Exposition of Revelation 1-3, Chapter 1 (2 of 4)
Hence we learne, that the doctrine of the Church of Rome,The Vse. and of all others which hold, That men cannot bee assured of their saluation by faith, is wicked and damnable: for hereby they cut off a part of Christs propheticall office, wherein the dignitie thereof doth consist, that is, to assure a man particularly of the truth of Gods promises vntounto himselfe. And in this he differs from all other Prophets and Apostles, which bee witnesses: for they can witnesse onelyonly outwardly to the eare; but he can speake and testifie to the conscience: Neither can any of them certifie any man particularly, though their ministerie tend to that end.
Secondly obserue, Christ is not only a witnesse, but a faithfull witnesse; and so he is for these causes: First, because hee testifies not his owne will, but his which sent him; namely, his fathers, Iohn 8.26. Secondly, he testifies all his fathers wil, neither adding thereto, nor detracting from it, Iohn 17.4. Thirdly, because he teacheth his fathers will sincerely, in the same maner which hee receiued it, not altering, changing, or deprauing any part therof: As my father taught me, so I speake these things, Iohn 8.28.
Thirdly, Christ is called that faithfull witnesse, to distinguish him from all other witnesses. The Lord hath sundry faithfull witnesses; as the Prophets, Apostles, the Church, nay the Sun and Moone, Psalm. 89.37. but Christ alone is that faithfull witnesse; First, because his witnesse is (a)…. 8.14.authenticall, sufficient of it selfe, and needs no other confirmation. The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine, but as it consents with Christs witnesse, and proceedeth from his spirit. Secondly, hee is that witnesse, because hee is the Lord of that house, whereto he giues witnesse, namely, the Church; but the Apostles and Prophets are but seruants there, Hebr. 5.5, 6. Thirdly, Christ his witnesse is inward: it speakes directly to the conscience, and there giues vndoubted assurance: but the witnesse of men, as of the Prophets and Apostles, is outward only; it comes to the ears, it neuer binds and assures the conscience of it selfe. And thus wee see why he is called here that faithfull witnesse.
The Vse.First, whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse, we learne, That all ministers of the Gospell ought to be faithfull witnesses: for eueryevery minister of the Gospell, when he preacheth Gods word is in the roome of Christ, and speaketh that vntounto the church which Christ wold speake. That they may be faithfull witnesses, sundry things are required at their hands. First, they must deliuer the testimonie of Christ aboue all other things, and before all testimonies of man in the office of their ministerie, This was meat and drinke to Christ, to (b)Ioh. 4.34.teach his fathers will. Eleazar, Abrahams eldest seruant, shewed his fidelitie, in that he would not eate or drinke till hee had done his masters message. Gen. 24.33. Much more ought the ministers of Christ hauehave speciall care of that weightie message committed vntounto them. Secondly, they must testifie all the will of God concerning matters of salvation, as faith, obedience, and a godly life: among men, wee count him a faithfull witnesse, which testifies all the truth, and no more but the truth: so shold it be with all ministers, that be Gods witnesses to his church. Herein Paule cleared himselfe,Acts. 20.26, 27. That he was free from al mens bloud, seeing he deliuered the whole will of God in matters necessarie for saluation, and kept nothing backe. Thirdly, he must neither add vntounto, or take away, much lesse in any case depraue the word of God. And this is the true marke of a faithfull witnesse: For false prophets teach some truth, but withall they adde something of their owne, or detract from Gods truth something that they ought not. In the church of Rome a man may hear things concerning morall vertues handled soundly: but come to Iustification, and thereto they adde the merit of mens works, & so they deale with Faith, and Repentance, matters of saluation: they take away one part, and adde another to the scriptures: they hold the Creed in word, yet in deed they denie the same, as by their doctrine may appeare, & so shew themselues false witnesses. Fourthly, a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God, and which he best approoueth, that is, in a plaine, easie, and familiar kind of speech, that the conscience of the sinner may be touched, & the vnderstanding of the simple may be edified. When the word is otherwise deliuered, as in the entising words of mans wisdom, or for ostētation of wit, or much reading, though nothing be said but the truth, yet he that so dispenseth it, is an vnfaithfull witnesse, because he corrupteth the word by his vaine deliuerie. And this is the sinne of this age in many ministers, who teach the truth indeed, but yet in such sort, as it may appeare, they seeke thēselues, and not Gods glory, respecting little the edification of the simple, so themselues may bee famous for wit, eloquence, and learning. But these men make marchandise of the word, like to huxters, that by starching, blowing and spicing, set a glosse vponupon their ware, to make it seeme that which it is not: which is a greeuous sinne, and such as will banish the Gospell out of our land, vnlesse it be reformed.
Secondly, this title of Christ, That faithfull witnesse, doth discouer vntounto vsus the damnable practise of men in the sinne of vnbeleefe: for Christ this faithfull witnesse hath giuen testimonie to his word which is preached, that the same is true. And therefore (a)Ioh 5.10.they that beleeue it not, doe make Christ a false witnesse, and a lyar, than which, what can be more horrible? & yet this is the common sinne of this age. For when the law is applied, who is afraid? and when the gospell is preached, yet who beleeueth our report? Gods ministers may say with the little children, Wee hauehave piped vntounto you, but you hauehave not daunced, we hauehave mourned vntounto you, but you hauehave not wept. This deadnesse of heart, whereby men are not mooued with the word preached vntounto them, is an euident argument of this fearfull vnbeleefe, whereby they make Christ a false witnesse. This therefore should moue vsus to consider in our selues, the heinousnesse of this sinne, that so we may striue against it, and labour to giuegive free passage to the word into our hearts, trembling at the law, and reioycing in the Gospell, that so each part thereof may hauehave his perfect worke in vsus: for which end also wee may consider, That amongst those which shall hauehave their portion in the burning lake, vnbeleeuers are set in the first ranke, Reuel. 21. vers. 8.
Thirdly, seeing Christ Iesus is that faithfull witnesse, which giueth testimonie to mens consciences in particular of their saluation; we learne, That eueryevery one which professeth himselfe to repent, is bound in conscience to beleeue that the promises of the Gospell, and the benefits thereof, as Election, Redemption, Iustification, Sanctification, and Saluation, belong to him particularly. And though this be against all humane sence and reason, yet seeing we hauehave a faithfull witnesse, auouching the same, wee must submit our selues vntounto his testimonie: for by vnbeleefe we greatly dishonour our witnesse bearer, by denying truth vntounto his record. Here then wee see, it it no presumption (as the Papists say) to beleeue our election and saluation in particular: nay, it is an horrible sinne in eueryevery one that repenteth, not to beleeue it; seeing Christ, a most faithfull witnesse, testifies the same to our consciences by his holy spirit. Hereto also serue the sacraments instituted by God, to seale vp vntounto eueryevery worthy receiuer, Christ and all his benefits. The ministers giuing of the bread and wine to them that truly repent, is as much as if Christ should say, Beleeue thou, and life eternall belongs to thee.
And the first begotten of the dead. In these words is contained the second office of Christ; namely, his Priesthood: the principall actions whereof stand in dying, in rising againe from the dead, and making intercession for vsus. And here S. Iohn alludeth to the estate of the families amōg the Iewes, comparing Christ to the first borne: for as among them, hee which was first borne, and eldest of the familie, had many priuiledges and preheminences aboue his brethren; as Lordship, right of the Priesthood, and double portion, &c. so Christ he hath his priuiledges, yea euen Christ crucified, hee hath his prerogatiues among the dead, aboue all that are dead. So Paule expounding this title, calleth him, The first borne, and beginning of the dead, that hee might in all things hauehave the preheminence. Coloss. 1. vers. 18.
The priuiledges of Christ dead, and buried among all the dead, are two: first, That he was the first that euer rose from death to life, and so to glorie. Some indeed hauehave risen before Christ from naturall death to naturall life, as Lazarus, but it was to die againe. And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration: but yet they laid them downe againe to the former miserie of corruption, for a time. But Christ Iesus ros… from death, to life eternall, neuer to die againe: And his resurrection was the first steppe into his glorie. Secondly, that by his owne power he raised vp himselfe, and by the vertue of his godhead quickened his manhood. The most godly man that is, or euer was, cannot doe so: but all the saints of God are raised from death by vertue of Christs resurrection, through that mysticall vnion which is between Christ the head, and all his members; by meane whereof, the power of Christ his godhead, which raised vp his manhood, is conueyed to all his members in their resurrection frō death to life. And therefore is Christ called (a)1. Cor. 15.The first fruits of them that sleepe, because as the first fruits of corne which was offered vntounto God, did sanctifie the whole crop: so Christ his resurrection, did make acceptable vntounto God the resurrection of all his members.
In this title is comprised a notable comfort for all Gods children, against the immoderate feare of death. If Iohn had said, Christ is the first borne among the liuing, it had beene a great comfort: for then had he shewed, that the liuing saint… on earth were children in Gods familie, hauing Christ for their eldest brother: but calling him the first begotten of the dead, here is a further comfort: the Lord sheweth hereby, what speciall regard he hath to the faithfull that be dead: for euen then, when they be dead, they continue members of his familie, and hauehave Christ Iesus dead and buried, reckoned among them for their eldest brother. In regard whereof, Christ hath a double right among the dead: first, of a King; secondly, of a Priest. The right of a king hee hath, to commaund his members to rise againe, and to enter into glorie after him. The right of a priest, whereby hee offered vp himselfe in death, a sacrifice acceptable to God for the sanctifying of the death of all his members: for by his death he tooke away the sting of death, and hath made it vntounto them a sweet sleep in the graue, as in a bed of downe, out of which they shall one day rise to eternall life and glorie.
And Prince of the kings of the earth. Here is the third title, giuen to Christ, wherein his kingly office is expressed. He is called a Prince of the kings of the earth, in two respects: First, as he is God, the sonne of God, equall with the father, and so is king, together with the father and the holy ghost, gouerning all things with them by the same diuine power, in heauen, in earth, and in hell. Secondly, as hee is Mediatour and Redeemer, God and Man, in two natures. In this respect hee sayth of himselfe; All power is giuen to me in heauen, and in earth, Matth. 28.18. And Paule sayth, God gaue him a (a)Philip. 2.9, 10.name aboue eueryevery name, at which eueryevery knee should bow, euen as he is Mediatour. And in this second respect he is called, A Prince of the kings of the earth in this place. Now Christ being a king, must needes hauehave a kingdome, which is not of this world, standing in the might and policie of man, as earthly kingdomes doe; but it is spirituall, directly concerning the hearts and consciences of men, where he ruleth by his lawes. And this is his priuiledge, which cannot be giuen to any creature, man, or Angell, to rule and raigne spiritually in the heart and conscience. This spirituall kingdome of Christ is exercised not by dint of sword, or force of armes, but by his holy word, through the worke of the spirit: for hee is as a king, which carrieth his scepter in his mouth, euen his word, Isay. 11.4. That is the r…d of his power, by which hee rules the heart, and conscience, euen in the middest of his enemies, Psal. 110. vers. 2.
Now Christ is here entituled, Prince of the kings of the earth in two respects: First, because he (and he alone) as Mediator, can giuegive lawes to bind the consciences of men; yea of the greatest Monarch in the world. Secondly, because he hath soueraigne power ouer all kings and potentates, as well as ouer others, to saue, and to destroy: for not onelyonly hath hee power to make a law to bind their consciences; but also if they keepe it, to saue them: if they breake his law, hee hath power to destroy them, bee they what they may bee. Hee hath the keyes of heauen, and of hell, to open, and to shut at his pleasure. Reuel. 3.7. He can, if he will, lead them to life, and saue them; or els leaue them to their owne mind, and so destroy them. Hence arise sundry instructions.
First, seeing our Sauiour Christ is a prince of the greatest Monarchs of the world, and is farre aboue them: we must then with all feare and trembling reuerence his high maiestie. Great is that reuerence which men yeeld to earthly princes: Oh then what reuerence should we performe to him which is prince and Lord of all the kings of the earth? We cannot conceiue, what honour wee owe vntounto him, which is aduaunced in the throne of all maiestie. And this our reuerence wee must shew, by hearing his word, with trembling and beleeuing hearts, as Isay sayth, cap. 66.2. We must not dare to thinke, or speake of Christ, without great reuerence: At his name eueryevery knee must bow; that is, at the consideration of the great maiestie whereto hee is now exalted, eueryevery heart, euen of the greatest Monarchs, should be touched with submission, awe, and reuerence. If this tooke place in mens hearts, the name of Christ would not bee so prophaned and blasphemed as it is; in …easting sports, in cursing, and swearing, whereby men tosse it like a ball, without all reuerence to so great a prince as is the king of kings.
Secondly, seeing he is king of kings, wee must giuegive him absolute obedience. Princes on earth must be obeyed, so far as they commaund in Christ, but he must be obeyed without exception, not onelyonly absolutly, and perpetually in all his commaundements, but most willingly and freely (as it is said) his people come freely in the day of assembling, Psal. 110.3. Men will say, they beleeue in Christ, as he is their Sauior, but that is not ynough, they must obey him also, as he is the king of princes. Many persuade themselues, they hauehave a good faith in Christ their sauiour, which little regard obedience to him, as their King and Lord. But they deceiue themselues: for none can hauehave Christ for their Sauiour, which hauehave him not for their Lord & master: neither doth that man beleeue in Christ, which will not striue to doe his will. And this our obedience must bee shewed in performing those duties which we heare, and learne out of his holy word.
Thirdly, seeing Christ is king of kings, all princes must doe him seruice: for they be all inferiour and subiect to him, Psal. 72.11. This is the counsell of the holy ghost: (a)Psal. 2▪10, 11, 12.Be wise now, O yee kings, be learned, yee Iudges of the earth: kisse the Sonne, &c. that is, inwardly reuerence, and outwardly obey him. This their homage must bee shewed, in all the affaires of their kingdomes; They must frame their lawes after the lawes of Christ Iesus; they must shew merciemercy, exercise iudgement, keepe courts, assises, begin, end, and continue warre according to his commaundements. And so in eueryevery thing, the direction of Christ should be their guide, as it was to Dauid, Thy lawes, O Lord, hauehave beene my counsellours, Psal. 119.24.
Fourthly, if Christ bee soueraigne king, then all earthly princes are bound to plant, and establish in their kingdomes the religion of Christ, else how can they shew themselues his loyall subiects? Many imagine, That earthly princes may admit vntounto their subiects any religion for the peace of the ciuile state: but this is against the equitie of Gods word in this place, for wherein can earthly princes doe homage vntounto Christ, if they maintaine not his religion? And their dutie in this behalfe is signified plainely in the parable of the mariage. For when they that were bidden, did not come, the king sent forth his (b)Luk 14.2… ▪seruants (which may be vnderstood of Christian magistrats) to compell men to come to the mariage: for that is the magistrates dutie, in respect of the outward profession of true religion.
Fiftly, seeing Christ alone is prince of the kings of the earth: hence we learne, that kings on earth in their dominions are soueraigne gouernours ouer all persons, and in all causes next vnderunder Christ, he is king of kings absolutely, and they are vnderunder him alone, and hauehave no other head but him. Whereby wee see the presumption and arrogancie of the Pope, and Sea of Rome, in claiming supremacie aboue all kings and princes in the whole church vpō earth. This is a deuice of the diuell, and high treason against Christ: for hereby hee is robbed of this royall prerogatiue, to be the only prince of the kings of the earth.
Lastly, seeing Christ is king of all kings, we must not be discouraged, when we be called to suffer any affliction for his truth: let the tyrants of the earth rage and bend their force to hurt vsus, yet wee hauehave a king aboue them al, for whom we suffer: he is their king, hee can stay, and bridle them, and if hee please, confound and bruise them in peeces. They cannot do any thing, but that which he permits; for hee rules in the middest of all his enemies, Psal. 110.2. he can breake them in pieces like a potters vessell. Thus much of the offices of Christ.
The second part of Christs description is by the execution of his offices, which consists in foure works. The first contained in these words, VntoUnto him which loued vsus: the second, in these, Which washed vsus in his bloud: the other two, in the two verses which follow, viz. 6 and 7. For the first, which loued vsus, that is, Iohn and the churches of Asia, & by proportion, all other churches, being parts of the true church. The louelove of Christ hath three degrees: the first is a generall louelove, wherby he loues all his creatures, approuing the same to be good as they be his by creation. The second, is the louelove of mankind, in that he was content to become a redeemer for mankind, after their fall, and not …or any other creature; no not for the Angels, which fell as well as man: who therefore remaine without all hope of saluation. The third and principall, is that wherby he loues his elect and chosen children; which is that speciall sauour, whereby he accepts of them to life euerlasting. This third degree hath two parts: First, it is taken for his purpose to louelove: as when he saith, I hauehave loued Iacob and hated Esau, Rom. 9.13. Secondly, for the act of louing; which is the declaration of his purpose by spirituall benefits, 1. Iohn 3.1. Behold, what singular louelove God hath shewed vntounto vsus, that wee should be called the sonnes of God: noting the declaration of his louelove in the gift of adoption. So in this verse, by the louelove of Christ vntounto his church, is meant the actuall declaration of his speciall fauour, in accepting them for his children, and bestowing many singular blessings vponupon them.
Whereas S. Iohn placeth this in the first place of all the benefites of Christ, That he loued vsus; hee would teach vsus▪ That this speciall louelove is the very ground of mans redemption; which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell, and so proportionally, all foreseene sinnes from being motiues in God of mans reprobation.
It may be obiected, The louelove of God as also of man, respects a thing as it is good: First, the thing must be good, and then it is loued: and so in mans redemption God first foresees their goodnesse, and therefore chuseth them. Ans. There is great difference betweene the louelove of the creature, and of the creator. The louelove of the creature followes the goodnesse of a thing; because he seeth it is good, therefore he loues it. But God the creator first loues the creature before it bee good, and hence it comes, that it is good, because he loues it.
Secondly, whereas Saint Iohn and all the churches of Asia, as other true churches do beleeue, and are assured that Christ loues them (for that Saint Iohn taketh for granted) this should moue all men to hauehave this care, to labour aboue all things to be rooted and grounded in the louelove of God, seeing hee placeth that in the first place. This is the principall thing, wherein the Apostle would hauehave the Ephesians rooted and grounded: and therefore prayeth, That with all Saints they may be able to comprehend, what is the breadth and length, deapth, and height th…of. Ephes. 2. vers. 17, 18, 19. This we doe when we are assured in heart and conscience, by the working of Gods spirit, that he loues vsus in Christ. So that he which denies vntounto vsus the assurance of Gods louelove in Christ, takes away the very ground of our saluation.
Now that we may hauehave this assurance of Gods louelove; wee must in all good duties to God and man draw neere to God with our hearts, keeping a good conscience in all things, and then will God draw neere to vsus. If any man louelove me (saith Christ) he will keepe my word, and then my father will louelove him, and we will come in vntounto him, and dwell with him. Iohn 14.23. meaning by the holy ghost; which shall shed this louelove into our hearts, Rom. 5. vers. 5. causing vsus to increase in the feeling thereof, as wee grow in faith and obedience towards him.
And hath washed vsus from our sinnes in his bloud. Here is the second benefit and action of Christ to his church. Where first of all the very phrase, hath washed vsus, doth import, that the sinnes of men are as filthie spots in their soules: and that himselfe and this church of God were touched with a serious consideration of their vilenesse, by reason of their sinnes: for washing presupposeth former filthinesse and pollution. Thus did Dauid most sensibly feele his owne filthinesse, and see his miserable estate, when he desired the Lord to (a)Psal. 51 ….wash him throughly: confessing thereby, that his soule and body were so foulely stained, and polluted with sinne, that once washing was not ynough: but sayth hee, Wash mee againe and againe, rince, bathe, and swill me in the bloud of Christ, till I be purged and cleansed from all my sinnes. And this same affection should be in eueryevery one of vsus: wee should labour, that our hearts may bee touched with a liuely sence of our vile estate, by reason of our sinnes, which make both bodie and soule most vgly and filthie in Gods sight▪ and that the staine hereof is so deepely set in our soules, that we can neuer be cleansed, but by the washing of Christ his own hand, and that in his owne hearts bloud: yea, that one washing will not serue, but wee must be rinced and bathed therein. For till such time as this consideration doe in some measure take place in our hearts, it is not possible that we should loath sinne as we ought: or come to this comfortable assurance of Gods louelove, that he hath washed away our sinnes in his bloud: for this humilitie in our soules by reason of our sins, is the beginning of all true grace and comfort. Now this worke of Christ in washing vsus from our sinnes, doth comprehend a double benefit.
First, the remission of our sinnes, whereby the guilt and punishment due to them is taken away. Secondly, the mortification of sinne, whereby the corruption of sinne is remooued and abolished. And we must obserue, that S. Iohn propounds this benefit generally without limitation, saying, Which washed vsus from our sinnes. That is, from all our sinnes: to giuegive vsus to vnderstand, that if any beleeue truly in Christ, hee hath pardon of all his sinnes without any restraint or limitation, either of number, or qualitie, bee they neuer so many, or neuer so great.
By his bloud. How can bloud wash away filthinesse? nay, it rather defiles a man. Answ. This washing stands not in the substance of Christs bloud, but in the merit thereof: for that substance of bloud which was shed is lost, and wee know not what is become of it, whatsoeuer the Papists say: but the merit therof remaineth still. And Christs bloud deserues to purge away sinne, rather than any other mans bloud, as of Peter, Iohn, &c. because his bloud was the bloud of God (not of the godhead) but of him who was both God and man. For the manhood of Christ was receiued into the vnion of the second person. And so it may be called the bloud of God, as Paule sayth, (a)Act. 20.28God redeemed his Church by his bloud, that is Christ, God incarnate. And so it being the bloud of him, that is God, is more meritorious than the bloud of any creature whatsoeuer. Besides Christ was appointed by God to be a publicke person in the worke of redemption, and in his death and passion he stood in the roome and stead of all his elect, so as when his bloud was shed, their bloud was sh…, because it was shed for them. But the bloud of other priuate men cannot answer for any besides themselues, because it is shed onelyonly for themselues. Then dam…ble is the doctrine of the Papists, who hold the bloud of Martyrs, can merit for others, being applied vntounto them: for seeing they be but priuate men, and suffered in their owne persons onelyonly, they cannot profit any other thereby.
By bloud we must vnderstand the passion of Christ, a part for the whole, and with all his fulfilling of the law vponupon the crosse; for in his suffering hee fulfilled the law, and in fulfilling the law he suffered. These two cannot be seuered, saue onelyonly in thought. And so this word containes the whole obedience of Christ, whereby he procured the remission and mortification of our sinnes. Here then wee see two notable benefites of Christ vntounto his church; his louelove, & the washing away of sinnes: which S. Iohn sets downe to moue the churches with reuerence & diligence to reade, and delight in this booke. All of vsus will say, wee are sure God loues vsus, and hath pardoned our sinnes in Christ: why then doe wee not shew our louelove againe to him by hearing and reading his word, set downe in this, or any other booke of Scripture, and by yeelding answerable obedience thereto▪ Why then do we not offer vp ourselues, soules and bodies, to serue him, as the Apostle requires, Rom. 1….1. by way of recompence for his mercies and louelove shed out vntounto vsus? But alas, that is more common, which is most shamefull, to turne Gods grace into wantonnesse: for when men say God loues them, and hath washed away their sinnes, yet they rebell against him: when as these two benefites are here recorded to bee in…ucements of continuall louelove, and obedience to his holy word.
Verse 6. And made vsus kings and … to God, euen his father, to him be glory and dominion for …, Amen.
In these words is set downe the third worke, and benefit of Christ, bestowed on his church, and on eueryevery true member thereof. For the better vnderstanding whereof we must consider in them foure points▪ First, the dignitie and excellencie of all true beleeuers and member… of Christ▪ They are kings and priests. Secondly, when they be made kings and priests in this life, noted by the phrase of speech, hath ma…. Wherein … speaketh of the church on earth, and vseth a word that signifieth the time past. Thirdly, the maner how they become kings and priests, they are not so borne, but Christ hath made them such. Fourthly, to whom they be made such, to God euen the father.
For the first. The dignitie of all true beleeuers hath two heads; first, They bee kings, secondly, Priests. They are called kings, not in regard of an earthly kingdome, for vsually the condition of most beleeuers on earth is base and contemptible: but in regard of a spirituall kingdome, the kingdome of heauen, whereto the Lord giues them right, title, and interest, in, and by Iesus Christ. So our Sauiour Christ speaketh to his disciples: (a)Luk. …2▪31Feare not, little flocke, it is your fathers will to giuegive you the kingdome. And againe, Behold I giuegive vntounto you a kingdome. Now the faithfull are kings in these respects; first, because by Christ they bee lords and conquerours of all these enemies, sinne, Sathan, the world, death, hell, and their owne flesh. Secondly, because in, and by Christ, they are partakers of the glorie of Christs kingdome and saluation: for they receiue of Christ grace for grace, and so answereably, glory for glory, and felicitie for felicitie. Thirdly, because they be made lords of all things in heauen and earth (except good Angels, and the church) All things are yours, whether it be Paule, or Apollos, or Cephas, or the world, or life, or death, whether things present, or to come, euen all are yours, 1 Cor. 3.21, 22.and yee Christs. Quest. But if Christ bee king, and all his members kings, how do they differ? Answ. In two points: First, Christ is the sonne of God by nature, and so a king by nature, hauing the right of the kingdome of heauen by inheritance: but the members of Christ are the sonnes of God by adoption in his sonne, so that our right to that kingdome is not by nature, but by grace. Secondly, Christ is an vniuersall king ouer the Angels in heauen, the church on earth, and all other creatures wheresoeuer; his regiment is absolute in the hearts and consciences of men, and hee can by his word bind all things: but true beleeuers bee not vniuersall kings, for they hauehave no superioritie aboue good Angels, and the church. Neither are they absolute kings as he is, nor of themselues; but by Christ Iesus, and as they participate with Christ in his kingdome.
The second part of the dignitie of true beleeuers stands in this, That they bee priests consecrate and set apart by Christ, to the worship & seruice of God here in this life in spirit and truth, and in the life to come, to serue and praise him eternally. Christ hee is a priest, so are all his members; but yet there is difference. First, Christ hee is an externall and reall priest of the new Testament, which offers vp a true, reall, and externall pr…pitiatorie sacrifice to God the father for the sinnes of mankind. As for beleeuers, they are not reall and externall priests, but spirituall, offering vp spirituall sacrifice vntounto God. As when any member of Christ giues an almes, hee offers a sacrifice to God, not a corporall sacrifice, though the thing giuen be a bodily substance; but it is eueryevery way spirituall: for to offer a reall outward sacrifice in the new Testament is proper to Christ. Againe, our Sauiour Christ he is a perfect priest, and offers vp a perfect sacrifice, but we being imperfect, doe offer vp imperfect sacrifices, tainted, and blemished with sinne; yet accepted as perfect, for the worthinesse of Christs sacrifice.
The second point to be considered, is the time whē beleeuers be made kings and priests; namely, in this life. For as in the entrance into an earthly kingdome there bee degrees: first, to hauehave good right and title to it: secondly, to get possession of it, which is more than title only; and yet if a mans title be good, thogh hee want possession, he may be called a king. So it is with Gods. children, they hauehave the right giuen them of the kingdome of heauen in this life, and in that respect are kings. Further, in the possessing of a kingdome there bee two degrees: first, the entrance vponupon some part▪ secondly, the full and perfect enioying of all. Now eueryevery true beleeuer begins to enter possession of the kingdom of heauen in this life: for it stands (a)Rom. 14.17… rig…eousnesse, ioy, and peace: and they which … these things in their harts, hauehave the kingdome of God begun in them in this life. But the full fruition and perfect posses… on of this kingdome is reserued to be giuen at the end of this life, and at the d…y of iudgement. And as true beleeuers be kings in this world: so likewise bee they priests, in offering spirituall sacrifice to God, and dedicating and consecrating themselues to his seruice all the dayes of their life.
The third point is, the manner how true beleeuers become kings and priests: they are not such by nature, neither doth this dignitie come by descent in bloud or birth-right, or by any other priuiledge they hauehave from man, but onelyonly from Christ Iesus, who by diuine calling makes them spirituall kings and priests, like as vnderunder the law, by solemne election and ordination, some were made earthly kings and priests. Now in this calling of Christ, two things concurre: First, Christ giueth his members right to his owne kingdome and priesthood: yet not so, that they can execute the regiment sustained by Christ, or perform the office of his priesthood; but because they hauehave right in part to these offices, and the benefit of them both redoundeth to them wholly. And this right they hauehave, is brought to passe in the couenant of the Gospell: wherein they are bound to beleeue in God through Christ; and God is bound againe to giuegive vntounto them Christ with all his benefites: among which, these two must be accounted: for indeed, eueryevery thing which belongs to Christ, as he is mediatour, is conueyed in some sort to eueryevery true beleeuer. Secondly, in this diuine calling, Christ endues all his members with gifts and graces, whereby they are enabled for the duties of spirituall kings and priests vntounto God. For as Christ is annointed, so are all his members. So the Psalmist speaking of Christ sayth, He is annointed with the oyle of gladnesse aboue his fellowes, Psal. 45. vers. 7. Therefore his fellowes (that is beleeuers) are annointed with the same oile, though in lesse measure. And Saint Iohn sayth; Yee hauehave receiued the annointing, 1. Iohn 2.27. yea, God himselfe chargeth wicked men, not to touch his annointed, Psal. 105.15. meaning not onelyonly Patriarkes, Kings, and Prophets, but all true beleeuers, who are then annointed when they are endued with the gifts of the same spirit, in some measure, wherewith Christ in his manhood was filled aboue measure.
The fourth point: To whom hath he made them kings and priests▪ Answ. To God, euen the father. This is added for speciall cause, to preuent that carnall libertie which mans nature might claime from this spirituall royaltie: for men might say, if all beleeuers be kings, then may they liue as they list: but these words (vntounto God) do shew that the right of their kingdome, with the offices of their priesthood, must all bee referred to the honor and prayse of God, vntounto whom they are made kings and priests.
Lastly, he addeth, Euen his father, by way of exposition, to shew more particularly to which of the persons they are first of all made kings and priests: for the title, God must not here be taken absolutely for the diuine nature, but with restraint to the first person, the father: vntounto whom all true beleeuers are made kings and priests in the first place, and from the father to the sonne; and from them both, to the holy ghost. And the first person in Trinitie is here named aboue the rest, not as being aboue them in degree or honour, for so they bee equall: but because he is the first in order, and the fountaine of the Godhead, which is conueyed from him to the Sonne, and from them both to the Holy ghost.
Thus much for the meaning of the words: Now follow sundry vses, from the consideration of these two dignities of beleeuers. And first their kingly dignitie affoordeth matter both of instruction and consolation.
Instruct. I. Whereas all true beleeuers are made true kings in this life; hereby eueryevery one that professeth Christian religion is taught, to carry himselfe as an enemie to all those that are of the kingdome of darkenesse: as namely to sinne, and Sathan, to the flesh, and the world, euen through the whole course of his life: for by calling, eueryevery Christian hath title to the kingdome of heauen. What affinitie then can wee hauehave with those that bee both enemies of this kingdome, and of Christ himselfe, that made vsus kings. Now, that wee may so carry our selues, as enemies, wee must do these three things: First, hauehave care to keepe, guard; and defend our selues, as kings against all our enemies, sin, Sathan, our own flesh, and the enticements of the world. As king… protect their kingdoms, so must we labour to keepe our souls and bodies, and eueryevery facultie and part of them, our wils, affections, thoughts, and inclinations, from the power of sinne. Hee which is borne of God, keepeth himselfe (as with watch and ward) that the euill one, that i…, Sathan, touch him not by the assaults of sinne. 1. Iohn. 5.18. Secondly, wee must make warre continually against Sathan, sinne, our owne flesh, against all our spirituall enemies, and all the enticements of the world: we must make no truce with thē, because they will neuer be reconciled to vsus, so long as wee hauehave interest vntounto the kingdome of heauen: and if we yeeld to them, wee loose our kingly dignitie, and become their vassales, and bondslaues. Thirdly, wee must labour to kill and destroy these our enemies as much as possibly we can, by that power we hauehave from Christ our head, and like valiant kings seek to hauehave the bloud of these enemies, and from day to day striue to vanquish Sathan, his power & might, to ouercome the world, and to weaken our owne corruption.
Instruct. II. If in this life we be kings, then must wee become lords ouer our selues, and keepe in subiection vntounto God our wils and affections, and the secret thoughts and inclinations of our soules. We must not looke for rule ouer earthly kingdomes: but herein stands our kingdom in this world, That wee can subdue our corrupt affections, and keep our bodies and soules in obedience vntounto God. If a man were prince ouer the whole earth, and yet could not rule himselfe, he were but a poore prince, nay he were no prince indeed. But though a man hauehave not so much as a foot of ground in this world, and yet can rule and master himselfe, his thoughts and affections, this man is a valiant prince, and one whom Christ hath consecrate to be king in heauen.
Instruct. III. Seeing we be kings, wee must doe the duty of Iudges: for to him that is a king belongeth soueraine iudgment. In the day of iudgement the (a)1. Cor. 6.2, 3.saints shall iudge the world, and Angels also: but wee must bee Iudges in this world. And yet here we can neither iudge men nor Angels, but wee must bee our owne Iudges. Wherefore as Iudges summon, arr…igne, condemne, &c. so must wee examine our selues, call our selues to account, and as guiltie persons accuse and condemne our selues for our sinnes; acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels: And withall plead for pardon, and approch to the throne of grace, & forgiuenesse in Christ: and in this wee shew our selues vpright spirituall iudges, and by this meanes wee shall bee fr…e from the iudgement to come.
Instruct. IIII. If wee bee kings by Christ, we must carry our selues as kings couragiously, and constantly in the afflictions and miseries which we shall suffer for Christs sake. For herein among the rest stands the royaltie of a king, that he beares with valour and courage all the troubles which befall him. Hence it is, that Saint Paule exhorts vsus to reioyce in afflictions, because wee are partakers of Christs sufferings, 1. Pet. 4.13. and so are made conformable vntounto him that was consecrate the prince of our saluation through afflictions, Heb. 2.10.
Instruct. V. Seeing wee bee spirituall kings, wee must aboue all things labour and seeke to hauehave our part in the kingdome of Christ, and in his righteousnes. A Christian must not hauehave his heart glued and fast tied vntounto the things of this world, it is against his calling: but hee must so vse this world, as though he vsed it not. If a king should lay downe his crowne, and go and become a shepheard or of some manuall trade, all men would maruell at it. So it fareth with them that professe themselues to be Christians, and yet bend their wits and endeuors wholly for these worldly things, they doe as it were cast aside their kingly crowne, and abase themselues to slauish bondage. But we must euer after hauehave our hearts fixed in heauen, striuing to come to our inheritance there.
Instruct. VI. Seeing all the true members of Christ be kings and princes: this should be an inducement to al backward persons to louelove and embrace true religion. In these carelesse dayes Religion is counted precisenesse, and the profession thereof made a matter of reproch. But this ought not to bee so, seeing that by it wee come to hauehave right and interest vntounto the kingdome of heauen, and to bee lords of all creatures. And why should we not esteeme the gospell preached as a most precious iewell, seeing that wee which are vassales of Sathan, and firebrands of hell (as all men are by nature) become thereby the members of Christ, yea kings and princes to God? Yea verely, the consideration of this should make the ministers of the Gospell to ioy in their callings, and to take all paines to preach the word, … seeing by it men become of vassals of Sathan, the true members of Christ, and heires of the kingdome of heauen. In this world it is counted great honour to consecrate and establish one in an earthly kingdome: What a blessed and honourable thing then is this, to consecrate spirituall kings for the kingdome of heauen? And this is done, when by the word preached men are conuerted and brought to vnfained repentance for their sinnes, & to true faith in Christ Iesus.
Thus much for the duties. Now follow the consolations to eueryevery true beleeuer onelyonly. It is an heauie crosse, which breeds much anguish to the soule, to bee in pouertie and contempt among men; yet herein may the child of God stay his heart, and lessen his griefe, by considering that euen in this state of miserie, he is a king vntounto God; though hee seeme base to the world, yet it appeareth not what he shall bee, for hee is heire to the kingdome of heauen. If a man bee in sicknesse, he must consider it is but Gods messenger, to call him out of this world to the full possession of the ioyes of his kingdome. If he be in trouble of mind, hauing his owne conscience tormented fearefully by Sathan with his sinnes; yet he must not despaire, the Lord will giuegive him an happie issue: he must remember he is a king, and therefore shall one day hauehave full conquest ouer sinne, Sathan, and his own corruption, yea, ouer all his enemies whatsoeuer.Rom. 16.…0. If he be in the heat of persecution turmoiled and tossed from post to pillar, which flesh and bloud cannot brooke: yet then hee must consider his holy calling to bee a spirituall king, whose propertie it is in the most violent afflictions, euen vntounto death it selfe (as Paule sayth) to be more than conquerour, Roman. 8.37. Lastly, in the very pang of death, when nature must needs be dissolued, and soule and body separated, then must the child of God remember, that he is a king in Christ, and this will stay his heart against the feare of death; for herein shall hee see, that by death, as through a straight passage, he shall enter into the full possession of his kingdome. And thus much in that wee are kings.
From the second dignitie of beleeuers, which is to be priests vntounto God, we are likewise taught sundry duties.
First, to teach and instruct one another. It was the office of the priest vnderunder the law to teach the people the will of God. The priests lips should preserue knowledge, Malach. 2. vers. 7. And now vnderunder the Gospell not onelyonly the minister, but eueryevery true beleeuer is a spirituall priest, and therefore ought to teach, and admonish one another. Coloss. 3.16. When the Lord sayth, Touch no… mine annoynted, and doe my prophets no harme, Psa. 105.15. He calleth all his faithfull by the name of Prophets, because they ought to hauehave the knowledge of his wil, and bee able also in due time and vponupon iust occasion to teach the same to others, that so the Gospell of Christ may flourish. And as this dutie belongs to all men; so especially to gouernours, as parents and masters, they must shew themselues priests to their charges. Abraham did it, Genes. 18. Dauid did it, Prou. 4. And Bathshebath did it, Prou. 31. And all must doe it, that desire an holy generation to succeed after them. We teach them other things, why not religion?
Secondly, seeing wee bee priests, wee must pray vnfainedly, not onelyonly for our selues, But (a)… ▪ Tim. … …for all men, especially the members of Christ. The priest in the old Testament must pray and make request, not onelyonly for himselfe, but for the people also. And herein stands the praise of a Christian, to pray for his brethren. Hence it is that Paule sayth: Pray for all the Saints, and for me, Ephes. 6.18. Moyses is highly commended for this dutie, especially when he prayed for the Israelites, and stood before the Lord in the gap, to turne away his wrath, Exod. 32. Elias for his power in prayer and prophesie, is called the chariot and horsem…n of Israell. 2. King. ….12. And this is recorded for the praise of Hezechi…, That when the people were vnprepared at the eating of the Passeouer, He prayed to the Lord for mercy, and was h…ard, 2. Chron. 30.18. And so when we find any commended in scripture for his gift in prayer, it is not so much for that hee prayed diligently for himselfe, as for the whole church of God.
Thirdly, being priests we must offer spirituall sacrifice vntounto God, that is, dedicate our selues, our soules, and bodies, and all that is in vsus, our wit, learning, knowledge, and eueryevery gift of bodie or mind to Gods seruice. That we may doe all this to his glory, we must looke, that eueryevery thing we take in hand hauehave his beginning from a pure heart▪ a good conscience and faith vnfained, and be directed to a good end, to Gods glory principally, and the good of others, whom it may concerne.
Fourthly, we must be full of blessings. The priests in the old Testament, Numbers 6… vsed to blesse the people: so must we, if we be Christians, because wee are spirituall priests. We must take heede of all cursed speaking, of slaundering and backbiting, of swearing and forswearing: and giuegive our selues to blessed and gratious speeches to all men, and of all men, friends, or foes, Rom. 12.14.
Fiftly, wee must seeke to hauehave God for our portion: The Leuits had no portion in the land of Canaan, but the tenth… onelyonly, (b)Deut. 10.9. Psal. 119.57The Lord was their portion. So we being priests to God, must bee content with any estate in this world, for God is our portion. We must not seek too much after any inheri…nce on earth, for then we carry not our selues like priests vntounto God. The fauour of God in Christ must be the thing we long for, and therin must we reioyce.
To him be glory and dominion, for euermore, Amen. These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church: Which S. Iohn putteth in before hee hauehave ended his record of the gracious workes of Christ for his church, as it were interrupting himselfe, for the great desire hee had to the glory of God. Whereby wee are taught, that the consideration of Gods benefites towards vsus, specially such as concerne the kingdom of heauen, should stirre vp our hearts to giuegive continuall prayse and glory to God. This was Dauids affection, when he felt in his soule the pardon of his sinnes, and therefore hee breakes out into this thanksgiuing▪ My soule prayse thou the Lord, and forget not all his benefits, Psalme 103.…. And so did Paule, after the blessed memory of Gods mercy in his vocation. 1. Tim. 1.17.
Secondly, in this example of Iohn wee may learne, what is the true forme of giuing thankes to God, namely, to ascribe vntounto him all power, glory, and absolute dominion for euermore. But alas, it is too too manifest, that our corrupt nature will not do this, but taking from God his due, bestoweth it on creatures, yea, on our owne selues. It is a matter of grace to know what is due to God, and to ascribe the same vntounto him, and therefore we are charged to giuegive vntounto the Lord glory and power, which in the next words he cals the glory of his name, Psal. 96.7, 8. So Christ, he teacheth vsus to ascribe all power, glory, might, and dominion to God, when wee say in the Lords prayer: For thine is the kingdome, the power and glory▪ that is, The kingdome of heauen is thine; all power in heauen and earth is thine, and therefore all glory is thine: and from our hearts wee doe ascribe the same vntounto thee.
Lastly, S. Iohn addeth, Amen, that is, So be it. Let all glory and dominion bee giuen to Christ: which is the same he said before. Whereby he doth testifie his feruent affection, and strength of desire, after the glory of Christ, else he would not hauehave doubled his thanksgiuing. And so should it be with vsus, we should not freese in our thankesgiuing for Gods benefits, but labour to hauehave our hearts & tongues to double the same, that thereby we may testifie our feruent and earnest desire after his praise and glory.
Verse 7. Behold, hee commeth with clouds, and eueryevery eye shall see him: yea, euen they which pierced him through: and all kinreds of the earth shall wayle before him, Euen so, Amen.
These words are a declaration of the fourth action of our Sauiour Christ towards his church: and that is, his second comming to iudgement, to iudge both quicke and dead. Wherein wee are to consider sundry points: first, this note of attention, Behold: secondly, the action of Christs comming it selfe, Hee commeth: Thirdly, the manner how; with clouds, amplified by the manifestation therof, EueryEvery eye shall see him, euen they that pierced him: fourthly, the effect of his comming: All tribes of the earth shall waile. Fiftly, the conclusion of this narration, with two notes of asseueration, Euen so, Amen, to confirme the second comming of Christ vntounto all people.
I. point: Behold. First, Saint Iohn beginneth this narration with a note of attention. The spirit of God is accustomed, when any thing is of special weight and worth our carefull marking, to prefixe before it this note of attention: Behold, or such like. Hence then wee are taught this speciall dutie, namely, often and eueryevery day earnestly and seriously to bethinke our selues of the second comming of Christ to iudgement. This consideration is a matter of great vse, for it is a notable meanes to begin and continue the conuersion of a sinner vntounto God. When the Scribes and Pharises, obstinat enemies, came to the baptisme of S. Iohn, hee vsed this as a meanes to make them to turne, and beleeue in Christ, saying: Ob generation of vipers, who hath forewarned you, that you should flie from the vengeance to come? Matth. 3.7. So Peter vseth this same Argument, to bring the Iewes to repentance: exhorting them to turne, that their sinnes might be put away, when the day of refreshing (that is) the day of iudgement should come, Acts 3.19. Paule persuades the Athenians to repentance, Because there is a day appointed in which the Lord will iudge the world by Iesus Christ, Act. 17.30, 31.
Secondly, this note of attention serues to strike our hearts with a feare and reuerence of Christ Iesus: for it giues vsus warning that hee shall come to bee our Iudge. We are touched with awe and reuerence toward earthly magistrats when we consider, that they hauehave authority to attach, apprehend, & to bring vsus to their courts and assizes. How much more should this worke in vsus a reuerend awe towards Christ, when wee consider, That one day wee must all bee brought before his Tribunall seat, and there bee iudged of him.
II. point: The comming of Christ himselfe, Hee comes▪ that is, Christ locally descendeth from the highest heauen, in his manhood, to that part of the world, where the clouds be, there to giuegive iudgement vponupon all mankind quick and dead. Here marke in what manner Iohn propounds his comming: hee sayth nor, he shall come, but in the present time, hee commeth. Whereby hee would teach vsus: First, that this second comming of Christ is as certaine, as if it were now present. Secondly, that it is not long to, or far off, but will be quickly. Thirdly, that our dutie is, to consider of the comming of Christ, as of a thing present. This Saint Iohn learned, and so should wee by his example, for it is a matter of great vse. For hence we… are taught, to desire and doe that eueryevery day, which we would desire and doe in the day of iudgement, and blessed is hee that attaineth hereunto.
Now that we may come to the practise of this dutie, wee must dayly consider of the comming of Christ, not as a thing to be delayed or farre off, but as a thing present. Wee must eueryevery day call our selues to a reckoning and account, and persuade our selues this may be the last day; and so shall we carry our selues eueryevery day, as wee would in the last day. Now we would wish at the day of iudgment, that wee did repent and beleeue in Christ: and therefore eueryevery day of our life, before the last iudgement come, we ought to repent and beleeue in Christ. If this dutie were practised, we should find lesse corruption, and more grace in our hearts, and lesse sinne, …d more obedience in our liues eueryevery day than other: but grace is wanting, and sinne abounds, because this meditation takes no place in our hearts. Againe, in that hee sayth, Hee commeth, meaning in respect of his manhood; hence wee gather, hee is absent from vsus, in regard of bodily presence; and the heauens must containe him vntill the day of iudgement: But if Christ were alwayes bodily present in the Sacrament, hee could not bee said to come, but onelyonly to manifest himselfe, being before present. And therefore the opinion of those, which hold the body of Christ to be really the bread, to bee in or about the bread of the Sacrament, is most false and friuolous, flat against that article of our Faith, whereby wee hold, That he comes from heauen onelyonly at the last day, in regard of his manhood.
III. point: The manner of Christs Christs comming, in two things▪ First, that he comes with clouds: Secondly, that his comming is open, and visible to euerie eye.
First, with clouds, here S. Iohn speaketh after the manner of the prophets, who to set out God in his maiestie and glory, say: he comes with clouds, Psa. 18. & 97.rides on the wings of the wind; as though he had sayd, he comes in exceeding maiestie and glorie. These words are added to make a distinction betweene the first and second comming of Christ. His first comming was in humilitie, borne of a poore virgin, entertained in a stable of an Inne: but his second comming is with glorie, maiestie, and dominion in the clouds. And the reason is because he came first to be a redeemer, and a sauiour by his suffering; and therefore came in the state of a seruant. But his second comming is to bee a Iudge of all men, yea of his enemies, and therfore he commeth with all might, maiestie and glory, to shew himselfe king and lord of all.
The vses of this his second comming are set downe in the 97 Psalme, to make the verie mountaines to tremble, to confound the wicked, and vngodly, and to comfort the godly in that day.
Secondly, for his open appearance; Euerie eye shall see him, he shall come in maiestie and glorie: not secretly, but in visible shew to all the world. All men shall see him with their owne eyes: All I say, which were since the world began to his comming.
In these words hee toucheth three points: First, he taketh it here for granted, that euerie man shall rise from death to life, though their death were neuer so strange, or neuer so long before. Secondly, that all men being raised againe, shall 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, and there bee iudged of him in the clouds.
The consideration whereof is, First, an exceeding comfort to Gods children, in that they being dead, and rotten in their▪ graues, shall rise, and receiue their life, and motion, and see Christ their sauiour, and iudge of all men. If a man when hee layeth him downe to sleepe, should bee told that when hee rose hee should see his dead father and mother, or his dearest friends, whom he saw not of long before; this would bee a notable comfort to him, that now he should inioy them againe▪ … how farre greater comfort shall this yeeld to all the godly, who hauehave beene dead and rotten in the graue, That they shall be raised vp, and not onelyonly to meete with godly friends, but enioy Christ Iesus the sonne of God, which is the friend of friends; who shall giuegive them not onelyonly life and motion, but eternall life with his owne maiestie. This was Iobs comfort, that though he died, yet he beleeued he should see his redeemer with his eyes. And this should be our comfort against the feare of death, and last iudgement.
Secondly, this is a terror to the wicked, and to all impenitent sinners, that they shall (will they, nill they) be brought to the barre of Christs iudgement seate, & there looke on him who is their iudge whom they have in their life contemned, and despised. And this consideration may serue to moue them to repentance which hauehave no… begunne to repent, and to labour to become the members of Christ; a… also to increase and further repentance in them, who hauehave by Gods grace begun the same. It may be some do thinke when they die▪ all is done, and there is no further account to follow: but though we lie rotten in our graues a thousand, or two thousand yeares; yet we shall rise and looke vponupon our iudge with our owne eyes. And if we hauehave not in our life time repented, we shall heare him with our owne eares, giuing the dreadfull sentence against vsus, Go ye cursed into euerlasting fire. And therefore it is best for vsus in this day of grace to preuent this danger, and now repent, and beleeue in Christ: that then we may rise with ioy, and stand with hol…nesse before Christ Iesus. No doubt if we were persuaded that we should thus appeare, it would moue vsus to repent.
Thirdly, Euerie eye shall see him▪ that is, all men with their owne eyes shall looke on him. Hence it may bee gathered, that those who wanted their fight in this life, shall hauehave it then restored. It is granted of all Diuines, that the elect shall hauehave all their senses, and other defects restored, wherein they were wanting in this life: And it may also bee added that the wicked shall then hauehave some of their senses restored▪ if they wanted the same in this life; as hearing, and seeing at the least: for the deafe shall heare, the blind shall see this Iudge. And this can be no glorie to them, seeing it is to increase their miserie: for the more senses they hauehave, the more punishment they shall feele, because by sense we apprehend miserie.
Euen th…se which peirced him. Here is added a further euidence of Christs manifestation of his comming, and that for three causes. First, to shewe that no power, or wisedome in the world, can free any one from his appearance. For if any could escape, in all likelihod it would be those Iewes and Gentiles who preuailed most against Christ, and put him to death. But none of those can escape his iudgement: for euen they which peirced him, they shall see this Iudge, and bee summoned before his maiestie: For though they had power to kill him, yet none of them shall hauehave power to absent themselues from before his bar of iudgement at the last day.
Secondly, to shew the case of all wicked men: namely, that such woe and miserie shall befall them as they neuer once thought of. The Iewes and Gentiles which crucified Christ, neuer dreamed of this; that he whom they then put to a temporall death, should one day be their Iudge, and condemne them to eternall death, vnlesse they had repented.
Thirdly, to shew the rufull and wofull estate of all impenitent sinners; they shall rise to iudgement, and hauehave the greatest enemie their Iudge, who will shew rigor vponupon them, and iustice without all merciemercy: for this peircing of Christ is meant not onelyonly of the Iew, which put him to death, but of all vngodly person…; because all such do by their sinnes, as with swords and speares wound him at the heart as the souldiers did. Impenitent sinners be as the Iewes which crucified Christ, as Iudas which betrayed him, and as the soldiers which goar… his side: and vnlesse they now repent, they shall one day be iudged as his enemies.
Euen they which peirced him. Out of these words some gather that the body of Christ hath still the wounds and scarres which were giuen him at his death, the print of the nailes in his hands and his feete, and that these shall be seene in him at the last day: adding withall, that it is no blemish to Christ to hauehave these, but rather an increase of his glorie. But this cannot be gathered hence, for though it be sayd, They shall see him whom they peirced; yet it followeth not, that they shall see him as he was peirced: what though they see the person whom they wounded, shal they therefore see his wounds? Manie shall see kings and queenes whom they crowned in this world, but it followeth not, that therefore they shall weare their crownes. So we shall see our fathers and mothers, but not as fathers and mothers.
IV. point. The fruite and effect of his comming, especially in the wicked in these words: And all tribes of the earth, shall waile before him. Where S. Iohn speakes of the whole world according to the condition of the land of Canaan: for only that part of the world was diuided into tribes. As in like case our Sauiour Christ setteth out the iudgement of the whole world, according to the state and manner of iudging the visible Church, Math. 25. So that his meaning is, that they which repented not, of what nation soeuer, of what state, or condition soeuer they hauehave bene, shall wayle, and mourne at that day. And hee addes a reason of this their mourning, in these words,foreign. for him, before him, or ouer him. That is, they shall wayle, and lament with exceeding lamentation, because they beleeued not his word, but contemned him, and his doctrine, and therefore now they want all help to free them from the punishmēt of their vnbeleefe▪ and contempt of the gospell: for this life is the only time of grace and merciemercy: afterward there is no worke, nor inuention that can alter mans estate.
Hence then we are admonished, first, that in this world we labour aboue all things to be reconciled to God in Christ, to get our sinnes pardoned, to beleeue and imbrace his holy word, and vnlesse we attaine hereunto in this life, we shall wayle eternallie; for when the last day is co…e, there is no hope of help, no way to escape, no time of grace to repe…. Remember the foolish virgins that sought for oyle, when it was too late, and knocked when the doores were shut, Math. 25. But if by Gods merciemercy we can in this life get his louelove and fauour in Christ, then shall we enioy the same eternally: yea, at this dreadfull day to all the wicked, we shall lift vp our heads, and our harts, when wee shall see Christ comming to our full redemption, all teares shall bee wiped from our eyes, when the wicked shall crie and houle, woe and alas for euermore. The diuell knowing the worth of this admonition, will labour by all meanes to keepe it from our hearts. But this shall bee our wisedome, betime to sue for grace, and so shall wee defeat Sathan, and preuent eternall wailing.
Secondly, here see what an euill conscience is: It lieth asleep here while a man liues, and neuer troubleth him, and so it may do in death also: but in the last day when he shall see his Iudge with his eies, then it will stirre, it will torment him, it will attach, accuse, and condemne him, it will lay to his charge all his sinnes, his contempt of Christ and his word, his vnbeleefe in the time of grace; and then it will breake his heart, being as good as a thousand witnesses to condemne him.
This should cause all men to labour to get a good conscience, washed and purged in the bloud of Christ, which will not suffer vsus to lie in any one sinne; and vponupon our repentance will assure vsus we be in the fauour of God: Which if it do in this life, then will it neuer make vsus to waile at the last day, but it will excuse vsus, and make vsus looke vp to our redeemer, and to reioyce in him. But take heed when thy conscience lieth asleepe, and accuseth not for thy sinnes, no not at death; that is an euill conscience which will awake at the day of iudgement to torment and condemne thee.
V. point. The meanes whereby hee confirmeth the certaintie of the second comming of Christ; that is, by a double note of asseueration: Euen so, Amen. One of these is taken from the Greeks, Euen so, the second from the Hebrews, Amen: being both as much as Amen, Amen, or verily, verily. In which phrase Saint Iohn teacheth vsus, how to confirme the things we auouch. There bee three wayes wherby a thing may be auouched: First, by a simple and bare affirmation, or negation: Secondly, by an earnest asseueration: Thirdly, by an oath. Now S. Iohn vseth these two notes of assuring in this weightie matter of Christs second comming, saying, He commeth, euen so, Amen; that is, certainly and without all doubt it is so. Hereby teaching vsus, first, that an asseueration must not be vsed, but only when the matter in hand is of great weight and moment. Here then we see that wretched is their practise, who vse to bind euerie word with an oath; which is a degree aboue this asseueration. Yea, they also are here iustly reprooued, who in their ordinarie communication hauehave euer in their mouth some weightie asseueration. Our sauiour often vseth these words of asseueration, yet onelyonly in matters of weight and moment, and when the hearers were to be moued to greater attention, and their hearts were to bee more fully setled in some truth of great importance.
Secondly, by these asseuerations Iohn would teach vsus to hold against the practise of Atheists, that the comming of Christ is most certaine and vndoubted. Which thing we should more seriously obserue; because in our corrupt nature there is bred this false persuasion, That either wee shall not bee summoned to iudgement; or else, that Christs comming is farre off: like to the euill seruant, who saith, My maister deferres his comming: which euill seruant by nature is euerie one of vsus.
Thirdly, hereby Iohn giues vsus to vnderstand one speciall note and marke of the child of God: namely, to desire and long after vnfainedly the second comming of Christ to iudgement: for as these words be an asseueration, so withall they containe a most earnest desire: Euen so, Amen, as if he should say by way of answer to the proclaiming of his comming, Lord grant it be so, yea Lord, let it be so. Hence it is that Saint Paule describes all those, who must receiue the crowne of righteousnesse, by this propertie, that they louelove his appearing, 2. Tim. 4.8. As for the vngodly it is not so with them, they (being not iustified nor sanctified, and so not reconciled to God in Christ) cannot louelove this appearing. Nay they could wish with all their heart there were no hell, nor last iudgement. And by this one note we may well iudge of our estates; for if from our hearts we desire and long for this second comming to iudgement, and wish he would come (a)Reuel 22.…0.quickly, then it is a certaine token and signe we bee reconciled to God in Christ, and shall receiue the crowne of righteousnesse. But if as yet wee feele not this longing and hungering desire in vsus, then we must suspect our selues, and labour eueryevery day to feele it: for it is the desire of the saints to say, (b)Reue. 6.10▪How long Lord. And with Iohn, Euen so, Amen.
Verse 8. I am Alpha and Omega, the beginning and the end (sayth the Lord) which i… which was, and which is to come, euen the Almightie.
After Saint Iohn had described Christ at large in the former verses: he bringeth him in speaking of himselfe by a figure, as may appeare by this clause (saith the Lord.)
The end and scope of these words in this verse is to confirme that which was before spoken of Christ, being a proofe and reason thereof, after this manner to be conceiued. He which is the beginning and the end of all, &c. he is sufficient to be a king, priest, and prophet to the Church, and is both able and willing to bestow on them all blessings which serue for their good. The first part of this argument is omitted, the second part is contained in this eight verse: But I am the beginning, and the end; and therefore I am sufficient, &c.
In this eight verse are three points concerning Christ. First, he is the beginning and the end. Secondly, he is, was, and is to come. Thirdly, he is Almightie. For the first: that Christ is the beginning, and the end, Saint Iohn expresseth by a comparison taken from the Greeke alphabet: and it standeth thus. As in the A, B, C, of the Grecians, Alpha is the first letter, and therefore the beginning of all the letters; and Omega is the last, and therefore the end of all the letters. So (saith Christ) am I the beginning of all things that are; and the end of all things. The first part of this similitude is in these words, I am Alpha and Omega; that is, I am as Alpha and Omega. The second part in these words, The beginning and the end.
From this and such like manner of speaking, the Papists gather that it is lawfull to worshippe God in a strange language. And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue. But their collection is friuolous: For though the vnlearned English man know not what Alpha and Omega is: yet the Churches to whome this booke was written, being Grecians knew generally what was meant hereby.
Againe, though the spirit of God vseth here and there a strange word or phrase; yet we may not follow that practise in the whole seruice and worship of God, whereby neither the word, nor prayer should be vnderstood of the people, as the Papists do.
I am the beginning, Christ is sayd to bee the beginning for two causes. First, because he was the verie first of all things: there was nothing before him; he had … being when all creatures were not; then was he the same that he is now: and for this saith Saint Iohn Chap. 1. vers. 1. In the beginning was the word, that is, the sonne of God, he had his beeing, and subsisting when all other creatures wanted it, and began to be.
This proueth the eternitie of Christ, because hee had his being before any creature; he was a substance and essence begotten of the father before all worlds, not created as other creatures are, or made of any other.
Secondly, he is called the beginning; because he giueth a beginning to al creatures: For all things which were created and had a being, were created by him, and had their being from him. So saith the Apostle, All things are from him, and for him, Colos. 1.16. And hence we learne, that when we go about any businesse in word or deed, we must begin it with inuocation on the name of Christ: for Christ he giues the beginning, and proceeding to all things. And without his helpe we cannot hauehave in any thing good successe.
Secondly, the same Christ is the end of all things, and that for two causes: First, because he is the last of all things, and after him is nothing in subsisting, and being: for all creatures if they were left to themselues would come to nothing. And whereas some creatures be eternall, it is not of themselues, but by him, and from him which is the end. But though they all should come to nothing, yet Christ would remaine the same he was for euer, namely, the eternall sonne, and word of the father. This then should make vsus with full purpose of heart to cleaue vntounto Christ in all things, if wee would enioy eternall happinesse: for without him is nothing but changing; and vnlesse wee hauehave our stablenesse from him, wee cannot but come to an end.
Secondly, hee is the end; because all things in heauen and earth were made to serue him: For him were all things created, Coloss. 1.16. that is, to serue for his glory and prayse.
The second thing here said of Christ is this, Which is, was, and is to come. These words were expounded in the fourth verse, where the very same are affirmed of the father. The meaning is, that Christ is in presence a perfect substance, and essence or being; subsisting in, by, and from himselfe, and such a substance hee was in time past, from all eternitie: and such as shall continue in time to come for euermore.
Hence we learne three things. First, That the second person in the Trinitie is consubstantiall with the father, that is, of one and the same substance and nature with him. The reason is, because there can be but one only substance or essence, which hath being in and by it selfe, and from it selfe alone: neither can we conceiue how there should be two, or more, but onelyonly one; as there cannot bee 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 himselfe, in himselfe, and from himselfe alone. And here the selfesame thing is said of the second person, the sonne. And, therefore hee is of the very same substance with the father: for though they bee distinct persons in the godhead, yet they hauehave but one and the same substance, one and the same diuine nature, and Godhead.
Secondly, hence we may gather. That Christ is God of himselfe ▪ because as the … ther is,foreign. was, and shall bee; so the sonne i…, was, and shall be; and that in the same respects: So that as the father is God of himselfe, and from none other, so the son is God of himselfe, and from none other. Indeed as he is the sonne, the second person, so hee is of the father, and hath his being from him by eternall generation: but as hee is God, hee is consubstantiall with the father, and coequall with him, and hath his essence of, and in himselfe alone. And the same is to bee affirmed of the holy ghost; as he is the third person, he proceeds from the father and the son, but as hee is God, hee is of himselfe, and from none other.
Thirdly, hence we learn, That Christ is coeternall with the father, being euerlasting as the father is, and eueryevery way coequall, hauing the same attributes of the godhead that the father hath.
The third point touching Christ is, That he is the Almightie. There is in God, and so in Christ, a double power: First, a Potentiall; secondly, an Actuall power. Potentiall is that, whereby hee can doe many things, moe than euer hee did, or will doe: as hee could raise children to Abraham of the stones, but he would not: hee could▪ hauehave deliuered Christ from death▪ but hee would not. Now Christs omnipotencie is not to be vnderstood of his potentiall power here principally, but rather of his actuall power, whereby he bringeth to passe without let and impediment whatsoeuer hee decreeth, willeth or promiseth.
From this omnipotencie of Christ ariseth a double comfort to his church: First, That whatsoeuer hee hath promised in his Gospell, is yea, and Amen: that is, shall bee brought to passe effectually without stop and let, as assuredly as hee promised it. Now Christ hath promised in the Gospell to all penitent sinners remission of sinnes, mortification, iustification, and life euerlasting; eueryevery one whereof, shall in due time bee done to eueryevery true beleeuer, which is a singular comfort to them; for all men and Angels cannot giuegive one of these to any one man: but Christ hee is omnipotent, and he both can and will effect them all to his elect.