Lectures Upon Revelation 1-3, Chapter 1 (2 of 3)

Lectures Upon Revelation 1-3 · Chapter 1 (2 of 3)

p. 41Washed, Here he sheweth, that the sinnes of men are as filthy spots in their soules: and after he confesseth the vile estate of the Church and eueryevery member thereof, in that he saith, they were so washed, For washing presupposeth filthinesse before, and a corrupted estate: and so should we by their example learne to consider our owne estate, how that our soules and bodies be spotted and defiled with sins originall and actuall. So did Dauid Psal. 51. most sensibly and excellently feele his owne wants, and see his miserable estate, when he desired the Lord to wash him thorowly: confessing thereby his soule and body was foule, stained and polluted with sinne: and addes thoroughly, not once and so inough, bnt wash me againe and againe, thoroughly till I be cleane, and cleanse me, rince, bathe, swill me in the blood of Christ, to be purged and cleansed from all my sinnes.

In which words he sheweth his exceeding feeling of his own miseries, how fouly he was defiled: so should we labour to see how the spots of sinne are deeply stucke in our soules; they be fast set, so that one washing will not serue, but we must be rinced, bathed and cleansed by the blood of Christ: for it is not the hand of any man or Angell which can wash away these spots, nor any thing they can giuegive vsus, but onelyonly Christ Iesus, whose p. 42finger alone dipped in his owne blood can wash away our spots of sinne.

The consideration whereof, should make vsus consider our wretched estate, and often to repent vsus of our sins, to take heed of sin, which staines vsus so. We must labour to hauehave our hearts purged and cleansed by the blood of Christ; and till we hauehave them so purged, neither our faith, obedience, louelove, or any thing we do is acceptable to God.

The first part of this benefit of Christ, containes the remission of our sinnes, the taking away of the punishment and the guilt due to them: the second part, is the mortification of sin.

Which hath washed vsus from all, &c. He addeth these words, to shew that if any beleeue truly, he hath pardon of all his sinnes, without any restraint or limitation of these or those sinnes.

By his blood. Obiection.How can blood wash away filthinesse? nay, it rather defiles a man. Answ. This washing stands not in the substance of the blood, but in the merit thereof: for the blood of Christ shed is lost, and God knowes what is become of it, whatsoeuer the Papists say; but the merite of it washeth away sinnes.

Obiect. But why doth Christs blood, rather then any other mans blood, as Peter, Iohn, &c? Answ. Because that blood was the blood of God, (not of the Godhead) but of him who was both God and man; for these two natures being vnited together, make but one person: and so it may be called the blood of God, as Paul saith, God redeemed vsus by his blood, that is Christ, God and man, God-man, or God incarnate: and so it being the blood of God, is more meritorious then the blood of any creature whatsoeuer. Besides I answer: Christ was appointed by God to be a publike person, to be suretie for all mankind: but no man can be so, to be in the roome of the whole company of mākind. Then damnable is the doctrine of the Papists, who hold, the blood of Martyrs can merit for other: for seeing they be but priuate men, they cannot profit any other.

By blood we must vnderstand the passion of Christ, being a part for the whole; and withall we must remember his fulfilling p. 43of the law: for in his suffering he fulfilled the whole law, and in fulfilling the law he suffered, and these two cannot be seuered: so that this containes the whole obedience of Christ, partly in suffering, partly in fulfilling the law.

S. Iohn addeth these words, and sets downe these two blessings, to draw men to louelove and like this booke, to make them reade and take delight in it. Now all of vsus will say, God loues me, and hath pardoned my sins in Christ: then we should shew our louelove againe to him, in taking delight in hearing and reading the word of God, set downe in this or any other booke of Scripture. And if we perswade our selues God hath loued vsus, we must then offer vp to him in signe of louelove againe, our selues, soules and bodies, to serue him, to do him obedience, Rom. 12. in regard of recompence to his mercies and louelove shed out and shewed vntounto vsus.

And made vsus Kings and Priests to God and his Father, euen his Father. In these words is set downe the third action, worke and benefite of Christ bestowed on his Church: he hath made eueryevery true member of it a King and a Priest. Better to vnderstand these words, we must consider in them foure points: first, the dignitie and excellency of all true beleeuers and members of Christ, Kings and Priests. Secondly, when they be made, namely, hath made, speaking in the time past: noting that true beleeuers are Kings and Priests. Thirdly, the maner how, we are not created such, neither borne to be such, but he hath made vsus such. Fourthly, to whom, to God, euen the father. First, our dignitie, and the excellencie of all true beleeuers and members of Christ, hath two heads: first, Kings: secondly, Priests.

They are called kings, not in regard of an earthly kingdome: for the condition of most beleeuers on earth is base; but in regard of a spirituall kingdome, and in respect of the kingdome of heauen: for the Lord he giues them this title and interest to be Kings, to hauehave right to the kingdome of heauen in Christ. So our Sauiour Christ speakes to his Disciples:Luke 12. 31.Luke 12:31 Feare not litle flock, it is your Fathers pleasure to giuegive you the kingdome. The members of Christ are said to hauehave interest and title to the kingdome of heauen, in these respects: first, because by Christ they be p. 44Lords and conquerors of all these enemies, sin, Satan, the world, death, hell, and our owne flesh. Secondly, because in and by Christ they are partakers of the kingdome of heauen, they hauehave interest into it, and right to the kingdome of happinesse: for they receiue of Christ grace for grace, glory for glory, felicitie and happinesse, for glory, happinesse and felicitie. Thirdly, because they be made Lords of all creatures (except good Angels and the Church). 1. Cor. 3. 21. God is all in all to them: all things are theirs, they Gods; and we hauehave interest to all his creatures in heauen and earth by Christ.

Ob. But if Christ be King and al his mēbers, how do they differ? Answ. In two points: first, Christ he is the sonne of God by nature, therefore a King by nature, and so his inheritance belongs to him by nature; but the members of Christ are the sonnes of God by adoption in his Son, so that our right to that kingdome is not by nature but by adoption. Secondly, Christ he is King ouer all creatures whatsoeuer, ouer the Angels and the Church, and he is absolute King ouer all, and hath his regiment in the hearts and consciences of men, and can by his word bind them: but his members they be not vniuersall kings, for they hauehave not superioritie aboue good Angels and the Church, neither are they absolute kings as he is: neither by themselues, but by Christ Iesus, and as they participate with Christ in his kingdome.

The second part of our dignitie stands in this, that we be Priests: in that we be consecrated and set apart by Christ to the worship and seruice of God here in this life, to serue him in spirit and truth, and in the life to come, eternally to serue and praise him.

Christ he is Priest, so are we, but yet there is difference. First, Christ he is an externall and reall Priest of the new Testament, which offers vp a true, reall and externall sacrifice to God the Father for vsus: we are not reall and externall Priests, but spirituall, offering vp spirituall sacrifice. And Christ hath this priuiledge, to offer vp a reall, corporall and substantial sacrifice in the new testament: we do not so. When any member of Christ giues an almes, he offers a sacrifice to God, not a corporall sacrifice, p. 45but spirituall eueryevery way. Againe, note this, that our Sauiour Christ he is a perfect Priest, and offers vp a perfect sacrifice; but we being imperfect, do offer vp an imperfect sacrifice, tainted and blemished with sinne, but accepted as perfect for the worthinesse of Christs sacrifice.

Secondly, we be Kings and Prists in this life: for, as in the entrance into an earthly kingdome there be degrees, as first, to giuegive one title to it: secondly, to giuegive him possession of it, which is more then to giuegive one title onelyonly: so Gods children they hauehave the right giuen them of the kingdome of heauen in this life: and as in the giuing of possession of a kingdome, there be two degrees: first, the beginning of the possession: secondly, the full enioying and perfect possessiō: so we hauehave the beginning of the possession of the kingdome of heauen in this life:Rom. 14. 27.Rom 14:27 which stands in righteousnesse, ioy and peace: and they which hauehave these, hauehave the kingdome of God begun in them.

The second part and degree is after this life, which is the full fruition and possession of the kingdome of heauen: but in all the true members of Christ it is begunne here, and accomplished there. And as we be kings in this world, so we must be Priestes too, in offering spirituall sacrifice to God, and dedicating and consecrating our selues to his seruice.

Hath made vsus. True beleeuers be Kings and Priests, not by nature, neither borne such, nor by creation, or birth, or bloud are they such, or by any other priuiledge they hauehave frō mā. How then? As earthly Kings and Priests were made in the old Testament, so are spirituall Kings and Priests in the new: the King was elected and ordained by a solemne calling: so the Priest by a solemne election: so are the Kings and Priests which be spirituall, by a diuine calling. In which calling, note two things. First, Christ giueth his members right to his owne kingdome, to be Kings and Priests; yet not so, that they can execute the regiment sustained by Christ, and do the office of a King and Priest as it is done by Christ, but because they belong to them in part, and they hauehave the benefite of them both redounding to them wholly.

And this right they hauehave, is brought to passe in the couenant p. 46of grace. For the Lord in it promiseth, that he for his part will giuegive to the true beleeuers in Christ Iesus, his Sonne with all his benefits, as he giues them this, to be kings and priests. For eueryevery thing which belōgs to Christ as he is head of the Church, belongs to his seruants as members, and he imparts it to them in some sort.

Secondly, in the appointing of kings, they must be annointed, so must we be annointed, Psal. 45. Christ was annointed aboue his fellowes: but yet his members they are also annointed: he in greater measure, his members in lesse measure, yet by the same oyle with him, which is the vnction of the holy Ghost. We hauehave receiued the annointing of Christ. 1. Iohn 2. 7. And the Lord he bids the wicked not to touch his annointed, meaning not onelyonly his seruants,Psal. 105. 15.Ps 105:15 Abraham, Isaac, and the Patriarkes, but his true members. We hauehave the same spirit Christ had in his manhood, though not in the same measure. And the Lord he giues vsus these gifts of the spirit signified by this oyle, to this end, that we may be fit kings & priests. So that first he giues vsus right to a kingdome: and then, he giues vsus gifts to discharge our dutie.

4. To whom hath he made vsus kings and priests? to God, and the Father, euen his Father. Now men might hauehave said: If all his members be kings, then all may liue as they list. But he addeth, they be kings, but to God: shewing, that the interest they hauehave giuen to them to the kingdome of heauen, it is giuen thē, that they may be kings and priests to Gods glorie, to his worship and seruice, and to shew, that all the interest belongs to God absolutely, to vsus by him in Christ.

Lastly, he addeth God and his Father, which expounds the former word God, for it is not taken for his nature absolutely, but for the first Person, God euen his Father. Which sheweth, that they must not liue as they list: for they be made kings to the honour and seruice of God the Father, who is here named alone, not because he is aboue the Sonne and holy Ghost, for they be equall; but because he is the first person in order, and the fountaine of the Deitie: from it, it is deriued to the Son and holy Ghost.

p. 47Now after the meaning of the words, followe the vses. First, whereas all the true members of Christ be kings and priests in this life, we are taught how we must carie our selues: namely, as enemies to them which be of the kingdome of Satan, sinne, the world and the flesh: we must be deadly and sworne enemies to them, we must hauehave no concord nor amitie with them. For if we be kings of the kingdome of grace, then we must be enemies to them which belong to the kingdome of darknesse:Ephes. 5. 6.Eph 5:6 there must be no fellowship between light and darknesse. Now that we may so carie our selues as enemies, we must first hauehave care to keepe guard to defend our selues as kings against all our enemies, sinne, Satan, our owne flesh, and the inticements of the world. As Kings protect their kingdomes, so must we stand on our guard, defend our soules and bodies, and eueryevery facultie and part of them, our wils, affections, thoughts and inclinations, 1. Ioh. 5. 18. He which is borne of God keepeth himselfe, (as with watch and ward) that sinne or Satan touch him not.

2 We must make war and enter combat against Satan, sinne, our owne flesh, all our spirituall enemies, the corruptions of our nature, and all the inticements of the world. We must make no truce with them, because they will neuer be reconciled, so long as we hauehave interest into the kingdome of heauen.

3 We must labour to kill and destroy these our enemies, as much as possibly we can, by that power we hauehave from Christ our head: we must kill and crucifie the corruption of our owne hearts, that is, our owne sinnes. We must like a valiant king, seeke to hauehave the bloud of these enemies, and seeke to conquer and vanquish Satan, his power and might, the world and our owne corruption.

4 If we be kings in this life,Vse. 2. we must become Lords and rule ouer our selues: our soules and bodies must be brought into subiection and order: for in this, that we be kings of our selues, we shew especially that we be kings in this life. We must not hauehave rule of the whole world, but be ruling and maistering our owne corruptions and affections, bringing them into subiection and order: herein stands our kingdome in this world.

p. 48If a man were Prince ouer the whole earth, and yet could not rule himselfe, he were but a poore Prince, nay he were no Prince indeed: but though a man had not so much as a foote of ground in this world, and could rule and maister himselfe, his thoughts and affections, this man were a valiant king.

2Seeing we be kings, we must do the duty of Iudges, for kings they be as absolute Iudges, and they must execute iudgement. In the day of iudgement we shall be iudges,1. Cor. 6. 2.1 Cor 6:2 but we must be iudges in this world, and we must not iudge other men, but we must be our owne iudges. Wherefore as iudges summon, arraigne, condemne, &c. so must we summon and arraigne, yea iudge and examine our selues, call our selues to account, and as guilty persons condemne our selues, acknowledging we be worthy to be cast into eternal damnation with the Diuell and his Angels: and withall pleade for pardon, approch to the throne of grace and forgiuenesse: and in these we shew our selues vpright iudges, and and by this meanes we shall be freed from the iudgement to come.1. Cor. 10. 31.1 Cor 10:31

3If we be kings by Christ, we must cary our selues as kings, couragiously & constantly in the afflictions and miseries which we shall suffer for Christs sake: for herein stands the royalty of a king, that he beares couragiously and constantly all the troubles which befall him: so must we in the afflictions and troubles of this life which we suffer for Christ, shew our selues, in suffering them, to be kings and conquerors.

4Seeing we be spirituall kings, we must aboue all things labor and seek to hauehave that our right and heritance, to be possessors of our kingdome. Must we so? then we must not hauehave our hearts glued and fast tied to the things of this world: but we must so vse this world, as though we vsed it not. If a King should lay downe his crowne, and go and become a shepheard, or of some manuall trade, all men would maruell at it: so when we fasten our selues to these worldly things, we do as it were cast aside our kingly crowne, and abase our selues. But we must euer hauehave one foote fixed in heauen, striuing to come to our inheritance there.

5Seeing all the true members of Christ be kings and priests, p. 49this should be an inducement to all backward persons, to moue them and stirre them forward to christian religion, and not to account of it as precisenesse, seeing that by it we come to hauehave right and interest to the kingdome of heauen, to be Lords of all creatures. For why should we not esteeme of the Gospell as a most precious iewell, seeing that we which are vassalles of Satan and fire-brands of hell (as all men are by nature) become the members of Christ, yea Kings and Priests to God? And seeing this is effected by the ministery of the Gospel, this should moue vsus to embrace it, to louelove and like it, seeing it brings vsus such an excellent benefit, and not to misname it as we do, by reprochfull termes. Yea verily, the consideration of this, should make the Ministers of the word to take all paines to preach the word, seeing by it they make men to become of vassalles of Satan the true members of Christ, and heires of the kingdome of heauen. In this world for a man to consecrate and establish one in a kingdome, it is a thing of great honour: is it not of greater honour, to consecrate one to become king of heauen and earth, to be heire of the kingdome of heauen? Now that this is done in the ministery of the Gospel, when by the word preached we are conuerted, made to beleeue in Christ, and to repent of our sinnes: this I say should stirre and pricke forward the Ministers of the word, to labour to win men to Christ, and to make them kings and priests to God his father.

There also is matter of comfort to the godly: for seeing they be Kings and Priestes in the kingdome of Christ, if a man be in the crosse and affliction, which is a great griefe, yet let him know to his comfort, that though he be so handled, & it appeareth not what he shal be, yet he is a king, and that he shall be and is heire to the kingdome of heauen. If a man be in sicknesse, he must consider it is but Gods messenger to call him out of this world, to the possession of a kingdome. If a man be in the trouble and vexation of mind, and of his owne conscience: if he be tormented fearefully with his sins, yet he must be content, the Lord wil giuegive him a happy issue; he must know he is a king, and therefore shall one day hauehave conquest ouer sin, Satan and his owne corruption, yea ouer all his enemies whatsoeuer. If a man be in the p. 50heat of persecution, so that he is turmoiled and tossed from post to pillar, then flesh and blood cannot brooke it▪ yet he is a king: though he in persecution be killed and put to death, euen then let him consider he is a most valiant conquerour. Rom. 8. 37. In the pang of death when nature must needs be dissolued, and soule and body separated, then we must remember that we be kings in Christ, and so we shall not feare death, but know it is but a way and easie passage to the ful possession of our kingdom. Thus much in that we are kings.

In that all the members of Christ be priests,Vses that were Priests. not earthly but spiritual, and offer to God spirituall sacrifices: first, we are hence 1bound by this our calling, to teach and instruct one another: for the office of the Priest in the old Testament, was to instruct the people, The Priests lips must keepe knowledge, Mal. 2. 7. So must we be teachers of others, Col. 3. 18. We all ought to be able to teach the will of God, that so the Gospell of Christ may be spread abroad. And as this belongs to al men, so especially to gouernors, they must especially shew themselues priests to their charges. Abraham did it, Gen. 18. Dauid did it, Pro. 4. and Bathshebath did it, Prouer. 31. and all must do it, that desire an holy generation to succeed after them. We teach other things, why not Religion?

2 Seeing we be priests,Vse 2. we must pray for others, not onelyonly for our selues but for all men,1. Tim. 2. 1.1 Tim 2:1 especially the members of Christ, The Priest in the old Testament must pray and make request,Ephes. 6. 18.Eph 6:18 not onelyonly for himselfe alone, but for the people also. Moses is commended for prayer, especially when he prayed for the Israelites,2. King. 2. 12.2 Kgs 2:12 and stood before the Lord in the gap. Exod. 32. Eliah is called the horseman and chariots of Israel:2. Chro. 30. 18.2 Chr 30:18 and Hezechiah beseecheth the Lord to be good to his people. And so when any man in the word is cōmended for prayer, it is for that he prayed for the people. So did Dauid in the Psalmes. So did Christ make this his speciall duty. Iohn 17.

We must offer spirituall sacrifice to God,Vse 3. that is, dedicate our selues, our soules and bodies, and all that is in vsus, our wit, learning, knowledge, or any gift of body or mind, we must consecrate it to Gods seruice. That we may do all this to his glory, p. 51we must look that all we take in hand be begun in faith, do proceed from a good heart, and be directed to a good end, to Gods glory principally: and if we do it in faith and obedience, then it will please him.

We must be ful of blessings;Vse 4. we may hauehave nothing to do with cursed speaking. As the Priests in the old Testament, their duty was to blesse the people: so we must speake nothing but blessed and gracious speeches, take heed of all cursed speaking, of swearing and forswearing: we must be blessed and gracious speakers to all men, friend, fo, or any.

We must hauehave God our portion:Vse 5. for the Leuites had no portion in the land of Canaan,Deut. 10. 19.Deut 10:19 but dwelt in tents, and the Lord was their portion.Psal. 119. 57.Ps 119:57 So we being Priests to God, we must be content with any estate in this world, for God is our portion: we must not seeke too much to hauehave any inheritance on earth, for Gods fauour in Christ that is our portion, and this wil suffice.

To him be glory. In these words is a praising and thanksgiuing to God, for the three former benefits of Christ bestowed on the Church.

In that S. Iohn before he come to the end of his description of Christ should interrtupt himselfe,Vse 1. to giuegive God thankes for his benefits: we see that the consideration of Gods benefits bestowed on vsus, should be a meanes to stirre vsus vp to praise the Lord: we should be caried away with this affection of thanksgiuing, as S. Iohn was.Vse 2. And in these words of this holy man we do see what is the true forme of giuing thankes to God, namely, to giuegive him and ascribe to him, all glory, power, and absolute dominion for euermore. But alas it is too too manifest, that mans corrupt nature will not do this, but denieth it, and taking this from God, bestoweth it on creatures, yea on our own selues. And it is a matter of grace, to know this, and to confesse that all glory and dominion belongs to God, and to giuegive him his due. So Christ he teacheth vsus to ascribe all power, glory, might and dominion to God, when we say in the Lords prayer, For thine is the kingdome, power and glory: that is, it is due to thee O Lord, not to any creature whatsoeuer.

Amen. So be it, let it be so, that thou mayst hauehave all glory and p. 52dominion, he addes this, to shew his feruent desire of Gods glorie: and therefore he doubles and repeates it: for he had said that before, but not content with it, he sheweth his feruencie, and repeates the same againe so should we not freeze or be cold in our desire of Gods glorie, but be feruent and earnest, doubling and repeating the same.

Behold he comes in the cloudes, &c. Verse. 7.In the fifth and sixth verses are contained a large description of Christ, partly by his offices: partly, by the execution of his offices, which are these. First, he is a faithfull witnesse. Secondly, he is the first begotten of the dead. Thirdly, he is Prince of the kings of the earth. Secondly, the execution of his offices, which stands in fou…e actions: first, he loueth the Church: secondly, he washeth away the spots of it in his bloud: thirdly, made vsus kings and priests to God the Father: and of these three actions in the former verses. The fourth action, is his second comming to iudgement, to iudge both quicke and dead. In this seuenth verse is a narration, or large declaration of the second coming of Christ to iudgement.

In the words consider first this note of attention: Behold: secondly, S. Iohn propounds Christ his coming it self: thirdly, the maner of it, in the cloudes: and that is amplified, that it shall be open, eueryevery eye shall see it: fourthly, the effect of his coming, all tribes of the earth shall waile. S. Iohn concludes it with two notes of asseueration: Euen so, Amen, to confirme the second coming of Christ to all people.

Behold. First, S. Iohn he beginneth with a note of attention, behold. The spirit of God is accustomed, when any thing especially is worth our marking, to prefixe before it this note of attention. Behold; or such like. Then this teacheth vsus one speciall dutie, which is, often and eueryevery day earnestly and seriously to consider of the second coming of Christ to iudgement. The which consideration is a speciall meanes to beginne and to continue the conuersion of a sinner. So Mat. 3. 7. when the Scribes and Pharisees, obstinate enemies, came to the baptisme of S. Iohn, he vseth this as a meanes to make them to turne and beleeue in Christ, saying; O generation of vipers, who hath forewarned you, Mat. 3 7.Matt 3:7that you should flie from the vengeance to come? So Act. 3. p. 5319. Peter vseth this argument, to bring the Iewes to repentance: because the day of refreshing is at hand. Act. 17. 30. 31. Paul perswades the Athenians to repentance, because there is a day of iudgement appointed, &c. Now all these are to winne men to repentance, by the consideration of this one point, euen the day of iudgement; and this makes Iohn to say, Behold.

Secondly, this word may serue to strike our hearts with a feare and reuerence of Christ, when we consider that he shall come to iudgement. So often as we consider of his coming, so often we should hauehave our hearts liuely touched with awe and reuerence to him. We stand in awe and reuerence to Magistrates, when we consider that they hauehave authoritie to attach, apprehend, and to bring vsus to their Courts and assizes: how much more should this worke an awe and reuerence, when we consider that Christ Iesus shall come and apprehend, and attach each of vsus before his barre of iudgement?

Secondly, he propounds the coming of Christ himselfe, He comes: that is, Christ shall descend from the highest heauen in his manhood, to that place where the cloudes be, to the earth locally. In that he saith not, shall come, but in the present time, he comes: first, he sheweth it is a thing not farre off, but present: secondly, that it is certain, euen as though he now came: thirdly, he wold hauehave vsus consider of the coming of Christ, not as a thing to come farre off, but present. This S. Iohn learned, and so shold we by his example learne, that it is present, and perswade our selues so: and therefore we should often thinke and consider of the coming of Christ, seeing it is of so great vse. Hence then our dutie is, to do that eueryevery day, which we would do in the day of iudgement: seeing it is alwaies present, we must do, think, and speake that which we would do that day. He which can do so, he is an happie man.

Now that a man may come to do this, we must daily consider of that coming of Christ, not as a thing to be delayed or farre off, but as a thing present: we must eueryevery day call our selues to a reckoning and accompt, perswade our selues this may be the last day, and so to carie our selues eueryevery day, as we would in the last day. Now if we were so perswaded, then we should see p. 54lesse wickednesses in our life, we would repent, and seeke to be reconciled to God in Christ, we should be more faithfull, & see more grace daily in our liues. And the cause of the want of faith and repentance, and of grace, it is the want of this perswasion, that we should carie our selues eueryevery day, as we would in the last day, euen in faith and repentance.

In that he saith,Doctrine. He commeth: Hence we gather, he is absent in bodily presence in regard of his manhood, he is not here, but in heauen till the day of iudgement: for if Christ were alwaies bodily present, he could not be said to come, but onelyonly to manifest himselfe, being before present. Then the opinion of the Papists, which hold the bodie of Christ is present in or about the bread of the Sacrament, is most false and friuolous.

He proceedeth and setteth out the manner of Christs comming,The third point the maner. in two things: first, that he comes in the cloudes: secondly, that his coming is open and visible to eueryevery eye.

With cloudes. Psal. 18. & 97.Ps 18Here S. Iohn speaketh after the maner of the auncient Prophets, who to set out God in his maiestie and glorie, say, he comes with cloudes, rides on the wings of the wind: as though he had said, he comes in exceeding maiestie and glorie. These words are added, to make a distinction betweene the first and second coming of Christ. His first coming was in humilitie, borne of a poore virgin, entertained in a stable and in an Inne: but his second comming is with glorie, maiestie and dominion in the cloudes. And the reason is, because he came first to be a redemption, and a Sauiour, and therfore in the state of a seruant: but his second coming is, to be a iudge of all men, yea of his enemies, and therefore in this coming, he cometh with all might, maiestie, and glorie.

The vse of this consideration is set downe in the 97. Psalme:Vse. to make the very mountaines to tremble, to confound the wicked and vngodly, and to comfort the godly in that day.

Secondly, it is not secret, but in open appearance, eueryevery eye shall see him: he shall come in maiestie and glorie, not secretly, but in visible shew to all the world: all men shall see him with their owne eyes, all I say which were since the world began to his coming.

p. 55In these words he sets downe three points: first, that all men shal see him: secondly, that all men being raised againe, shal hauehave life and motion, and their senses restored to them as before they died: thirdly, that all men, none excepted, shall come and stand before the tribunall seate of Christ.

This is a comfort to Gods children,Vse 1. in that they being dead & rotten in their graues, shall rise, and receiue their life and motiō, and see Christ their Sauiour and Iudge of all men. If a man should lie downe to sleepe, and be told that when he rose he should see his dead father and mother, or his dearest friends: this would be a notable comfort to him, that so he should inioy them againe: but this should be a farre greater comfort to vsus, that we which lie dead and rotten in the graue, shall be raised, and enioy not our parents and friends, but Christ Iesus the sonne of God, which is our frind aboue all friends, who shall giuegive vsus not onelyonly life and motion, but eternall life with his owne maiestie.Job 19.Job 19 This was Iobs comfort, that though he died, yet he beleeued he should see his redeemer with his eyes: and this should be our comfort against the feare of death and the last iudgement.

It shall be a terror to the wicked,Vse 2. & to all impenitent sinners, who shall (wil they nil they) be brought to the barre of Christs iudgement seate, and then looke on him who is their Iudge, whom they had in their life contemned. And this consideration may serue to moue vsus to repentance, which hauehave not begun to repent, and to labor to becom the members of Christ. We think when we die all is done, there is no harme to follow: but though we lie rotting in our graues a thousand or two thousand yeares, yet we shall rise: and if we repented not, we shall heare the sentence of condemnation, and looke vponupon our Iudge with our owne eyes. Then it is best for vsus now in the time of grace while we liue here, to prepare, that we need not feare to come to appeare and behold this Iudge. No doubt if we were perswaded that we should thus appeare, it would moue vsus to repent.

EueryEvery eye shall see him. Then here we see, that all men with their owne eyes shall looke on him, and those who wanted them in this life, shall hauehave them restored. It is graunted of all Diuines p. 56that the elect hauehave all their senses and other defects restored: and it is to be added, that the wicked too they shal hauehave all their powers, senses and faculties of soule and body restored, the deafe shall heare, the blind shall see this Iudge: but this can be no glory to them, seeing it is to increase their punishment: for the more senses they hauehave, they hauehave the more punishment, because we iudge of things by sense.

Euen of those which pierced him. This is added, first to shew that we shal be freed. No power or wisedom of any man or monarch can free vsus from appearing: for if any could escape, then the Iewes and Gentiles who preuailed most against Christ, in that they put him to death: but none of these can escape his iudgement, for euen they which pierced him, they shall see this Iudge, & be summoned before his maiestie: for though they had power to kill him, yet none of them shall hauehave power to absent themselues from before his barre.

2 To shew the case of all wicked men, namely, that such wo and misery befals them as they neuer dreamed of. The Iewes and Gentiles they crucified Christ, and put him to a temporall death, but they neuer dreamed he should condemne them to eternall death.

3 To shew the rufull and wofull estate of all impenitent sinners: for these men shall hauehave their greatest enemy to be their iudge, who will shew rigour vponupon them, and iustice without all mercy: and this is meant not only of the Iew which pierced him, but of all impenitent sinners, because all such do by their sins, as swords and speares wound him at the heart,Zach. 12. 10.Zech 12:10 as the souldiers did. These be as bad as the Iewes which pierced Christ: as Iudas which betrayed Christ, & as the souldiers which goared his sides.

Out of these words some gather, that the body of Christ hath still the wounds and scarres which here he had giuen him, the print of the nailes in his hands and in his feete, and that these shall be seene in Christ at the last day, and say, that it is no infirmitie to Christ to hauehave these, but rather an increase of his glory: but this cannot be gathered hence: for though it be said, They shall see him whom they pierced, yet not as he was pierced. p. 57And because they shall see him, shall they see his wounds? Many shall see Kings and Queenes whom they crowned in this world, ergo as Kings and Queenes? So we shall see our fathers & mothers, therefore as fathers and mothers? so many shall see Christ therefore as he was wounded and pierced? It is no good collection nor opinion.

And all the tribes of the earth shall waile for him. That is, before or ouer him. Here is the fruit and effect of his comming, especially in the wicked.

All the tribes of the earth. S. Iohn he speakes here of the world, as it was in the condition and diuision of the land of Canaan: for before that time it was not diuided into tribes. So Math. 25. setteth out the iudgement of the whole world, by the separation of the sheep from the goates: noting that they which repented not, of what tribe soeuer, of what estate or condition, shall waile and mourne.

And he addes a reason of this, for him, before him, or ouer him: that is, they shal waile and lament with exceeding lamentation, because they beleeued not his word, but contemned his doctrine, and therefore now they want all helpe to free them from the punishment of their vnbeleefe, and contempt of the Gospell.

If they shall mourne because they did not beleeue and receiue the doctrine of Christ,Vse. and for that hauehave no way to escape, then it is our dutie to labour aboue all things to be reconciled to God in Christ, to get our sinnes pardoned, to beleeue and embrace the word of God: for vnlesse we beleeue, and be reconciled when the last day comes, there is no hope of helpe, no way to escape, no time of grace to repent. If the doore be once shut, we must stand without, there is nothing then but horror of conscience for vsus: it will be a day to vsus to make our eyes start out of our heads, a day of all woe and misery. Then it is great wisdome so to spend the time of grace, in this life especially, that we may get the pardon of our sins, reconciliation with God in Christ, to receiue and beleeue his will and word: which if we do, we shall hauehave no cause at all to waile and mourne, but be glad, and reioyce. Then we must take heed the Diuell steale not out of our p. 58hearts this one lesson, which is most necessary, which he wil most labour for to do.

See what an euill conscience is: it lieth asleepe here, while a man liues it neuer troubleth him, but in this last day when he shall see his Iudge with his eyes, then it wil stirre, it wil torment him, it will attach, accuse and condemne him, it will lay to his charge his sinnes, his contempt of Christ and his word, his vnbeleefe in the time of grace, it will be as a thousand witnesses to condemne him. This should cause all men to labour to get a good conscience, washed and purged in the blood of Christ, which will not lay to our charge any one sinne, but assure vsus we be in the fauour of God, which wil not make vsus feare, but looke vp to our redeemer, and to reioyce in him. We must take heed when our conscience lieth asleepe and accuseth not, no not at death, for it will then deceiue vsus: but search and examine our hearts and consciences, and seeke to hauehave them washed and bathed in the blood of Christ.

Lastly he confirmeth this doctrine of the second comming of Christ, by a double note of asseueratiō, Euē so, Amen. One of these is taken frō the Ebrewes Amen: the second from the Grecians foreign. Euen as we auouch a thing, first by a simple and bare affirmation or negation: secondly, by an earnest asseueration: thirdly, by an oath. Now in that S. Iohn vseth these two kinds of assuring in this weightie matter of Christs second coming, we see our dutie: we must not vse the like at any time or thing, but onelyonly in matters of weight and moment: so S. Iohn here, he shall come, and that certainly, vndoubtedly it shalbe so. Then the practise of thē is wicked, which vse these words in matters of no weight, at eueryevery word, and much more which bind eueryevery word with an oath which is far more. Yea though our Sauior oftē vseth these words of asseueration, yet onelyonly in matters of weight and moment, and when the hearers were to be certified of the truth of a thing which was of importance.

2 He would by this shew, that the coming of Christ is certaine and most vndoubted: and to make vsus out of all doubt, he addeth these two words of asseueratiō, Euē so, Amē: most certainly it will come, then we should often thinke of this matter, for in p. 59our nature there is a corruption, which perswadeth vsus that the coming of Christ is not yet: that we shall not be summoned either by generall or particular iudgement: therefore as the wicked seruant, we deferre the comming of Christ. To take away this corruption, he saith, he cometh, yea certainely, vndoubtedly he cometh, and that out of hand.

Thirdly, to shew a speciall note and marke of Gods child: for he doth not onelyonly asseuere, but withall desireth and longeth for the coming of Christ: Lord let it be so, Amen, let it euen be so. They long for and desire Christ his coming to iudgment: but the wicked could wish with all their hearts, that it might neuer be.2. Tim. 4. 8.2 Tim 4:8 The godly they know, that when Christ shall come, then they shall hauehave that crowne of immortalitie and glorie, which he hath prepared for all which desire his coming. But the wicked, and they which are not reconciled to God in Christ nor assured of their owne saluation, they cannot for their life once wish and desire the coming of Christ. So that by this one note we may iudge of our owne estates, whether we belong to Christ or not: for if we desire and long for his second comming to iudgement,Reuel. 22. 20.Rev 22:20 if we wish he would come quickly, then it is a certain token and signe, we be reconciled to God in Christ, that we belong to him. But if as yet we feele not this longing and hungring desire in vsus, then we must suspect our selues, and labour to feele it eueryevery day:Reu. 6. 10.Rev 6:10 for it is the desire of the Saints, and of all the true children of God.

After that S. Iohn had described Christ at large here in this eighth verse,Vers. 8. he bringeth him in speaking of himselfe by a figure. I am Alpha and Omega, saith the Lord.

The end and scope of this eighth verse is, to confirme the former description of Christ. The reason is thus framed: He which is the beginning and the end of all, he is sufficient to be a King, Priest, and Prophet, and is both able and willing to bestow all blessings on his Church. This first part of the argument is omitted: the second part is contained in this eighth verse: But I am the beginning and the end, &c. I am sufficient, &c.

In this eighth verse are three points concerning Christ:Three points. first, he is the beginning and the end: I am alpha and omega: secondly, p. 60he is, was, and is to come: thirdly, he is almightie, omnipotent.

1 The first point is,1. Point. that Christ is the beginning and the end, which he expresseth by a comparison taken from the Greeke alphabet, or the A. B. C. of the Grecians: for as in their Greeke alphabet, foreign is the first letter, and foreign the last: so I, saith Christ, am the beginning of all things, and the end of all: as those letters in the Greeke alphabet, so am I in all things the first and last.

Out of this, that Christ borroweth this comparison from the Greeke alphabet, the Papists gather, that the word may be read and deliuered to the people in an vnknowne toung, because Christ here vseth an vnknowne toung, to those whom he gaue this vision. But though the vnlearned, and vnlettered English man, knoweth not what foreign and foreign is: yet the Church to whō this booke was written, being the Grecians, knew what they meant generally. Againe, though the spirit of God vseth a strange word in one place, we may not follow that in the whole word of God, in the whole seruice and worship of God, as the Papists do.

Christ is said to be the beginning and the end: first, because he is the very first of all things: there was nothing before he was, he had a being, when all other creatures were not but begunne to be, then was he the same that he is now: he had his being and subsisting before all creatures: and for this saith S. Iohn, chap. 1. verse 1. In the beginning was the word: that is, the Son of God, he had his being and subsisting when all other creatures wanted it, and began to be.

This proueth the eternitie of Christ, because he had his being before any creature was created, he was a substance and essence begotten of the Father before all worlds, not created as other creatures are, or made of any other.

Secondly, he is called the beginning, because he giueth a beginning to all creatures: for all things which were created, were created by him, and had their being from him. So that he is the true beginning of all things. Coloss. 1. 16. All things are from him, he is the beginning of all: and all are for him, he is the end of all.

p. 61Seeing Christ giues a being to all things,Vse 1. then we when we are to beginne any businesse in word or deed, we must begin it with inuocation on the name of Christ: for Christ he giues the beginning and proceeding to all things. Then we which hauehave our beginnings of him, must not dare to begin anything without inuocation on his name.

Secondly, the same Christ he is the end of all things for two causes: first, because he is the last of all things, and after him is nothing in subsisting and being: nay if all creatures were left to themselues, they would all come to nothing: and yet though all should come to nothing, Christ would remaine the same he was for euer: namely, the eternall Sonne and word of the Father. In that some creatures are become eternall, this is not of themselues, but by Christ, he giues them eternall being and durance, and if they were left to themselues, they would come to nothing as well as others.

This then shold make vsus with full purpose of heart to cleaue to Christ,Vse. if we would enioy eternall happinesse: for without him, and vnlesse we hauehave it from him, we cannot but come to an end.

Secondly, he is the end, because all things were made to serue him. Coloss. 1. 16. For him were all things created.

Which is, 2. Point.was, and is to come. These words were expounded in the fourth verse, where the very same are affirmed of the Father. The sense is, that Christ is a substance and essence, or being, subsisting in, by, and from himselfe, and such a substance shall be for euer.

Hence we learne two things:Vse 1. first, that the second person in the Trinitie is consubstantiall with the Father, of one and the same substance and nature with him. And the reason is, because there can be but one onelyonly substance, essence, and being, which can be in and by it selfe, and from it selfe alone: there cannot be two or moe, but onelyonly one. As there cannot be two eternals, or two infinits, two omnipotents and absolute Lords which hauehave nothing one of another. Now in the fourth verse it is said of the Father, that he is a substance of, in, by, and from himselfe alone: and here of the Sonne is rehearsed the same. Then they, seeing p. 62there can be but one such essence, must needs be all one: and the Sonne must needes be the same substance, nature, and essence with the Father: not like him, or diuerse from him, but the selfe same in substance and nature: that is, their Godhead is consubstantiall, &c. They be indeed two distinct persons, yet but one substance and diuine essence in the Godhead, which S. Iohn intimates, affirming the same words of both.

Hence we learne,Christ is foreign. that Christ is God of himselfe: for in the same respect the Father is God, he is God: and as the Father is, 2was, and is to come: so in the same regard is Christ, &c. But the Father is God of himselfe, ergo, also Christ is God of himselfe. Indeed as he is the Sonne, so he is of the Father, hath this beginning from him: but as he is God, he is consubstantiall with the Father, and coequall with him, hath his essence of and in himselfe. And the same is to be affirmed of the holy Ghost, as he is the third person: he proceedes from the Father and the Sonne, but as he is God, he is of, from and in himselfe.

33 That Christ is coeternall with the Father, and as euerlasting as he is, eueryevery way coequall to the Father, hauing the same attributes equally with him, as he is God.

The Almightie. The third pointAs there is in God, so is there in Christ a double power: first, a potentiall: secondly an actuall power. Potentiall is that whereby he can do many things moe then he wil do; as he could raise children to Abraham of the stones, but he would not: he could hauehave deliuered Christ from death, but he would not. It is not taken for this power here principally, but rather for the second, namely, his actuall power, whereby he bringeth to passe without let and impediment, whatsoeuer he decreeth, willeth, or promiseth. So he is called Almightie here, because he bringeth to passe actually, whatsoeuer he promiseth to his in his word, without let and stop.

Seeing he is thus Almightie,Vse. 1. hence come two comforts to his children: first, that whatsoeuer he hath promised his church in Christ, shall be brought to passe effectually, without stop and let, as assuredly as he promised it. Now since he promiseth in the Gospell to all penitent sinners remission of sinnes, mortification, iustification, and life euerlasting; eueryevery one of them in p. 63their time shall be done. EueryEvery true beleeuer shall hauehave pardon of his sinnes, mortification, sanctification, and eternall life, because he which promised is almightie, able and willing to do all he promised.

This is a comfort to all true beleeuers: for all men and Angels cannot giuegive one of these: but Christ he is omnipotent, he can and will giuegive them all.

2 He will and can giuegive his Church sufficient securitie and ease from all her enemies: he can defend and guard her against all their furie and malice; he is aboue them, and can bridle their might, when and how he pleaseth.

This then affoords vsus two duties. First, in the crosse and tribulation to humble our selues vnderunder the hand of God. For it is the Lord which correcteth vsus, he is able to do what he list, and more then he will.

Secondly, this should make vsus to performe heartie obedience in our generall and particular callings, to walke vprightly before him, seeing he is almightie, and seeth whether we walke sincerely or not: if we do not, he is able to punish vsus. Gen. 17. it is the argument of God to perswade Abraham to walke vprightly, because he is almightie, able to correct and destroy those which refuse to obey him.

Thus farre of the two first parts of this Chapter, the Inscription, and the Titles of this booke.

I Iohn, Verse 9. The third part of this chapter.&c. Here followeth the third part of this Chapter, which containeth a vision, from this ninth verse to the end of the third Chapter.

In this vision, two things are to be noted: first, the circumstances: secondly, the parts. The circumstances in the ninth and tenth verses: the parts from thence, to the end of the third Chapter.

The circumstances of this vision are 4. the first, touching the person to whom this vision befell, Iohn: the second, the place where, in Pathmos: the third, the maner how it is propounded: it was deliuered to him, being rauished in the spirit: the fourth, the time when, on the Lords day.

The first circumstance is the person to whom this vision befell,1. Circumstance p. 64Iohn. He doth this to shew, that it was giuen him of the Lord: for as the Lord hath his visions and reuelations, so the Diuell hath his: but they be distinguished by the persons to whom they be giuen. God giueth his visions not to all men, but to those which are most fit for them, such as be most holy men for life, indued with exceeding gifts of God, as knowledge, wisdome, constancie, zeale, pietie, and religion. So in the old Testament he deliuered thē to his Prophets, not to all, but his seruants, men of singular gifts and graces, and of exceeding holinesse and pietie. Indeed the Lord reuealed some particular things to wicked men, as to Balaam, but they neuer knew them comfortably. It is a propertie belonging to the seruants of God to hauehave a vision reuealed, and to know the same.

Now both these befell S. Iohn, he was a man of exceeding holinesse of life, (for Christ loued him) and of singular and rare gifts. Now the diuell maketh no such choice, but his visions befall men which are heretikes, wicked, notorious sinners, and they hauehave no rare and speciall gifts as the other: so that by this a man may distinguish them, by the persons to whom they befall. Then we must esteeme of it as a singular gift of God giuen to his owne Apostle S. Iohn.

After the description of Christ,Verse 9. Iohn describes himselfe by many modest tearmes:1. Title. first, Your brother, that is, of them being members all of the mysticall bodie Christ Iesus: for the church of God is a familie, God the Father is head and housholder, Iesus Christ is the elder brother, we all are fellow brethren in and by Christ, being by him the adopted sonnes of God, and brethren to each other.

By this title first he setteth out his humilitie and great modestie:Vse. 1. for he was a man at that time aboue all men which liued, in regard of his gifts and holinesse of life: he was the last Apostle, and had apostolicall authoritie, being a most true professor, yet he calleth himselfe a brother to all true beleeuers, maketh himselfe but equall with them, though they were farre inferiour to him. And so should we esteeme better of all our brethren, then of our selues, and make our selues inferior to them.

Secondly, by this title we see he had his hart full of brotherly p. 65louelove to all the members of the church of Christ: so we are bound to louelove all men, as they be of the same flesh with vsus; but those which be of the same faith & religion, to these especially should we shew our louelove and affection. It is good reason, that they which hauehave the same head Christ, the same God, the same faith, hope,Rom. 12.Rom 12 religion, and redemption by Iesus Christ, should be so affected to one another: and being linked by all these, should hauehave a more neare louelove, then is between man & man. But in this world,Isay. 66. 5.Isa 66:5 as Esay saith, men hate their brethren, euen for the profession of the same religion, whereby they thinke to be saued. If they liue with more conscience then others, then they reuile, speake ill of, and hate them for the name of Christ.

The second title: Companion or fellow partner, compartner in tribulations, in the kingdome and in patience. He was partner with them in tribulations for two causes: first, because at that time when he wrote this vision, the whole Church was in persecutiō and tribulation, vnderunder that cruell tyrant Domitian, about fourescore or an hundred yeares after Christ: and so he fled to Pathmos at that time, and being mindfull of the afflictions of the Church, whereof he was a member, he cals himselfe a partner with them in affliction.

By which he shewes our estate, that it is to be vnderunder the crosse, to liue in affliction; not to be companions of peace and ease, but partakers of affliction and tribulation: and therfore those which will be Christs Disciples and follow him, they must deny themselues, and take vp their crosse dayly; and because of this estate the Church in this world is called the militant Church. Now seeing the state of the Church is in tribulation:Vse. we in this land and Church, which hauehave had peace and quietnes so long without persecution, we must know that it is giuen vsus, that now in the time of peace we might prepare our selues against the day of triall and persecution: for seeing the estate of the Church is to be vnderunder affliction and persecution, we are bound to looke for it, and know that the Lord will come and try his Church: for it must increase and grow by triall. The Lord hath sent labourers into his haruest a long time, which hauehave gathered much wheate into the Lords barne. Now there must come a day when the p. 66Lord will take his fan and siue into his hands, and will with the fan and siue of persecution try the wheat and winnow the corne from the chaffe, that it may appeare who are his true children. Then stands it vsus in hand, to take heed we be found good corne and not chaffe, that we may abide the siue, that we proue not light corne, blowne about with the wind, and fit to be cast into the fire to be burnt.

He cals himselfe their fellow partner in affliction, because his pitifull hart was moued with compassion to all his fellow members and partners in affliction, when he remembred their persecution and affliction they suffered vnderunder the cruell tyrant Dominitian. Now looke what was in him, the same affection should be in vsus, our hearts should be pitifull, full of compassion for the poore afflicted members of Christ: seeing they be our fellow members, we should hauehave a fellow feeling with them, and shew our compassion in pittying them. If the foote be pricked, the head stoopes, the eye beholds and lookes on it, the finger puls it out, the hand applies the plaister, the other foot is ready to run for help, the tongue to aske for counsell, and all the members are ready to affoord their mutuall helpe in pittie and fellow feeling: so when any members of the Church suffer affliction, be pricked with persecution for Christs cause, then should we, as fellow members of one body, be ready to do all the helpe we can to them, especially in shewing our fellow-feeling with them.

2In the kingdome of Christ. That is, the kingdome of heauen. In that he sets first afliction, then addes a kingdome, he shewes that the afflictions & crosse for Christs sake, is the ready way to the kingdom of heauen: it is the way which is beaten and troden by the Prophets, Apostles and the Saints of God: as the Apostle saith,Act 14. 21.Acts 14:21 Through manifold tribulations we must enter into heauen. And this momentany affliction causeth to vsus an infinite weight of glory:2. Cor. 4. 18.2 Cor 4:18 not that it deserues or effects it, but that it is the pathway to heauen.

Then we must not thinke it strange when it befalleth vsus,Vse. for it is the meanes to bring wandring sheepe out of the way, into the ready and beaten way to heauen; nay it is rather to be thought p. 67strange when we hauehave no affliction:Heb. 12. 8.Heb 12:8 for then we be gone out of the way, seeing the Lord afflicts eueryevery child which is his.

In patience. A vertue whereby we are made able to perseuere in affliction, to go on suffering till we come to heauen. Afflictions are the beaten way, heauen is our ioyfull end, patience is the meanes to make vsus perseuere and go on till we come to our iourneys end. Rom. 15. 4. Hope to come to heauen is obtained by patience, which maketh a beleeuer to go on suffering till he come to life eternall. There is much fruite in the good ground, but not obtained without patience: and the true beleeuer liues by hope in this life, yet cannot come to heauen without patience. Iames 5. 9.

Now because men will say, Patience is a hard matter, and so are discouraged; therfore to set an edge on their desire, he addes it is the kingdome and patience of Christ: first, because he commaunds it: secondly, patience cometh from the spirit of Christ: thirdly, because as he suffereth in his members, it is called his patience, for their misery and suffering is his: when his members suffer, he suffereth. And this is a singular comfort to al suffering the crosse, that they hauehave Christ their fellow sufferer, he takes part with them, puts vnderunder his shoulder, he is content to suffer with them. And in these three standeth the communion of Saints in suffering tribulation. The first step to this fellowship & communion of Saints, is to beare and be in tribulation, and he which is not come to that, is not yet in the communiō of Saints. Then secondly, he must patiently beare them, perseuere without grudging or repining: then followes the last, which is the end of all, the enioying of the kingdome of heauen.

Which was in the Ile called Pathmos. In these words is the second circumstance, namely, the place where this vision was giuen to Iohn, namely, in the Ile Pathmos: an Iland, and one of those which the Geographers call Sporades, lying on the left side of the Churches of Asia, neare to the East Churches by the sea, commonly called the Egean sea: this Iland was a small, base, and poore Iland, litle or neuer a whit inhabited.

S. Iohn had his vision, not at Ierusalem, at Antioch, or Rome, but in Pathmos, a base, poore, and litle inhabited Iland. By p. 68which we see, that in the new Testament there is no respect of one place aboue another, in regard of Gods presence and our fellowship with him: he doth as well giuegive Iohn this vision in Pathmos, as to others his Prophets and Apostles in Ierusalem. In the old Testament there was regard of places: as the Lord shewed his presence, and tyed his worship especially to his tabernacle and temple at Ierusalem; there was the place where he would be worshipped,Dan. 6.Dan 6 which Daniel in his prophecy sheweth: for being in captiuitie, he in his chamber openeth the window which was towards the temple at Ierusalem. But now in the new Testament that regard of place is abolished. 1. Tim. 2. 8. Pray eueryevery where, lifting vp pure hands in regard of Gods worship and presence; in all the duties of Religion we must do the like.

Then away with Popish pilgrimage,Vse. to churches and chappels of Saints, or to their reliques, for this is meere superstition: for God is present eueryevery where, and a man may hauehave fellowship with him in one place as wel as another. Also, this may serue to correct our false conceit we hauehave of our churches and chappels; for we come into our common houses wherein we dwell, and neuer humble our selues, we thinke in these places we need not: but if we come into the Church neuer so often, we then fall downe and humble our hearts in prayer: the reason is, because we thinke that God is more present there, and we should sooner be heard there then in our houses, and that they be more holy. But in the new Testament now, all such diuersitie of place is abolished, in regard of Gods seruice and presence. Indeed Churches must be maintained, because in them the people may more conueniently meete together to serue God: but we must not think but that common houses are as holy as they for Gods seruice: onelyonly for decency sake, when we that are many may assemble together in one place, they be more holy then any dwelling house, for that time when the word is preached, and prayer made in them.

In this circumstance of place note two things, first, by what meanes S. Iohn came thither: secondly, to what end, and for what cause. First, he came thither by banishment: the Emperour p. 69Domitian exiled him: secondly, he came for the word of God.

He came and abode in Pathmos, being banished for the Gospels sake. In this banishment consider first that S. Iohn was a most worthy Apostle, endued with rare gifts, a singular maintainer of the Gospell, and a famous founder of the Church of God, and chiefe guide thereof in those dayes, and for this cause most hated of the cruel persecutor Domitian, & of the Romanes: yet whereas many other of the true Christians were put to the sword, S. Iohn is not, he escapeth and was banished. The cause of this was Gods speciall prouidence, by which he had reserued him for the benefit of the Church, that he might receiue this reuelation, and commit it to the Church to the perpetuall good of all his children. And so though Domitian was a cruell tyrant, yet he could not kill him, but God ouer-ruled him, that he did but banish him into this Iland, wherein he receiued these visions, and penned them for the good of the Church.

By this we see the great care and prouidence of God that he hath ouer his Church,Doctr. 1. that he doth bridle and ouer-rule the minds and might of cruell Emperours, that they cannot but do al that they do to the glory of God, though they intend the contrary. For Domitian intended only the hurt of Iohn, yet see, by his banishment into that Ile, he had fit place to receiue these visions for the good of the Church. So in the death of Christ, the Iewes and Gentiles, and all men banded themselues together to put Christ to death, and the diuell he laboured to stirre them on to practise their intended malice: yet the prouidence of God directeth and ordereth this their malice and wicked practise to the redemption of mankind. So Iosephs brethren intended no such deliuerāce as God wrought by him, in selling their brother. This consideration should comfort all Gods children, &c.

When we are oppressed and persecuted by tyrants for Christs sake,Doctr. 2. we must make no resistance, offer no violence, but suffer all things without resisting, for the Christians weapons are onelyonly prayers and teares:Arma Christianorum, preces & lachrimae. and S. Iohn often in this booke addeth after the foretelling of persecution, Here is the patience of Saints, shewing that must be the complet armour against all out enemies.

p. 70Seeing he came into this Island not of his owne accord,Vse 1. but by violence and constraint, he thought it not a good and happy kind of life. For if he had come into this place, being litle or not inhabited, he could not do this dutie of his Apostleship: he could not hauehave founded the Church. This then confuteth the Monkish life, which is no life of holy perfection, (as they call it) but of great superstition. S. Iohn would not hauehave left all companie of men, but that he was compelled to leaue thē: then the life of those which voluntarily leaue all companie of men, liuing in cloisters and secret places, cannot be a life of perfection, but of all imperfection: man is borne to do good to others.

Seeing S. Iohn was banished,Vse 2. and here receiued his visions, we see that those which honour God, he will honour them. For S. Iohn was banished, then which what could they do more to hurt him? Yet then, because it was for Gods cause, God doth most honour him, in reuealing to him these visions. So when Ioseph was sold of his brethren, and most dishonoured of them, then God exalted him. The same may be said of Daniel, who when he was most dishonoured of men, then the Lord exalted him aboue all other men: and the same is true of all Gods children,1. Sam. 2.1 Sam 2 they which honor him, he will honour them.

2 The cause for which he came into this Isle: For the word of God: that is, because he was by calling a publisher and preacher of the word of God, for which cause he was banished. By which we may note, that all naturall men (as Domitian and the Romaines were, and all men are by nature) hate all that professe God, hate his word, they cannot abide it. For S. Iohn a most worthie Apostle, a famous man for gifts, a singular preacher of the word of God: yet for this very cause is hunted, nay banished, not for his owne cause, but for the word of God. This hath bene seene in all heathen Emperours, yea and all men by nature hate the word: yet though they hate it in their hearts, the same word it winneth them, and hath taken place in them to conuert them, and to make them to louelove it: which sheweth, that the word taught by the Prophets and Apostles, is indeed the true word of God, not the inuention of man. For if the word which is hated of all men by nature, had not some diuine power p. 66in it, it could neuer make such mē to louelove it by grace, which hate it by nature. For no word of man can make a man which hateth the same to louelove it, but onelyonly the word of God.

Seeing Iohn was banished for Gods word,Vse. all Ministers are to cast their accompts, to make a reckoning that they may and must suffer persecution, nay, banishment for the word of God. For that which the principall founders and chiefe builders of the Church hauehave suffered, that cannot be auoyded of them which are ordinarie Ministers. Christ he acquainted his disciples with this, and telleth them, that they are euen accursed, when all men speake well of them. Luk. 6. 26. They must not seeke to hauehave all thinke well of them, but rather feare if all men like of them, they are accursed.

And witnesse bearing. That is, for the testimonie of the history and doctrine of the Gospell: the summe whereof is, that Iesus Christ the sonne of Mary is our Redeemer, to procure to vsus righteousnesse and life euerlasting. Now he addeth after the other, this of the Gospell, as a doctrine how to come to life euerlasting and righteousnesse in Iesus Christ: to shew, for what part of the word we are most hated and persecuted, not so much for the law as for the Gospell: because the law is partly natural, the Gospell is aboue nature: as, to beleeue that God made his couenant with our first parents,Gen. 3.Gen 3 that the seed of the womā shold bruise the serpents head. Now the Gospell is the glad tidings, in which there is declared, that the promised seed is come, and therefore the diuell he hateth this part most of all, and laboureth man to hinder the course of the Gospell, rather then of the law. So three hundred yeares after Christ, he laboured by might and maine to extinguish the Gospell, to keepe men in ignorance of the Messiah: but when he could not preuaile by force & might, he vsed sophistrie and deceipt, and brought in heresies to obscure the truth of the Gospell, and to ouerthrow the natures, offices and benefites of Christ.

Then we are bound to do the contrarie:Vse. seeing he laboureth to extinguish it, we must labour to maintaine and defend it, we must labour as much to know it, as he doth to keepe vsus in ignorance, that so we may obey and beleeue it.

p. 72And I was rauished on the Lords day, Vers. 10.&c. In this tenth verse are two circumstances: the first, which is the third in number, is the maner of receiuing this vision, and giuing of it to Iohn, namely, in a traunce: the second or fourth, the time, on that Lords day, or that day of the Lord.

I was in the spirit. Here we see he receiued this vision in a trance. I was in the spirit: that is, I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce. This appeareth by comparing this Prophecie with other, as with that of Ezechiel, who when he receiued any vision, was cast into a traunce by Gods spirit.

To vnderstand this, consider two things: first, what a trance is: secondly, the end of it. A trance is an extraordinarie worke or action of Gods spirit, ergo, not of the constellation and temperature of the starres, nor from the constitution of mans bodie, or imaginations of men, but wrought by the holy Ghost. Secondly, it is not eueryevery worke, but an extraordinarie work, aboue the order of nature, a powerfull and mightie work of the holy Ghost: wherein the whole man both in bodie and mind is altered, and for that cause S. Iohn saith: I was in the spirit.

This action consisteth in two actions: one of the mind, and the other of the bodie. In procuring a trance, the spirit of God casteth a man into a dead sleepe, whereby all the senses both inward and outward are benummed. So Gen. 15. 12. when God renewed the couenant with Abraham, he cast him into a trance, that is, into a dead sleepe: the senses all were benummed, onelyonly the mind and soule working.

The other action of the holy Ghost is on the mind, to draw it from fellowship with the bodie and all the senses, to hauehave fellowship with God, that so the spirit of God may enlighten it with light and knowledge of things which are to reuealed to it. And so we see in other extasies and traunces:Act. 10.Acts 10 as that of Peter, his mind was drawne from the fellowship with the bodie, and was in fellowship with God.

Then a trance is a mightie and powerfull worke of the holy Ghost,VVhat a trance is. both in bodie and mind: whereby both the mind is drawne from fellowship with the bodie, and vntounto the fellowship p. 73of God; and also enlightened with light and knowledge of God, to vnderstand things to be reuealed. Now followeth the end of a trance.

The cause why men are cast into trances in receiuing any visions, is, that (as S. Iohn here) they might know, that the things deliuered were not inuented of themselues, but giuen of God. For in Iohn, his bodie and all his senses were benummed; he neither heard, saw, nor felt, but they were asleepe, and therefore the vision must needes be from God.

Secondly, that they might take the deeper impression in his and their mind: for when the mind is freed from fellowship with the bodie, not hindered by any fantasies of the senses, they being all asleepe and quiet, then the mind hath best oportunitie to attend and marke, to know and vnderstand, and also to imprint deeper in memorie things reuealed.

Here we see the great care of God,Doctrine. who would not hauehave his children to receiue these visions by senses imperfectly: but that they might throughly vnderstand, know, beleeue, and carie thē away in faithfull memorie, he deliuered them in extasies and trances, the mind then being no whit hindred with fellowship of the bodie, but freed from the same. The like care had he of his Prophets: that they might certainely know, constantly beleeue, and faithfully remember those visions, he would not hauehave their minds troubled with the fellowship of the bodie, or of the senses inward or outward.

And there is good reason of this: for they which must teach a thing to other, to make them know and vnderstand, to beleeue and remember the same, it is reason they should vnderstand and hold it themselues, and keepe it well in memorie.

This seeing the Lord did,Vse. to make them to vnderstand more throughly, to beleeue more constantly, and to carie away more faithfully, this teacheth Ministers, that they must hauehave also the through vnderstanding and knowledge of the word, beleeue it constantly, and remember it carefully. Now we must not looke for and expect trances, as they had, but we must come to this by continuall studie in the word, which is the ordinarie meanes to come to that knowledge: it is the meanes by which all men, p. 74Preachers, students and hearers do know. Then we should seeke to be cunning in the text of Scripture, to vnderstand the proper sense of it, to be good text men, to vnderstand, beleeue, and remember it.

Then this is a fault of those which in studying of diuinity,Vse. wil rather reade auncient writings of men, nay the base writings of of wicked and hereticall Friers, then of the holy word of God.

In that he receiued this vision & will of God in a trance, and had it so made fully known vntounto him: we see, that though he was indued with singular gifts, yet the Lord addeth more knowledge to his former: so that we see that saying iustified, To him which hath shall be giuen. S. Iohn being so carefull to do his dutie of an Apostle, the Lord reuealeth his will to him in most full maner. Euen so all that hauehave care to know the will and word of God, though their knowledge be small at the first, yet the Lord will help them, adde dayly to their knowledge and increase it. So we see why many heare the word, but increase not, but waxe worse, or stand at a stay: the reason is, because they labour not to hauehave their knowledge increased; for if they did, then to him which hath, he should hauehave more added.

Nay contrarily, when we be negligent to heare and to know the wil and word of God, we hauehave a spirit indeed, but not Gods, but the spirit of slumber, of blindnes and ignorance: so that we see and see not, heare and vnderstand not. Esay 29. 10.

On the Lords day. Verse 10.In these words is the fourth circumstance, namely, the time when this vision was graunted to S. Iohn. This day which here is called the Lords day, among the Iewes was the first day of the weeke, called by vsus Sunday.

It is called the Lords day for two causes: first, because on this day Christ rose from death to life: for Christ was buried the euen of the Iewes Sabbath which is our friday, and he rested in the graue their whole Sabbath, which is our saturday, and rose the first day of the weeke early in the morning, which is our Sunday: and for this cause first it is called, the Lords day.

2 It is called the Lords day, because this first day, to the beleeuing Iewes, was to them in stead of their Sabbath, in which p. 75day they worshipped God solemnely: it was the day appointed to his seruice among them, and for this cause especially it is called the Lords day.

To vnderstand how it is called the Lords day, we must know three points: first, who changed this day from the Iewes Sabbath: secondly, for what cause: thirdly, whether the Church hauehave now in the new Testament power to change the Sabbath day to any other day then this seuenth day. The changer and appointer of this Sabbath of the new testament was Christ himselfe, though it be commonly thought that the Church in the new testament and Christian Emperors changed it. My reasons are these: 1. That which the Apostles deliuered and inioyned the Church, that they receiued from Christ, either by voice or instinct, for they deliuered nothing of their owne head: but they deliuered this, & inioyned this Sabath to the Church, although they receiued it from Christ. That they inioyned this day of rest and Sabbath to the Church, it appeareth 1. Cor. 16. 1. For Paul ordained that the collection for the poore should be on the first day of the weeke, he ordained it, and left it not to the choise of the Church, but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore (as appeareth in the histories of the Church) was the Sabbath day: when the people were assembled, then they vsed to make their collection: for before that collection there went the word preached, and the sacrament of the Lords supper: and this was the custom of the Church many yeares after Christ, first to hauehave the word preached and the sacraments administred, then to gather for the poore: and for this cause the Lords supper is called a sacrifice, or a masse, not as the Papists vse it, but because in it we offer, not to the Lord,Masse… mittendo. but to the poore, which was sent them, and so gaue the name to that sacrament to be called the masse. By which it appeareth, that they appointed by Apostolicall authoritie the first day of the weeke to be the Sabbath of the new Testament, which here is called the Lords day. A second reason is this. The Apostles kept this day for the Sabbath of the new testament, Act. 20. 7. and it cannot be proued that they obserued any other day for the Sabbath, but onelyonly in one case, when they liued p. 76among the Iewes, when they kept their old Sabbath. A third reason, is, Iohn 20. 19. 26. That same day which Christ rose from death being the first day of the weeke, he appeared to his Disciples to instruct them; and the eight day after, he appeared again the first day of the weeke, instructing them in matters belonging to the kingdome of heauen. Now it is more then likely Christ would celebrate and keepe that day for a Sabbath wherein he rose, and the eight day after appeared to instruct his Disciples.

Now the Sabbath of the Iewes was changed for two causes: first, to maintaine the liberty of the Church of the new Testament, whereof this was a great part, that they were freed from the ceremonies of the Iewes: for here when this day was changed, the Church was no more tied to the Iewes Sabbath day, neither had any such regard after of dayes and times.

Secondly, that there might be a more fit time for the remembrance of the worke of redemption: for as God in the old Testament appointed the seuenth day to be a day of rest, to remember the first creation: so there should be a day to celebrate this worke, which is a wonderfull creation, in which we are made new men, so that there is now a new heauen, and new earth, as Isay speaketh, chap. 66.

Nay this is a more glorious work then that, seeing in that creation Adam was the head, in this Christ Iesus he is the head. In that Adam was the chiefe, in this Christ. In that Heuah was giuen to Adam, in this we to Christ, his Church to him. In that, Adam had an earthly paradise, in this redemption we hauehave a spirituall kingdome. In that, Gods mercy onelyonly, in this both his mercy and iustice in punishing of Chirst, and giuing vsus forgiuenes, appeared. In that, God shewed his wisdome & goodnes but in part, but herein this he shewed it fully. In that, he made man of nothing, but now he made him of worse then nothing, & better then euer he was. Therfore seeing this day of our redemption is farre passing that, and the Lord appointed a day for the remembrance thereof, much more should there be one for the remembrance of this: now there is no day fitter then that day wherein Christ Iesus rose from death to life, to remember his resurrection.

p. 77But may the Church now in the new Testament change the Sabbath to any other day,Obiection. as to tuesday, wednesday, &c. Answ. It cannot, I thinke: because times and seasons belong to God, he alone can dispose of thē, Act. 1. 6. the church hath not knowledge of times and seasons, much lesse of the ordering and disposing of them: for that which the Father keepeth in his owne bosome, the Church cannot know, but the Father alone so keepeth times and seasons, therfore the church cannot know them. And as the church of the Iewes had not power to change their Sabbath, no more hath the Church in the new Testament, to change their Sabbaths.

Ob. But the Iewes had authoritie to appoint feasts: therfore they could appoint Sabbath dayes. Hest. 9. 17. they for their deliuerance appoint a day of rest, of reioycing. So 1. Maccab. 4. 8.Answer. They appointed indeed solemne dayes for reioycing, and solemne feasts for speciall deliuerance, but they appointed not any day for a sabath & rest, for the whole seruice of God. Some hold that the Church hath power to alter it, nay, to make any day the Sabbath, or if it could be conueniently, two dayes in a weeke, but they hauehave no warrant out of the word.

If this day,Vse. the Lords day, be a day to remember the death, resurrection and merits of Christ, we see three sorts of men here reproued: first them which make this day a day of pleasure, pastime and delight. For most young men and seruants imploy this day wholy on their own delights and pleasures, making it a day of carnall reioycing, spending it in eating, drinking, carding, dicing, riot and excesse, so that they turne this Lords day set apart to his worship, into a day to offer sacrifice to the diuel. The second sort is of them which liue more ciuilly then the former, yet they thinke they may do their owne businesse, and take iorneys on this day; and that vponupon this false ground, that a man may aswell and with as honest and good an heart serue God in his owne businesse at home, as they which go to Church. But by this they make the Lords day appointed to his seruice, their owne day, to do their owne worke, and not his. The third sort is, of those which keepe the Sabbath onelyonly at morning and euening Prayer, but as for the rest of the day, they may p. 78spend it how they will, on their owne pleasures and pastimes, or their owne businesse: and of this sort are many in the world, who come to the Church but onelyonly so far as the law of the Land inioynes them; and these men part stakes with God, they giuegive him one part and that the lesser, and bestow the other on their owne businesse or pleasure: whereas it is the Lords day, not in part but in whole, and so they breake the fourth commaundement.

Then on the contrary, our dutie is to keep this day a Sabbath to the Lord, as we are commaunded in the fourth commandement: 1. we must rest from all our sinnes: secondly, from all the workes of our callings, and imploy it wholly on the seruice of God, sanctifying this day of rest to the worship of God from the morning to the euening.

Now there is a double sanctifying of the Sabbath, first publicke in the congregation, when we come to the Church to pray and giuegive thankes, and there to heare the word and receiue the sacraments: secondly, priuate, when men in their owne priuate houses at home sanctifie it, in meditating, reading, and thinking of the word, in praying priuatly, and giuing thankes for benefits: we must not imploy that day in our owne businesse. If the Officer should take our seruant from our works, & set him about the common good, we would be grieued. And if we take the day appointed to Gods seruice, and bestow it on our owne affaires: shall not the Lord be offended?

And the cause why we heare the word publikely and neuer profit, is, because we sanctifie the sabbath onelyonly publikely and not priuatly: so that vnlesse we meditate, reade the word, pray, and sanctifie the sabbath at home, we may heare and reade the word publikely, but without all increase of grace, faith, knowledge and repentance: but if we performe neither, it is not possible to get any grace, seeing this day is set apart for that end. Now to proceed.

The reason why the Lord he gaue Iohn these visions, rather on this day then another, is, because though Iohn was absent in body from the Church, yet he was present in spirit, in praying for it at this time: for being absent, he would shew his presence in such duties as he could performe in that solitary place, as fasting, p. 79prayer, &c. Now when he was thus occupied, the Lord reuealeth his will to him concerning the estate of the Church to the end of the world.

Seeing Iohn being in the Isle of Pathmos, Vse.a desert place, yet he kept the Sabboth in all such duties as he could performe: hence we see, that they which are absent from the Church, as in prison, sicke of some great disease, or on the sea, yet they must keepe the Sabbath, they must pray, fast, and call on the name of God, &c.

In that he receiued the vision then,Vse 2. when he was exercised in praying and fasting, here is a comfort for the children of God, that when men draw neare to God, he draweth neare to them, Iam. 4. Iohn a worthie Apostle being in banishment, he draweth neare to God in fasting and prayer, and the Lord he draweth nigh to him, and reuealeth his will to him: so if we draw neare to God by faith & repentance, by prayer and inuocation of his name, then he will draw neare to vsus. But if we draw our selues backe from him, he draweth backe from vsus. This then should moue vsus aboue all things to seeke to draw as neare him as can be: then he will come and shew his goodnesse to vsus. And the cause why we are so litle acquainted with his goodnesse, is, because we will not be acquainted with him.

Now in the second place followeth, after the fourth circumstance, the parts of the vision, which be two: first, an entrance into the vision: secondly, the representation of Christ as he is King and Priest to his Church, which is the substance and chiefe thing in this vision. The entrance is in these words: And I heard a great voice behind me, till the end of the eleuenth verse: The vision or the representation of Christ, from the twelfth to the end of the third Chapter.

The beginning and entrance into the vision, is a preparation, whereby the holy Ghost maketh S. Iohn more fit to receiue and marke things to be reuealed, which may be heard and seene.

The meanes to prepare Iohn, is a voice: And I heard a voice. The like to this we hauehave commonly in the old Testament, where the Lord reuealing his will, doth send a voyce before, to prepare his seruants to receiue his will. So when he would giuegive the p. 80couenant to Adam Gen. 3. he prepareth him to receiue, and letteth him heare a voyce in the garden which made him affraid, and to hide himselfe: after the Lord speaketh to him face to face, and giueth the couenant to him. So when the Lord wold giuegive the law to Moses in the mount,Exod. 19. 6.Exod 19:6 first he sent a voice in a mightie thunder, lightning, and sound of a trumpet: after he declared the law to him. 1. Sam. 3. When the Lord would speake to Samuel, he sendeth a voice to him three times, and after he speaketh to him plainely, and calleth him by his name. So commonly in the old Testament, when the Lord will declare his will to his Prophets, he prepareth them by a voice. So to Cornelius, Act. 10. &c.

Seeing the Lord dealeth thus with this most famous Apostle,Vse. when he receiued his will by extraordinarie reuelation, being first prepared: then much more we which are sinfull men, which hauehave not the thousandth part of those graces he had, of knowledge, faith, and obedience, but are so farre short in ordinarie gifts, we must much more be prepared, that our vnderstanding and memorie may be made fit to heare, know and remember Gods will and word declared to vsus. And the cause why we increase not in faith, repentance, and knowledge after long hearing the word, is, because we come vnprepared, without looking that our vnderstanding & memorie by all good means may be prepared to receiue the word.

The voice is described by the place, Behind me. Not before him, but behind him, to stirre vp attention in him: for men most marke those things which come as of a sudden behind them: so this coming suddenly behind him, drew him to more earnest attention.

A great voyce. Thirdly, it is like the sound of a trumpet, not onelyonly a great voice, but full of power and maiestie, as the sound of a trumpet. Now he vttereth these to stirre vp more attention in him: for if he should heare an ordinarie voice, or a small voice, it would not perhaps hauehave stirred him: but being a great, powerfull, sudden, and a strange voice, it could not but make him very attentiue.

Seeing he vseth all these meanes of attention in Iohn, a worthie p. 81Apostle, then much more must we vse all good meanes to stirre vp attention in vsus, seeing we in all gifts are a thousand times inferiour to the least Apostle: seeing we be dull and heauie, and our senses not so sharpe as they shold be, we must stirre vp our selues, seeke to be attentiue to that which which is spoken:Act. 16.Acts 16 and as Lydia did, we must employ all our diligence to make vsus attētiue. And the cause why the word is preached without fruite, is, because we heare it without attention, and hauehave no affection to it. Now that we may do this, we must beware of two enemies of attention: the first, are by-thoughts, when a man bringeth his bodie, but his mind goeth about his farmes, or worldly riches, about a iourney, or bargaine, or some worldly affaires.Luk. 8.Luke 8 These by-thoughts are thornes in our hearts, which choake the good seed of the word, that it cannot prosper and grow: for men which are troubled with them, cannot see how one point dependeth and hangeth on another, but their memorie and vnderstanding is hindered.

The second enemie is dulnesse and heauinesse of bodie and soule, which is shewed in this, that we come heauie and sleepie to heare the word, and spend that time which we should employ in hearing, in heauinesse and sleeping. But if we will hauehave the word fruitfull to vsus, we must shake off this drowsinesse, be affected with ioy and gladnesse, and heare the word with greedinesse. If a man should come heauie and sleepie into the presence of the King, especially he being to tell him of great matters, or the giuing of him some great benefit, he would take it for disloyaltie and contempt of his Maiestie. The cause why the word hath no better effect in vsus, but that after long preaching and teaching, we be as blind and ignorant as euer we were, is, because we come not prepared: contrarily, if we come prepared, the Lord increaseth our faith, knowledge, obedience, &c.