Exposition of Revelation 1-3, Chapter 1 (3 of 4)
The second comfort: that Christ both can and will giuegive his church sufficient securitie and protection through all the miseries of this life: hee can defend and guard her against all the furie and malice of Sathan, and all her enemies: hee is aboue them, and can bridle their might when and how he pleaseth.
Hence also, that Christ is Almightie, we are taught two duties. First, vnderunder the crosse, and in tribulation to humble our selues vnderunder his mightie hand▪ for it is he which correcteth vsus, who is almighty, able to do what he list, and more than he will, resistance or repining will doe vsus no good. Secondly, this should mooue vsus to performe heartie obedience vntounto Christ in all things, both in our generall and particular callings to walke vprightly before him: for he is Almightie, & seeth whether we walke sincerely before him, or not, if wee doe not, hee is able to punish vsus. By this Argument God persuadeth Abraham to walke vprightly before him, because he is Almightie, able to correct and destroy those which refuse to obey him, Genes. 17.1.
Vers. 9. I Iohn, euen your brother, and compa…on in tribulation, and in the kingdome and patience of Iesus Christ, was in the …sle called … for the word of God, and for the witnessing of Iesus Christ.
Hetherto wee hauehave entreated of the Preface of this booke, containing the title and inscription thereof. Now from this ninth verse, to the end of the third chapter, is contained one of those seuen visions which were shewed vntounto Iohn, and are set downe in this booke. In this first vision two things are to bee noted: first, the circumstances; secondly, the parts thereof. The circumstances in the ninth and tenth verses: the parts from thence to the end of the third chapter.
The circumstances of this vision are foure: first, the person to whom this vision was shewed, namely, Iohn: The second, the place where, at Pa…mos: The third, the manner how it is propounded, It was deliuered to him being … the spirit: The fourth, the time when, on the Lords day.
For the first: Iohn is the person to whom this vision befell; who doth therfore name himselfe, to shew, that it was giuen him of the Lord: for as the Lord hath his visions and re…elations (as hath beene sayd) so the diuell hath his:Vers. 1. but they may bee distinguished by the persons to whom they be giuen. God giueth his visions not to all men, but vntounto those which are most …it for them; such as bee most holy men for life, endued with exceeding gifts of God, a…knowledge, wisdome, constancie, zeale, pietie, and religion. So in the old testament hee deliuered not them to all, … his seruants the Prophets, men of singular gifts and graces, and of exceeding holinesse & pietie. Indeed the Lord reuealed some particular things by wicked men, as by Balaam and Caypha…, but they neuer knew what those things meant which were shewed vntounto them. It is a propertie belonging to the seruants of God, to receiue a vision, and to know the same to their comfort. And for both these was Iohn throughly qualified, he was a man of exceeding holinesse of life (for Christ loued him) and of singular and rare gifts, full of zeale, louelove, and pietie, and also had the knowledge of this vision made knowne vntounto him. But the diuel maketh no such choise, his visions befall men which are Heretickes, wicked notorious sinners, who hauehave no such rare and speciall gifts as the other hauehave: so that wee must esteeme of this, as a singular gift of God to his owne Apostle S. Iohn.
Now Iohn hauing named himselfe to bee the receiuer of this vision: for the greater credit hereof, he describes himselfe by two modest tearmes: First, A brother: secondly, A companion: First, hee cals himselfe, their brother; that is, of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie, whereof God the father is head and house-holder, Iesus Christ is the …lder brother, and all beleeuers are fellow brethren in and by Christ, being by faith the adopted sonnes of God, members of that familie, and brethren … to other.
By this title (your brother) first hee setteth out his humility, and great modesty. For hee was a man at that time aboue all men which liue…, in reg…rd of his gifts and holinesse of life▪ hee was the last Apostle, and had Apostolicall authoritie, b…ing a most ze…lous and constant professour, yet hee calleth himselfe a brother to … himselfe but equall with them, though they were farre inferior to him. And so should we esteeme better of our brethren than of our selues, and make our selues inferiour to them.
Secondly, by this title we see he had his heart full of brotherly louelove to all the members of the church of Christ, he loued them as brethren. So we are bound to louelove all men, euen our enemies, as they be of the same flesh with vsus, but those that bee of the same faith and religion with vsus, to these especially should wee shew our louelove and affection. So Paule sayth to the christian Romans, He affectioned to louelove one another with brotherly louelove, Rom. 12.10. And great reason: for beleeuers are linked each to other with the neerest bond, they hauehave the same father, which is God, the same redeemer, the same faith, hope, baptisme, and the same benefit by Iesus Christ, his death and obedience.
But this dutie is not practised; there be that call themselues brethren, who (as Isay saith) hate them that tremble at the word; Isay 66.5.and mocke them euen for the profession of the same religion, whereby they thinke to be saued. If any seeme to make more conscience of their wayes than others, they are reuiled and hated for the name of Christ; which ought not to bee, for among all true Christians should bee brotherly louelove.
The second title, Companion, or copartner in three things▪ in tribulations, in the kingdome, and in the patience of Christ. He cals himselfe Copartner with … in tribulations for two causus. First, because at that time when hee wrote this vision▪ the whole church was in persecution and tribulation vnderunder that cruell tyrant Dom…ian, about fourescore or an hundred years after Christ… who banished him into …: where he was not vnmindful of the afflictions of the church whereof he was a member: and therefore cals himselfe a partner with them in affliction.
By which he shews what is that state of Gods church in this world, namely, to be vnderunder the crosse: and the members thereof must not bee companions of peace and ease, but copartners in affliction and tribulation. And therefore Christ teacheth those which will bee his Disciples these lessons. First, to deny themselues, to take vp his crosse daily and to follow him. And because of this estate, the church in this world is called The Militant Church, being in continuall fight against the diuell and his instruments. The consideration whereof is of speciall vse: For we in this land hauehave had peace and quietnes for many yeares without persecution, which wee must acknowledge for a speciall blessing vouchsafed to vsus for this end, that now in the time of peace wee might prepare our selues against the day of triall. For seeing the estate of the church is to bee vnderunder afflictions; wee are all in duty bound to waite continually when God will call vsus out to suffer for his sake. No man can define the time, or the manner of our triall▪ but yet that it will come we must resolue; because of the vsuall estate of the church. God hath for a long time sent foorth labourers into his haruest, whereby no doubt many sheaues are gathered into the Lords barne. Now after this long gathering there will come a day of …ing▪ The Lord will take into his hand the … of affliction, and put it into his corne, and thereby try the chaffe from the wheat. It stands vsus therfore in hand to prepare our selues in this time of peac…, that wee may bee found good corne in the Lords sieue, and not chaffe, which must be cast into vnquenchable fire.
Secondly, he cals himselfe their copartner in afflictions: because his pitifull heart was moued with the bowels of compassion, towards all his fellow members, when he remembred their persecution, and affliction vnderunder the cruell tyrant Domitian. And the same affection should be in euerie one of vsus towards the poore afflicted seruants of Christ: seeing they bee our fellow members, wee should hauehave a fellow-feeling with them, weeping with them that weepe, and shew our compassion in pittying them. If the foote be pricked, the head stoopes, the eye beholds and lookes on it, the finger puls it out, the hand applies the plaister, the other foote is readie to runne for helpe, the tongue to aske for counsell, & all the members are readie to affoord their mutuall helpe in pi…tie and fellow-feeling: so when any members of the church suffer affliction, be pricked with persecution for Christs cause; then should we as members of the same body, be readie to do all the helpe wee can to them, especially in shewing our fellow-feeling with them.
The second thing wherein he is this copartner is, in the kingdome of Christ, that is, the kingdome of heauen. Where obserue that he placeth fellowship in affliction, before companion in the kingdome: to giuegive vsus to vnderstand, that through afflictions & crosses for Christs sake, is the readie way to the kingdome. It is that way which is beaten and troden by the Prophets, Apostles, and the Saints of God: as the Apostle saith, (a)Act. 14.12.th…ough manifold tribulations we must enter into heauen. And, this (b)2. Cor. 4.…7momentarie affliction causeth to vsus an inf…it weight of glorie; not by deseruing it, but by shewing the plain way thither. Wherby we are taught not to thinke it hard, when trials do befal vsus, but rather to count it a good thing, yea exceeding great gladnesse, when any affliction doth befall vsus for Christs sake: for herby we are brought like wandring sheep into that beatē path which leadeth to heauen.Iam. 1.2. Nay, we must rather maruell when we professe the Gospell, and hauehave no affliction; then we may (c)Heb. 12.8.feare wee be out of the way, seeing the Lord afflicts euerie child which is his.
Thirdly, hee is Copartner in patience: which he addeth, because it is a most worthie vertue, whereby wee are made able to perseuer in affliction till we come to heauen. Afflictions are the beaten way, heauen is our ioyfull end, patience is the meanes to make vsus go on till wee come thither. Whatsoeuer things are written, are written for our learning, that we through patience, & comfort in the Scriptures might hauehave hope, Rom. 15.4. Where true hope to come to heauen is obtained by patience, which maketh a beleeuer to go on in suffering till he come to life eternall. There is much fruit in the good ground,Math. 1…. but not broght forth without patiēce, & the true beleeuer is saued by hope in this world, yet cānot come to heauē without patiēce, Ia. 5. for therby he must possesse his s…ule.
Now because men will say, patience is an hard matter, and so are discouraged from seeking for it; therefore to set an edge on ther desire, he addes, It is the patience of Christ: and it is so called, either because he commands it, or because it is his gift, and commeth from the spirit of Christ; or chiefly because hee himselfe suffereth in his members, and as their miserie and suffering is his, so is their patience. The consideration whereof is a singular motiue to enduce eueryevery child of God to patience, in bearing the crosse for Christ his sake: for they hauehave Christ their fellow sufferer, he takes part with them, and puts vnderunder his shoulder: Who would not then be content to suffer with patience? And thus much of the branches of his fellowship seuerally.
Now consider them ioyntly, and they containe a notable description of the communion of saints, which is a speciall article of our faith, standing in three things: In tribulation, In the kingdome of heauen, And in patience. And marke well, that this communion begins in tribulation, therein we must be partners, and that with patience, before wee come to hauehave fellowship in the kingdome of heauen. That man therefore that hath afflictions layd on him, must beare them patiently; and when the members of Christ are vnderunder the crosse, hee must in tender compassion be touched with their miseries: and when he doth truly feele in his heart this Christian patience and compassion, then may he assure himselfe he is entred into this communion, and shall vndoubtedly with all saints be partaker of the ioyes of heauen. But if patience and compassion bee wanting, wee persuade our selues in vaine of this communion: and therefore let vsus striue against impatience, and against the deadnesse and hardnesse of our hearts▪ that we may neither murmur against God in our owne afflictions, nor ye… want compassion towards our brethren that any where suffer affliction for the name of Christ. Thus much for the circumstance of the person.
Was in the Isle called Patmos. In these words is the second circumstance, namely, the place where this vision … giuen to Iohn. This Patmos is one of those Islands, which the Geographer… call Sporades, lying in the West part of … the lesse, neere to the churches to whom Iohn writ, and by the sea commonly called the Eg…n sea. This Island was a small, base, and poore Island, little or neuer a whit inhabited.
Saint Iohn had his vision not at Ierusalem, at Antioch, or Rome, but in Patmos, a base, poore, and little inhabited Island. By this we see, that in the new Testament there is no respect of one place aboue another, in regard of Gods presence, and our fellowship with him, hee doth as well manifest himselfe to Iohn by this vision in Patmos, as to other his Prophets and Apostles in Ierusalem the holy citie. In the old Testament there was difference of places, in regard of Gods solemne worship and presence; as the Lord shewed his presence, and tied his worship especially to his Tabernacle and Temple at Ierusalem. This Daniell sheweth by his gesture in prayer:Dan. 6. for being in captiuity, when he prayed in his chamber, He opened the window which was towards the Temple at Ierusalem, and turned his face thitherward. But now in the new Testament, that difference of place is abolished in respect of Gods worship. And therefore Paule willeth, That men pray eueryevery where, 1. Tim. 2.8.lifting vp pure hands vntounto God: and so for all the duties of religion wee must thinke the like.
I. Then away with Popish pilgrimage to churches and chappels of Saints,The Vse. or to their reliques. This is meere superstition: for God is present eueryevery where, and a man that will worship God in spirit and truth, may hauehave fellowship with him in one place as well as another.
II. Also this may serue to correct a false conceit which many hauehave of our churches and chappels: for when they come to a dwelling house, they thinke it not their dutie, there to humble themselues, to kneele downe, and call vponupon God: but if they come into a church or chappell neuer so often, vponupon ordinarie affaires they fall downe to prayer. The reason is, because they thinke these places bee more holy, and God more present there, and they shall sooner be heard in them than in their common houses: which is vntrue: for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence: the dwelling house is as holy as the church. Indeed churches must bee maintained, because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer: for which time all due reuerence must be obserued in them: but we must not think that they are more holy than other places.
More particularly, in this circumstance of place note two things: First, by what meanes Saint Iohn came thither: Secondly, to what end, and for what cause. The meanes was banishment by the emperour Domitian: the cause was, for the word of God.
For the first, hee came and abode in Patmos, being banished thither for the Gospels sake. In this his banishment consider many excellent things: First, Saint Iohn was a most worthy Apostle, endued with rare gifts, a singular maintainer of the Gospell, and a famous founder of the church of God, and chiefe pillar thereof in those dayes when he wrot this booke: and for this cause most hated of the cruell persecutor Domitian, and of the Romanes. And yet obserue, That whereas many other true Christians were put to the sword, S. Iohn is not, but escapeth by banishment. The cause of this was Gods speciall prouidence, by which hee reserued him for the benefit of the church, that hee might receiue this Reuelation, and commit it to writing, for the perpetuall good of all his children. And so though Domitian was a cruell tyrant, and wanted no malice towards Iohn, yet hee could not kill him. God ouerruled him, that he did but banish him, and that into such an Island, wherein he might quietly receiue these visions, and pen the same for the good of the church. By this wee see the great care and prouidence of God ouer his church, that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors, that they cannot for their hearts do any thing, but that which serueth for Gods glory, and the good of his church, though they intend the contrary. For Domitian intended onelyonly the hurt of Iohn, yet see, by his banishment into that Isle, he had fit place to receiue these visions for the good of the church. So in the death of Christ, the Iewes and Gentiles, and all the people banded themselues together, to put Christ to death, and the diuell he laboured to stirre them on to practise their intended malice. Yet the ouerruling power of God, who bringeth light out of darkenesse, directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was, euen the redemption of mankind. So Iosephs brethren intended no such deliuerance as God wrought by him, in selling their brother. This consideration should comfort all Gods children in the time of any outward distresse, euen the remembrance of Gods ouerruling hand.
Secondly, in that Iohn went into banishment, when it was so appointed, wee learne, That when we are oppressed and persecuted by tyrants for Christs sake, we must not make resistance, or offer violence, but suffer all iniuries with patience:Pr…ce… & lachrima, … Christianorum for as one sayth truly, The Christians weapons in persecution, are onelyonly prayers and teares. And Saint Iohn often in this booke addeth this conclusion, after the foretelling of persecution, Here is the patience of Saints; shewing that patience must be the complete armour against all our bloodie enemies.
Thirdly, here also obserue, That Iohn came into this Island, not of his own accord, as chusing a solitarie life to bee the most happie state of perfection; but by violence and constraint. For if hee had come into it voluntarily, being little or not inhabited, hee could not hauehave done the duty of his Apostleship in preaching the Gospell, and laying the foundations of the church. This then confuteth the Monkish life, which is no life of holy perfection (as Papists call it) but of glorious superstition and slat impietie before God: for hereby they forsake their callings, and vtterly disable themselues to do those duties which God requireth of them in church, commonwealth, or familie.
Fourthly, whereas Iohn being banished, receiued his visions in a barren and base desolate place: we see, that those which honour God shall be honoured of God, euen then when men seeke most to disgrace them: for what greater disgrace could they hauehave put vponupon Iohn, than to banish him into so base an Island? Yet because it was for Gods glory, euen there doth the Lord appeare vntounto him, and honour him much in reuealing vntounto him these visions. So when Ioseph was sold of his brethren, and most dishonoured of them; then did God exhalt him most of all. The same may bee sayd of Daniell in Babylon, whom God did most aduance, when his enemies sought his greatest ruine: and the same is true of all Gods children, Them which honour God will he honour.
II. point. The cause for which hee came into this Isle, is expresly set downe, for the word of God: that is, because he was a publisher and preacher of the word of God: for the performance of which dutie he was banished. By which wee may note, That all naturall men (as Domitian and his court, and all the Gentiles, without Gods speciall calling) doe beare a deadly hatred towards Gods word. For S. Iohn was a most worthy Apostle, a famous man for gifts, a singular preacher of the word of God; yet is hated, nay banished, not for his owne cause, but for the word of God. This hatred hath appeared in the heathen emperours, by their bloudie persecutions against the preachers and professors of this word: and yet though men hate it naturally, the same word winneth them, and taketh place in their hearts for their conuersion, and causeth them to louelove it: so as successiuely it hath beene spread ouer all the world. Which shews against the Atheist, That the word taught by the Prophets and Apostles, is indeed the true word of God, not the inuention of man: for mans word being hated, cannot win vntounto it him which hateth it: but the word of God preuaileth by grace in the hearts of those who hate it by nature, which it could not doe, vnlesse there were in it some diuine power.
Againe, seeing Iohn was banished for Gods word, all ministers are to cast their accounts, and make this reckoning, that they may and must suffer trouble & persecution, yea, sometime banishment it selfe, for the Gospels sake, if they will be faithfull. For that which befell the principall founders and chiefe builders of the church, cannot bee auoided of them which are ordinary ministers, if they will be faithfull. Christ acquainteth his disciples with this, telling them,Luke 6.26. That they are euen accursed, when all men speake well of them. Let none therefore thinke it strange at this day, if for well doing, they heare and receiue euill: nay, let them feare the curse, when all men prayse them.
And for the witnessing of Iesus Christ. Here Iohn doth note more specially the cause of his banishment, to wit, for testifying the hystorie and doctrine of the gospell, the summe whereof is this, That Iesus Christ, the sonne of Marie, is the sonne of God, and redeemer of all that beleeue in him to the iustification of life. This testimonie S. Iohn puts downe, to giuegive vsus to vnderstand, what part of Gods word that is, which is most hated of the world: and for the preaching whereof Gods ministers are persecuted and banished, to wit, the gospell of Iesus Christ especially: for the law is in part naturall, but the gospell is supernaturall, and to mans reason absurd; for the preaching whereof, men in all ages hauehave been persecuted. The reason hereof is this, God in the beginning made a couenant with man, promising, That the seede of the woman should breake the serpents head. Gen. 3.Now the gospell is that glad tidings, wherein is declared, that this promised seede is come; who hath indeede bruised the head of the serpent. Hereupon the diuell maligneth the gospel aboue all parts of Gods word, and accordingly hath laboured by al meanes to suppresse the same; partly by persecution, as hee did in the first three hundred yeares after Christ; and partly by bringing into the church damnable heresies, which did destroy the gospell by deprauing the natures and offices of Christ, when by outward violence he could not preuaile.
Now seeing the diuell and his instruments doe thus hate the gospell, and labour to extinguish it: we on the contrarie must labour to know, and to beleeue to louelove and embrace the gospell, that so we may vphold and maintaine the same.
Vers. 10. And I was rauished in the spirit on the Lords day, and heard behind mee a great voyce, as it had beene of a Trumpet.
In this tenth verse are set downe the third and fourth circumstances of this vision. The third is the manner of receiuing and giuing this reuelation to Iohn, namely, in a traunce. The fourth is the time when it was giuen, on the Lords day.
Touching the manner, it is noted in these words: I was in the spirit. That is, I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce. That this … bee so expounded, appeareth by comparing this phrase with the like in the whole prophesie of Ezechiell, who vseth to say, I was in the spirit, when hee expresseth and signifieth that hee was cast into a traunce, and therein receiued some vision by the spirit.
To vnderstand this the better, consider two things: first, what a traunce is: secondly, the end of it. First, a traunce is an extraordinarie worke or action of Gods spirit. Wee must not thinke, that traunces come from the vertue of the starres, nor from the constitution of mans bodie, or by the strength of imagination, as some hauehave fondly thought: but they are wrought by the holy ghost. Secondly, it is not eueryevery worke of the holy ghost, but an extraordinarie worke, aboue the order of nature. It is also powerfull and mightie, wherein the whole man, both in bodie and mind is altered: which Saint Iohn here expresseth, saying, I was in the spirit. This extraordinarie worke of the spirit consisteth in two actions; one vponupon the bodie, the other vponupon the mind. First, in procuring a traunce, the spirit of God casteth the body of man into a dead sleepe; whereby all the sences, both inward and outward, are benummed: so Genes. 15.12. when God renewed his couenant with Abraham, hee casteth him into an heau…e sleepe: that is, into a traunce, wherein all his sences were benummed; onelyonly his mind was waking. The action of the Holy ghost on the mind is, to draw it from fellowship with the body, and all the sences, to hauehave a neerer fellowship with God, that so the spirit of God may enlighten it with diuine light, that it may vnderstand the things which are reuealed to it: as wee may see in other extasies and traunces of the Prophets and Apostles. As in that of (a)Act. 10 1…Pe…er, when he saw the vision of beasts cleane and vncleane. And thus wee see what a Traunce is, namely, What a trance ….an extraordinarie powerfull work… of the spirit vponupon the whole man, ca…ting the bodie into a dead sleepe, and making the mind fit to receiue the things which are reuealed vntounto it of the Lord.
II. point. The end of traunces. God for two causes reuealeth his will in traunces vntounto his seruants, as to Iohn in this place. First, that … might know, that the things reuealed were not inuented of themselues, but giuen of God. Iohn herein had no vse of his bodily sences, hee neither heard, saw, nor felt, but they were asleepe. And therefore the vision must needs be from God, and the glory therof wholly his.
Secondly and chiefely, that the things reuealed might take the deeper impression in the vnderstanding: for the mind being freed from fellowship with the body, and not hindered by any phantasies of the sences (they being all asleepe, and quiet) doth then most liuely and sensibly apprehend and retaine the impression of things reuealed. Here then we see the great care of God, that his seruants might throughly vnderstand, certainely beleeue, and constantly keepe in memorie the things hee deliuered vntounto them. The like care he shewed in reuealing his will to all his former Prophets, he would not hauehave their minds troubled with the fellowship of the body; nor hindered of the sences inward or outward, but wholly taken vp for the seruice of his spirit. And there is good reason of this: for if they must faithfully teach Gods will to others, to make them know and vnderstand, to beleeue & remember the same: is it not necessarie that they themselues should throughly vnderstand, soundly beleeue, and firmely keepe in memorie whatsoeuer God reuealeth?
This dealing of the Lord for this end with his holy Prophets, teacheth vsus that the ordinarie ministers of the Gospell at this day ought to imploy themselues with all care and diligence, that they may throughly vnderstand the will of God in his word, and withall beleeue it soundly, and remember it carefully. We must not now looke for traunces and visions, as they had, but we must vse continuall study in the word, which is the ordinarie meanes to come vntounto this knowledge. This dutie concerneth all students in diuinitie, and all others which desire a good vnderstanding in the word of God. And for their furtherance herein they must hauehave principall care to search into the text of Scripture throughly: thereby shall they best conceiue the proper meaning of the holy ghost, and with greater facilitie keepe the same in memorie. For one sayth truly, That eueryevery good minister should bee a good text man. Whereby is descried a common fault of many students: who rather imploy themselues in the auncient writings of men, than in the word of God: nay, many spend their best time in the base writings of wicked & hereticall monks and friers. It cannot be denied, but many of the fathers were worthie members of Gods church: but if the fountaine be left, the ministerie will soone bee tainted with the filthie puddles of mens inuentions.
Againe, in this dealing of God with Iohn, we may obserue the truth of Christs saying, to him that hath, it shall be giuen. Mark. 4.…5▪For though Iohn was endued with rare knowledge and singular gifts, yet the Lord addeth more knowledge to his former. The Lord found him faithfull in the duties of an Apostle; and therefore reuealeth the knowledge of many secrets vntounto him in most full manner: euen so it is in Gods church at this day: all that hauehave care to know the will of God, and doe it, though their knowledge be small at the first, yet the Lord will helpe them, and adde dayly to their knowledge. And the cause why many heare the word of God and profit not; but wax worse, or stand at a stay, is, because they labour not to hauehave their knowledge encreased, by putting in practise that which they know: for if they did, then to him which hath, should more bee added, and hee should hauehave abundance. As on the contrarie, when we be negligent to heare or know and to obey the will of God: wee hauehave a spirit indeed sent vponupon vsus, yet not Gods spirit, but the spirit of slumber, of blindnesse & ignorance, so that we see, and see not; heare, and vnderstand not, Isay. 6.9.Isay. 6.9.
On the Lords day. In these words is the fourth circumstance, namely, the time when this vision was shewed to S. Iohn. This day which here is called the Lords day, among the Iewes was the first day of the weeke called by vsus Sunday. It is called the Lords day for two causes: First, because on this day Christ rose from death to life: for Christ was buried the euen of the Iewes Sabboath, which is our Friday; and hee rested in the graue their whole Saboath, which is our saturday, and rose the first day of the weeke early in the morning, which is our Sonday.
Secondly, this first day of the weeke (according to the Iewes account) came in stead of the Iewes Saboath, and was ordained a day of rest for the New testament; and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day, the manifestation whereof (as some thinke) Iohn chiefly intended in this title. And touching this time: for our better vnderstanding, let vsus consider three points: First, who changed the Iewes Saboath: secondly, for what cause; thirdly, whether the Church hath now in the New testament power to change the Saboath day we now celebrate, to any other day of the weeke.
For the first: it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours, long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold, that Christ himselfe was the author of this change. My reasons are these: First, that which the Apostles deliuered and enioyned the Church, that they receiued from Christ, either by voyce or instinct, for they deliuered nothing of their owne head. But the Apostles deliuered, and inioyned this Saboath to the Church, as to be kept a day of holy rest to the Lord as appeareth, 1. Cor. 16.1. Where Paule ordained in the churches of Galatia and Corinth, that the collection for the poore should be on the first day in the weeke: This hee left not to the choise of the church, but appointed it by authoritie Apostolicall from Christ.
Now the day of collecting for the poore (as appeareth in the histories of the church) was the Saboath day; when the people were assembled for Gods seruice. For this was the custome of the church for many yeares after Christ, First to hauehave the word preached, and the Sacraments administred, then to gather for the poore: and for this cause in the writings of the church, the Lords supper is called a sacrifice, an oblation, and the masse; not a reall sacrifice as the papists vse it; but spirituall, because therewith was ioined collection for the poore, which was a spirituall oblation, not to the Lord, but to the church for the releefe of the poore; and it was called the masse, because the collected releefe therat was sent to the poore saints abroad. A second reason is this: The Apostles thē selues kept this day for the Saboath of the New testament, Act. 20.7. And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention, saue onelyonly in one case, when they came into the assemblies of the Iewes, who would keepe none other but the old Saboath of the law. A third reason is Iohn 20.19.26. The same day where…n Christ rose from death being the first day of the weeke, …e appeared to his disciples, being gathered together, and taught them many things, which concerned the gouernement of his Church. And eight dayes after being the first day of the weeke, hee appeared vntounto them for the same end. Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamen….
II. point. The Saboath of the Iewes was changed for two causes. First, to maintaine the libertie of the church, of the New testament whereof this was a great part, tha… they were freed from the ceremonies of the Iewes: For when this day was changed, the church was no more tied to the Iewes Saboath, neither had any such regard of dayes and times.
Secondly, that there might be a more fit time for the memorie of the worke of mans redemption: For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation: So in the New testament it stands with reason there should be a day to celebrate this worke of redemption, which is a wonderfull creation; wherein (as Isay saith) are made a new heauen, & a new earth, Chap. 66. And wherby men become new creatures, 2. Cor. 5.17. Nay this redemption is a more glorious worke than the creation; for in that creation Adam was the head, but in this redemption Christ Iesus is our head. By the first creation wee receiued a temporall life; but by redemption wee receiue life eternall. In the creation Adam was espoused to Eue, but in the worke of redemption eueryevery christian is espoused to Christ Iesus. By creation Adam had an earthly Paradise: In this redemption we hauehave an heauenly kingdome. In the creation Gods power, and wisedom did principally appeare. In this redemption with power and wisedome he shewed merciemercy and iustice: Iustice in Christs passion, and merciemercy in our forgiuenesse. By creation he made man of nothing, but by redemption hee made him of worse then nothing, and better then he was. Therefore seeing this worke of our redemption is farre passing the creation: it was meete a day should be set a apart for the memorie thereof: Now no day could be more fit then the first day of the weeke, in which Christ rose againe; whereby he confirmed the worke of our redemption: for he died for o…r sinnes, and rose againe for our iustification, Rom. 4.25.
III. point. Whether may the church of the New testament chaunge this Saboath day to any other day of the week, as to tewsday, wednesday, &c. Ans. The church hath no such power, for time is the Lords, and the disposing thereof is in his hands. Therefore Christ saith to his Disciples, It is not for you to know the times and seasons, which the father hath kept in his owne hands, Act. 1.6. As if hee should say, The father hath kept times and seasons in hi… owne power; and therefore it is not for you to knowe them: Now if that were a good reason, as no doubt it was; then is this also sound and good. If God hauehave the disposing of times in his hands, then it belongeth not to the church to dispose of them: but God hath the disposing of all times in his hands, ergo. And it may be otherwise hen…e gathered thus; If that which is lesse belong not to the church, then that which is more doth not: But the knowledge of time and seasons which God hath in his power belongeth not to the church, which is lesse than the disposing of times and seasons. And therefore the church hath not power to dispose of them; and so by consequent may not alter the Saboath day. Obiect. In the Old testament the Iewes appointed festiuall dayes: as the feast of Dedication which Christ kept holy, Ioh. 10.22. instituted by the Machabees,1. Mach 4. in token of thankfulnesse for their deliuerance: and for restoring of religion and the temple which Antiochus had pulled downe. And also Mordichay instituted the feast Purim: Esth. 9 17.which was celebrated of the Iewes afterwards.
Now if they had power to make holidayes, then they might alter the Saboath day; and so may the church in the New testament. Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God: but were onelyonly daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple, & deliuerance of Gods people: And were onelyonly celebrated as they serued to put the people in mind of these outward benefits. So that whereas some hold that the church hath power to alter the Saboath day: or to make two more Saboath dayes in a weeke if it were conuenient; it hath no ground in Gods word▪ For that authoritie which doth alter this day must not bee lesse than Apostolicall. And thus wee see why this day was called the Lords day.
Now if the first day of the weeke bee the Lords day,The Vse. set apart for his honor in the memorie of so great redemption, then here are three sorts of men reprooued. First, those that make the Lords day a day of vaine pleasure and delight. This is the manner of all sorts of men, but especially of the yonger sort and seruants, who spend this day in carnall reioycing, in riot, gaming, and wantonnesse; neuer thinking of the worship of God, which is then to bee performed. But these sin greatly against the Lord: for hereby they peruert the end of the Lords day: It should be kept holy and glorious to the Lord, but they turne it to the worship and seruice of the diuell.
The second sort here reprooued are those which liue more ciuilltie than the former; but yet they thinke they may do what they will on the Lords day: as to take their iourneys thereon, and imploy themselues in their ordinarie affaires: perswading themselues they may serue God with as good an heart when they are alone about their busines, as they do who go to the church. But these men sinne grieuously against the fourth commandement: for hereby they make that their owne day which is the Lords.
A third sort here reprooued, though not so bad as the former, are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vntounto men; and therefore they will come duly to morning and euening prayer: thinking that they are not bound besides to heare the word of God preached, and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure. Of this sort are our ignorant people, and a great number euerie where. But they sinne grieuously against God, for the Saboath day is called the Lords day, because it is wholly consecrated to his worship: but they part stakes with the Lord, and giuegive him but a part of his owne day, and that the lesser: taking the rest vntounto themselues, which thee mispend vponupon their lusts. Now as these vices must be abhorred so on the contrarie, wee must with all conscience keepe the Lords Saboath holy according to th… fourth commandement. And therefore we must thereon cease from all workes of sinne, and from the workes of our callings; and sanctifie this day wholly by applying it all to the honour and worship of God. And here we must remember that there is a double sanctification of the Saboath: publike, and priuate. Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge: and to call on Gods name for further graces; as also to giuegive him thankes for his mercies, and to receiue his Sacramens. Priuate, when men in their priuat places imploy themselues in holy duties of prayer, reading, and meditation vponupon Gods word & works: whereby God is honoured, and their souls edified: and both these must bee performed to the Lord euerie Saboath day of eueryevery man: For wee may not abridge God of that tim… wherein glorie should be giuen to his name. If the officers should take our seruants in the weeke day from our priuat businesse, & imploy them in publicke affaires, wee would thinke much at it, though it were for the common good. And shall we not thinke that God will take himselfe dishonored of vsus when we shall take either whole or part of his holiday, and imploy it in our businesse. A maine cause why many profit little by the publicke mininisterie, is want of priuat sanctification of this day. Therefore we must learne to sanctifie the Saboath of the Lord, for else we shal neuer increase in faith, knowledge, or obedience as wee should: for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning.
Obiect. 2. Why did the Lord shew this vision vntounto Iohn rather on this day then any other? Answ. Though Iohn were absent from the church in regard of bodily presence: yet hee was present in spirit withall the faithfull, and therefore no doubt on this day hee gaue himselfe to prayer, and other duties which he could performe for the glorie of God in that solitarie place. Now it is the Lords manner when his seruants are thus humbled, then to come and reueale himselfe vntounto them in speciall manner. So he did vntounto Daniel, Dan. 9. and to Cornelius, Act. 10. and to Peter praying alone on the house toppe, Act. 10.11. And so doubtlesse finding Iohn thus imployed this Lords day, he reuealed his will vntounto him touching the state of the church to the end of the world.
Hence we learne sundry instructions: First, whereas Iohn being in a sollitarie Island kept the Saboath: wee may obserue that all persons who are seuered from the assemblies of the church: as the prisoners and those which are sicke of a dead paluesie, or other great diseases: As mariners though they bee in the middest of the sea should keepe holie the Lords Saboath by performing such duties as God requireth: as prayer, confession of sins, and thanksgiuing; whereby God may be glorified, though they cannot come to the publicke ministerie of the word.
Secondly, in that Iohn receiued his vision on the Lords day, when hee gaue himselfe to prayer and holie duties; Hence ariseth a consolation to Gods church, that God draweth neere vntounto them, that draw neere to him, as Iames 4.8. And so let vsus humble our selues and draw neere to the Lord by prayer, and thanksgiuing; and the Lord in merciemercy will shew himselfe sundry wayes, and draw neere vntounto vsus.
The cause why men hauehave so little tast of Gods merciemercy and louelove towards them, is because they do not draw neere vntounto him, by doing those duties which he requireth at their hands. For when men draw backe from God, is it not good reason hee should draw backe from them?
This therfore must stirre vp our harts, and moue vsus to come often to God by prayer and thanksgiuing: for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision.
And I heard behind me a great voyce, as it had bene a trumpet. First, here followeth the parts of this vision, which are two: The beginning or entrance into it in this verse, and part of the twelft. Secondly, the matter and substance thereof from the twelft verse to the end of the third chapter.
The entrance into the vision is a preparation, whereby the Lord maketh Iohn more fit to apprehend and receiue the things reuealed. In which preparation we must obserue first the meanes: secondly, the parts thereof. The meanes whereby God prepareth him, is a voyce: And I heard a voyce. The like manner of preparation hath God vsed in former times when hee intended to make with Adam the couenant of reconciliation in the seed of the woman: First, he prepared him by a voyce speaking vntounto him before he appeared, and by this voyce caused him to slie for feare. Then hauing rebuked him for his sinnes, he made with him this couenant of grace, Genes. 3.
And in mount Synai before the Lord gaue the law,Exod. 19 & 20. hee first came downe in thundering and lightning, and with the sound of a trumpet to terrifie the people: and then hee vttered his law to Moyses, and to his people. So when the Lord would instruct Samuel touching the house of Elie,1. Sam. 3. he awoke him by a voyce, again, and againe: and then spake plainely vntounto him. And in all visions vsually, and generally the Lord vseth to prepare his seruants by voyces, by signes, and words, that they might bee more fit to receiue such things as hee reuealed.
This dealing of God with Iohn, in preparing him to the worthy receiuing of this vision, teacheth vsus that wee much more should bee prepared to heare and receiue the will of God; for wee come farre short of those excellent gifts of God, which were in Iohn, who yet must be prepared.
Our comming to heare Gods word is to learne the same, for the increase of knowledge, faith, and obedience. Now the word of God is hard, and we dull to learne; wee must therefore by all good meanes prepare our selues, that our minds and harts may be fit to receiue the same with profit. The cause of so little profit after long hearing is want of preparation: but hereof we hauehave entreated alreadie vponupon the third verse.
This voyce is here set out vntounto vsus three wayes: First, by the place whence it came: Secondly by the qualitie of it: Thirdly, by the matter and substance which it contained. For the place: it was vttered from behind him: which the Lord obserued to stirre vp …re attention in Iohn; for vsually men doe more carefully marke those things which come on a sudden behind them, than those which are spoken or done directly before their face.
Secondly, for the qualitie of it, this voyce was great; as is expressed further by a similitude, Like the sound of a trumpet; that is, full of power and maiestie. Which also God added vntounto it, to further attention in Iohn. For if it had beene an ordinarie voyce, or small, hee would not so much hauehave regarded it: but being so sudden, so great, and full of maiestie, it could not but make him verie attentiue.
Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him: This teacheth vsus, that when we come to heare Gods word, we must vse all meanes of attention: for if it were needfull to Iohn, then is it farre more necessarie for vsus, who are farre inferiour to him in all gifts of vnderstanding and memorie. And here also is another cause of small profit and little liking of Gods word, namely, want of attention in the heart. Wee must therefore like godly Lydia, Act. 16. stirre vp our dull and heauie spirits, and with all diligence marke the things wee heare. And here we must take heed of two enemies to attention: the first are by-thoughts: as when the body indeed is present, but the mind wandereth from the word, and is wholly possessed with thoughts of pleasure, or other worldly affaires: For these bee thornes in the ground of our hearts, which choke the good seede of the word. Many will complaine they cannot marke and remember that which is taught; now the cause is in themselues their wandering thoughts, which hinder both vnderstanding and memorie: for the mind conceiuing other matters, cannot obserue how one point dependeth on another, much lesse remember them afterward.
The second enemie to attention, is dulnesse and heauinesse in body & soule; a common fault in many hearers, which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching, when they ought to stirre vp their bodies and hearts to all attention. If a man should bee dull and heauie when his prince is speaking vntounto him of some weightie matter that is for his good, it would bee taken for a part of contempt and disloyaltie towards his maiestie. What disloyaltie then is this vntounto the king of kings, that we should bee dull and heauy, when himselfe vouchsafeth to speake vntounto vsus out of his word, the mysteries of our saluation? And surely, among other things this drowsinesse is one cause of small profit, by the ministerie of the word. And therefore if wee would encrease in knowledge, and in the gifts of grace vntounto saluation, we must prepare our selues before we come, and in hearing cast off all dulnesse of flesh and spirit, and with all might stirre vp our selues to attentiue hearing: so shall the word be blessed vntounto vsus; otherwise our hearing shall turne to our deeper condemnation.
Verse 11. Saying, I am Alpha and Omega, the first and the last: and that which thou seest write in a booke, and send it vntounto the seuen Churches, which are in Asia, vntounto Ephesus, and vntounto Smyrna, and vntounto Pergamus, and vntounto Thyatira, and vntounto Sardai, and vntounto Philadelphia, and vntounto Laodicea.
These words containe the third description of this voice, whereby Iohns heart was prepared, touching the substance and matter which was vttered: which consisteth in two things. The first is a testimonie in these words: I am Alpha, and Omega, the first and the last. The second a commaundement in the wordes following: That which thou seest write, and send &c.
I. Touching the testimonie, the substance thereof is set downe in the eight verse, where the words were handled, and the meaning shewed. They do serue directly to proue the Godhead, and eternitie of Christ, which Christ himselfe doth here auouch, to giuegive vntounto Iohn, and vntounto the Church full assurance, that the things now vttered and deliuered, were from God: for saying, I am Alpha and Omega, the first and the last, it is as much as if he had said: I which speake vntounto thee am God, and therefore the things I deliuer, are from God.
In this testimonie note Gods speciall care in regard of his truth, hee doth not content himselfe with reuealing his will vntounto his Church; but more specially his care is, to certifie the Church of the truth thereof, that it is indeed from God. This hath beene Gods care from the beginning: When Peter receiued a vision from God, withallAct. …0 19 Gods spirit assured him, that the things reuealed therein were certen & sure. And so when Christ preached the will of his father among men, hee did withall worke strange miracles, to confirme and seale vp the truth of his doctrine, that it was from God.
This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture.The Vse. They hold the Scripture to bee certen in it selfe, but not vntounto men, till the Church giuegive testimonie thereunto. But this is false: for God euer had this care ouer his Church, not onelyonly to reueale his will vntounto them, but also to vse meanes for the assurance of their consciences, that that which was reuealed was his vndoubted and perfect will. And therefore the word of God is certen, and euer was, not onelyonly in it selfe, b…t to the consciences of beleeuers, and that without the testimonie of the church: and so should bee, through the testimonie of the church should neuer come thereunto.
Secondly, hereby are confuted many carnall men, who will be of no religion; because (say they) there is no certainetie in the matters of religion: mens opinions therein are so diuers, that so many men, so many minds almost, and no man can tell who speakes the truth. Answ. It may be that men in sundry matters hold sundry priuat opinions: yet in the church of God, all the true members of Christ hold the same opinions touching the foundation of religion. But let it bee graunted, That all men on earth were of diuers opinions touching matters of religion, should religion therefore bee vncertaine? God forbid. For religion is certaine vntounto men, by the meanes that God hath appointed to certifie the conscience of the truth thereof, and thereby might men come to the truth and certaineti… of religion taught by the Prophets and Apostles, though all men in the world were of diuers opinions touching the same: Thus much of the Testimonie.
II. point. The commaundement giuen to Iohn is in these words: That which thou seest write in a booke, and send it to the seuen Churches which are in Asia. This commaundement hath two parts: First, To write the things seene in a booke: secondly, to send the booke to the seuen churches here named. And both these must Iohn do, being now disabled by his exile to preach these things vntounto them personally, for these causes. First, that these churches might be edified in the faith, and strengthened in these most grieuous times of persecution. Secondly, that they might become keepers of this booke for the good of others: for the church of God is the pillar of truth: not onelyonly, for that it publisheth Gods truth: but also because it keepeth it, and giueth testimonie therunto.
In this commaundement note sundry things. First, that the word of God, written and penned by the hand of man, is a notable helpe to the church of God, and a worthy meanes to edifie the same, els Christ would neuer hauehave commaunded Iohn to hauehave written these visions, and sent them to the Churches. Which serueth to confute the blind Papists, which say the word written is but an inkie letter, and a nose of waxe; because the sence thereof may be turned eueryevery way as man will. This also confuteth the Anabaptists, which so much magnifie their Reuelations, and make no account of the word written. If the Lord had thought it best, hee would hauehave taught these churches by reuelations: but they must learne by the word written.
Secondly, that the reading of Gods word either publickly or priuately, is an ordinance of God: for the Lord commaunding Iohn to write this booke, and send it to the churches, hereby implieth, that they must reade the same as they did other bookes of Scripture. The preaching of the word is indeede the most worthy instrument for the founding and confirming of Gods Church, whereby ordinarily iustifying faith is wrought in the heart: and yet reading must hauehave his due reuerence, as a meanes to confirme, and encrease true knowledge, faith, and repentance, where it is begun.
Thirdly, here note, that a man may be vnderunder the crosse, and in persecution, and yet remaine in the speciall fauor of God: for this banishment into such a desart place, was vntounto Iohn a grieuous crosse: and yet the Lord vouchsafed there to reueale himselfe vntounto him, and to make him the penman of this booke. Which honour hee vouchsafeth not to all, but to them that are most dear vntounto him. Which thing each one should carefully obserue: for our nature is so corrupt, that when wee are vnderunder the crosse, it would persuade vsus, we are cast out of the louelove and fauour of God.
In the end of the verse, the seauen Churches, Ephesus, Smyrna, and the rest are named. Which seuen places, were seuen famous cities in Asia, wherein were planted the most famous churches that were in those parts, and for their excellencie are they named. And thus much for the meanes of Iohns preparation: Now follow the parts thereof, which are two: first is hearing, folded vp with the former meanes: And I heard a voyce. Second is Turning of himselfe, to see the partie that spake vntounto him in these words.
Verse. 12. Then I turned backe to see the voice which spake with me: and when I was turned, I saw seuen golden candlestickes.
That is, so soone as I heard this sudden and mightie voice, I turned my selfe to see who it was that vttered the same. In this behauiour of Iohn we are to learne our dutie: so to dispose our hearts towards God in the receiuing of his word, as Iohn disposeth himselfe towards Christ in the receiuing of this vision. So soone as the voice spake, Iohn hearkened, and because the sound thereof came behind him, he turned himselfe to looke on him that vttered it. Euen so must we doe, we are by nature strangers with God, slow to heare when hee speaketh, and readie to turne our hearts from God, when we heare. Therefore when God speaketh vntounto vsus in the ministerie of his word, we must hearken: And though we bee going another way, yet wee must turne our selues from our euill wayes, and encline our hearts to his voice, that we may hauehave fellowship with him. Saint Iohn had not seene this maruellous vision, vnlesse hee had turned himselfe to behold him that spoke. No more shall wee at any time feele true fellowship with the Lord, vnlesse we turne our hearts vntounto his word, and that betimes, while he speaketh vntounto vsus in the ministerie thereof.
Thus much for the first part of the vision, viz. the entrance thereunto. The second part it the matter and substance of the vision; containing a most worthie representation of Christ in his maiestie, as he is the Prophet, King, and Priest of his church: set downe at large by a description of Christ, continuing from this twelfth verse vntounto the end of the third chapter; wherein Iohn sheweth what hee receiued of Christ, partly by hearing, and partly by seeing. And first he beginneth his description of Christ, as hee saw him represented in vision: and so describeth him by two arguments. First by the place where he saw him: Secondly, by his forme and figure wherein he appeared.
I. For the place, Iohn saw him in the middest of the seuen golden candlesticks. These seuen candlestickes here seene, are the seuen Churches of Asia: the particular churches of God, being compared to candlesticks, as Christ expoundeth himselfe, vers. 20. Now the particular congregations of Gods church bee called candlestickes, for that resemblance which is between them. For as the candlesticks serue to bear vp and hold forth the light that is set therein: so the particular churches of God on earth, they beare vp and shew forth the light of the gospell vntounto the whole world, partly in the ministerie of the world, and partly in the profession of the faith of Christ.
From hence sundry things are to bee learned: first obserue, that the churches are rather called candlestickes than candles; To giuegive vsus to vnderstand, that they hauehave no light of themselues, or from themselues, but onelyonly are Gods instruments to beare vp and hold forth the light in the ministerie of the word, and profession of the faith: for Christ Iesus is the onelyonly true lampe and candle that giueth light to the heart and conscience by his holy spirit in the word.
Secondly, hence eueryevery one that professeth himselfe to be a true member of Gods church, must learne his duty, which is earnestly to labour to become a shining and burning candle. Indeed this principally concernes the ministers of the church: and therefore Iohn Baptist is called a burning and shining light, Iohn 5. vers. 35. but yet it must also bee verefied of eueryevery member thereof, as Saint Paule commaundeth: (a)Philip. 2.15, 16.Shine (sayth hee) as lights in the world, in the middest of a naughtie and c…oked nation: holding forth the doctrine of life, that is, the gospell. Quest. How shall eueryevery member of the church become a burning light? Answ. First, hee must hauehave his mind enlightened in the knowledge of Gods will and word: and then as a candlesticke hold out and send forth the bea…es thereof to others; partly by teaching within the compasse of his calling, and partly by example of an honest and blamelesse life and conuersation. Thus we should doe, if wee would be answerable to our profession. And to induce vsus hereunto, let vsus obserue the reasons following.
First, it is Gods commandement, Shine as lights (sayth S. Paule) in the world, Philip. 2.15. And, walke as children of the light, Ephes. 5.8. Secondly, consider the fruit hereof, which is wonderfull great. For by godly instruction in our places, and by answerable obedience in our liues we win many to the Lord: shewing forth such lights, whereby others may walke in this darke world to the kingdome of heauen, which is a most blessed light. In the Winter season, men thinke they doe others great pleasure, if in the night they hang forth a light to guide passengers a little way in an earthly walke. What a blessed thing then is this, that a man should alwayes hold forth that light which shall guide a sinfull wicked wretch to leaue the wayes of death, and to walke in the pathes of righteousnesse to eternall life? But on the contrarie, when men liue in Gods church like candles put out by reason of the blindnesse of their minds, and the badnesse of their liues; hence commeth great hurt and danger to others with whom they liue: for they lead others that depend vponupon them to the pit of destruction, especially they who know the will of God and yet make not conscience to shew forth the same by good example of a godly life. For as in an hauen towne, if any man in the night time doe remooue the sea-marke which guideth the ships in the right channell, he doth as much as in him lieth cast away all the ships that are comming neere the shore, by causing them to run on rockes and sands: euen so they that should giuegive light in the church, if they giuegive either no light, or false light to such as depend vponupon them who are sayling in the sea of this sinfull world, hereby they lead and direct them to a wrong hauen, and instead of heauen bring their soules to eternall perdition: which must terrifie vsus from ignorance and euill workes, and make vsus labour to shine as lights in this world by good instruction and godly conuersation. Third reason. Consider the fearefull iudgments of God against such as liue in his church as members thereof, and yet giuegive no light: they doe incurre the fearefull wrath of Christ. In the Temple, the keeping of the lampes and lights belonged to the priest, and therefore he had his snuffers, and other instruments to trim the same: which notably figured the dutie of Christ in the Church of the new Testament: for hee is our high priest, who looketh to eueryevery light in the Sanctuarie, that is, to eueryevery member of his church, who ought to shine as a lampe; and when they burne but dimly and darke, he hath his snuffers to trim them, and make them giuegive a better light, both by godly life and good instruction. But when hee hath snuffed them againe and againe, if still they burne darke and dim, and giuegive either no light, or else a false light, then surely he will either cast them out of the Temple, or else tread them vnderunder his feete. Wee graunt this libertie to eueryevery gouernour, when hee hath light vp candles for his familie, if any of them will not burne clearely, he may snuffe it; if that will not serue, hee may cast it into the fire, and set another in it place. And shall wee denie to Christ Iesus the like authoritie in his Church, which is his house, ouer men and women, who ought to shine as lights? God forbid. The Minister therefore in his place, and eueryevery other Christian in the compasse of his calling must labour to bee a shining candle, both for knowledge and godly life before all the world, that so hee may escape Gods fearfull iudgements. In common reason we ought to carry our selues as shining lights before othe…s. It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place. Now if we hauehave such care ouer their bodies, wee ought to hauehave much more ouer body and soule both; that by the light of grace in vsus, sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen.
Here then, all ignoran… persons and loose lu…ers, who abound in eueryevery place, must be admonished to reforme themselues, and labou… to become lights in Gods church. They stand as candles, but they are extinct▪ …nd giuegive no light to others, Ignorant persons therefore must cast off their ignorance, and labour for knowledge: and wicked liuers must reforme their loosenesse of life, and become obedient to the word…: truth, that so they may shine vntounto others. If a man hauehave a candle set vp in his familie and shall assay to light it and snuffe it once or twice, and cannot get it burne, then in displeasure he will trample it vnderunder his feete, or cast it into the fire. Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons, and to reforme the liues of these loose liuers by the ministery of the word: when he shall perceiue that they refuse the light, and will not bee reformed, vndoubtedly in furie of his wrath, hee will at length (a)Psa. 52.….plucke them from their places, and stampe them to powder, and cast them to hell. Many be ignorant in eueryevery place, and moe be prophane, and small is the number of good shining lights: but wee must remember our duty, and walke worthie our calling. If we hold foorth the light of knowledge and obedience, we shall shine as the firmament in the world to come, Dan. 12.3.
Golden candlestickes. The churches of God are not base candlestickes, but candlestickes made of gold. There bee two causes of this resemblance: First, because gold is the most excellent of all mettals: so Gods churches here on earth are the most excellent of all societies. The companies and societies of men in families, townes and kingdomes, and in other common affaires of this life, be the ordinance of God, and good in their kind; but yet the societie of saints in the church of God, doth farre surmount them all, and that in these respects: First, because in Gods church saluation may be obtained, but in other societies, as they are societies; though sundry benefits arise from them, yet saluation is not to bee had in them, vnlesse they bee either particular churches as members thereof. Secondly, the church of God is the end of all other societies; and they are all ordained to preserue and cherish the church, which is the societie of the saints. Thirdly, the church beautifieth all other societies: the principall praise and dignitie of any towne, houshold, or kingdome is this; that they are either churches of God, or true members thereof.
From this preheminence of the church we are taught: aboue al things to labor to become true mēbers of this society. Men hauehave great care to become mēbers of incorporations & towns of greatest priuiledges; but few there be that seek for the priuiledges of Gods church: And commonly those that seeke most for priuiledges in chiefe townes, hauehave the least care to become the true members of Gods church; which is a wretched practise and ought not to be among vsus, seeing the church hath priuiledges farre aboue all other societies.
Secondly, hence we are taught aboue all things to hauehave care to preserue the societie of the church of God. True it is, the minister and magistrat must hauehave cheefe care thereof: and yet eueryevery man in his place must doe his best indeuour hereunto, because it is the most principall societie.
Thirdly, in that Gods church is the most excellent societie, giuing honor to all others; we are taught within the compasse of our callings, as much as we can to bring all other societies vntounto this. Those that are members of a familie, must labour to bring euerie one in their familie to bee good members of the church: And so in ciuill societies, men of gouernement must labour that the members of the ciuill body, become also members of Christs bodie. Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God. And there is good reason of this dutie; because all other societies without this are companions of men in the darke, sitting in the shadow of death, being spiritually blind, and without all sound comfort in their soules. Secondly, the church is compared to a candlesticke of gold, because of all societies among men it is most precious & deere vntounto God: and therfore it is resembled to a seale (b)Cant. 8.6.on Christs heart, and a signit on his arme: yea, it is a deare vntounto him as the apple of his eye, Zachar. 2.8. The Church is the Queene that stands on Christs right hand in a vesture of gold, Psa. 4.5.9. Yea that which surpasseth all, Christ redeemed (c)Act. 20.1…the Church vntounto himself… by his owne bloud. Oh then how deere and pretious is she in his sight: And hereby also wee are taught the same instructions that did arise from the former preheminence; namely to hauehave special care of Gods church to preserue the same, and to labour to become our selues, and to bring others to be members thereof. And thus much of the title of the church.
Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes: whereby is signified: First, that Christ is present with his church at all times: And secondly, that being present he hath care to gather his church; and being gathered to preserue the same against the gates of hell, and all other enemies.
From hence we learne sundry things: First, that the supremacie of the church of Rome, wherein one is made head of all the militant church, is needlesse: For Christ is present alwaies with his church, hauing speciall care to gather, guide, and preserue the same, and hee needeth no vickar generall to supplie his roome, for in the presence of the prince all commissions of vicegerencie doe cease: though Christ had granted this supremacie to any, yet so long as Christ is present, their commission must cease; and it is as great pride, and greater, for any to presume to be head of all churches in Christs presence, than for a man to sit vicegerent in the presence of the prince.
Secondly, seeing Christ is alwayes present with his church, wee are taught to walke with God, and before God, as Enoch did, Genes. 5.22. Which duty stands in these points. First, whatsoeuer we say, or take in hand, wee must do it as in the presence of Christ. Secondly, we must continually depend vponupon Christs providence, who is euer present with his church, prouiding all things for the good of his church, and of eueryevery member therof. Thirdly, we must do all our actions as looking for approbation at the hands of Christ: for which end wee must take direction for the same out of his word. The practise of this dutie is most excellent: for by walking with God we shall be enabled to many good duties; as namely, liue vnblameably in this wicked world, making conscience of all sinne, and approuing our selues both to God and man, in hart and life. And thus much for the place where Iohn saw Christ.
The second argument wherby Iohn describeth Christ, is his figure, or forme, in these words, One like the sonne of man. Some thinke that these words are a description of some Angell, not of Christ, because he is sayd to be like the sonne of man, not the sonne of man himselfe, but they are deceiued! For he which is here described, is before called the first, and the last, it is he which was dead, and is aliue, which cannot agree to any but to Christ. Now the words may more significantly bee translated thus, One like to a sonne of man: for if it be translated that sonne of man, then Christ must needs bee the resemblance: for so hee is called Act. 7.56. But here Christ is sayd to be like to a sonne of man, by the vsuall phrase of the Old testament: whereby is meant that he is like vntounto a man. And Christ is not here called a man, but is sayd to bee like vntounto a man, because hee appeared vntounto Iohn not in his true manhood, which was then in heauen, but in the likenesse of his manhood. And note this, that as Christ here appeared to Iohn in this vision, so did he alwayes appeare after his ascention. Steuen indeed saw his true manhood, Act. 7. but it was in heauen: and Paul heard his voice when he was conuerted, Acts. 9.5. and saw the Lord, 1. Cor. 9.1. But no man can prooue that Chrst appeared vntounto him in his true manhood, vnlesse it were in heauen. And in all these visions Iohn saw not his true manhood, but a resemblance thereof. Now Christ appeared thus for speciall consideration, For man is too much addicted to his bodily presence: this was the fault of his owne friends and Disciples. Therefore Christ would hereby teach vsus, not to seeke for his bodily presence, but rather to lift vp our hearts to heauen, and therefore seeke to hauehave fellowship with him by faith. For this cause he sayd to Marie after his resurrection, Touch me not, I am not yet ascended to my father, Iohn. 20.17. This Paule had learned, Though we had knowne Christ (saith he) after the flesh, yet henceforth know we him no more, 2. Cor. 5.15. Now if Christ after his ascention neuer appeared in his true manhood, i… teacheth vsus, that the defence of Christs reall presence in the Sacrament is needlesse. For if Gods church hauehave spirituall fellowship with Christ by faith, it is sufficient. Againe, whereas Christ appeareth in the shape and forme of man after his ascention, the Papists gather, that wee may make images of Christ, and so answerably of the father, and of the holy ghost, in those formes wherin they appeared: as of the holy Ghost in the forme of a (a)Math. 2.doue; and (b)Dan. 9.of the father in the likenesse of an old man. Ans. It is not vnlawfull to make, or to hauehave an image of Christs manhood, so that it be out of religious vse (though it bee doubtfull whether any now hauehave a true picture therof:) but if it bee to represent whole Christ, God and man, or bee vsed to remember Christ thereby, or to worship Christ therein, it is an idoll. As for the formes of an old man, or of a doue, they may bee made for the manifestation of the hystori… of the Bible, when it is painted or pictured: but then wee must conceiue, that these formes are no images of the father, sonne, or holy ghost, but onelyonly representations of such visible appearances, as sometimes were signes and pledges of the presence of those persons. But now to abstract those formes apart from the hystorie, and to make them images of any person in Trinitie, is flat against the second commaundement; which doth generally forbid all images of God, not excepting those very shapes in which himselfe tooke libertie to testifie his presence for some time. And there being no exception against Gods cōmaundement, it is in vaine to seeke shifts & excuses for a thing forbidden,De Deo …il sin… Deo. specially considering wee may not meddle with God beyond our commission from God.
Clothed with a garment downe to his feete. Here Christ is further described by his attire. The first part whereof is, A long garment reaching to his feete. The causes why he so appeared, may be these. First, to signifie that hee is the high priest of the new Testament, and so continueth, doing the offices of the high priest for his Church after his ascention, in presenting the merit of his one onelyonly sacrifice, and making intercession to God the father for them. For the long garment was one of those wherewith the high priest was cloathed in his ministration, vnderunder the law.
Secondly, to signifie that hee is The Prince of peace: for the long garment not onelyonly in the Church of God, but among the Heathen, hath beene alwayes a note of peace: and so Christ is called, Isa. 9.6.
Thirdly, to shew that he had in his breast the (a)Coloss. 2.3treasures of the wisedome of the father, and the (b)Isay 11.2.spirit of counsell. For this long robe alwayes pertained to them that excelled in counsell and wisedome: and so Christ is described, Isay 11.2. Now in this example of Christ we may learne a dutie touching our attire: namely, that the outward garment of the body should be sutable to the good things that ought to be in the heart: as to our wisedome, knowledge, feare of Gods name, to our sobrietie, modestie, temperance, humilitie, and all other vertues whatsoeuer. Wee must not onelyonly in speech and action, as in hearing Gods word, and receiuing the Sacraments, shew our selues to bee burning lights; but euen by the gesture and attire of our body, both for matter and forme, shew forth the grace of our harts. But miserable are these times, wherein mens attire is sutable, not to the graces of God, that should bee in their hearts, but to the common corruptions of the times. For such it is generally, whereby a farre off (though hee neuer had acquaintance with the partie) a man may see the vanitie and lightnes of his mind, the pride, and folly of his heart, that weareth it.