Exposition of Revelation 1-3, Chapter 3 (2 of 3)

Exposition of Revelation 1-3 · Chapter 3 (2 of 3)

p. 181The second abuse is, that the Church of Rome, hath turned the power of the keies into a supremacie ouer the church: making it to bee a soueraigne authoritie; whereby Peter, and his successors the Popes, hauehave libertie to make Lawes, Canōs, & constitutions which bind the conscience; as also to make kings and to depose the same. A most notorious abuse of this power, which is no superioritie but a ministerie: the chiefe power whereof, consisteth in the dispensation of the word, & wil of Christ. For Christ said not to Peter, I will giuegive thee the keyes of the kingdoms of mē, but of the kingdom of heauen. The third abuse hereof is, that the church of Rome, hath thereby for a 1000. yeeres almost, barred Kings, Queenes, and Emperors from being Gouernors ouer the Churches of God: an error flat against Scripture; for when as good King Iosias intended the reformation of religion, and the abandoning of Idolatrie, he made a couenant with the Lord for the accomplishment of the same: & is said aa2. Chro. 34.32.2 Chr 34:32to hauehave caused all that were found in Ierusalem, and Beniamin to stand to the couenant which he made. Now shall we say Iosias did euill in causing thē so to doe? God forbid: It is recorded of him by the holy Ghost for his cōmendation. Obiect. But Gods pastors & teachers hauehave the power of the keyes, and p. 182princes hauehave not? Ans. True; but yet they hauehave a ciuil power wherby they rule ouer Gods Church: for there is a ciuil power, & a spirituall power. Princes rule not by any spirituall power, but ciuilly: & therby they hauehave power to compell all their subiects to the outward means of Gods worship, & to forsake Idolatrie, and may also punish those that obey them not. Obiect. By this power of the keyes, Kings and Queenes are brought vnderunder Pastors? Answ. In Pastors and Ministers we must consider their persons and goods, & their office and word which they bring: Princes are ouer their persons and goods, and yet may be vnderunder their word & Ministerie: because therein they stand in Christs stead. Yet al this sheweth nothing why Princes in Gods Church should be so robbed of their right, as the Church of Rome doth.

The fourth abuse is, that the Church of Rome for some 800. yeeres, hath turned the power of the Keyes vntounto the Priest, in their Sacrament of Penance: for wheras by Gods word the Ministers power is onelyonly to pronounce the absolution of Christ, with them eueryevery Priest sits as a Iudge, and all the people come vntounto him as to a Iudge, making knowen vntounto him all their thoughts, words, and deeds, (as neere as they can) wherein they hauehave broken any Commandement: which done, the Priest enioynes him to bewaile his sinnes, and after contrition, doth properly giuegive sentence of pardon, euen as Christ himselfe doth: and then after appoints him workes of satisfaction, to be done for the temporall punishment of his sinnes: which done, his sins are pardoned in heauen. Where behold a most deuillish practise, as may appeare by the manifold errors contained therein. As first, the confession of all a mans sinnes; which hath no warrant in Gods word.

Secondly, that the Priest should giuegive sentence of pardon, is a most notorious practise, whereby Christ is robbed of his honour: for the Pharises could say, None can forgiue sins but God: that is properly, Mark. 2.7; Which Christ approueth, and it is must true; for he that can forgiue sins properly, must make satisfaction for sins. Thirdly, they absolue from the fault, but they will not forgiue the punnishment; and thereby they robbe others to inrich themselues. Fourthly, they enioyne satisfaction to God by men for their sinnes: whereby they doe nothing els but ouerturn the al-sufficient satisfactiō of Christ, and enioine that to man which is impossible. Al these are most horrible abuses of this power, which ought to bee knowen and considered, being a sufficient warrant vntounto vsus, that the Church of Rome is no true church of God: for though the Pope cary in his armes the keys, yet they are not the keyes of heauen, but of hell. For he hath made moe places of rest and woe, than euer God did: as Limbus p…t…ū, and Purgatorie, & therefore must needs make moe doores thither, and so moe locks & keies.

By this doctrine,The vse. touching the keyes of Dauid giuen to Christ, and the power of the keyes in the church deriued thence, we may learne sundry things. First, that Christ, who hath the keyes of Dauid to open and shut, doth not open to all, but to some onelyonly. The reason hereof is this: Adam beeing created in integritie, was in the fauour of God: but by his sinne he lost the fauour of God, & so barred himselfe both out of the earthly and heauenly paradise: and all his posteritie by the same sin, and by their owne actuall sins are likewise debarred: for bbIsa▪ 59.2.Isa 59:2sinne is a partition wall betweene vsus and God: and a ccLam. 3.44.Lam 3:44cloud between our praiers and God himselfe; as Ieremie speaketh: so that sinne is the cause of this exclusion: and so many sins as a man committeth, so many bolts and barres hee maketh to exclude himselfe from the kingdome of heauen. The consideration whereof, should moue eueryevery one to take a narrow view of his miserable state in himself, through Adā : for by originall sin wherin we were born and by our actual transgressions wherin, we liue, we barre our selfe from the kingdome of heauen. It is lamentable to see how the whole world lyeth in sinne, and how the deuill bewitcheth men to conceale or diminish their sins; making great sins small, and little sinnes none at all: when as the least sinne which they commit, (without repentance) is sufficient to barre them for euer out of the kingdome of Heauen. Againe, seeing eueryevery sinne doth barre vsus out of Heauen, this must be a motiue, to induce eueryevery one of vsus, to repent of all our sinnes, to bewayle the same, & to pray earnestly for the pardon p. 183of them in the death of Christ: and continually to labor to turne vntounto God from all sinne, because if wee liue but in one sinne, it will bee a mightie bar…e sufficient to exclude vsus the Kingdome of heauen eternally. Thirdly, seeing Christ keep… the keyes of heauen; heereby wee are taught to come vntounto Christ, & to seek by him to enter into the kingdom of heauē. For Christ by his death hath opened heauen: as hee sayd vntounto Nathaniell and Philip, aaIoh. 1.51.John 1:51Verily, verily; I say vntounto you, hereafter shall yee see heauen open: meaning by the ministrie of the Gospell: and seeing it is open, we must striue to enter into it, as the men in Iohn Baptists time did, Mat. 11.12. This we do by endeuoring to become good members of Gods church on earth: for that is the dore and suburbs of the Kingdome of heauen, which euerie one must enter into, that would come to heauen it selfe; euen as a man that would goe into a house, must needs come to the dore. Now in the Church there is the true dore which is Christ himselfe: and the key thereof which is his word, and the ministerie of the word, which doth locke and vnlocke the same. Quest. What shall we doe to become true members of the Church? Ans. We must doe two things: First, humble our selues for all our sinnes, praying vntounto GOD for the pardon of them, and beleeuing the same through Christ. Secondly, endeauor and purpose by Gods grace euerie day to leaue the same sinnes. This doing, wee are at the dore of heauen, and if wee would hauehave our soules enter into heauen when wee die, this wee must doe while we liue. But if we enter not into the dore of grace, by the key of knowledge in the ministerie of the word while we liue, wee shall neuer come to the gate of glorie after death.

Vers. 8. I know thy workes: behold, I hauehave set before thee an open dore, and no man can shut it, for thou hast a little strength, and hast kept my word, and hast not denyed my name.

In this verse, and so forward to the twelft, is contayned the matter of this Epistle, which may bee reduced to three …eads: a Praise; a Promise; and a Commaundement. The Praise in this eight verse. The Promise in the 9. and 10. The Commaundement in the 11. For the first, the Praise of this Church is first summarily propounded: I know thy works: which hath beene expounded, and the end thereof, with the vses in the former Epistles. Then hee addeth the reason of his cōmendation, wherin are two things to bee obserued. I the signe of Christs approbation, in these words: I hauehave set before thee an open dore. II. their conuersation, or the workes which Christ approoued: In the words following, Thou hast a litle strēgth, and hast kept my word, & hast not denied my name. Both these may be vndetstood, either of the Angell and Minister of this Church: or of the whole Church also. I take it to bee meant of both. Being spoken of the Minister of this Church, the words beare this sence: Behold I hauehave set before thee an open dore, &c. That is, behold and consider, I hauehave vouchsafed vntounto thee oportunitie and libertie to preach the Gospell, and thereby to conuert men vntounto me. So much S. Paul meaneth by the dore of vtterance, 1. Cor. 16.9. For thou hast a little strength, and hast kept my word, and hast not denyed my name, That is, though thou be indued but with a small measure of gifts pertaining to thy calling, yet thou hast maintayned my Gospell, and hast not denyed my name.

These words being thus expounded, doe affoord vsus these instructions. First, from the signe of his approbation wee learne: that it is a great priuiledge for any Minister to hauehave libertie to preach the Gospell, and thereby to conuert men vntounto Christ: so much the word of attention behold importeth, which may also further appeare by this, that the most famous and worthy Prophets of God, were not alwayes vouchsafed this fauour, as Isay and Ezekiell: who were sent sometime to harden bbIsay. 6.9.Isa 6:9thy people. And Christ himselfe complaineth of the want of this priuiledg, saying, ccIsay. 49.4.Isa 49:4I hauehave spent my strēgth in vaine: and in regard of this priuiledge, the Ministers of the Gospell are called ddObad. 2…. 1. Tim. 4.1….Obad 1:21 Tim 4:1Sauiors. And by reason of this libertie, they hauehave title to the promise of shining as starres in glorie, Dan, 12.3. This therefore is an vnspeakable merciemercy, and so ought to bee esteemed: and all Ministers that hauehave the same vouchsafed vntounto them ought highly to magnifie the name of p. 184God for it, and to value it more worth, than all earthly blessings whatsoeuer.

Secondly, from the workes which Christ approoued in the Angell of this Church, we may obserue, that Ministers indued with small measure of gifts, may bee able to doe great seruice vntounto God in his Church. This thing is plaine in the Minister of this Church: and might also bee shewed by manifold examples of such men in all ages: but to come to our times. In the dayes of Queene Marie, when Religion was in banishing, this our famous Schoole of the Prophets,Cambridge. had many learned men in it: yet not one of them stood out for the defence of the Gospell: when as a poore secular Priest not three miles off, who was far behind them in gifts of learning and knowledg, yet hauing the truth reuealed vntounto him, did stand out for the maintenance of the same, euen to the sealing of it with his blood. And at this day many men of smaller gifts in the ministrie, doe more further the Gospell, by the encrease of the knowledge of Christ crucified and true obedience, than those that are inriched with far greater gifts of knowledge both in tongues and arts: so as though they be many hundred degrees short in regard of schoole-learning, yet they go as farre before them in benefiting Gods Church.

If this be so (will some say) then it is needlesse for men to bee brought vp so much in the schooles of learning? Ans. Not so, for as much as may be, Gods Ministers ought to hauehave knowledge of Schoole-learning, both in Artes and tongues. And yet for all this, it oft commeth to passe by Gods prouidence, that the greatest Clerks for learning, are lesse profitable to the church, thā men of smaller gifts. This God doth to humble the learned, that they be not proud in themselues: And to magnifie the worke of his spirite in the weaker instruments.

Further, these words must also be vnderstood of the whole Church. And then they beare this sence. I hauehave set before thee an open dore: That is, I hauehave vouchsafed vntounto thee a speciall priuiledge, euen libertie to enter into the kingdome of heauen. From whence we obserue: That libertie to life euerlasting, is a speciall priu… ledge belonging not to all men, but onelyonly to the Church of God, and the true members of Christ.

This point hath sundrie vses. I. to confute this erronious opinion: That Christ did effectually redeeme all and euerie man. Which is …at against Gods word, and this text: for those that are effectually redeemed, hauehave libertie to enter into the kingdome of heauen: but all men hauehave not that libertie; for then it were no priuiledge of Gods Church alone, to hauehave heauen opened vntounto them.

II. Seeing this is a priuiledge which God vouchsafeth vntounto his church, to hauehave heauen gate opened vntounto them. Hereby we are taught to take the benefite of this libertie while the dore is open: and in time to striue to enter therein. For as Christ telleth Nathaniell, the church of the new Testament, shall by faith see heauen open. aaIoh. 1.5….John 1:5We must not therefore neglect this oportunitie. But it is our common shame, that wee be slacke in seeking the kingdome of God, and the righteousnes thereof, suffering our selues so to bee clogged with heapes of sins, and worldly lusts, that we can neither walke in that straight way, nor enter into that dore that leadeth vntounto life; for sinne is …n heauie burden, like a great packe that will not suffer a man to enter into so strait a dore. We must therefore cast off all sinne, that hee may so enter in, and walke in the way of life.

And no man can shut it. Here is the continuance of the former benefite, against all aduersarie power whatsoeuer. And this againe confuteth another opinion of the same kinde with the former: to wit, That Christ dyed for euerie man, but yet some are not saued, because they wil not: they shut heauen dore against themselus. But this opinion cannot stand: for none can shut heauen dore against them, to whome Christ hath set it open effectually: neither sinne, Satan, nor the world, no not man himselfe, nor all their power together. For herein is the will of man ruled by the will of God: and looke whome God will hauehave to enter into heauen, them doth hee encline to will their owne saluation; and also make vnwilling euer to shut this dore against themselus. For thou hast a little strength, and hast kept my word, &c. That is, Thou art indued with some measure of grace, as of faith, p. 185hope, and righteousnesse: and according to that measure thou hast maintained my word, and not denyed my name.

Hence we learn, that a man indued with a small measure of Gods grace, may doe workes pleasing vntounto God, & by the same grace come to life …uerlasting. Christ saith to his Disciples; aaMat. 17.20Matt 17:20If your faith were as much as a grain of mustard seed, by it should you bee able to remooue mountaines. Now that which is here sayd of the faith of miracles, may in like sort be said of all faith, and so of iustifying faith; if a man hauehave neuer so small a measure therof, yet thereby hee shall doe workes acceptable to God: for as Paul teacheth, Gods children receiue, not the tenths, but bbRom. ….23.the first fruits of the spirit; that is, a small measure of grace in this life, which is, onelyonly a pledge of that which they shall fully receiue in the world to come; for this cause is Rahab commended for her faith, ccHeb. 1….31Heb 1:31although it was but small and weake, as wee shall see if wee read the whole Historie, Iosh…. 2: For God accepteth of man, according to that hee hath receiued. It is not so much the measure of grace that saueth a man, as the truth of grace before God.

This serueth notably for the comfort of those that hauehave care to keepe faith and good conscience.The vse. Such are most dismaied by reason of their wants & corruptions: but they must know that God approoueth of their grace, though it bee but small, if so be they hauehave care to increase in grace, and doe striue to please God in all things, according to the measure of grace receiued. II. Hereby euerie one must be encoraged to embrace and obey true Religion. Many bee dismayed herein, by reason of the great measure of obedience, which they thinke God requireth; and therefore they leaue of all obedience. But this ought not to bee so▪ for God approoueth of a man in Christ, according to that grace which hee hath, be it more or lesse; and not according to that which by the law he ought to hauehave. And yet none of all this must make vsus slacke and negligent in vsing those means which God hath vouchsafed vntounto vsus for the increase of grace, that so wee may also increase in true obedience.

And hast kept my word, and hast not denyed my name. Here hee setteth downe two workes, for the which he commendeth this church. First, their faithfull keeping of the word of Christ. Secondly, the profession of his name in the time of persecutiō. This behauior of this church, must be a paterne and a looking glasse for vsus to square our conuersation by. For these works; Thou hast kept my word, and hast not denyed my name, though the words be few, yet they continue much in them: signifying, that this Church had speciall care of keeping Gods word in euerie Commaundement, both legall, and euangelicall. Happie were our Church if the same might truely be said of vsus, that we had care of obedience vntounto God, and of the true profession of his name. But generally we faile in practise, though in outward profession we make some shew thereof, Thus much of the praise of this Church.

Vers. 9. Behold, I will make them of the Synagog of Satan, which call themselues Iewes, and are not, but doe lye; behold, I will make them, that they shall come and worship before thy feete, and shall know that I hauehave loued thee.

Heere followes the second part of this Epistle; namely, the Promises of Christ, which are two. First, concerning the conuersion of certaine Iewes, vers. 9. Secondly, concerning the deliuerance of these Philadelphians in the time of temptation. vers. 10. For the first of these promises: In all likelyhood, there was in this Citie of Philadelphia, a Synagog of the Iewes which bare an outward shewe, that they were the true worshippers of God; albeit they denyed the name of Christ, and persecuted his Church. Yet Christ here promiseth, that he will conuert them, and make them members of his Church, and cause them to worship him in the congregation before this Church of Philadelphia.

In this promise, note three points touching the conuersion of these Iewes. The Author thereof: The parties conuerted: and the fruit of their conuersion. For the first; I (saith Christ) behold, I will make them. The wordes are verie significant, being doubled: and they make Christ the whole and sole author of their conuersion.

Hence we learne, that in the conuersision p. 186of a sinner, God hath the whole and sole worke: true it is, that a man willeth his conuersion in the act thereof, but yet it is God that worketh that will in him, it is not of himselfe. This confuteth the erronious Doctrine of free-will in the Church of Rome, whereby they teach, that a man can dispose himselfe to worke out his saluation, being onelyonly helped by Gods grace. Like vntounto a sicke man, who though he bee weake, yet being holden vp by another, can goe of himselfe. Ans. But Saint Paul teacheth vsus, That a man by nature is not sick, or weak with sinne, but starke aaEphes. 2.1.Eph 2:1dead in sinne: and can no more mooue himselfe in the worke of his conuersion, thā a dead man in the graue, in the worke of his resurrection. But they say, by this wee make a man like vntounto a blocke. Answ. Not so, for though hee cannot turne himselfe vntounto God, yet hee hath his will and vnderstanding free to vse in ciuile and outward actions: and besides the…e is a possibilitie in his nature to bee conuerted by grace, which is not in a blocke.

Again, wheras Christ sayth, I will make them come, and they shall come. Heere is plainly confuted the Doctrine and opinion of some, which hold, That a man being effectually called, may come vntounto Christ, or not come at his pleasure; when God hath giuen grace, man may receiue it, or refuse it, if hee will. This is flat against this text, for God will make them come, and mans will must bee plyable to Gods will in this matter.

But they alleage, Mat. 23.37. Oh Ierusalem, Ierusalem, how oft would I hauehave gathered thee, as a hen, &c. but thou woldest not. Answ. Christ there speaketh not of the wil of his good pleasure, for that cannot be resisted; But of his signified will in the ministerie of his Prophets, and by himselfe as hee was a Prophet, and the Minister of circumcision vntounto the Iewes: for so he might will their conuersion, and yet they will it not. Obiect. 2. Act. 7.51. Ye stiffe-necked Iewes, ye hauehave alwayes resisted the holy Ghost. Answ. That must be vnderstood of the ministerie of the Prophets and Apostles, who spake by the spirit of God: and not of the spirit himselfe.

II. point. The parties conuerted, namely, Them of the Synagog of Satan; Such as called themselues the onelyonly true worshippers of God, and yet indeed and in truth, were no better than the slaues of Satan.

This is to be obserued: for hereby we may see, that not onelyonly sinners which commit small sinnes, are conuerted vntounto God; but euen grieuous and ancient sinners: such as hauehave long conc…ued the slaues of Satan. Christ died not for painted sinners, but for grieuous sinners: and therefore Paul chargeth Timothy and the Ministers with him, bb2. Tim. 2.26.2 Tim 2:26To waite for the conuersion, and repentance of them that were taken in the snare of the Diuell, and that according to the Diuels owne will. Rom. 1.28, Paul speaketh of some Gentils that were giuen vp to a reprobate sence: which was a fearefull case, and yet no doubt, many of them were after turned to beleeue the Gospell; for such are they, that are taken in the snare of the Diuell, and yet there is repentance to be wayted for of them.

This Doctrine must not bee abused to libertie in sinning;The vse. for that is the right way to cast our soules into the pit of destruction. But yet seeing Christ will bring home into his kingdome most greeuous sinners, we must hereby take occasion not to be discouraged, either by the greatnesse or multitude of our sins from comming vntounto Christ. For marke, Christ only raysed three that were dead to life: Iayrus daughter that was newe dead: the widowes Sonne that lay on the herste and Lazarus that lay stinking in the graue. This is a notable figure of the conuersion of sinners: hee will not onelyonly call to repentance small and young sinners, but euen great and old sinners that lye rotting and stinking in the graue of sinne, as Lazarus did in the graue of death. Hee came to call sinners to repentance, and to saue the lost sheepe, which are readie to bee deuoured by Woolues and wilde beasts. Wee must all blesse the name of Christ for this his large merciemercy, and in time lay hold vponupon it, and repent.

III. point. The fruite of their conuersion, in these wordes: They shall come and worshippe before thy foote, and shall knowe that I hauehave loued thee. These wordes may bee fitly expounded by another place of scripture, 1. Corinth. 14.24.25. If all prophesie, and there come in one that beleeueth not, or one vnlearned, p. 187he is rebuked of all men, and iudged of all, so as the secrets of his heart are disclosed, and he will fall downe on his face, and worship God, and say plainly God is in you indeed: so that the meaning of these words is this. I will cause thē to come to the cō gregation of Gods people, & at their feet to fall downe and worship the true God.

Heere are set downe twoo notable fruits of the conuersion of a sinner. First, concerning God: The second, concerning the Church. The fruit of conuersion that respecteth God is, The true worship of God: noted in these words, I will make them come and worship; that is, In spirite and truth with bodie and soule, to adore the true God. This fruite no man can bring forth till hee bee conuerted: For aaPsa. 14.4.Ps 14:4the wicked and naturall man cals not vponupon God; True it is, they will acknowledge there is a God, and that the same God is to bee worshipped, and therefore they will come outwardly, and heare the word, and receiue the elements of the sacraments; but the true worship of God, is in spirite and truth from the heart, which a naturall man cannot perfourme vntounto God. This is the fruit of true cōuersion, which when a man receiueth, hee doth heare the word of God with reuerence, tremble at Gods iudgements, and mingle the Doctrine of the Gospell with faith in his heart; and in calling vponupon God hee feeles his sinnes, and therefore by prayer doth earnestly desire the supply of grace, and the remission of his sins, hauing his hart also beleeuing that he shall receiue merciemercy: And in thankesgiuing his heart is filled with ioy, and the grace of thankefulnesse, so as being conuerted, all his worship vntounto God is in spirit and truth.

In the worship of these Iewes, are noted three properties required in God… seruice. First, it must bee willing and cherefull: so did these Iewes worshippe GOD; For they are sayd, not onelyonly to worship GOD, but to come and worship GOD: and thus doe all Gods children worship him. Isay. 56.7, Those whom God bringeth to his mountaine, hee maketh ioyfull in his house of prayer. Psal. 110.3, They shal come willingly in the day of assemblies. By this propertie, wee may see a great number at this daye euerie where come farre short in the true worship of GOD: for most men neuer regard the preaching of the word, but content themselues with morning and euening prayer: which they frequent to auoide the penaltie of the lawes of the Magistrate, and the shame of the world. But these are miserable worshippers of God, his worship ought to bee free and willing.

The second propertie: The worship of God, must bee expressed with seemely, meet, and conuenient gesture. The word translated Worship, signifieth doing of reuerence with bowing of the body and knee: and therfore it is not an indifferent thing, but necessarie, to vse conuenient gesture in Gods worship, that thereby the grace and humilitie of the heart may bee expressed. The bbIsay. 6.….Isa 6Angels that stand before the throne of God, hauehave two winges to couer their feete, and two to couer their faces: therby testifying their reuerence to Gods Maiestie; In this point also many come short: for as the common complaint is, the maner of many is to lie snorting and sleeping vnderunder mens elbows at sermons, and in the time of prayer to sit vnreuerently with their heads couered. These things ought not to be: for God is Lord of body and soule, and ought to be worshipped with both.

The third propertie. All that will truly worship GOD, must first bee humbled for their sinnes, and hauehave the pride of their hearts brought downe, and bee stroken with a feare of GODS glorious Maiestie. So these Iewes did prostrate their bodies at the feete of the congregation, when they came to worship GOD. The bbAct. 16.… ▪Acts 16Iaylor that imprisoned Paul and Silas ouer-night, and put their feete in the stockes, would then hauehave verie little regarded Paules Doctrine, beeing so cruell and rigorous to their persons: Yet when he was about to hauehave killed himselfe with his sword, (supposing the prisoners had beene gone, because hee sawe the dores open) hee was glad and ioyfull to heare the voice of Paul, who called vntounto him, that hee should doe himselfe no harme, for they were all there: then being humbled by that strange and woonderfull worke of GOD, he comes in vntounto them, humbles himselfe, and fals p. 188downe before them, crauing them to tell him what hee must doe to bee saued. In like manner, so long as men hauehave not their proud hearts beaten downe, they will neuer worship God in spirit and truth. Would wee therefore know why the most part worshippe God formally? Surely it is because they hauehave not beene humbled with a feare of Gods maiestie, and a terrour of hell: Neither can it bee hoped, that we shall euer worship God sincerely, till our hearts bee thus broken within vsus, and we touched with the feare of Gods iudgements. The want hereof is the cause, why men and women content themselues with a bare mumbling ouer of the words of the Lords prayer, the Creede, and ten Commaundements, neuer seeking in the sinceritie of their heart, cheerefully, and willingly, both with soule and bodie, to doe worship vntounto God.

The second fruite of true conuersion concerneth man, and that is, A reuerence of the true worshippers of God, noted in these words, Before thy feete. These Iewes when they were conuerted, did not think themselues worthy to bee members of this congregation, but submitted themselues to be foot-stooles vntounto them. This reuerence shewes it selfe in this one thing which is the ground thereof; namely, a base opinion which eueryevery true conuerted person hath of himselfe, by reason of his owne vnworthinesse. This was in Paul, causing him to call himselfe the aa1. Tim. 1.15.1 Tim 1:15cheefe of all sinners. And the same ought to be in euerie one of vsus; for this is true grace, and a note of true repentance, when a man or woman can truely abase themselues beneath all Gods people; so as if the question were, who is the vilest person in the Church? the conscience of euerie man should answere: I my selfe. The proude and pharesaicall heart, is farre from true conuersion; but the humble hart is pleasing to God.

And shall know that I hauehave loued thee: These words contain a reason of the former submisse behauiour of these Iewes; for it might bee asked, why shall these Iewes come to ioyne themselues with Gods people, and bee content to make themselues foote-stooles vntounto them? The answere is, because Christ will make them know, that hee hath loued his Church.

Here marke and see the ground of all true reuerence, Gods louelove and fauour. Sundrie pe…sons, both in Church and Common wealth, hauehave reuerence due vntounto them, as Maisters from their seruants; parents from their Children; and all superiours from their inferiours. Now, if these men would attaine to true reuerence indeede, first they must seeke to be in the louelove and fauour of God, and of his children; and so shall they procure vntounto themselues true reuerence: for when men set their hearts to feare God, then will God turne the harts of men to reuerence them. This ought to be thought vponupon of those that be great in birth and wealth; They must not stand on these things, but look to the foundation of true reuerence; namely, the fauour of God, which they must seek for, and getting that, God will get them reuerence, euen of wicked men. The cause why many in high place, as Magistrate, Maisters, &c. want due reuerence is, for that they care not for the fauour of God, the ground thereof.

Vers. 10. Because thou hast kept the word of my patience, therefore will I deliuer thee from the houre of temptation, which will come vponupon all the world, to trie them that dwell vponupon the earth.

These words containe the second promise of Christ vntounto this Church, concerning their preseruation in time of most bloodie persecution, for this Epistle vntounto this Church, as also this Booke was written by Iohn, after the Ascention of Christ in the daies of Domitian the Emperour of Rome, after whome succeeded Tra…anus, who when hee was seated in his Empire, raysed vp greeuous persecution against GODS Church in all places of his Dominion, wherein he put to death innumerable thousandes of Christians for the space of foureteene yeares. Of this persecution our Sauiour Christ fore-tels this Church, calling it; The houre of temptation, and withall he promiseth to preserue this Church in the time of this bloodie persecution: adding p. 189a reason thereof, Because they had constantly and syncerely professed his Gospell.

In this promise of preseruation, note sundry points; I. the occasion thereof, The keeping of the word of his patience. II. The thing promised, deliuerance vnderunder Traianus. III. A pr…diction of this persecution, That it shall come vponupon the world, for this end, to trie them.

I. point, The word of Christs patience some expound to be, Christs commandement of patience: but that exposition is too strait; here it signifieth the whole Doctrine of saluation by Christ; which is called the word of patience: first, because it teacheth patience: Secondly, because it is the instrument of patience; for when a man knowes saluation by Christ, and also bel…eues the same to belong to him, that will make him patient in all the miseries of this life. Thirdly, because it cannot bee professed and holden vntounto death without patience, but as it is sayd of the good ground, It bringeth forth fruit with patience: so must euerie one doe that professeth this Gospell.

In this occasion of Gods promise obserue; that Gods grace well vsed, is rewarded with increase. Those which hauehave receiued but small measure of grace at the first, by becomming faithfull therein, hauehave receiued increase, which serues to mooue vsus to bee faithfull in the vse of those tallents, which wee hauehave receiued. For heereby wee shall receiue increase, when as those which hauing receiued good gifts from God, as knowledge, and such like, because they hauehave not beene faithfull in the vse thereof, hauehave beene depriued of the same. Wherefore whosoeuer hath begun to know the will of God, to beleeue, and to repent; let the same parties proceed to vse those giftes still to Gods glorie, and the good of his Church and people, among, whom they liue; and they shall see the Lord will double and treble, and greatly increase the same vntounto them.

Againe, note the doctrine of the Gospell is a Doctrine of patience. This sheweth how good and meete it is for euerie one to learne the Gospell in the dayes of peace: for euerie one in times of tryall, wold wish for strength and patience▪ and wee know not how long these dayes of peace will last. Againe, each man in his calling, is subiect to many crosses and miseries: for in the sweat of our face must wee eat our bread. And who is free from paines and diseases, yea who can scape death it selfe? Now in all these, and in all other troubles, wee hauehave neede of patience. And therefore in the time of health and ease, let vsus hide in our hearts the seedes of this grace, to wit, the Doctrine of the Gospell: and then in due time, wee shall reape the fruit of patience, which will make vsus contented in all distresses both of life and death. And if wee would know why most men are so impatient in afflictions; it is because they hauehave so little knowledge and faith in the Gospell of his grace.

Secondly, seeing the Gospell is the word of patience; heereby all persons that looke to bee saued by the Gospell, must learne to put on patience, keeping a moderation in all their thoughts, wils, and affections; for when wee be impatien… any way, wee are not sutable to the Doctrine of our saluation.

Thirdly, this word of patience is called Christs (The word of my patience,) because Christ is the author of it. This is added to beat downe the pride of this Church; for when God doth praise them for their obedience, their hearts might hauehave beene puff…d vp with pride. But to preuent this euill in this Church, whom he now praised, hee calleth it his patience, that they might not thinke this good thing was of themselues. And the same consideration must checke the proude thoughts that rise in our hearts; namely, to remember that no good thing wee hauehave is our owne, but Christs. What hast thou which thou hast not receiued? Why then shouldest thou boast? 1. Corinth. 4.7.

II. point. The thing promised, is preseruation and deliuerance in the bloodie persecution vnderunder Traianu… ▪ in which for the space of fourteene yeares innumerable Christians were put to death. I will deliuer thee from the houre of temptation.

Here first obserue▪ that God hath appointed certaine set houres and times for the triall of his Church▪ as well for the gift… of his grace; as of their wickednesse and hypocrisie. Thus he led the Israelites bbDeut. 1.2.Deut 1:2fortie yeares, in the wildernesse to p. 190see whether they would obey him, and hee sent aaDeut. 13.3.Deut 13:3false Prophets amonge them, to trie whether they would turne from the true God or no. And as God thus dealeth with his Church; so hee bath appointed particular times and houres, wherein hee will trie particular persons bbGen. 2….2.Gen 2:2God bid Abraham kill his Sonne, and that was his tryall. And cc2. Chro. 32.31.2 Chr 32:31Hezekias was left vntounto himselfe: That the Lord might see all that was in his heart. And so for euerie Christian, God hath a set time of triall, wherin he will either make manifest his grace: or disclose their hypocrisie.

This point ought to bee well weighed: for herein the Lord dealeth like the worthie founders of great Schooles:The vse. who hauehave appointed certaine set times of posing, for the tryall of their Schollers, to see what euerie ones proceeding is, that they may be accordingly rewarded. And as it is a shame for one to hauehave been long in a good Schoole, and to hauehave made no proceedings in learning: so it is for any one, that hath liued long in the Schoole of Christ, and hath not profited in grace. This therefore must teach vsus these duties: First, to try our selus, and that staightly concerning our progresse in knowledge, faith, repentance, and obedience; for God himselfe will trie vsus whose eyes wee can neuer blinde, though wee may deceiue men: He will lay open our hearts, and make knowne what is in vsus, whether it bee true grace, or false hypocrisie. Let vsus not couer our selues with figge leaues, for God will strip vsus naked; but rather let vsus search our selus, touching our sins and Gods graces: and neuer rest contented, till wee hauehave found in our soules the good gifts of grace, which will abide his tryall.

Secondly, hereby we are admonished, as neere as we can to conforme our harts and liues, vntounto the word and wil of God; for he will trie vsus: woonderfull it is to see how common the reproch of presizenesse is, and if it were not well knowne that the world is full of Athiests, that might discourage many a Christian. But the remembrance of this triall, wherein hypocrisie will vanish as the stubble before the fire, must mooue vsus to labour for sinceritie. When we hauehave done our best, wee shall bee farre short of that wee ought to bee. And therefore through the reproach of the world, let vsus hold on our good endeauour, and labour to hauehave the maine graces of true faith, and a good conscience, with a resolute purpose not to sinne: that so we may stand in the day of tryall. But if wee want these, and liue loosely, wee shall be found like the foolish Virgins, that hauehave onelyonly the blasing lampes of an outward Profession, and want the sauing oyle of grace, which may make vsus acceptable vntounto God at his appearing. Wee hauehave beene trayned vp in the Schoole of Christ; what a shame will it be, if when Christ comes to prooue vsus, we be then found barren and voide of sound grace? Dauid bethinking himself of this trial of the Lord, doth conforme himselfe vntounto the will of God: and therefore offereth himselfe vntounto his tryall, saying, ddPsa. 26.2…Ps 26:2Lord prooue mee: meaning in regard of the truth and synceritie of a good conscience, not of the perfectnesse of his owne wayes. And hereunto must wee endeauour, not suffering any sinne to raigne in vsus.

Qu. But how was this promise verified touching their deliuerance from persecution, seeing no Church was free from it? For euen the Churches of Asia, whereof this in Philadelphia was a principall one, were persecuted by Traianus. Answ. This and such like promises of deliuerance to Gods children from tryals and afflictions, must bee vnderstood not simply; but with condition: to wit, so farre foorth as they may bee hurtfull vntounto them, and in the least measure hinder their saluation; and indeed they are promises of deliuerance from the euill of temptation and persecution; not from persecution and temptation it selfe. Psal. 91.10, The Lord promiseth to him that trusteth in God, The plague shall not come neere his dwelling: and yet by experience wee know that Gods children in generall plagues, are taken away as well as others; and therefore that promise must bee vnderstood of deliuerance, not from the plague it selfe, but from the hurt therof; so as it shall not hinder the good or saluation of any in the godly mans house. We pray Lead vsus not into temptation; which wee must not vnderstand of freedome from all temptation; for it is the will of God we should be tryed: but therein wee are p. 191taught to pray, that God would not forsake vsus in our temptations, or giuegive vsus vp wholly to the power of the deuill; but that it may tend to our profit, and not to our hurt, as well in respect of grace, as of saluation. And so farre foorth was this promise accomplished to this Church.

The vse.The due consideration whereof, is most comfortable to Gods church and people; teaching thē not to feare the crosse in any temptation. God will hauehave his church tryed, but the faithfull therein need not to be dismayed: for God by his promise hath taken away the euill and poyson of all tryals and temptations, to them that hauehave care to keepe faith and a good conscience, though they suffer a thousand crosses in this world neuer so long; yea, though they die vnderunder the crosse: which may put comfort into the heart of any distressed soule whatsoeuer, & reuiue those that are oppressed with temptations.

Againe, in that this promise is not made simply and absolutely, but with restraint; hereby we are taught, that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities, are not according to Gods will and word: For eueryevery petition must depend vponupon some promise of God; but wee hauehave no absolute promise of freedome from all tryals and temptations; but onelyonly so farre foorth as they be euill. And therefore in praying against temptations, we must qualifie our petitions for temporall deliuerance, according to the tenour of the promises of Christ: that is, so farre forth as may most aduance Gods glorie, and best further our saluation.

Quest. How can this great persecution bee called but an houre of temptation, seeing it lasted 14. yeeres? Answ. In diuers respects it may bee so called: First, in regard of God gg2. Pet. 3.3.2 Pet 3:3with whom a thousand yeeres are but as one day: and therefore 14. yeers with God are but as one houre. Secondly, in regard of that punishment which eueryevery man by his sinnes deserueth in hell eternally. Thirdly, in the affection of Gods people which were tryed: When Iacob serued Laban seuen yeeres for Rahell, his affection made him thinke hhGen. …9.20Gen 9:20it was but a short time: So when Gods children suffer for the name and Gospel of Christ, the consideration thereof will make them thinke long afflictions to bee but short. This affection caused Paul to wish to himselfe eternall perdition for the glory of God, in the saluation of the Iewes. Rom. 9.3.

The end of this phrase touching the shortnesse of time, was to comfort this and all other Churches in the time of this grieuous persecution: for the consideration of the shortnesse of the time, is a meanes to ease any affliction; and to arme an impatient man with some measure of contentation.

III. point. The prophecie, or prediction of this affliction; is in these wordes: Which will come on all the world, to try them that dwell vponupon the earth. Heere Christ foretelleth a thing which was to come, simply by himselfe, and from himselfe; not by the helpe of any cause, or any man or angell. And hereby hee prooues himselfe to be true God; for it is a propertie and priuiledge of the true God, of himselfe and by himselfe, to foretell a thing to come, before it can bee seene either in it selfe, or in the causes thereof: no man, nor angell can so absolutely foretell that which is to come; but in their predictions they first see the things present in their causes, vnlesse they bee reuealed vntounto them from God. But some may here demand, whether Christs foreknowledge and prediction, were the cause of this grieuous persecution. Answ. Not so, for things come not to passe because of Gods foreknowledge thereof; but because they would come to passe, therefore God foreseeth, & foretelleth them: there is a higher cause of all things, then prescience and prediction; to wit, the good will and pleasure, and decree of God. So Christ is said iiAct. 2.23.Acts 2:23to be deliuered to bee crucified, by the determinate will and counsell of God: and from the same eternall counsell did this persecution vnderunder Traian originally proceed: for the first cause of the euent of eueryevery thing is Gods decree, either ordaying, or disposing the same. It will be sayd, if this be so, then is God the author of sinne. Answ. God forbid: For the maner of Gods will and decree is diuers; some things hee decreeth to cause and effect of himselfe, and by himselfe, as all good things: some other things God decreeth to be effected by others, as sinne. And so euill things though they bee not p. 192according to his reuealed will, yet they come in some sort from his wil & decree: for if he simply nilled thē, they could neuer be. Beside, in Gods decree are set down, not only the things to be done, but also the means and circumstances therof; as we may see in this persecutiō, the place and end are plainly noted. This we must remember, & on the contrary take heed of the opiniō of some Protestants, which hold and teach that sundry things come to passe, God onelyonly foreseeing them, and no way decreeing or willing them: as namely sinne. But to giuegive vntounto God a bare fore-knowledge without a decree, is to put vppon him an idle prouidence, which the nature of God will not admit.

The end why Christ alleadgeth this Prophecie, is to expound his former saying: For it might bee asked, why doth Christ call this persecution, the houre of temptation? Christ answereth, because it wil certainly come, to try them that dwel on earth. Where we may note, what is the propertie of afflictions and persecutions be they publike or priuate; Namely, they serue to discouer the state of mens hearts; either by making manifest their faith, repentance, and feare of God: or by detecting their impacience & hypocrisie.

Verse. 11. Behold, I come shortly: hold that which thou hast, that no man take thy crowne.

Here is Christs commandement to this Church; wherein consider first what hee inioyneth them: then the reason thereof. The thing he enioyneth is this; Hold fast that which thou hast; that is, hold as it were with both hands, that little meaof faith and grace which thou hast receiued from me, and in no wise part with the same. This Commandement hath beene before expounded, Chap. 2. vers. 25.

The reasons to enforce this Commandement are two. One going before it, in these wordes; I come shortly: That is, either in the generall iudgement, or by death vntounto thee particularly. Before this reason is put a note of attention, Beholde; to giuegive vsus to vnderstand, that the speedy comming of Christ vntounto vsus, either by death in particular, or in iudgement generall, is a matter of great moment neuer to be forgotten, but …aid vp & treasured euen in the bottome of our hearts. Herein we must not flatter our selues, and say with the bad seruant; Mat. 24.48, My master doth foreslowe his comming: for that is the cause of so much wickednesse and impenitencie as is in the world. But rather with an ancient aaIerome.Father, thinke we euer heare the sound of his trumpet.

This dayly perswasion of the speedy comming of Christ, is of notable vse. For first, it will daunt the most desperate wretch that is, and make him to tremble in himselfe, and restraine him from many sinnes. And if a man belong to God, and be yet a loose liuer, this perswasion will rowze him out of his sins, and make him turne vntounto God, by vsing the meanes of repentance: for who would not seeke to saue his soule, if he were perswaded that Christ were now comming to giuegive him his finall reward? Secondly if a man hauehave grace and hauehave repented, and do beleeue; this perswasiō is a notable means to make him constant in eueryevery good dutie, both of pietie to God, and of charitie towards his brethren. Thirdly, this serueth to comfort any person that is in affliction: for when hee shall beleeue this which Christ hath said, I come shortly: he cannot but thinke but his deliuerance is at hand; for at his comming, hee bringeth perfect redemption to all his Elect.

The second reason is set after the commandement; that no man take thy crowne: that is, the crowne of thy glory, euen euerlasting life. This must not be restrayned to the minister of this Church, taking it only for the crown of his ministery, though it bee also vnderstood of him; but the same must bee referred to the whole Church: as if our Sauiour Christ should say; If thou holde not fast thy faith and other graces, thou wilt loose the crowne of glorie that is ordayned for thee.

Hence some gather, that a man ordained to life may finally perish, because another may hauehave that crowne which was ordained for him. But this is a flat abuse of this, and such like Texts of scripture: for the words are not absolute, that a man may loose his crowne; but conditionall: Hold fast, or els thou shalt perish, and loose eternall life▪ though it bee ordained for thee. Now the vse of such speeches, is not to signifie falling from grace, but to shew vntounto vsus our owne weaknes in our selues; p. 193that we might acknowledge, that if wee were left of God wholly to our selues, we could not but perish. Therefore they serue to stir vp the child of God to humble himselfe in the acknowledgement of his owne weakenesse, vntounto a carefull vsing of the meanes to come to saluation. Like as a father that takes his childe and sets him on a horse, guiding the horse with one hand, and holding him with the other; and then saith vntounto the child, take heed least thou fall: Not meaning thereby that the childe shall fall, but intending to make him sit faster; & to let him know that if he should leaue him, he would fal.

Secondly, Christ vseth such speeches, that thereby hee may make his Church perseuer in grace vntounto the end: for all exhortations and threatnings in Gods word, are instruments of perseuerance in grace vntounto Gods children: because as God hath appointed who shall bee saued certainly, so hee hath ordayned certaine meanes to bring the same to passe: part whereof are exhortations & threatnings, which doe not import any finall relapse, but serue as meanes & causes of perseuerance: and for this end, doth Christ here bid this Church, hold fast, lest another take her crowne.

In this threatning wee may note, that when God withdrawes his grace from one man, or his blessings from any one people for the abuse thereof, hee hath others ready to bestow the same vpō, who will vse the same well: when Iudas was cut off from the Apostleship, Matthias was chosen in his roome: and when the Iewes by infidelitie fell away from God, he had the Gentiles in store to ingraffe in their stead; for the the arme of God is not shortned. When any one people shall abuse his Gospel, he can giuegive it to another that will bring foorth the fruit thereof, Mat. 21.43.

This must bee thought vponupon, for by Gods mercy wee are now Gods people,The vse. and doe inioy his Gospell; but wee must not flatter our selues herewith, for if wee abuse the same, wee must know that hee hath another Nation in store, whom wee now contemne, whither hee can send his Gospel, and cause them to bring forth the plentifull fruits thereof. Wee therefore must imbrace and hold fast this blessing of God which now wee inioy, and shew foorth the power of obedience, or else God will take it from vsus. And we know not how neere this iudgement is, seeing other particular iudgements hauehave not brought vsus to repent. And what else meane the rumors of warres? are they not Gods warnings, bidding vsus holde fast his Gospel, or else it will bee taken from vsus? Although therefore wee loose all other things; as honour, riches, lands, or life it selfe; yet let vsus holde fast our crowne: When the Arke of God is gone, no glorie is left, 1. Sam. 4.21.

Vers. 12. Him that ouercommeth, will I make a pillar in the Temple of my God; & he shall goe no more out: and I will write vponupon him the Name of my God, and the Name of the Citie of my God, which is the new Ierusalem, which commeth downe out of heauen from my God, and I will write vponupon him my new Name.

Vers. 13. Let him that hath an eare, heare what the Spirit saith vntounto the Churches.

These wordes are the conclusion of this Epistle, which containeth two parts. First, a promise, in the twelfth vers. Secondly, a commandement in the 13. for the promise: In it wee are to obserue two points; The partie to whom it is made; and the thing promised. The partie is, he that ouercommeth, of whom we hauehave spoken before: for this promise hath beene propounded sixe times, for substance the same, though in other tearmes. Yet here the very word Ouercommeth doth giuegive vsus to vnderstand, that he that would hauehave his seruice pleasing to God, must dispose himselfe to a battell or combate, (for ouercomming presupposeth a fight.) The enemies which he is to fight against are spirituall: to wit, his owne corrupt nature, the wicked world, and the deuill: and in this spirituall combate a man must be a good souldier, before hee can bee a good Christian: for all these enemies will seeke to draw him backe and hinder him, so soone as he shall any way endeuour to please God. Indeed, God could hauehave freed his seruants from all temptations, but hee will not; it is Gods pleasure by temptations to hauehave his seruants tryed. Whereby it is manifest that they are deceiued, that imagine the state of a Christian to be a freedome from all miseries and p. 194temptations, or a state of ease wherein is no strife or trouble to disquiet the mind; nay, it is a souldiers condition in which he that would ouercome, must wage a-perpetuall battell against all his enemies; both within him and without him, and that vntounto death.

The thing promised: will I make a pillar in the house of my God, and hee shall goe no more out. Heere Christ doth most notably expresse the state and condition of eternall life; In the description whereof he doth allude to the custome & practise of men, who minding to perserue the memorie of their names after their death, vsed to errect durable Pillars of wood or stone, in some towne, valley, or mountain; with their name engrauen or written thereon. This practise is common in humane hystories: and aa…. Sam. 1….18.Absolon wanting issue, set vp a Pillar with his owne name vponupon it, in the Kings dale, thereby to continue his remembrance with posteritie. The meaning then is: as if Christ had said. Others for the continuing of their memorie after their death, doe in some speciall place errect some durable pillar of wood or stone, with their owne names written or engrauen thereon; But to him that ouercommeth, I will not set vp such a pillar, but euen make him a pillar durable and euerlasting, whose memorie shall alwayes continue.

He addeth further, he shall bee a pillar in the Temple of my God: as if hee should say; others set vp their pillars in valleyes and mountaines, or such places where some notable exployt hath bin wrought; but the place which I will choose (saith Christ) is the temple of my God: that is, the Church tryumphant: which was figured by the Temple in Ierusalem, and by the Tabernacle; as we may see, Heb. 9.9, and Reuel. 21.3, for those were two places where Gods people worshipped him: & where God testified his presence in a speciall manner vntounto his people. And so in the true Temple, the kingdome of heauen, Gods saints and angels doe worship him immediately; where God is present with them in most glorious & comfortable maner. This then is Christs meaning: he shall not onelyonly be a part of that Temple, but an excellent part, euen a pillar in the triumphant Church in heauen. And to shew what is meant by this temple, Christ calleth it the temple of his God; therby noting the highest heauen. Where obserue, that God is called Christes God; which argueth inferioritie; and therefore it must be vnderstood of Christ, as hee is man, and as he is mediator: in which respect he receiueth from his Father all his offices, and power to execute the same. But as Christ is God, he is equall with his Father, and receiueth nothing from him.

And to instruct is yet further heerein, (Christ saith) Hee shall goe no more out. When men erected pillars for their memoriall, in processe of time they would weare away; and therefore they caused them to be renewed, or els their remembrance thereby would not continue: but he that is once made a mēber of the tryumphant Church, shall there remaine for euer and euer: and no time shall euer come, wherein he shall cease to bee a pillar in the same.

Further, in the pillars erected by men, their names were written or engrauen: And to this practise Christ alludeth, saying; that hee that is made a pillar in the triumphant Church, shall hauehave names written on him; these names are three. I. The Name of my God: that is, I will make it manifest, that this man is indeed the sonne of God, and that God is all in all vntounto him. The second Name is; The Name of the Cittie of my God: By Cittie, he meaneth not the tryumphant Church, but the place where the tryumphant Church shall be; to wit, the highest heauen▪ as it is taken, Reuel. 21.10. So that hereby Christ would teach vsus thus much; that hee which ouercommeth, shall bee knowne to be a Cittizen of heauen, and that the priuiledges of that kingdom belong vntounto him

And lest any should doubt, what is meant by the Cittie of God, Christ here described it: first, by the resemblance thereof, calling it Ierusalem: because that Cittie, in regard of the Temple especially, was a figure of the kingdome of heauen. Secondly, he calleth it, the new Ierusalem: that is, the place of the tryumphant Church, euen the highest heauen: Which is not called new in respect of being, for it was from the beginning; but in respect of the manner of reuealing and manifesting it. for in the old Testament, the New Ierusalem was reuealed to the p. 195Iewes onelyonly, and that obscurely: but vnderunder the kingdome of Christ, it is more fully reuealed not only to the Iewes, but to all the world. Thirdly, he addeth that it doth now descend out of heauen from his God. Therein answering to an obiection; for it might bee said, this temple of God in heauen is so farre off, that wee cannot ascend or attaine vntounto it, how then shall we come thither? Christ answereth, that this new Ierusalem commeth downe from God out of heauen. Quest. How (will some say) can heauen come out of heauen? Answ. As Paul saith of Christ, that hee was crucified among the Galatians before their eyes, because his crucifying was so liuely represented vntounto them in the Ministerie of the Gospel. So here, heauen may be said to come downe from God out of heauen, in regard of the preaching of the Gospel, which doth most visibly represent and set open heauen vntounto vsus, that Gods people may enter therein: by the faithfull embracing whereof, we become cittizens with the Saints, and of the household of God, Ephe. 2.19.

The third name which shall bee written on him, is Christs new name: whereby is not meant any title of Christ, as Iesus, Mediatour, &c; but the dignitie, power, and glorie of Christ. Quest. How can that bee called new, seeing hee had power and glorie from all Eternitie? Answ. It is called newe, because it is receiued of Christ, as hee is Mediator▪ God incarnate; beeing that which was giuen to him after his death and passion: standing in his rising againe; in his ascension and sitting at the right hand of his Father. Hereof Paul saith, Phil. 2.9. God gaue him a Name aboue eueryevery name; that is dignitie, power, and glorie: as it is expounded, Heb. 2.7. And this glorie, power and dignitie, will Christ giuegive to them that ouercome. And thus we hauehave eternall life set out vntounto vsus by the authour of life himselfe. The summe whereof is this; That hee which ouercommeth shall bee made a true member of the tryumphant Church, and there continue for euer: and shall hauehave three Names written on him: The Name of God, hauing this made euident, that hee is the childe of God: The Name of Gods Cittie: being made partaker of the priuiledges of Gods kingdome of heauen. The newe Name of Christ, communicating with Christ in his glorie and maiestie.

And Christ doth thus describe life eternall vntounto vsus for speciall causes; which may bee these. I. To comfort them which hauehave care to keepe faith and a good conscience; and to encourage them against all hindrances and miseries of this life; for what can more harten a man in good duties, than to set before him his recompence and reward? Wherby we learne that in all miseries and trobles that may befall vsus for the maintenance of true religion and good conscience; we must comfort our selues and not faint. And to encourage vsus herein, wee are carefully to propound and set before vsus, the due consideration of life eternal; for this it was that caused aaHeb. 11.24.25.26.Heb 11:24Heb 11:25Heb 11:26Moses to despise worldly honour, and to choose affliction with the people of God. Wee must also looke vntounto Christ,bbHeb. 12.2.Heb 12:2 who for the ioy that was set before him, endured the crosse, and despised shame. Souldiers that are vncerten of any reward, are yet content vnderunder their Generall to aduenture their liues at his command: how much more then ought Christian souldiers to fight manfully, and stand fast in all troubles for Christs sake, who hath set before them such a great reward?

Secondly, it is thus described, to bring Gods people to a view and taste of life eternall, that thereby they may the more affect it. Many cast off all care of Religion and good conscience, for the present delights of earthly things: they can see no goodnesse nor pleasure in spirituall things: The sweetnesse of earthly pleasures puts mens mouthes out of taste, in regard of any rellish of life eternall: but this must not be so with vsus; wee must bee of Moses minde, who desired to see the Land of Canaan when he was not permitted to enter into it; and therevpon God tooke him vp into Mount Nebo, and shewed it vntounto him: So, considering Christ hath thus largely described this kingdome vntounto vsus, wee must labour to comprehend in our vnderstandings, and in our hearts to possesse by faith, something of life eternall, though we cannot as yet fully inherite the ioyes and pleasures thereof.

p. 196Thirdly, it is thus described, to teach vsus to practise Pauls rule. 1. Tim. 6.12. Namely, to passe through all the miseries and troubles of this world, and to take holde of eternall life. This is a most necessarie dutie, but yet little practised: men with both hands lay hold vponupon the things of this world, vponupon riches and pleasures; but who considere…h what is prepared by Christ in heauen for them that ouercome? and who laboureth to lay holde thereof, and to keepe that sure, though he loose all things else?

Lastly, this description of eternall life, here serueth to make the people of God to feare no death, thogh it were most cruell and terrible; for death is but a straite doore, whereby the childe of God must passe to all glorie and happinesse, when he shal be made a pillar in Gods temple. Thus much generally of the thing promised: Nowe followe in particular the parts thereof.

First, whereas Christ promiseth to make them that ouercomme, pillars and chiefe members in the Church tryumphant; Hereby we are taught to labour to become true members of Gods Church in this life. For life eternall must begin here, and they that would be pillars in his Church tryumphant, must now become members of his Church militant: for not onelyonly Ministers & teachers are pillars in Gods Church, though they be chiefe pillars therein; but eueryevery one yong and old, man and woman that is a true beleeuer. And thus shalt thou become a pillar in Gods Church on earth, by maintaining & vpholding the Gospel of Christ; which thou must doe, partly by teaching it to those, whom thou art bound to teach within the compasse of they calling: and partly by good example of life and conuersation; and chiefly by a true and bold profession thereof, not onelyonly in time of peace, but euen in the greatest tryals and afflictions.

Secondly hee addeth; Hee will make him a pillar in the Temple of God; that is, in the church tryumphant; for in the new Testament wee hauehave no other Temples, but Gods Church tryumphant and militant. Hereby then we must learne to renounce that ignorant opinion of the world, who iudge eueryevery materiall church to be the temple of God, and as holy as the Church in Ierusalem was. But the distinction of place and place in regard of holinesse which was vnderunder the Law, is taken away by Christ. The house is now as holy as the Church; Churches indeed must be regarded and maintained, not for holinesse, but for order sake: now men may eueryevery where offer the calues of their lips, and lift vp pure hands from a pure heart vntounto God.

Thirdly, I will writ vponupon him the name of my God: that is, whereas God the Father is my God first, I will also communicate vntounto him the same name of God; and he shall hauehave God euen my God, to be his God also. By this it is plaine, that no man can hauehave fellowship with God but by Christ: wee must not looke to hauehave immediate fellowship with God of our selues, or by any other, but by Christ: God heares not, God helpes not, God saues not, but by Christ; nay, God is no God vntounto vsus, out of Christ. For first, he is a God vntounto Christ, and then in him and by him vntounto vsus. Therefore if wee would call vponupon God, wee must call on him through Christ; if wee would giuegive him thankes, it must bee in and by Christ; for in him onelyonly are wee heard. If we would know God, it must bee by Christ, for hee is the very engrauen Image of his Father, in whom is manife…ed the wisedome, iustice, and merciemercy of God, in him dwelleth the fulnesse of the God-head: and to conceiue of God out of Christ, is to make God an idoll in the braine. Lastly, if we would receiue any temporall blessing from God, it must bee in and by Christ; as meate, drinke and clothing. For if wee receiue them from God out of Christ, wee are but vsurpers of them, and the vse thereof shall turne to our further condemnation.

Fourthly, he saith: I will write on him the name of the cittie of my God: that is, he shal hauehave the priuiledges of the kingdom of heauen. We do all desire, and looke for the inheritance of Gods kingdome after this life: therefore heere wee must liue as citizens of Gods kingdome; conforming our selues to Gods commandements, abandoning all sin, and so liuing in faith and a good conscience vntounto the end, that after this life we may assuredly perswade our selues, we shall be made partakers of the priuiledges of this kingdō.

p. 197Fiftly it is said: this Citie of God, is the new Ierusalem, which commeth downe out of heauen from God; that is, by the preaching of the Gospel. Hereby we are taught more carefully to seeke to attaine to the kingdome of God, for behold Gods endlesse merciemercy herein: our sinnes shut heauen gates against vsus, but by the blood of Christ he hath opened them; and by the Ministery of the Gospell, hee makes heauen come downe vntounto men: God therefore would not see vsus damned; hee hath made open away, euen a new and liuing way whereby wee may come to heauen and escape hell. God hath brought downe heauen among men, wee must therfore with the people in Iohn Baptists time, violently enter into this kingdom, and striue to take it by force. Matt. 11.12,

Lastly hee saith; I will write my new name on him: that is, I wil make him pertaker of that glorie and digni…ie wherewith I my selfe am glorified since my death and resurrection. Marke this: all that after this life must hauehave Christs new name, must in this life become new creatures; So Paul saith; dd2. Cor. 5.172 Cor 5:17If any man bee in Christ, he is a new creature. And againe, eeGal. 6.15.Gal 6:15Neither circumcision nor vncircumcision auayleth any thing, but a new creation. Would we then partake with Christ in his glorie? we must heere bee partaker of his grace: herein standeth true Religion to become new creatures; and not in bare knowledge and profession. We must therefore put of ffEphe. 4.23.24.Eph 4:23Eph 4:24the old man which is corrupt with sinne, and be renued in the spirit of our m…ds, putting on the new man, which after God is created in righteousnesse and true holinesse. But if we content our selues with the Image of the olde man wherein wee were borne, wee shall neuer partake of Christs glorie; for this new name must be giuen to the new creature, the old man and it cannot agree together.

Vers. 13. Let him that hath an eare heare what the spirite sayth vntounto the Churches.

This conclusion hath been handled in in the former Epistles.

Vers. 14. And vntounto the Angell of the Church of the Laodiceans write: These things saith Amen, that fathfull and true witnesse, that beginning of the creatures of God.

Heere followeth the seuenth and last Epistle, to the Church of the Laodiceans: whereto is prefixed a commaundement vntounto Iohn, whereby hee is authorised to pen the same, in these words: And vntounto the Angell of the Church of the Laodiceans write, which hath beene handled before.

The Epistle it selfe hath three parts, A Preface: the substance or matter of the Epistle, and the conclusion. The Preface is this 14. verse, wherein is set downe, in whose name this Epistle is written; to wit, Christs: who is heere described by two arguments: I. hee is called Amen, which is that faithfull and true witnesse. II. He is the begining of the creatures of God.

For the first (Amen,) is an Hebrew Aduerbe of asseueration, signifying as much as verily, truely, or certainely. This title is giuen to Christ, & the reason thereof is expressed in the wordes following, which are a full exposition of the same. Amen, is that faithfull and true witnesse: So that Christ is called Amen, to testifie that hee is a witnesse, a faithfull witnesse, and a true witnesse; which title was giuen to Christ in the 5. verse of the first Chapter: where it was expounded, and reasons rendred why hee is so called. VntoUnto which title is heere added, that hee is a true witnesse; because hee speakes the truth, according as euerie thing is in it selfe, without errour, deceit, or falshood, for that which hee receiueth from his Father, is the will of his Father, which is the Rule of all truth.

That we may come to the right vse of this Argument; we must first search out the ends, for which Christ is here called Amen, that a faithfull and true witnesse, which by the contents of the Epistle, we may easily gesse to be these. First, to set forth himselfe vntounto the Angell of this Church, an example, and patern of fidelitie in his Ministrie: in the duties wherof, hee had been slacke and negligent: Christ therefore by his owne example, would teach him without respect of persons, to instruct the Church of God truely, and faithfully. How this dutie is to bee performed, hath beene shewed before, Chap. 1.5, And not onelyonly to the Angell of this Church of Laodicea, but also to all the Church, and to all them p. 198that professe themselues to be his members, doth Christ propound himselfe an example of two most worthy vertues: Faith and Truth. For the first: Faith is a vertue, whereby a man makes good all his lawful words, promises, oths, leagues, compacts, and bargaines whatsoeuer, so as his word is as sure as an obligation, as we vse to speake. Truth is another vertue, whereby a man without fraude, lye, or deceit, speaketh the truth from his heart, that is necessarie to be knowne for his owne good, the glorie of God, and the good of others.

Wee therefore must set before our eyes this president of our Sauiour Christ: As he is a witnesse, yea a faithfull and true witnesse, without any faming or falshood, so let vsus labour to shew our selues faithfull in all lawfull promises: and true in all our speeches, that so by these vertues, we may be knowne to be like vntounto Christ, through our whole liues and conuersations. Secondly, Christ is here called Amen, to induce this Church of Laodicia, to apply effectually vntounto her selfe the word of God, whether threatnings or promises; This Church had beene negligent in the duties of Religion, which came for want of applying Gods word vntounto the selues. The right maner of applying Gods word is this: In Gods word we are to consider the lawe, and the Gospell. In the lawe, there are Commaundements and threatnings: now a man must apply to his owne person and life Gods Commaundements particularly; that thereby he may come to know his particular sinnes: then hee must also apply the threatnings of God vntounto himselfe, that thereby hee may bee humbled through the sight of his misery, and so made fit & capable of Gods grace. Thus the prodigall sonne applyed the law vntounto himselfe, when he sayd, aaLuk. 15.21.Luke 15:21I hauehave sinned against heauen and against thee, and am no more worthy to bee called thy Sonne. So did bbDan. 9.Dan 9Daniell, and …zra. 9.Ezrah, by applying the law vntounto themselues, humble themselues, and their people: for this is the way to humble any man, & to make him fit to receue grace: for the law is our schoolmaster to bring vsus to Christ. Gal, 3.24, and the want of this speciall application of the law, was a cause of the dulnesse of the Laodicians, and is also of our slacknesse in Religion at this day.

Secondly, the Gospel also must bee applyed: not onelyonly by beleeing it to bee true, as the Papists teach: but also by applying vntounto our selues particularly the promises of righteousnesse and life euerlasting by Christ. A…cording as Paul saith, ddPhilip. 3.8.9 10.Phil 3:8Phil 3:9I desire to win Christ, & to be found in him, not hauing mine owne righteousnesse which is of the law, but that which is through the faith of Christ. Vers. 15, Let vsus (saith he) as many as bee perfect bee thus minded, teaching eueryevery one this speciall dutie of particular application. For as saint Iohn saith, he that by faith doth not apply the promises of the Gospell particularly to himselfe ee1. Ioh. 5.101 John 5:10makes God a lyer. And the want of this application is the cause of negligence in Religion, and of so many luke-warme Gospellers as be at this day. For it is not sufficient to know the Gospel to be true, or to bee able to teach it vntounto others, vnlesse we can thus apply it to our selues. This then serues to prooue that iustifying faith must not onelyonly be a bare assent to the truth of the Gospel, but a speciall faith which doth apply particularly vntounto a man, those promises which are propounded concerning righteousnes, and life euerlasting by Christ.

The second argument and title wherby Christ is described is this; that hee is the beginning of the creatures of God. The meaning whereof is, that Christ is he that is the Creator of all Gods creatures that were created: so it is sayd ffCol. 1.16.Col 1:16By him all things were created in heauen and in earth: and though this be true, yet I doubt not but that Christ is here called the beginning of the creatures of God, for a further respect; namely, because he is the beginning of the new creature in regeneration: so it is sayd, ggEphe. 2.10Eph 2:10Wee are the workema…ship of God, created in Christ vntounto good workes. So that eueryevery regenerate person is a new creature; to which purpose it is said of Christ: hhEsai. 53.10.Isa 53:10When he shall giuegive his soule an offering for sin, he shall see his seed, &c. Because Christ is the roote and seed of all that are borne againe. How is Christ (will some say) the beginning of a new creature? Answ. Two wayes: I. As he is the author of regeneration; for hee is the cause whereby a man is regenerate, in which respect he is called the father of eternitie. Esay, 9.6. And againe he saith: Behold, iiEsai. 8.18.Isa 8:18I and the children whom thou p. 199hest giuen mee. Secondly, because hee is the matter and roote, out of which a new creature doth spring: and so the Church is called kkEphe. 5.30Eph 5:30bone of his bone, and flesh of his flesh: alluding vntounto Adam and Eue, who were a type of Christ & his church. For as Eue was taken out of Adams side, so the Church and eueryevery member thereof, sprang of the blood that issued out of Christs side, which was of infinite merit, being the blood of him that was God.

The end why Christ in this Epistle is called the beginning of Gods creatures (as we see by the contents thereof) is to meete with this common vice of this church; that they had more care to seeme to bee religious, then to bee religious indeed: now Ch…ist would by this his title giuegive them to vnderstand, that their chiefest ca…e must bee, to become new creatures indeed. And no doubt this is the fault of our dayes; our care is lesse for the power of godlinesse, then for the name thereof; wee more respect shew than substance, and shadow than truth it selfe. Which ought not to bee, for if wee would bee in Christ, we must become new creatures: to exercise our selues in the word and Sacraments, and Prayers are good in their kind; but without this new creation, they are not sufficient to saluation.

Secondly, hereby he would meet with this speciall pride of theirs, whereby they did boast themselues, to bee rich and to want nothing. But Christ tels them, that there was no dignitie in any thing out of this, whereby in Christ they are made newe creatures. We therefore must learne by them, not to bee puffed vp with outward priuiledges of nobili…ie, wealth, strength, or such like, as many doe: but hee that would reioyce must reioyce in this, that hee is a new creature in Christ Iesus.

Further, by calling himselfe, the beginning of the creatures of GOD, Christ would teach them and vsus, that hee doth louelove his Church, and preserue the same. Eue was created by the hand of God, not a part from Adam, but of his ribbe; for this end, that he might louelove and protect her, & that she might reuerence and serue him: Euen so eueryevery new creature springeth out of Christs heart blood, which God hath so wrought, that wee might know how Christ hath loued vsus, and that wee ought to magnifie and honour him: Adam was not the author, but the matter onelyonly, whereof Eue was made: but Christ is both the author, and the matter of our regeneration: wherin appereth his exceeding louelove vntounto vsus. And looke as the root spends it selfe for the preseruation of the braunches: so did Ghrist spend his owne blood for the saluation of his Church.

Fourthly, whereas hee is called, The beginning of his Regeneration; hence wee may gather, that the Doctrine of the Church of Rome is erronious, which teach, that a man in his first conuersion, hat… vse of his naturall free-will, and can dispose himselfe in the act of his Regenera…iō. But the creature of God cannot dispose himselfe in his creation; now euerie man that is regenerate, is the new creature of God; and therefore hath no power to dispose himselfe in his new creation.

Vers. 15. I know thy workes: thou art neither cold nor hot: I would thou werest cold or hot.

Vers. 16. Therefore because thou art luke-warme, and neither cold nor hot: it will come to passe, that I shall spew thee out of my mouth.

In these words, and so forward to the 21. vers. is contayned the substance, or matter of this Epistle: and it hath two parts: A dispraise, vers. 15.16 17. And Counsell. vers. 18.19.20. They are dispraised for two vices: first, luke-warmenesse, vers. 15.16. Secondly, for their pride. vers. 17.

I know thy workes. This is a generall reproofe, signifying thus much: All thy workes are knowne vntounto mee, and I vtterly dislike them. Then followeth the reason of this dislike, Thou art neither cold nor hot: which is a comparison borrowed from waters, wherof there be three sorts: hot, cold, and luke-warme. Now hot and cold waters doe not so much annoy the stomacke, as luke-warme water doth: they are sometimes comfortable to the stomacke, but luke-warme water doth disquiet it, till it bee cast vp, and to these three kindes of waters, hee compareth p. 200three sorts of men. By cold water, he vnderstanding such as are enemies to Reliligion: as at this day are the Iewes and Turkes, and other barbarous people. By hot water, he vnderstandeth men that are earnest and zealous of the truth. So that when hee sayth of this Church, Thou art neitheir cold nor hot, his meaning is; thou art neither an open enemie, nor truely zealous of my Gospell.

I would thou werest cold or hot: Christ wisheth not simply, that they were enemies vntounto him; but onelyonly in respect of that estate of luke-warmnes, in which they were; as if hee should say: I had le…er thou werest either cold or hot, than thus luke-warme as thou art. For if we should vnderstand it simply, wee should make Christ to desire that men should bee his enemies. By luke-warme men, he vnderstandeth a people, who are in shew Gods Church, but in truth wante the power of godlynesse, and the zeale of the spirit. Because thou art such (saith Christ to this Church) therefore I will spew thee out of my mouth: that is, looke as hee that hath drunke luke-warme water, cannot abide it on his stomacke, but must needs spew it vp againe; so am I wearie of this thy securite, I cannot abide it, and therefore will I cast thee off from all fellowship with mee, and make of thee which art a Church in shew, to be no Church.