbers of Christ, shal shortly befal them; temtations, afflictions, the crosse and calamity shall presently befall vsus, the time of iudgement is at hand, it will presently befall vsus. And if we had this confidence, that the last iudgement is at hand, it would make vsus do all in good conscience, stay vsus frō many sins: and the want of this is the cause of much mischiefe: for so the bad seruant thinking his maister would defer his comming, he smites and beates his fellow seruants. And the old world liued in sinne, and would not beleeue the flood should come, though they were foretold of it, till they were all swept away by water.

We then should lay this to our harts: euer think the Lord is at the doore, he is presently to come to iudgement. And we ought the rather to thinke of this; for we hauehave had ease, peace, and the Gospell flourishing this; 8 yeares with all temporall blessings. Now the state of the Church, is now peace and now trouble and persecution. Now then, seeing these crosses which must fall on the Church, they be to be done presently, we cannot but looke for affliction and persecution after so long peace and preaching.

Iohn to the seuen Churches in Asia, Verse 4.grace and peace, &c. In this fourth verse is the second part of this Chapter, which is the inscription of this booke; wherein is first the party which writes it and dedicates it: secondly, the parties to whō it is dedicated: first, p. 21the party which dedicates it, is Iohn: secondly, the parties to whom, the seuen Churches in Asia.

In the inscription are two parts, first, a dedication, secondly, a salutation, contained from the fourth till the ninth verse. In the dedication, there be first the party which dedicates it, secondly, the parties to whom it is dedicated. The party which dedicates it is Iohn, who here againe in this fourth verse repeates his name, yet so as he repeates no more but his bare name without any titles of commendation: he repeats it againe, to shew and certifie eueryevery Reader of this booke, that he was without all doubt the true pen-man of the holy Ghost in writing this Reuelation. But though he repeate his name, yet he doth not adde any titles of honour, as he did in the first verse many titles of praise and commendation. This he doth to giuegive vsus a true patterne of modesty and humility, which is, neuer to speake in our own causes to our owne praises, but onelyonly in cases of necessity, when Gods glory may be aduanced, and the credit of our particular callings maintained. This Paul practised, who often humbles himselfe, and cals himselfe the least of all the Apostles, yea the chiefe of all sinners: yet when the credit of his Apostleship came into question, then he sets out himselfe, shewing he was a true Apostle, and aboue those which did falsly call themselues so. 2. Cor. 11. So may we, when the glory of God, or the credit of our particular callings be in question, set out our selues with titles of commendation.

The persons to whom he wrote, were the seuen Churches in Asia: concerning them, note two things, first, he cals them Churches, secondly, in Asia.

Why writes he to the Churches rather then to the Church, seeing there is but one true Church? Ans. The Church may be considered, first, as it is the whole company of the elect, and so it is but one: secondly, as it is parted and diuersly sundred into parts; as in one country there is one Church, or one part of the Church is in one city or towne, another part in some other And there may be many Churches, seeing eueryevery congregation professing the Gospell of Christ, is a Church, being a member of the true Catholicke Church: as the sea is but one, yet there be p. 22many parts of the sea, which lying against other countries, are called by their names, as the English, French, Spanish, Italian sea. So the particular Churches in particular countries, townes and cities, be Churches, though not the Catholicke Church, but members of it. Note first, the matter of this book concernes the Church, seeing it is a propheticall history concerning the estate of the Church, from the time of Iohn to the end: and therefore it is meet it should be dedicated to the Church. Secondly, it is dedicated to the Church, seeing the true members of the Catholicke Church be the pillars and ground of truth: not that their authority is aboue the word, but because they preserue the scriptures as a treasury from age to age. And they be pillars and grounds of truth, because they giuegive testimony to the truth of Gods word. 3. Because they publish the truth of Gods word, in and by the ordinary ministery of the word; and so the church being the pillar and ground of truth, it is fit this booke should be dedicated to it. Secondly, he writes it not to all Churches, but makes choise of these seuen Churches in Asia: first, because they were then most famous, as the Chapters following, and histories of the Church do shew. Secondly, he sayes not, to the Churches of Ierusalem and of the Iewes, but of Asia, to shew them that which was long before foretold was now fulfilled; namely, that the Gentiles according as the Prophets foretold, should be called: which now was verified, seeing the Gentiles dwelt in Asia.

Seeing Iohn wrote and dedicated this booke to the Churches in Asia many yeares after Christ,Vse. & not to the Church of Rome: then we see that the Papists are deceiued, who would hauehave their Church the mother Church, and all other Churches must rely on theirs: but if that Church of Rome had bene the mother, and most famous, no doubt Iohn would hauehave dedicated it to her. But he doth dedicate it to the Churches in Asia, shewing they were then more famous then Rome.

2 Now followes the salutation,The Salutation Grace and peace &c. Salutation is of two forts, ciuill or religious: ciuil, as that which men vse ordinarily with one another: 2. religious, which is more peculiar and proper to the Church: and so it is here a religious salutation. And seeing the Apostles vse it commonly in all their Epistles, p. 23may be called an Apostolicall salutation. They vsed this in all their Epistles, Grace and peace, &c. which they did, because their ministery was of grace and peace, and they made their salutation answerable to their ministery: for their Apostleship stood in these two, to preach the word, and to pray for the people, that they might hauehave grace & peace. And the apostles vse this phrase in manner of blessing, for when their ministery stood in two actions, in preaching and praying for the people, vnderunder the second action of praying, was contained this, to blesse the people: and so did the high Priests and Leuites:Num. 6. 24.Num 6:24 as also Christ he vsed this: so Ministers to shew their duty more fully,Iohn 20. 21.John 20:21 after they preach the word, they blesse the people.

Grace be with you. Most excellent words: and containe in them the summe and substance of the whole Gospell. Grace signifies two things, first, Gods fauour and good will, secondly, his graces. Here it signifies his fauour, because in this salutation grace is opposed to peace, which is a grace of God, so that it cannot be meant of a grace of God: then by it is meant his good will and fauour, whereby he accepts of vsus for Christ his sake. S. Iohn begins with Grace first, and not with Peace, because grace is the ground of peace, and all blessings & graces of God. We must first be in Gods fauour, then we must looke to hauehave prosperitie and graces from God. Grace is the ground of all blessings, as of our election, vocation, redemption, iustification, sanctification, of faith, repentance, and perseuerance in faith and repentance: nay it is all in all in the matter of our saluation. For this cause he begins with it.

And peace. Peace is taken first for welfare and good successe in things of this world, by Gods blessing. Exod. 18. 7. Moses askes Iethro his father in law of his peace, that is, of his welfare; and so it is partly taken in this place.

Secondly, it is taken for that vnity and blessed concord we shall hauehave in the kingdome of God, and so it is especially taken here. And being thus taken, it hath sixe parts; first, when we hauehave peace with God, which is, when we stand in the fauour of God, reconciled to him in Christ Iesus. Secondly, when we hauehave peace with Gods Angels, in that they guard vsus and cary vsus p. 24as a nurse doth her child in her armes, that we hurt not our feete at any stone: and when they reioyce at our good estate. Psal. 91. 11.

The third is peace with a mans selfe, when his conscience will not accuse him, but excuse and cleare him; as when our conscience is washed in the blood of Christ, Phil. 4. 7. this peace passeth all vnderstanding.

The fourth is peace with the church. So Act. 4. 32. those which beleeued, were all of one mind and heart, had peace with each other. So Esa. 11. 6. The wild beast and the Lion, the Lamb and the Cockatrise and the yong child shall lie together.

Fiftly, this peace & fauor of God, is with the enemies of God, so far as it is for the good of the Church, and the glory of God. So Ioseph had peace in Pharaohs house. So Daniel had peace with the Kings Eunuches: for though he was free when the children were cast into the ouen, yet he did not reuolt; but being fauoured, they saued him.

The sixt is peace with all Gods creatures, beasts, birds, all creatures in heauen and earth. Ose. 2. 18. The Lord will make a couenant betweene vsus and all his creatures. Psal. 91. 13. The child of God he shall tread vponupon the lion and serpent, and they shall not hurt him: for when a man is in Gods fauour, what creature dares to hurt him? nay al the creatures are ready and willing to serue him.

Grace and peace. As though he had said, first you must be in the fauour of God, you must hauehave vnity and reconciliation with and in Christ, and then this peace, welfare, prosperity in all good things as farre as is necessary, yea then concord and vnity with God and all his creatures will follow.

Whereas the Apostle wishes them grace in the first place,Vse. he would teach vsus that this Gods fauour is to be sought for aboue all things, yea in the first place. Psal. 4. 6. Many say, Who will shew vsus any good? But Dauid he seekes this grace and fauour of God, Lord lift vp the light of thy countenance vponupon me: let me be in thy fauour.Psal. 119. 57.Ps 119:57 And often he sayes, the Lord he is his portion, inheritance, and his lot: shewing, to be in the louelove and fauor of God, is to be preferred before all things in the world. So must we p. 25seeke first to be in Gods fauour, make that our chiefest care, seeke it aboue all things: but we litle practise this, because we bring from our cradles naturall presumption, which perswades vsus that we be in the fauour of God, that we hauehave his louelove to vsus. But we must cast off this naturall presumption, and take a new course; and the first step to come to grace, is to see that we want grace: we must see that we be lost sheepe: prodigall children in our selues, the very fire-brands of hell: and this, to see our owne want of grace, is the first step to grace. The second step, is to desire it when we see that we want it, to hunger and long for it. Thirdly, to lay hold on it, to apprehend this fauour and grace by true and liuely faith, to apply the promises of saluation by faith in Christ Iesus: and this is the last steppe to get this grace.

Secondly, in that he sets downe, first grace, secondly peace, here is the true order of seeking for things and blessings in this life. First, for grace and Gods fauour: secondly, for peace and welfare: not first peace and welfare, but first for grace. So Christ bids vsus, first to seeke the kingdome of God, and the rigteousnes thereof, and then when we are in Gods kingdome of grace, all things needfull shall be ministred to vsus.

This discouers the bad practise of most men, who begin at a wrong end: first, with peace in their callings, to get honour, riches, pleasure or preferment, neuer seeking first for grace and Gods fauour: but if we would hauehave peace, we must first hauehave grace.

But men, if God blesse them in riches, health and wealth, they say, Oh, God loues me: but alas, we deceiue our selues; for we may hauehave peace, yet want grace: we may hauehave this welfare, health, wealth, libertie, and yet want grace: nay, the peace of the wicked is no blessing, but a curse. And though the Lord giuegive a man health, wealth, libertie, which be but common blessings, he may be out of his grace and fauour: seeing the Lord bestowes these common blessings on those which be his enemies. Psal. 73. 12. But though the wicked hauehave all these common blessings, they be accursed. And though a man had grace, the fauour and true louelove of God, and had no other health, wealth nor libertie, p. 26yet he were most happy and blessed.

Frō him which is, was, &c. Here he sets down the cause efficient and the author of these two, Grace and Peace: the Author is God, distinguished into three persons, the Father, Sonne, and holy Ghost: the Father in these words, which is, was, and is to come: the holy Ghost is noted in these words, And from the seuen spirits, which are before his throne: thirdly, the Sonne in the fift verse.

S. Iohn in the first place describes the Father by his true nature, in these words, Which is, was, and is to come; in which he alludes to that, Exo. 3. 14. 15. where Moses demaunds of God, if the people should aske who sent him, what he should answer: the Lord tels him, say, I am, Ehjeh, Iehouah, hath sent me: where are two names to one end, namely, to expresse the nature of God. Now S. Iohn he expounds them here, where he saith, He which is, which was, and is to come.

Further, these two names, Ehjeh, Iehouah, be two such names as cannot be translated fully in our English tongue, but are more significant in their originall Hebrue tongue: for they import thus much; Grace and peace be from him which is in himselfe, and from himselfe, a most perfect and absolute substance, which was, and which is to come; a most absolute perfect simple substance and essence; so that he is a nature most simple, pure, and subsisting in and by himselfe, 1. Cor. 8. 4. An idoll is not so, it is nothing in and of it selfe, but onelyonly in mans braine: it hath no subsisting and being of it selfe by nature, but by mans art: and thus the Lord differs from all false gods, seeing he hath his being in and from himselfe, not of or by any other thing. None other hath this propertie but God.

2By this we see the nature of all creatures, which is, that though they hauehave their subsisting and being (as mans body and soule) yet it is not from themselues, but from God: not taken out of his essence, for then they should be God. And the Lord hath no parts as we hauehave, but he makes all things out of himselfe of nothing.

Seeing then we hauehave all we hauehave of God, our bodies, soules and all we inioy, we must in lieu of recompence, in thankfulnesse p. 27and obedience, giuegive our selues, soules and bodies to his seruice, to do his will and pleasure.

The Lord is most absolute and eternall eueryevery way, without 3beginning or ending. Angels and the soules of men, they be eternall, but not as absolutely: 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 eueryevery way eternall.

From him which is to come. That is, to iudgement, to iudge all his creatures, especially men and Angels. That God, which is, was, which hath his being of, in, and from himself, he shall come to iudgement. This must we remember and thinke of, that he which is God of himselfe and by himselfe, which giues vsus life and being, he shall iudge vsus: and this will be a meanes to make vsus do our dutie in conscience. But many men flatter themselues, saying; God will not come in my time to iudgement: but though the Lord come not to generall iudgement in this life, yet he will come in particular iudgement by death in this life. Thirdly, if we would alwayes remember this, it would bridle out liues, and make vsus keepe a good conscience before God and all men. Act. 16. 24.

And from the seuen spirits which are before his throne.Verse 4.

These words commonly are expounded of the Angels of God, which stand and minister vntounto him: but it cannot be meant of them, for two causes. First, those which are here called seuen spirits, from these grace and peace come, 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 Iohn to the Church, the seuen spirits are set before Iesus Christ the second person of the Trinitie, which cannot be true of the Angels, who in no respect can be placed before Christ: therfore it cannot be vnderstood of the holy Angels. But for my part I vnderstand it thus, 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 is called the seuen spirits: first, because, though he be one in substance, yet he p. 28is seuen, that is, many in gifts and operations: and for this cause the spirit of God cals himselfe the seuen spirits. Secondly, he cals him so, because he sets downe the Father, Sonne, and holy Ghost, as he saw them in vision. Now S. Iohn saw the holy Ghost in forme of seuen lights in a vision, Reu. 4. 5.

Which are before the throne. This he speakes by comparison taken from earthly kings, which fitting in their thrones, do there shew their might and maiestie most. So S. Iohn he saw God the Father sitting in a throne by vision,Reu. 4.Rev 4 and Christ at his right hand, and before the throne the holy Ghost. Hence it followes, not that he is inferiour to the Father, and to the Sonne: but by this comparison and kind of speech, S. Iohn sets out the office of the holy Ghost, which is, to be sent by the Father and Sonne to the Church, to enlighten the members thereof, and to sanctifie them.

Seeing that he ascribes grace and peace from God the father,Doct. 1. and also from the seuen spirits, that is, the holy Ghost: hence we note, the holy Ghost is very God; for from whom grace and peace proceeds, he is perfect and very God.

2We learne, that we may direct our prayers to the holy Ghost, for to whom grace and peace is ascribed, to him we may direct our prayers, seeing he can giuegive grace. &c. but they be ascribed to him, and he can giuegive them, ergo we may pray to him for them.

There be some which doubt whether we may pray to the holy Ghost: but they may aswell doubt whether he be God or not: but they say we hauehave no example. Ans. It is false: for here we hauehave an example; for though this grace and peace, &c. be a blessing, yet in substance it is a prayer as though he had said, O Father, Sonne and holy Ghost, let thy grace and peace be vponupon the Church.

3Which are before the throne of the Father. Hence we note, the holy Ghost is a substance, and a person subsisting, not a quality, as some Heretikes hold, confessing the Godhead of the Father, of the Sonne, and denying the Godhead of the holy Ghost. But here we see, for the holy Ghost, he is a substance and person subsisting, standing before the throne of the Father, not a gift p. 29or grace proceeding from God, but a person distinguished from the Father and the Sonne: the Father he sits on the throne, the Sonne is on his right hand, the holy Ghost distinguished from them both, stands before the throne.

And from Iesus Christ. Vers. 5.That is, grace and peace from Iesus Christ. Where Christ Iesus is ioyned to the Father and the holy Ghost, in bestowing grace and peace on his Church.

Ob. Why is Christ, the second person of the Trinitie, placed after the holy Ghost the third Person? Answ. For two causes. First, Christ is considered two wayes: first, as he is the Sonne of the Father: secondly, as he is the Mediator of the Church. Now as he is the Sonne of the Father, he is the second Person in Trinitie, and so before the holy Ghost in order. Secondly, as he is Mediator; and so he is after them both, the Father and the holy Ghost: Esa. 61. 1. The Spirit of the Lord is vponupon me, hath sent me to preach. Where Christ is sent by the holy Ghost to preach, as he is Mediator, and so as he is sent, in that respect he is after the holy Ghost.

Secondly, he is placed after the holy Ghost, because the maner of them which pen the Scriptures, is to set them in the last place of whom they meane to speake last. So Mat. 1. he setting downe the genealogie of Christ from Abraham, though in all those there was none more excellent then Christ; yet he is in the last place because of order: the Euangelist meaning to speak and treat of him, he sets him in the last place, purposing still to continue his historie of the life and death of Christ. So here S. Iohn he placed Christ in the last place, because he purposed to continue his historie in speaking of the death and passion of Christ, and other things which concerne him.

Now what saith he of Christ? From this fift till the ninth verse he describes Christ, first, by his offices: secondly, by the execution of his offices. His offices are three: first, he is set out by his propheticall office in these words: which is that faithfull witnesse: secondly, by his priestly office: the first begotten of the dead: thirdly, by his kingly office: and that Prince of the kings of the earth.

First,1. Office. his propheticall office. First, he is a witnesse. Secondly, a faithfull witnesse. Thirdly, that faithfull witnesse. First, he is a p. 30witnesse, Esa. 55. 4. I gaue him to be a witnesse to the nations. In that he is called a witnesse, there are signified many duties of his propheticall office: as first, to reueale the will of his Father: secondly, to certifie the Church of the certaintie of the same: and in these two stand his whole office propheticall.

First, to reueale his Fathers will to the Church is his office: for there is none which knowes his Fathers will, but he which came from the bosome of the Father, and he hath declared it. Ioh. 1. 18. And he hath not onelyonly declared his Fathers will since he came in the flesh: but from the beginning he reuealed the will and word of God. 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 renewed to Abraham and the Patriarkes from the Father by the Sonne, as appeared in the bush,Exod. 3.Exod 3 where Iehouah appeared: but 1. Cor. 10. there he is called Christ. 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 stile 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 their eyes.Luk. 24.Luke 24 He gaue the disciples vnderstanding as they went to Emaus, to vnderstand the Scriptures.

The second duty of Christ,2. Dutie. is to certifie men of his Fathers will, and that in conscience of the certainty of his Fathers will. This certification is generall or particular. When he certifieth men, that the word written or spoken by man out of the word, is the word of God, neither nature nor learning can do this, but it is proper to Christs Propheticall office: and for this he saith to his disciples,Ioh. 15.John 15 he will send them the comforter which shall leade them into all truth.

Here we must know, first, by what meanes he assureth vsus: secondly, the principall cause of this assurance. The meanes, is the word it selfe. The principall cause, is the operation of the holy Ghost.

By this,1. Point. three points are resolued. First, the Papists aske, how p. 31a man can come to know,Obiection. that the Scriptures read and taught be the word of God?Answer. Answ. We must here hauehave recourse to the word, and to the faithfull witnesse, and desire of him his spirit, and so we shall be able to discerne, and iudge of it: for no naturall man can do it, no naturall man can discerne the things of God: but he which is enlightened by the Spirit of God, he can.

Secondly, a man must hauehave Christ his testimonie of Scripture, which is the Scriptures themselues: for in them he setteth downe this testimonie of the Scriptures.

But if Christs testimonie be set downe of the Scriptures,Question. why do not all men know it?

Vnlesse a man hauehave a natural facultie of seeing,Answer. he cannot discerne the Sunne though it shine: so vnlesse a man hauehave grace from Christ to iudge of the Scriptures, he cannot iudge of thē: but if any hauehave the spirit of discerning, then if he read and mark the phrase and manner of writing, the stile and authoritie of the Scriptures, he shall see then in eueryevery line a testimonie of them giuen by Christ.

How can a man know the true religion,2. Point. seeing the Turke, Papist,Question. Iew, & Protestant hauehave their religions, and dye in them? I answer,Answer. for to know which is true of these, we must hauehave recourse to the faithful witnesse Christ, and what he saith is true religion, that we must hold for true religion. Now Christ he giueth testimonie of them in the Scriptures, and the Scriptures be as a letter sent from heauen to the Church, shewing and testifiing which is true religion: not that of the Iew, Turke, or Papist, but of the Christian.

Sundry men hold diuerse opinion in matters of religion,3. Point. as the Iew,Question. Turke, Papist, & Christian: which is the true opinion? how is it knowne?Answer. Answ. Still we must hauehave recourse to the witnesse of truth, the faithful witnesse, and Prophet of the Church: and he is the iudge of these cōtrouersies. Now in the Scriptures if we marke them, we shall see his iudgement, which of these is true. But if there be diuerse opinions of Scriptures, what must be iudge? In this diuersitie of opinions, yea of the Scriptures thēselues, we must still hauehave recourse to the Scriptures & if we note the circumstances, the manner of writing: if we conferre p. 32Scripture with Scripture, we shall easily find out the true sense and meaning: for the Lord sets out in them his iudgment plainly and fully.

The second certificate is particular, belonging to the Propheticall office of Christ: which is, to certifie men in particular, that the promise of the Gospell belongs to them, as to Peter, Iohn, &c. that he is the child of God, and that euerlasting life belongs to any child in particular: and this is done especially by the word, not read, but preached, being ioyned with the working of the Spirit. Rom. 8. We hauehave the spirit of Christ, which testifies with our spirit we be the sonnes of God. Now if this be the dutie of Christ, to certifie men in particular, that euerlasting life belongs to me, or to any particular man, then their doctrine is damnable who deny this, seeing it is the proper office of the propheticall office of Christ. And in this he differs from al other Prophets and Apostles which be witnesses: for they can witnesse onelyonly 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.

Christ is not onelyonly a witnesse, but a faithfull witnesse: first, because he testifies not his owne will, but his which sent him: namely, his Fathers. Secondly, he testifies all his Fathers will, neither adding nor detracting from it. Thirdly, because he teacheth it as he receiued it sincerely, in the same manner in which he receiued it, not altering, changing, or deprauing his Fathers will.

That faithfull witnesse. The Lord hath sundrie faithfull witnesses, as the Prophets, Apostles, the Church, nay, the Sunne and Moone, Psal. 89. vers. 37. but Christ alone is that faithfull witnes, whereby he is distinguished from all other witnesses: for he is aboue all other, his witnesse is authenticall, sufficient of it selfe, & needs no confirmation. The witnes of the Apostles and Prophets, be not authenticall and certaine, but as they consent with Christs witnesse. Secondly, he is that witnesse, because he is the Lord of that house whereof he giues witnesse, namely the Church, but the Apostles and Prophets are but seruants.

p. 33Thirdly, Christ his witnesse is inward, it assures and speakes to the conscience: but the witnes of men, as of the Prophets and Apostles, is outward onelyonly; it comes to the eares, it neuer binds and assures the conscience: so that for that prerogatiue he is aboue all witnesses, and here called, THAT faithfull witnesse.

1. Whereas Christ the Doctor and Prophet of the Church,Vse. 1. is called a faithfull witnesse, we learne, that all Ministers must be faithfull witnesses: for eueryevery Minister of the Gospell when he preacheth out of Gods word, he is in the roome of Christ, speaketh that which Christ should speake, therefore he must be like Christ, a faithfull witnesse.

2. Now that they may be faithful witnesses, they must deliuer the testimony of Christ aboue all other things, and before all testimonies of man, in the office of their ministery. So, it was meate and drinke to Christ to teach his Fathers will. So Abraham his eldest seruant shewed his fidelitie, in that he would not eate or drinke till he had done his maisters message, Gen. 24. 33. So the Ministers must hauehave care, first to teach the wil of God aboue all things: secondly, they must testifie all the will of God concerning matters of saluatiō. As among men, we count him a faithful witnes which testifies all the truth, and no more but the truth: so they be faithfull Ministers, which testifie the whole will of God in things belonging to saluation, neither adding nor detracting. So Paul cleared himselfe,Act. 20. 26, 27Acts 20:26Acts 20:27 that he was free from all mens blood, seeing he deliuered the whole will of God, in matters necessary for saluation, and kept nothing backe.

3. He must neither adde nor take away, much lesse in any case depraue the word of God: and this is the true marke of a faithfull witnesse.

In the Church of Rome a man may heare things concerning morall vertues handled soundly: but come to 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 deede they deny the same, as by their doctrine it will appeare.

4. The true witnesse must deliuer the testimony of Christ, p. 34in that manner he receiues it: namely, in a spirituall manner, in a plaine easie manner, in a familiar kind of speech: that the conscience of eueryevery hearer may be moued. When we seeke to obscure the word, we do corrupt the same: and as trades men and huxters, we cannot be content to declare the word in a plaine, easie, familiar speech, but as they set out their wares with sterching, blowing, spicing, &c. so we set a gloze on the word, and make merchandize of it. 2. Cor. 2. 17.

This is a common sinne in this age: for we teach the word but in an humane manner. Men speake and preach the word but onelyonly to shew their owne wit, learning, reading and gifts: but he which deliuereth not the word in that maner he ought, and wherein he receiues it, he is a false witnesse.

Christ he is a faithfull witnesse, and that faithfull witnesse: then we see the damnable practise of most men now adayes, for they heare the word continually preached, and reade the same: yet the Prophet cryes out,Isa. 53. 1.Isa 53:1 Who hath beleeued our sayings? None feare the threatnings of the law, none beleeue the promises of the Gospell. What an heauie and horrible thing is this, that we should not beleeue the promises of saluation, nor feare the threats of the law for our sins: seeing it is the doctrine preached and confirmed by the testimonie of Christ Iesus, the true and faithfull witnesse of the Fathers will to man? This is to make Christ a lyer, to make him a false Prophet, and giuegive him the lye.

By the consideration of this, that Christ Iesus is the faithful witnesse, that the doctrine deliuered out of his word, is confirmed by his testimonie: must we take heed that we feare and trē ble at the threates of the law, that we beleeue assuredly the promises of the Gospell: for they which will not beleeue, hauehave their portion in the lake of fire and brimstone, Reuel. 21. 8.

Againe, seeing Christ Jesus is that faithfull witnesse, which giueth testimonie to mens cōsciences in particular of their saluation, this teacheth vsus to beleeue the promises of the Gospell, that they belong to each of vsus in particular, as to Iohn, Peter, &c. and eueryevery true member of Christ: for he is the true and faithfull witnesse, he alone giueth testimonie to mens consciences. Now though it be against all sense, yet we must beleeue him, p. 35seeing he is true: and if we do not, we make him a false witnes, giuing him the lye.

Then it is no presumption (as the Papists say) to beleeue our election and saluation in particular:Vse nay, it is an horrible sinne not to beleeue it: seeing Christ a most faithfull witnesse, testifies the same to our consciences by his holy Spirit. Nay, for this end to perswade eueryevery man in particular, he appointed his Sacraments, bread and wine in the Supper, and water in Baptisme, that eueryevery one might particularly receiue thē, & particularly be assured of the same. For in that he offers them, he doth, as if he should say, I offer you in them life euerlasting. Then to doubt of this, that we may assuredly perswade our selues in particular, of our owne saluation, is to call into question, whether Christ be a true witnesse, a true and faithfull Prophet or not.

And the first begotten of the dead. Vers. 5.Here in these words is contained the second office of Christ: namely, his Priestly office.

The first begotten of the dead: He alludeth in these words to the estate of the families among the Iewes: for as among them, he which was first borne, and eldest of the familie, had many priuiledges and preheminences, as of the Lordshippe of the Priesthood, of double portion, &c. so Christ which is compared to the eldest and first borne, he hath his priuiledges: yea euen Christ crucified, he hath his prerogatiues among the dead, aboue all that are dead. So Paule calleth him the first and beginning of the dead: and after expounds it, that he might in all things hauehave the preheminence. Colos. 1. 18.

The second priuiledge is, that Christ being dead, was the first which rose from death to life: for none rose from death to life before him.

Ob. Lazarus, Moses & Elias in the mount, they had their bodies restored thē againe: yea Lazarus rose to life againe before Christ. Answ. Moses and Elias receiued their bodies againe, Lazarus also liued againe, but these returned againe to their former miserie; as Lazarus he rose from death to die againe: so Moses and Elias tooke to them their bodies againe, not to enter into eternall happinesse, but to their former miserie: but Christ he rose from death to eternall happinesse, and rose not p. 36to die any more, but his resurrection is the first steppe to eternal life and felicitie.

The second priuiledge which he hath aboue all the dead,The second priuiledge. is, that he by his owne power, and by the vertue of his Godhead raised his manhood. But all that rise to life, saue Christ, they are raised by vertue of his resurrection, not by their owne power. None can raise themselues, but by the vertue of that mysticall vnion betweene Christ the head, and vsus the members. For as the first fruites being offered to the Lord, they sanctified all the rest: so Christ Iesus the first fruites of the dead, did by his resurrection, sanctifie and make acceptable all our resurrections.

In this is a notable comfort for all Gods children,Vse. against the immoderate feare of death: for if Iohn had said, Christ is the first borne among the liuing, it had bene a great comfort: for then had he shewed that we be his familie on earth; that the companie of his children on earth is his familie, and he is the head of them, he our elder brother. But in that he saith, the first begotten of the dead, here is an excellent comfort: for the Lord sheweth thereby, that he hath speciall regard euen of the dead of his familie: for the companie of his members which be dead they be his familie, and in this familie, Christ is numbred as the elder brother. And in that respect he hath a double right: first, of a King: secondly, of a Priest. Of a King, in making the dead to obey his voyce, and to rise from the dead at his cōmaundement. Secondly, of a Priest, to offer himselfe an acceptable sacrifice to his father: and also by his death to sanctifie and perfume the death of the godly, so that their death is to them no death. For as the first fruites sanctified the rest of the corne, so Christ the first fruits of the dead, he sanctifieth the death of al his children: so that death sanctified by his death is no curse to the godly, the graue is not a prison, but a pleasant chamber of rest.

And Prince of the kings of the earth. The third title and office of Christ.Here is the third, namely, the kingly office of our Sauiour Christ. He is called a Prince of the kings of the earth, in two respects: first, as he is God, the Sonne of God, and so King together with the Father and the holy Ghost, gouerning all things by his diuine power, being equall to them, Secondly, as he is Mediator, as he is God and p. 37man in two natures, he is called a Prince of kings. So Mat. 28. All power is giuen me of the Father, not as he is God, but as he is God and man the Mediator, or Godincarnate. So the Lord gaue him a name at which eueryevery knee shold bow, Phil. 2. 6.Phil 2:6euen as he is Mediator. And of these two, I take it, he meaneth the second sense here, where he cals Christ a Prince of the kings of the earth, in regard as he is God and man, or God incarnate the Mediator.

Now Christ being a King, he must needes hauehave a kingdome, which cannot stand in the might and pollicie of man, as earthly kingdomes do: but it is spirituall, it stands in the heart and consciences of men: his lawes they bind the soule and conscience to obedience. And this is his priuiledge, which can be giuen to no creature, man or Angell, to rule and raigne spiritually in the heart and conscience.

This spirituall kingdome of Christ is exercised in the consciences and soules of men by the word of Christ, not by dint of sword, or force of armes: but he is a King which carieth his sword in his mouth, euen his word, by which he rules and raigns in our hearts: he rules with the rod of his mouth. Esa. 11. that is, by his word, by which he speaketh to mens consciences.

Prince of the Kings of the earth. So is Christ in two respects. First, because he (and he alone) can and is able to giuegive lawes to bind the consciences of men, yea of the greatest Monarch in the world: none so high which is not subiect to his lawes. Secondly, he is called King of the Princes of the earth, because he hath soueraigne power ouer all Kings and Potentates, to saue and to destroy: for not onelyonly hath he power to make a law to bind their consciences, but also if they keepe it, to saue them; if they breake his law, he hath power to destroy them, be they what they may be. He hath the key of heauen to open and to shut, none can controle him. Reuel 3. 7. He can if he will, leade them to life and saue them, or else leaue them to their owne mind, and so destroy them.

Seeing our Sauior Christ is a Prince of the greatest monarks of the world,Vse. 1. and is farre aboue them: we must then with all feare & trembling reuerence his high Maiestie. We reuerence Kings on earth, shewing great dutifulnesse to them: then what reuerence p. 38ow we to him which is Prince and Lord of all the kings of the earth? We cannot conceiue what reuerence we owe vntounto him, which is placed in the throne of all maiestie: we must shew our reuerence to this Prince, by hearing his word with trembling and beleeuing hearts, reuerently and with conscience: we must not dare to take his high name into our mouthes without great reuerence: the very Kings must shew reuerence vntounto this King of kings. But the common practise of men doth shew what litle reuerence we hauehave of Christ: for we hauehave his name in our mouthes at eueryevery word, to prophane the same, to talke of it in iesting: and without all reuerence we tosse it in our mouthes like a tenice ball.

Seeing he is King of Kings,Vse. 2. we must giuegive him absolute obedience. Princes must be obeyed so farre as they obey him, but he must be obeyed without exception absolutely, and not onelyonly absolutely, but willingly must he be obeyed, and without compulsion, freely, yea personally, perpetually, and in all his commaundements.

Men they will say they beleeue in Christ, as he is their Sauiour, but that is not enough, we must beleeue in him as he is the King of Princes. That we therefore may beleeue in him, as he is King of Kings, we must do him absolute obedience, do his will in all things: and vnlesse we beleeue in him so, we cannot beleeue in him, no not as he is a Sauior: for these two go together. Now this duty and obedience we owe to him, must be done to him as we learne out of his word, read and preached in the Church.

Seeing he is King of kings,Vse. 3. al princes, kings, & potētates must do him seruice: for they be all inferiour and subiect to him. Psal. 2. the three last verses: Be wise now, O ye Kings: be learned ye Iudges of the earth. Kisse the son, &c. that is, inwardly reuerence, and outwardly obey him. This their subiection must be shewed to Christ their King, in the gouernement of their kingdomes, for they must make and frame their lawes after the lawes of Christ Iesus, they must make lawes, exercise iudgement, keepe Courts, Assises, begin and end, and continue warre, by his commaundements. And seeing all Kings are in subiection to p. 39Christ, as their subiects be to them, they must therefore be guided and directed in all the matters of their kingdomes by the counsell of Christ: so Dauid saith, Thy lawes, O Lord, are my counsellers. Psal. 119. 24.

If Christ be soueraigne King,Vse. 4. and aboue all other Kings, then all other must plant and set vp in their kingdomes the religion of Christ, else how can they shew they be Christs subiects: then it followes, that they may not be of what religion they list.Luke 14. 23.Luke 14:23 And this is shewed in the parable of the mariage; for when the supper was ready, he sent his seruants to compell them to his supper: which may be vnderstood of the magistrate, whose duty is to compell men to the true Religion and profession of the Gospell of Christ.

Seeing Christ is King of Kings,Vse 5. and no man hath this priuiledge but he: hence we learne, that Kings on earth, they in their dominions are soueraigne kings, ouer all persons & causes, because as he is King of Kings absolutely, so they are vnderunder him kings, and hauehave supremacy in their kingdomes. Then we see the presumption and arrogancy of the Pope and sea of Rome, who would be supreame head of the whole earth, and King of all Kings, to put Christ out of his office, and sit in his roome ouer al at his pleasure.

Seeing Christ is King of all Kings,Vse. 6. we must not be discouraged when we be called to suffer any affliction or crosse, seeing that though the tyrants and Kings of the earth rage and bend their force to hurt vsus, yet we hauehave a King aboue them all, who can stay and bridle them, and if he please, confound and bruise them in peeces: they cannot do any thing but that which he permits them to do, for he rules and raignes in the midst of all these, where they are the thickest, and would do most malice, and can do to them as pleaseth him.

Now followes the second part of Christs description by his execution of his offices, which consist in foure workes: the first contained in these words, VntoUnto him which loued vsus: the second in these, Which washed vsus in his bloud: the other two, in the two last verses which follow.

Which loued vsus. That is, the Churches of Asia, and by proportion p. 40all other Churches, being parts of the true Church.

The louelove of Christ hath three degrees:Three degrees of Christs louelove. the first is called a generall louelove, whereby he loues all his creatures, as they be his 1creatures: and this louelove is common to all his creatures.

2The second degree is the louelove of mankind, in that he was content to become a redeemer for mankind, not for any other creature, no not for the Angels, which fell as well as man.

3The third degree, which is most principall, is that whereby he loues his elect and chosen children, which is that louelove whereby he accepts of them to life euerlasting.

This third degree hath two parts: for it is taken first for the purpose of his decree to louelove: secondly, for the action or declaration of his louelove.Rom. 9. 13.Rom 9:13 For the first, as I hauehave loued Iacob and hated Esau: that is, I hauehave purposed to louelove the one and hate the other. Secondly, for the declaration of his purpose to louelove. Thirdly, for the action and for the declaration of his louelove and speciall fauor in speciall benefits. 1. Ioh. 3. 1. Behold what singular louelove God hath shewed on vsus: nothing the declaration of his purpose to louelove vsus, in giuing his son for vsus. So in this verse is meant Gods special louelove, or the declaration of his purpose to louelove vsus in speciall benefits.

Now whereas S. Iohn placeth this in the first place of all the benefites of Christ,Vse 1. That he loued vsus, he would teach vsus, that this louelove is the very ground of mans redemption, the very cause of Gods liking and fauor to man. Then there is no foreseene faith: away with foreseene workes: for he loued vsus first, and that alone is the cause and ground of our election and saluation.

But it may be obiected:Obiection. The louelove of God, as also of man, respects the goodnesse of things loued: so we louelove a thing because it is good, and when it is euill we hate it.

There is great difference betweene the louelove of the creature and the Creator.Answer. The creature loues the thing, because he seeth it is good: but God the Creator, he first loues the creature: and hence it comes, that it is good, because he loues it.

2. Whereas S. Iohn and all the Churches of Asia, as other true Churches, do beleeue and are assured that Christ loues them, (for that S. Iohn taketh for graunted) this should moue all men to hauehave this care, to labour aboue all things to be rooted p. 41and grounded in louelove, seeing he places that in the first place. This we do when we are assured in heart and conscience by the working of Gods spirit,Ephes. 3. 17. 18, 19.Eph 3:17Eph 3:18Eph 3:19 that he loues vsus in Christ: so that he which takes away the assurance of Gods louelove to vsus in Christ, takes away the very ground of our saluation.

Now that we may hauehave this louelove of God, we must in all our duties to God and man, draw neare to God, keeping a good conscience before God & all men: and so if we louelove God, he wil come to vsus, stay and dwell in vsus. And if we would hauehave his louelove to be plentifully shed in our hearts, then we must draw neare to him by louelove,Rom. 5. 5.Rom 5:5 and he will draw neare to vsus: for he louing vsus first, if we increase in that louelove to him, then will he double his louelove to vsus.

And washed vsus from our sinnes in his blood. Here is the second benefit and action of Christ to his Church, which is, first the remission of sinnes: secondly, the mortification of sinnes.