Exposition of Revelation 1-3, Chapter 1 (4 of 4)

Exposition of Revelation 1-3 · Chapter 1 (4 of 4)

p. 53The second part of Christs attire is this: Girded about the pappes with a golden girdle. It hanged not loose about him, but was girded close to his body: whereby is signified, that he is a mediatour, eueryevery way readie prepared to doe the office of a mediator for his Church: for in all ages the (a)(a)Luk 12.35 36.Luke 12:35girding of the attire to the body hath beene a signe of care and diligence in the businesse they hauehave in hand; and the contrary, not girding, a signe of carelesnesse, and negligence therein. When Christ was here on earth, hee was most pitifull to all penitent sinners, he reiected none such that came vntounto him but regarded them far more than the Scribes and Pharisees, that were the learned men among the Iewes. And since his assention hee hath not left off his care and diligence, but is alwayes ready, doing a… such duties which may pertaine to their saluation.

The consideration whereof, is a matter of excellent comfort vntounto all such as hauehave any sparke of grace. First hereby wee learne, that when wee truly humble our selues, Christ is ready to receiue ou… prayers, and in all our troubles & temptations ready to relieue, to comfort, and deliuer vsus: and in our death ready to receiue our soules, yea at all times prepared to doe whatsoeuer may further our saluation. Hee is not like vntounto Pharoahs p. 54butler, who promised to remember Ioseph while hee was in prison with him, aa… 40.23but forgate him quite when he was aduaunced to honour againe. But he is alwayes mindfull of vsus, and euer readie to doe all the workes of a mediatour for vsus. Whence wee are taught answereably, to hauehave our loynes girded, as Christ commaundeth, Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie: as to call on Gods name, and to praise God, to practise faith, repentance, and obedience; fit to die, and fit to liue: neuer suffering our selues to bee vnfit for any thing that concernes our saluation, but at all times so stand vponupon our watch, that whensoeuer God shall call, we may bee readie to enter into the kingdome of heauen. But alas the case with most men goeth farre otherwise: they fit themselues for the world at all times: but few seeke to prepare themselues for the kingdom of heauen till death do come.

This ought not to be▪ It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince, and yet euer readie to receiue a common enemy. And it is no lesse treason against God, to forslow our preparation for the Lord, by fitting our selues for the world.

Further he is sayd to be girded, not about the loynes, but about the pappes and breast. Whereby some say (and not vnfitly) is signified, that there is no defect, or aberration in any motion or affection of our Sauiour Christ, but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily.

Verse 14. His head and haires were white as white wooll and as snow: and his eyes were as a flame of fire.

In the third place: Iohn here describeth Christ by the parts of his body. The whitenesse of his head & haires, signifieth the eternitie of Christ. For howsoeuer as hee is man; he had a beginning▪ yet in regard of his godhead he is eternall, and therefore is called, The antient of dayes, Dan. 9. and is sayd to hauehave beene in the beginning, Iohn. ….1. that is, to hauehave had a beeing before all other things had their beginning.

In this resemblance of his eternitie, by head and haires as white as wooll and snow, hee giueth vsus to vnderstand an honour and prerogatiue in the aged man, whereby he excelleth the yonger sort: to wit, the horenesse and whitenesse of his haire, for which cause in the word of God it is set forth by most worthie comparisons: as by the white Almond tree, Eccles. 12.5. And by a glorious siluer crowne, not made by man, but by the hand of God set vponupon his head. And herein doth this excellencie of the aged consist; that they beare the image of Gods eternity before all that are of yonger yeares. From whence all yonger men are taught to reuerence the aged by (b)(b)…ev. 19.23.rising vp before them: acknowledging thereby the preheminence of the hoare head.

Againe, hereby the aged are taught to carrie themselues answerable to their estate and condition, they ought to excell all their yongers in knowledge, wisdome, and experience of good things, 1. Iohn. 2.13. I write vntounto you fathers (that is aged men, who by reason of yeares are fathers) because you hauehave knowne him who is euerlasting.

Also they must be holy, as hee that is eternall is holy, whose eternitie they shew forth: And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse: that is, in one that walketh in the way of righteousnesse, Prover. 16.31. for his white haire signifieth, that hee hath spent much time and care about good duties. But it is no ornament vnlesse it be ioyned with holinesse of heart and life. Which I say because many yonger men, excell the aged in the knowledge of God, & other vertues: which is a shame to the gray headed, for as they go before others in yeares, so they ought to excell in pietie, knowledge, and all vertues: Ignorance and loosenesse of life is a foule vice in any; but in him that bares the siluer crowne it is intollerable. For how can they looke for reuerence from the yonger, when as they bee farre inferior to them in gifts of grace? It is no excuse for old men to say, Their wits are not so ripe▪ as young mens are; and their memorie failes them. Their aged ignorance argueth that they spent the time of their youth loosly and prophanely: For they that be planted in the house of the p. 55Lord, shall bring forth fruit in their age, Psal. 92.13, 14. A plant is young, and therefore he that would weare the crowne of glory in his age, must receiue the sap of grace in the house of God while hee is young.

And his eyes were as a flame of fire, here Iohn proceedeth in describing the parts of Christs bodie. In the handling whereof it is hard for any to set downe certainely, what the holy Ghost intendeth in eueryevery particular. It shall be sufficient for vsus to follow that interpretation which is most probable and best agreeing with the tenor of Gods word.

In this description of Christs eyes, are signified to vsus two things: first, that Christ the mediator and redeemer of his church, is of most quicke, sharpe, and piercing sight, so as hee beholdeth all things that are done vponupon the earth: yea, he seeth into the very secret thoughts of mens hearts, thither can the eyes of his godhead more easily pierce, than fire can doe into the substance of bodily things. And there is great necessitie it should be so, for being head and gouernour of his church, he must know all the parts and members thereof: he must behold their seuerall estates, and see the malice and practises of Sathan, and other enemies against them.

Now in that Christ our Sauiour hath this piercing sight, we are taught to hauehave care, not onelyonly of our words and actions, but also of the very secret thoughts, purposes, and desires of our hearts: for the piercing eye of Christ seeth them all, therefore we must be sure they bee well ordered. In the courts of men, thoughts and inward motions beare no action, but with God it is otherwise. Christ Iesus hath a fierie eye, that seeth into all our thoughts, and there hee holdeth a court of iudgement. Therefore we must keep a godly watch ouer all the imaginations of our hearts, that they may be approued of Christ, least for them wee bee iudged and condemned.

Secondly, this teacheth vsus in matters of religion to bee that indeed which we seeme to bee in profession. For though wee may deceiue men, which know not our hearts, yet we cannot deceiue Christ: for by his fierie eyes he seeth whatsoeuer is in vsus. And yet the common practise of the world is here to be reproued, who tearmeth them hypocrits that take vponupon them any profession for the name and religion of Christ. But herein men goe beyond their calling: it belongeth onelyonly vntounto the piercing eye of Christ, to iudge and looke at mens hypocrisie of heart.

Secondly, by these fierie eyes is signified, That Christ is full of anger, wrath and iudgement against all sinners, readie to take vengeance on all those that will not yeeld subiection vntounto him by turning from their sinnes, and beleeuing in him: for Christ as he is a Sauiour, so is he a Iudge; and therefore in the parable he sayth: Those mine enemies that would not that I should rule ouer them, Luke 19.27.Luke 19:27bring them hither, and stay them before mee. The consideration hereof serueth to awake many an one out of the sleepe of sinne. This age is miserable, if wee regard the practise of faith and repentance which God requireth; for men liue in ignorance without knowledge, they goe on in loosenesse of life without reformation; which is both scandalous vntounto men, and odious vntounto God: not one of an hundred turneth to God at the preaching of his word, renewing his wayes by dayly repentance. But vntounto many it is meat and drinke to go on in those sinnes wherein their harts delight. But let these men consider, that Christ is a righteous Iudge, beholding his enemies with fierce and fierie eyes, alwayes readie … take vengeance on them that doe no… repent: and therefore they must in time consider their estate, for if they perseuere in their euill wayes as they hauehave begun, the truth is, hee still beholdeth them with his fierie eyes, and though in his great patience hee spare them for a time, yet at length he will put in practise the execution of his iudgement, and slay them for enemies: as it is in the parable, Luke 19 27. Let them remember what a fearefull thing it is to fall into the hands of God, if his wrath bee kindled neuer so little, Psal. ….12.

Vers. 15. And his …eele like vntounto fine brasse burning as in a furnace: and his voice as the sound of many waters.

The word in the originall signifieth Brasse that shineth, which for substance p. 56is pure and durable, a very choise and excellent kind of brasse. And hereunto Christs feet are compared, to signifie vntounto vsus his inuincible power, whereby hee is able not only to encounter with sinne, Sathan, and death; but also that hee hath alreadie entered combat with them, and hath bruised the heads of these his enemies. Yea hereby is signified, that hee hath not onelyonly done these things in his owne person, but also will doe the same in all his members, by his inuincible power, vntounto the end of the world. Which is a matter of exceeding great comfort to Gods church and people, neuer to be forgotten. If any man be exercised in any grieuous temptation of Sathan, hee must not be astonished and confounded therewith: but remember, that Christ our Sauiour hath the brasen feet, wherewith hee hath bruised the head of the serpent, and will (if hee seeke vntounto him vnfainedly) bruise in him the serpents head: so by experience shall we find the benefit of his brasen feet.

If any be oppressed with the corruption of his nature, whether it bee in thoughts or affections: let him come vntounto Christ Iesus, lay open his wants before him, shew his sinnes, and make knowne the strength thereof vntounto him, and withall crie vntounto him for helpe: and hee shall find by ioyfull experience, though they were neuer so many, or mightie, That the power of Christ in him, will vanquish, and subdue them all.

Againe, doth any feare the terrours of death (as all men doe by nature) let him consider, that Christ hath the feete of brasse, wherewith he did encounter with death vponupon the crosse: and not content with that, went downe with him into his owne denne, and there did bruise his head, and subdue his power. Indeed if death were to encounter with vsus in his full strength▪ it were a matter of feare: but considering that Christ hath bruised his head, this must stay our heart… against ouermuch dread. And as it serueth to minister comfort to the godly, so it is a matter of all terrour and woe vntounto those that liue impenitent: for Christ hath feete of brasse to bruise the head of all his enemies, and such are all those that go on in sinne; vnlesse they turne, destruction will bee their end. Let eueryevery one therefore looke vntounto his soule, that hath led a course in any sinne. Let him forsake his old master Sathan, and the workes of darkenesse, and turne vnfainedly to Iesus Christ in the practise of faith and true repentance, and by all obedience in the duties of his callings. For howsoeuer the patience of God may stay for a time the execution of his iustice and wrath, yet in the end they shall feele by wofull experience the destroying power of these his brasen feet.

Burning as in a furnace. Feet ascribed to God and men in Scripture, doe oft time betoken their wayes: So here by Christs feete wee may vnderstand his workes and wayes. And whereas they are said to burne as in a furnace; thereby is signified the perfection thereof. All the counsels of God, with the execution thereof in the creation and gouernment of the world, with all his works therein, are all most holy & pure, like fine brasse purged in the furnace, Psa. 18.30.Psal. 111 7.Ps 111:7 The waies of God are vncorrupt, yea hee is holy in all his wayes.

The consideration whereof, must teach vsus to conceiue and speake reuerently of all the workes of God, euen of those most secret & strange iudgements, whereof we cannot comprehend a reason. Yet because they proceed from God wee must acknowledge them pure and iust. In sundry points of religion there is a learned ignorance, whereof this is not the least, to hold our selues content, and to reuerence the workes of Christ, though wee see no reason thereof; nay, though to vsus they seeme against all reason: for all the wayes of God are vncorrupt. Though the blind eye of men cannot discerne the light of the Sunne, yet the Sunne is full of light: so though our blind eyes cannot …e …old the puritie of Gods workes, yet they are all done in iustice and equitie, yea they are iustice it selfe: for his will is the rule of iustice. And we must not thinke that God doth a thing because it is good and right: but therefore is the thing good and right, because God willeth and worketh it. Examples hereof wee hauehave in. Gods word: (a)(a)Gen. 20.Gen 20God commaunded Abimele… to deliuer Sarah to Abraham, or els hee will destroy him and all his houshold. In mans reason p. 57this might seeme vniust: for why should Abimelechs seruants be punished for their maisters fault. So (a)(a)… 7.Achan sinneth, and all the hoast of Israell is punished. Dauid committed adulterie, (b)(b)…. 12.18and the child which he begat …eth. Dauid numbreth the people: but the people are smitten with the plague, 2. Sa. 24. All this to mans reason may seeme vnequall: yet being the workes of God, we are withal reuerence to iudge them most iust and holy. Againe, the (c)(c)Rom. 9.Rom 9Scripture sheweth plainely, that God in his eternall counsell hath decreed to saue some, and to reiect others: and his reason mouing him thereto, is not any thing foreseene in them, but his will and pleasure alone. This in mans reason seemeth to be crueltie towards some: and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie. But herein they greatly offend: for it is the manifest truth of God in his word: & therfore ought with reuerence to be acknowledged, though we can see no reason thereof, For who art thou oh man, that pleadest against God, Rom. 9.20.

And his voyce as the sound of many waters. The voyce of Christ is resembled to the sound of many waters for two causes. First, to signifie the loudnesse and greatnesse of it: the sound whereof hath bene heard through all the world in the ministerie of the Gospell. Secondly, to shew the power and efficacie thereof in the eares of his creatures: for such power it is of, that when the creatures were not, He but spake the word & they were made, He. 11.3. This powerfull voice of Christ, brought (d)(d)Iohn 11.43, 44.John 11:43John 11:44Lazarus out of the graue after he had bene dead foure dayes bound hand and fo…e. And by this voyce of Christ shall they that hauehave bene dead six thousand yeares before, be raised vp to life, The houre shall come, in the which all that are in the graues shall heare his voyce: and shall come forth to iudgement, Iohn. 5.28, 29.

Hereby then we may see the great securitie and the deadnesse of mens hearts in this age. For though the powerfull word of Christ be daily sounded into the eares of many; yet it entereth not into their hearts. They liue securely in their sinnes though they be daily exhorted to repentance. But shall dead Lazarus start out of his graue when Christ saith, Lazarus come forth? Nay, shall they that were consumed to dust many thousand yeares before, at the hearing of Christs voyce rise out of their graues? And shall we which liue in body bee no whit affected with it in our soules. Oh fearefull death in sinne. And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word. It may bee the outward eare receiueth the sound, but the dead heart receiueth no instruction. We must therefore apply our hearts to this powerfull voyce of Christ; and leaue the sinnes wherein we hauehave lien dead, that so the quickning power hereof vntounto saluation may appeare in vsus.

Verse 16. And he had in his right hand seuen starres: and out of his mouth went a sharpe two edged sword: And his face shone as the sunne shineth in his strength.

Here Iohn proceedeth further, to set out the parts of Christs body and the properties thereof. By seuen starres wee are to vnderstand seuen Angels: that is (as Christ expoundeth them verse. 20.) the seuen ministers of the seuen churches of Asia. And they are called starres for these causes. First, starres giuegive light to men on earth: And so the ministers ought to giuegive spirituall light to them that liue in the church, both by doctrine, and by an vnblameable conuersation. Secondly, starres hauehave their continuall abode in heauen and descend not vntounto the earth: So ministers aboue all others ought to hauehave their conuersation in heauen. This indeed is the duty of eueryevery christian; but especially of the minister, in regard of his calling. And this heauenly conuersation he must expresse: first, by seeking the conuersion of his owne soule: and then the conuersion of others, that they may hauehave an eternall mansion in heauen. Thirdly, they are called stars because (if they be faithfull) they shalbe honored of God, and made to shine a… the starres for euer and euer, Dan. 12.3.

It is added that they are in Christs right hand. Whereby is signified that to him belongeth the regiment, and gouernement, and the whole disposition of the ministerie for matters that concerne the church. From whence arise sundry instructions.

p. 58I. That it is Christ who giueth to his church ministers which preach the Gosspell. For he … 4.11.12.ascendeth vp on high, and gaue gifts vntounto men, some to be Apostles, some Prophets, and Evangelists, some Pastors and teachers for the gathering together of the saints, and for the worke of the ministerie, and for the edification of the body of Christ. And for this cause we ought to pray daily vntounto Christ, Mat. 9.38.Matt 9:38that he would thrust forth laborers into his haruest: that the remnant of Gods elect may bee gathered, and so we see an end of these miserable dayes wherein we liue.

Secondly, in that Christ holdeth them in his right hand, wee may gather that Christ giueth protection and defence vntounto his ministers, when they are faithful and walke in their calling according to his will: which is a matter to bee considered of al that are called into this office: For they hauehave sundrie occasions of discouragement: as the negligence and backwardnesse of their people; the slanders and mockings of the enemies: But this protection of Christ must comfort them against them all; seeing they are in Christs right hand, they must go on with all godly boldnesse.

Thirdly, this sheweth the dignitie of this calling. Indeed it is despised and reputed base in the world; and hereby many are driuen from it. But let the wicked iudge what they will: Behold Christ honoureth it, for his faithfull ministers are not onelyonly present before him which were no small thing: but hee holdeth them in his right hand; then which, what greater glorie can be done vntounto them? This must bee an inducement vntounto all those that are indued with gifts fit for this calling, to affect the same.

Lastly, eueryevery minister of the gospell must hereby learne to bee faithfull in his calling, and holy in his conversation: for by vertue of his calling hee is placed in Christs right hand. Now shall we thinke that Christ wil long bear in his right hād any that are vnfaithfull, or prophane▪ Nay, he will take them out of his right hand and put them vnderunder his feete of brasse, and there grind them to powder: For as they are honoured aboue others by their place, so shall their confusion be the greater, vnlesse they be faithfull. This wee may see in Nadab and Abihu, Leuit. 10.1. and Hoph… and Phineas, 1. Sam. 3.13. And in the same respect ought all the people of God to be carefull to their wayes; for by their calling of christianitie they be members of Christ. Now if they be not faithfull and answerable to their profession, hee will surely deale with them, as with vnfaithfull ministers, put them vnderunder his feet of brasse & confound them for euer: They must therefore make conscience of all sin, and become not hearers onelyonly, but doers of his will: so shall Christ protect them in this life, and saue them eternally.

And out of his mouth went a sharpe two edged sword. This sword that came out of his mouth is nothing else but the doctrine of the Law and the Gospell vttered and propounded in the writings and ministerie of the Prophets and Apostles, Heb. 4.12. The word of God is liuely, mightie in operation and sharper than any two edged sword. And it is thereto compared, because as a sword with a double edge entreth sharply into the flesh, and pierceth deeply into the bones, euen to the very marrow: So the doctrine of the Law and the Gospell entreth sharply and pierceth deepely into the very marrow of the heart of eueryevery man, to the diuiding of the thought and the spirit. This two edged sword, the word of God hath a twofold operation. One vponupon the wicked: Another in the elect. It woundeth the wicked at the very heart with a deadly wound, and thereby brings them to eternall death, Isay. 11.4. Christ shall slay the wicked with the breath of his lippes: that is, with his word which is this two edged sword. Herewith shall he consume Antichrist, 2. Thes. 2.8. visit Leuiathan and slay the dragon, that is, the greatest enemies of his church, Isay. 27. vers. 1.

Here consider how the word of God should kill an impenitent sinner. There be three degrees of spirituall death. First in this life, where an impenitent sinner receiueth his deadly wound: The second at the end of this life, when the bodie is laid in the graue, but the soule goeth to the torments of the damned: The third at the end of the world: when bodie and soule together go to hell eternally. Now a sinner receiueth in this life his deadly wound after this manner: Christ in the p. 59giuing thereof hath a threefold worke in his heart by the ministerie of his word, which is this two edged sword. First, hereby he reuealeth vntounto him his sinnes, as hypocrisie, pride, and rebellion of heart, with all other his horrible and damnable transgressions against the first and second table, 1. Cor. 14.24.25. When all Prophesie, and there commeth in one vnlearned, he is reproued of all, the Prophets by the word iudge him, and thereby lay open vntounto him the secret sinnes of his heart, with the sinnes of his life. Secondly, Christ hereby reue…leth vntounto him his indignation and wrath, which is the curse of the law due vntounto him: In which regard the law is called (a)(a)2· Cor. 3.6a killing letter, shewing no mercy, but onelyonly thundreth out the fierce wrath of God vponupon transgressors. Thirdly, hereby Christ awaketh his guiltie conscience, sharpneth the sting thereof, and terrifieth him at the hearing of his word. Thus wicked Felix trembled when hee heard Paul preach (b)(b)Act. 24.25Acts 24:25of temperance, righteousnesse, and the …udgement to come▪ So when king (c)(c)Dan. 4.6.Dan 4:6Belshazzer, saw the palme of the hand▪ writing things against him vponupon the …all, his countenance was changed, his thoughts troubled him, his ioynts were loosed, and his knees stood one against another. And al these are wrought in the wicked without apprehension of mercy, or reformation of life. It may please God to recouer one that …s … wounded, but while he is … this estate hee hath receiued a deadly wound, and without vnfamed repentance is alreadie in th… first step toward… eternal death: for these horror… o… conscience seuered from the apprehension of Gods merciemercy in Christ, are no grace but the flashes of hell fire, and the beginning of eternall woe. And thus we see how Christ by this sword woundeth his enemies.

Hence we are to learne sundry duties, First, how to earne our selues towards them that after they hauehave heard the word preached vntounto them, will rage and storme against it, and the preachers therof, because it touched them. We must not despise or maligne them, but rather be mooued with compassion towards them. For this their behauiour is a token they are wounded with the sword of Christ at the verie heart, and these their ragings are nothing but struglings before death eternall: vnlesse the Lord in mercy recouer them of this deadly wound.

II. Hereby wee are let to see and know the lamentable state of the greatest number in those congregations where the word hath long bene preached; for we shall find by lamentable experience, that in those place… few come to true knowledge, repentance, and obedience; but most remaine ignorant and impenitent: now this their condition is most fearefull. A terrible iudgement of God is vponupon them: for when men hauehave long heard Gods word and are not thereby bettered, for knowledge in mind, and obedience of life; they are thereby wounded vntounto death.

This two edged sword hath alwayes his worke: it either cureth vntounto life by working repentance and other graces of saluation; or woundeth vntounto death them that receiue it not. We must therefore lament the case of such persons as remain… ignorant and impenitent vnderunder the ministerie of the word, for they are as yet dead men for ought wee know, how soeuer they may make a faire shew by their …ill honestie: If any man should come into a field, and there behold many thousands slaughtered, and … ou… blo…d, some in the …ead, some in the side▪ &c. this sight would make his heart to bleed. Wel this … Gods church, though it be not seene with bodily eyes: the most men are wounded with this sword of Gods word▪ and lye … wallowing in the blo…d of their soules, … they continue in ignorance, in se…uritie and want of repenta…ce.

III. This m…st admonish vsus all to labour earnestly to hauehave further things wrought in vsus, than a knowledge of our sinnes, an apprehension of wrath o… horrour of conscience▪ namely, … faith and repentance, and sound reformation of life: for without this▪ wee hauehave nothing in vsus but the deadly wounds of Christs enemies. And … much for the worke of the Word vponupon the wicked.

The second worke of this two edged sword is in Gods elect▪ in them it hath sundry workes▪ all which …end to their subiection▪ First, it woundeth to the p. 60quicke the corruption of their nature. This is one speciall cause why it is called a two edged sword, because it entereth deeply into the heart of Gods children, and giueth their corruption such a deadly blow, as it shall neuer recouer againe: It killeth not the person, as it doth in the wicked: but quic…ening the soule, it woundeth his corruption. Paule ministred the Gospell, Rom. 15 16Rom 15:16that the offering vp of the Gentiles might be acceptable. Where resēbling Gods church to a sacrifice, hee giueth vsus to vnderstand, that eueryevery true Christian must be slaine, though not in body and soule, yet in regard of sinfull motions, corrupt affections and rebellious actions, by this two edged sword of the spirit. And this is his conuersion whereby the roote of corruption is stocked vp.

Secondly, after conuersion▪ this two edged sword serueth to cut off and pare away the remnants of vnbeleefe, doubting, impietie, anger, and other sins that be in the elect:Iohn 15.John 15 EueryEvery branch (saith Christ) that bringeth forth fruit in mee, my father the husbandman gruneth, to make it bring fo…rth more fruit.

Thirdly, it serueth to keepe Gods children in awe and subiection vntounto him. In this vision, Christ standeth in his church, holding vp the scepter of his kingdome, which hee beareth in his mouth: for this end▪ that though his enemies will not bee brought in subiection vntounto him, yet his owne children might hereby be kept in awe of him. He therefore that will not at the lifting vp of this two edged sword tremble and feare before Christ, is but a rebellious subiect: If there bee brawling in humane societies, let the magistrate but shew himselfe with the sword of iustice, and straightway eueryevery one is quiet: if any resist, he is taken for a rebell. Now shall this be effected in ciuile policie, and not bee true in Christs spirituall gouernment▪ vnlesse therefore wee will shew our selues rebels against Christ, let vsus cease from sinne and tremble before him, seeing hee holdeth out vntounto vsus the scepter of his word.

Fourthly, this sword serueth notably for our defence and victory in all temptations, Ephes▪ 6.…. This sword of the …pirit, the word of God, is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan. Matth. 4▪ And thus wee see how the word of God is a two edged sword, in regard of the elect.

Hence we are taught, that when wee hauehave the doctrine of the Law and of the Gospell preached vntounto vsus, we must with all reuerence heare and receiue the same. Men will heare it while it is taught generally, but if it once touch their particular faults, then they cannot brooke it. But wee must suffer it to ransacke our hearts, and be glad thereof: for by this meanes our corruption is wounded, and sinne slaine in vsus: our soules are conuerted vntounto God, and shall bee saued. If any man were diseased with a fistula, or any other dangerous sore, he would willingly suffer the surgeon to search and pierce into the fame. Shall wee doe this for our bodily health, and shall wee not suffer the word of God to enter into our hearts to rip vp our sinnes, that they being wounded and subdued, wee may bee healed, and so our soules liue for euer? wee cannot liue vntounto God, till wee die vntounto sinne: and wee can neuer die vntounto sinne, till the same bee wounded in vsus by this two edged sword. Away therefore with all nicenesse in disliking the word, when it crosseth our humour▪ and if wee louelove eternall life, Let vsus then embrace it most willingly.

Saint Iohn sayth f…ther of this two edged sword; that it came out of Christs mouth. Other kings carry their swords and scepters in their hands; but Christ beareth his in his mouth, to teach vsus this speciall point, That wee must receiue no doctrine from any man, which hee hath not receiued from th… mouth of Christ. For first, God reuealeth his will vntounto his son, & Christ deliuereth it vntounto his Prophet… and Apostles by the spirit, and to his ministers in their writings. They therefore must deliuer nothing vntounto Gods people▪ but that which they hauehave from Christ: if they deliuer ought els, they hold no… forth Christs sword; neither can it hauehave that powerfull effect either in the godly, or in the wicked.

And his face … the Sunne shineth i… his brightnesse. Here is the last braunch of this description of Christ▪ his face is compared to the shining of the Sunne, and that in his strength: because Christ is vntounto his church… as the Sunne is to the world. p. 61And looke what duties the Sunne performeth vntounto the world, the same duties Christ performes vntounto his church, in a more excellent manner, as their resemblance will euidently declare.

First, the Sunne in the world dispelleth night and darkenesse, and maketh the day by bringing light: so Christ the sonne of righteousnesse, Malach. 4.2. sendeth downe the bright beames of knowledge and grace into his church, wherby blindnesse and ignorance is taken away, 2. Corinth. 4.6. And hereby eueryevery one, of what sort or place soeuer, is taught: first, to labour for knowledge of the will of God. A great shame it is for any to bee ignorant her…in; when the day commeth, we set open our windowes to let in the light of the Sunne for our comfort: behold Christ Iesus is euer a shining light in his church: Why then should wee not open our hearts, that the beames of light and knowledge, which descend from him, may enter into vsus, and giuegive vsus light? Secondly, wee must hereby learne in our whole conuersation among men, to walke by this light. We are here but pilgrims trauelling towards heauen: and the way of this miserable word is full of darkenesse; yet Christ Iesus is in the middest of his church, shining as the Sunne in his strength to giuegive the light of knowledge▪ whereby wee may see the right way thither▪ Without him there is nothing but darkenesse and wandering▪ his word is the light, and himselfe the day starre. We therefore must attend vntounto him in all our affaires of this life: and in the particular duties of our lawfull callings take direction from the light which shineth from his face.

Secondly, the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies; as experience in the spring time teacheth: So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat …nto the dead and frozen heart of man: he is of power to comfort them that mourne, to giuegive life to the broken hearted▪ and to reuiue the spirit of the humble, Isay. 57.15. and for this most excellent worke may well bee called the Sunne of Righteousness…. In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth from Christ. In Winter time men vse to stand in the sunne to comfort and warme themselues with the heat thereof. Behold Christ Iesus is the sunne of righteousnesse to his church, which giueth heat and life to all the true members thereof. Wee therefore must seeke aboue all things to hauehave his blessed beames of grace to shine vponupon our cold and frozen hearts, that by his spirituall heat we may be reuiued vntounto euerlasting life. In this world nothing is so much regarded, as riches, honours, and pleasures: Who will shew vsus any good, is the worldlings song. But with godly Dauid wee must say, Psal. 4.4. Lord lift thou vp the light of thy countenance vponupon vsus, quicken thou vsus with thy spirituall life▪ and comfort vsus with the beames of mercy. Quest. How may I get the gracious beames of grace and life, to come from this Sunne of righteousnesse into my heart? Answ. Before a man can liue by Christ, hee must bee killed in himselfe. Men doe not kill those whom they would restore to temporall life, but the Lord taketh that course. Thou therefore must suffer his two edged sword to enter into thee, yea to bee thrust vp to the hilts into thy heart, that so thy vile sinnes and corruptions may be ripped vp, and the wrath of God deserued thereby made knowne vntounto thee, that in thy selfe thou mayest bee out of hope: and then and not before art thou fit to receiue comfort and life by Christ; as a man that is cold in bodie is most fit to receiue heat by cloathes and other meanes of warmenesse. Now being thus humbled in thy selfe, thou must vse the meanes which God hath ordained, to wit, the hearing, reading, and meditating in his word, with earnest prayer for grace and merciemercy: and th… shalt thou perceiue the ioyfull beames of life shining into thy soule. If a man had all the world, and wanted this grace of life and comfort by Christ, it were but a curse vntounto him: but though a man want all things els, yet by this life of grace in Christ he is blessed for euer: and therefore aboue all other things men should labour for it.

Thirdly, the sunne serueth to discouer all things. In the night nothing is discerned, but al things appear in one form: but when the same commeth forth, all things are made manifest, euen the …all motes p. 62in the aire. Euen so Christ Iesus the sonne of righteousnesse▪ he seeth all things, and can discouer the most hidden secrets of men: nothing is hid from the light of his countenance, so infinit is his diuine wisdome and knowledge. In regard whereof we must bee moued to looke vntounto all our wayes, both thoughts, words, and actions, that they bee such as Christ approueth: for though we may deceiue the world by a false glosse, yet all that wee do, speake, or thinke, is naked and bare before him, he knoweth the same, & can and will reueale it▪

If this were beleeued and remembred, it would be a meanes to suppresse much fraud and iniustice, and many grieuous sinnes which is rise in the world. Men thinke if they can bleare the eyes of the world, all is well, they may do what they will: but we must thinke vponupon the shining face of Christ, which discerneth and discouereth all secrets; and labour thereupon to make conscience of all our wayes, yea of our secret thoughts, that God may approoue the same.

Vers. 17. And when I saw him, I fell at his feete as dead: then hee laid his right hand on me, saying, Feare not, I am the first and the last.

Verse. 18. And I am aliue, but I was dead▪ And behold, I am alive for euermore, Amen: And I hauehave the keyes of hell and of the earth.

Here Saint Iohn describeth Christ further by other Arguments: namely, by sundry actions of his. The first whereof, is a confirmation of Iohn, being sore afraid, set downe in this & the next verse. In which action note two things: First, the occasion therof: Secondly, the mean… of his confirmation. The occasion was Iohns exceeding feare, set downe in these words: And when I saw him, I fell at his feete as dead. The meanes of confirmation, as in the words following, Then hee layed his hand… vponupon me, &c.

For the occasion. Iohns feare was exceeding great, and that of death: as appeareth by Christ his confirmation: wherein he telleth Iohn, That be liueth, and hath power ouer death. In this his feare note sundry points; The cause, the effect, and the kind of this feare. For the first: The cause was Christ his appearancen glo… ry and maiestie vntounto Iohn, set downe in these words, When I saw him. Where we learne, that sinfull men since Adams fall cannot abide the presence of God. (a)(a)Gen. 2.Gen 2Adam before his fall talked face to face with God without feare: but so soone as he had sinned, (b)(b)Gen. 3.8.Gen 3:8bee fled away at the hearing of his voyce, and hid himselfe among the trees of the garden. This feare commeth by reason of mans guiltinesse before God. Hence Manoah sayd vntounto his wife, (c)(c)Iudg. 13.2…Judg 13:2Wee shall surely die, because wee hauehave … seene God.

First, by this,The Vse. That no sinfull man can abide the presence of God, we are taught to labour to become new creatures, to hauehave the image of sinne defaced in vsus, and the image of God restored in righteousnesse and true holinesse. True happinesse consisteth in fellowship with God: but wee can neuer hauehave true fellowship with him, while wee liue in our sinnes, 1. Iohn. 1.6. If wee say we hauehave fellowship with him, and walke in darkenesse, we lie. We therefore must labour to bee purged from our sinnes, and so his presence shall bee our ioy.

Secondly, this feare of Iohn at Christs presence in glory, teacheth vsus. That the sight and presence of Gods maiestie is a most excellent meanes to humble a man, and to make him know himselfe to bee nothing in himselfe. When Abraham talked with God, the more hee beheld the maiestie of God, the more hee humbled himselfe, confessing at last, that he was but dust and ashes, Gen. 18.27. And Peter by a great draught of fishes seeing but a glimmering of diuine maiesty in Christ, could not abide it, but cried out, Depart from me, for I am a sinfull man, Luk. 5.8. And so the holy Angels when they stand before the maiestie of God are sayd (a)(a)Isay 6.3.Isa 6:3to couer their faces and their f…ete with the… wings: to signifie, that they are nothing in regard of the exceeding Maiestie of God, and in themselues vnable to behould his glorie.

Thirdly, hereby wee are taught to acknowledge Gods great goodnesse towards vsus in the ministerie of the word: wherein hee vouchsafeth to speake vntounto vsus, not in his owne person, as hee did in mount S…rra, which would bee so terrible, … none could abide it▪ but fauorably & p. 63familiarly by the ministerie of men that are like vntounto our selues. Many abuse this mercy of God, and despise the word because of the messenger: but wee must learne by this bountie of God, to receiue the word with all reuerence as from the Lord.

Lastly, in this exceeding feare of Iohn, who was an Apostle and a very godly and righteous man; wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie. And if no man, be he neuer so holy, can stand before Gods presence, much lesse can the most righteous workes of any man endure the triall of his iudgement: if his person cannot abide his presence; his workes will neuer beare his iudgement. For the person must first bee approoued before the workes be accepted. Therefore damnable is the doctrine of the church of Rome, which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace, as meanes of their iustification, and part of satisfaction to Gods iustice. It is a doctrine of desperation: for how can our works be perfectly holie, seeing our persons are but sanctified here in part? And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man?

II. point. The effect of this feare in his body, He fell downe as dead at his feete: This was no small feare but exceding great, astonishing his senses and laying him downe as dead. Physitions say, and that truly, the mind followeth the temperature of the body. But hence we may as truly say, That the body followeth the disposition of the mind; for the affections of the soule wil worke vponupon the body like vntounto strong diseases. Iohns feare casteth his body into a sound: And so horrour of conscience when the heart is cold will make the body hot, and the intrals to roule in the body. The same may be sayd of anger, 1. Reg. 21.4. When Ahab could not obtaine Nabals vineyard, he layd him downe on his bed in displeasure, and was almost dead: Euen so will other affections worke vponupon the body.

Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike, but somtimes by curing of the mind and ordering of the affections: for when the distemper of the body ariseth from the disorder of the mind, then till the mind be well composed and setled, physicke will little auaile.

III. point. The kind of this feare is insinuated in these words, he fell at his feet, Wherby the holy Ghost giueth vsus to vnderstand, that this was a religious reuerent feare, which hee bare to Christ: For this kind of prostrating the body betokeneth humilitie; and argueth a reuerent estimation of the thing feared.

Hence we are taught, when we come into the presence of Christ, we must prostrat our selues as Iohn did, and looke that we be striken with a religious feare of his maiestie. If any shall thinke that Christ is now ascended into heauen, and therefore we cannot now fall down at his feet as Iohn did. I answer, though Christ be now in heauen, yet hath he his feet vponupon earth, at which we must fall downe. In the old testament the mercy-seat was the pledge of Gods presence: and therefore it is called Gods footestoole, Psal. 99.5. before which the Iewes were to fall downe. Well, though the mercy-seat be now taken away, yet some thing is instead thereof: For wheresoeuer Gods people assemble themselues in the name of God, there is his footstoole: and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus, and do all duties vntounto him with all feare, awe, and reuerence of his maiestie.

This feare of Iohn, though it was holy, yet is it tainted with some sinne and corruption: for it was an immoderat feare of death which made him thus astonished and affright. Whence wee learne that the most holy affections of righteous men are not per…ectly holy, but mixed with imperfection according to the measure of their sanctification, which is alwayes in part in this life. Whereby it appeares that no man hath in him a filiall feare of God alone, but some seruile feare (whereby wee feare God for his iudgements) is mixed therewith. And thus much for Iohns feare which is the occasion of his confirmation.

p. 64Now followeth the meanes of his confirmation in these words, Then he layd his right hand vponupon me, saying, feare not, I am the first and the last: and I am aliue, but I was dead: and behold I am aliue for euermore, Amen: and I hauehave the keyes of hell and death. Here note two things, first, the time when Christ vsed these meanes for Iohns confirmation: secondly, the means themselues. The time is noted in this word, then, that is, after his presence had stroken a feare in my heart, which made me as dead; then the Lord vsed meanes to comfort me. The meanes of comfort and confirmation are then vsed when the party is humbled. And thus the Lord dealeth with all his seruants in the matter of their saluation: First, he bruiseth their stonie hearts, and woundeth their sinfull soules, before hee powreth in the oyle of grace. First, a man must bee a lost sheepe, and then Christ findeth him and layeth him on his shoulders and bringeth him home. And indeed they that would feele sound comfort by Christ, must first be humbled in themselues. And the reason why men reape so little comfort either by the word or sacraments, is the want of true humiliation before they come, whereby the soule is fitted for grace and consolation.

II. point. The meanes vsed by Christ to confirme Iohn, and they are two. First, a sensible signe, He layd his right hand vponupon me. Secondly, comfortable words, Feare not.

Here first obserue in generall Christs gratious dealing with Iohn: he vseth not one meanes apart, but in great merciemercy, that he may throughly confirme Iohn, he giueth him both a signe and words. And so hee hath alwayes dealt with his seruants: When he called Moses to bee a deliuerer of his people. First, hee gaue him his word; saying, I will be with thee, and then a signe, saying, VponUpon this mountaine shal ye serue God, Ex…d. 3.12. So when he would confirme the heart of (a)(a)Esay. 7.Isa 7Ahaz against his enemies, he first giues him a promise of deliuerance, verse. 7. then biddeth him aske a signe, vers. 11. And for this cause Christ in the publishing of his Gospell, added signes and miracles vntounto his word, that the truth thereof might be fully confirmed. And so in the worke of our saluation, besides his mercifull promises which were sufficient in respect of his fidelitie; he giueth vsus further signes and seales to support our weaknesse, and to confirme our faith in the assurance thereof, euen the vse of the holy Sacraments.

This teacheth vsus that Christ hath a speciall care ouer his church and people, in that he doth so condescend and abase himselfe vntounto their weaknesse, adding vntounto his word, which of it selfe were sufficient, signes and tokens, that by both he might more euidently giuegive that assurance, which by one alone our weaknes would not so well conceiue.

Againe, in this meanes of confirmation note the order which Christ vseth: First, he giueth him the signe of his presence: Laying his hand vponupon him, to assure him of protection frō al danger of death. Thē he giueth him his wrod, bidding him not to feare. Hence▪ we may learne that the assurance of Gods presence and protection, is a souerigne remedie against all feare: when Moses feared the great calling he was sent about, to take away that feare, the Lord saith, (b)(b)Exod: 3.12I will be with thee. Hence Dauid saith, (c)(c)Psa. 23▪40Ps 23:40He will not feare though he walke through the valley of the shadow of death, because God is his stay and comfort. Wherefore it concerneth vsus to labour to be assured not onelyonly of Gods presence, but of his prouidence and speciall protection: And so in all dangers both of life and death, wee shall hauehave stay and comfort for our soules.

The Lord hauing vsed these two meanes to confirme Iohn, both a signe & his word: doth yet further condescend vntounto Iohns weaknesse, and establisheth his owne word by two reasons. The first in these words, I am the first and the last. Christ is the first; Because nothing was or could bee before him: The last, because nothing is or can bee after him. These two titles are giuen vntounto Christ to expresse his Godhead and eternitie, as before wee hauehave heard, verse. 8. Now here they are againe set downe, to giuegive vsus to vnderstand that hee hath in his owne power the beginning and end of all things: and therefore is able to protect his seruants from all dangers, and from death: and will make good vntounto them all his promises vntounto eternall life.

p. 65Verse. 18. And Am he that liueth; but I was dead, and behold I am aliue for euermore, Amen: And I hauehave the keyes of hell and of death.

These words conteine the second reason to confirme Iohn. And it may thus be framed by way of a distinction, Although I was dead, yet I am he that liueth (for so the words are) and behold I am aliue for euermore, Amen: Yea I hauehave power ouer death and hell. This distinction containeth three parts. First, Though I was once dead, yet I am he that liueth. Secondly, Though I was once dead, yet I liue for euermore. Thirdly, Though I was once dead, yet I hauehave the keyes of death and of hell. Of these in order.

I. part. And Am he that liueth, though I was dead. Here life is ascribed to Christ in a speciall manner: For Christ liueth in a peculiar sort differēt frō the life of other creatures. For first hee hath sufficient life in himselfe and from himselfe: Secondly, he giueth life to others. For the first: that wee may better conceiue it, wee must know that life is twofold, vncreated, and created. Vncreated life is the life of God whereby God liueth: This life is eternall and infinit in it selfe, & from it selfe. Now as Christ is God he liueth this vncreated life: which is all one with the godhead. Againe, created is twofold. The first is naturall preserued by means of meat and drinke. The second is spirituall, both begunne and continued by meanes of the immediat operation of Gods spirit, whereby wee hauehave fellowship with God. And this spirituall life is more perfect than the naturall. Now Christ liueth not the naturall life but as he is God liueth the vncreated life, & as he is man he liueth the spirituall life, his body and soule hauing al their subsisting and sustentation in the second person in Trinitie: and therefore he hath in himselfe most absolut and perfect life, and so liueth of himselfe.

Secondly, Christ is here said to liue, because, he giueth life vntounto men: & that two wayes: First, as he is God; and so he giueth life to all good and bad: For in him eueryevery thing liueth, moueth, and hath his beeing, Act. 17.28. Secondly, as he is mediator God and man: and so he giueth spiritual life vntounto his church and people. Hence he saith to his Disciples, Because I liue, yee shall liue also, Iohn. 14.19. For looke as Christ died not for himselfe, but for vsus, that we might not die eternally: So hee liueth now in heauen the spirituall life, not for himselfe alone, but for vsus, that we might liue that spirituall life in and by him eternally. And therefore our life is sayd, To be hid with God in Christ. And for this cause in the Sacrament▪ we doe eate the body and drinke the bloud of Christ really by the mouth of faith, that wee might know that our life is to be fetched from him. For as we receiue grace from his grace; so wee receiue life from his life.

Hereby wee are taught to seeke for this spirituall life at Christ hands:The Vse. that we may say with Paul, I liue not now, but Christ li…eth in me, Gal. ….21. and that Our life … …id in Christ, as in a head and roote. For he liueth in heauen that wee might liue by him: our care must not be so much for our temporall life, which is but a vapour and like a fleeting shadow, as for this spirituall life which is eternall. But the practise of this duty is rare to bee found, though the omission of it bee a grieuous sinne. Mens whole care is for temporall life: few thinke on this, how to procure to themselues this spirituall life by Christ; though he hauehave said, I liue that you may liue in me. This appeareth by their common practise: They will goe ten, twenty, yea an hundred miles to prouide means for their bodily preseruation; and yet will scarce go one or two miles for the meanes of their saluation for euer. The cause thereof is, the hardnesse of mens hearts, which are not touched for their sinnes, nor feele the smart & weight thereof. This we may see plainly in the woman of Samariah: For when Christ sate at the well of Iacob talking with her,Ioh… 4.John 4 and telling her that he was the well of life, of whose water whosoeuer dranke should neuer thirst: She did nothing but cauill with him. But when he layd to her heart her principall sinnes, then she left off cauelling, and in reuerence, and some beginning of faith, Acknowledged him to be the Messias. Euen so let the minister say vntounto his people, hee can bring them to the water of life; they will nothing regard, but cauill at the doctrine of the Gospell, till their sinnes bee touched, and their soules humbled by p. 66the sight thereof. Wherefore if wee would hauehave our hearts fit to receiue spirituall life by Christ; we must first labor to hauehave a sense of our sinnes, and to feare Gods wrath due vntounto vsus for the same. Hereby we shal be weined from the dangerous louelove of earthly things, and our soules shall bee rauished with desire of Christ Iesus. He is the well of life; and if once we could feele a parching heat in our soules by reason of our sinnes, then would we thirst & neuer be at rest till we had drunke our fill, and dined our selues in his sauing merits. This naturall life is but vanishing, and therefore we must labour for this spirituall life by Christ which is eternall. This will comfort vsus in all distresse: and take from vsus the feare of death, of hell, and all danger.

The second part of the distinction: Though I was dead, yet behold I liue for euermore, Amen. This part is vttered and propounded by two notes to bee obserued. First, by a note of certaintie, Amen. Secondly, by a note of attention, Behold. The note of certaintie (Amen) serueth to assure vsus that this is an infallible truth which Christ affirmeth of himselfe: saying, I liue for euermore. The note of attention which is prefixed, Behold, serueth to stirre vp Iohns mind, and the mind of eueryevery one of vsus to a serious consideration of this which Christ saith, I liue for euermore. And because it pleaseth Christ to propound this point in this manner, let vsus a little stand thereon, and herein consider two points. First, in respect of what nature Christ is sayd to liue for euer. Secondly, for what end he liueth for euer. For the first, No doubt as Christ as the mediator of the church, He liueth for euer ▪ and therefore this must bee vnderstood of Christ, in regard of both his natures, godhead and manhood. In respect of his godhead, he is coeternall with the father and with the holy Ghost, liuing of himselfe that vncreated and essentiall life, which is all one with the godhead, being eternall, without beginning or ending. Secondly, hee liueth for euer as hee is man: for after his death hee ascended vp to heauen, where in full glorie he inioyeth immediat fellowshippe with the godhead: for in him dwelleth the fulnes of the godhead bodily; his manhood being wholly and immediatly susteined by his godhead.

II. Point. The end for which Christ liueth for euer, is to giuegive eternall life to his church, and to euerie true member thereof. So Saint Iohn saith, This is (a)(a)1. Io. 5 111 John 5:11the testimonie of God, euen the father, that hee hath giuen vsus life euerlasting, and this life is in that his sonne. And here Christ must bee considered of vsus, as the head of his church, as the roote and ground of our saluation, and the fountaine of all our happinesse. For as the roote of a tree liueth not for it selfe, but for the body and for all the branches: euen so Christ Iesus, he hath eternal life in him, not for himselfe alone, but that he may conuey the same to al his members. Yea, wee must consider Christ as the common treasurie & storehouse of all true felicitie: wherein life eternall is laid vp for al the members of his church. For which cause hee saith,(b)(b)Ioh. 6.54, 55.John 6:54John 6:55 His flesh is meate indeed: and whosoeuer eateth his flesh and drinketh his bloud shall liue for euer, To giuegive vsus to vnderstand, that his manhood hath quickning vertue in it: Yet not of it selfe or by it self, but as it is the māhood of the sonne of God; For from the godhead it receiueth this quickning power, to giuegive eternall life vntounto the church: And here the meanes must be considered, by which Christ giueth life vntounto his church: namely, by vertue of that misticall vnion which is betweene him and eueryevery member of his church. Which vnion is thus caused: God the father giueth Christ vntounto his church, and to eueryevery one that is to be saued by Christ; and that really and truly according to the terror of the couenant, in which he hath promised to giuegive Christ with all his benefits to eueryevery one that beleeueth. The manner and order of this gift is this: Whole Christ God & man is giuen to eueryevery beleeuer; euen as he is mediator. And yet the godhead of Christ is not giuen with the manhood, but only the vertue & operation of the godhead in the manhood; by which the manhod is made able to merit for the beleeuer. But the manhood of Christ is giuen both for substance, and in regard of all benefits that are conueyed to man by it, as iustification and redemption; as truly as lands and goods are giuen of man to man. And when God giueth Christ to any, he doth withall giuegive vntounto the same partie the spirit of Christ: for hee that p. 67hath part in Christ, hath part in his spirit: and this spirit createth in his heart the instrument of faith, by which Christ giuen of the father, is receiued and apprehended; both his body and bloud, and the efficacie and the benefites thereof. Christ is not receiued in imagination, as men receiue things by conceit in the braine: but as hee is giuen of the father; namely in the word and sacraments really and truly, though spiritually. And the same spirit that worketh this faith, doth knit the beleeuer vntounto Christ really, though mystically, making him one with Christ, so as Christ is the head, and the beleeuer a member. And thus is this mysticall coniunction wrought, from whence proceedeth this eternall life.

The benefites that come from this mysticall coniunction are these.

I. Hereby a beleeuer begins in this world to liue eternall life: for by the worke of his spirit, Christ maketh that man that is thus vnited vntounto him, to begin to die vntounto all sinne, and to liue vntounto him spiritually, as himselfe liueth.

II. Hence commeth the resurrection of the body: for this coniunction being once begun, remaineth eternall, and is neuer wholly broken off, no not from the body, while it is consumed to dust and ashes. Looke as in the Winter season the sap returneth to the root of the tree, and then all the branches seeme as they were dead: but when Spring time commeth, by vertue of the sunne the sap ascendeth and maketh them fresh and greene againe: euen so, the bodies of Gods children hauehave their Winter season, while they lie dead and rotten: but yet by vertue of their vnion and coniunction with Christ, at the last day shall life bee conveyed from Christ Iesus vntounto them, whereby they shall be raised to life.

III. Hence commeth eternall life to eueryevery beleeuer: that is, glory and blisse in body and soule in heauen for euer and euer: for being once begun (as it is in this world) it is neuer dissolued. And thus we see how Christ conueyeth eternall life vntounto his members.

The Vse.The words bearing this sence, do containe in them the foundation of two maine articles of our beleefe, namely, the resurrection of the body, and life euerlasting: for both these are effected to vsus, by vertue of our vnion with Christ: for he liueth for euer to giuegive life to vsus. And this is the ground of all true ioy: as wee may see in Iob, who in the middest of his miserie stayed himselfe on this, That hee knew his Redeemer liued, and that hee should rise againe, and behold him with those same eyes, wherewith he saw other creatures, Iob. 19.25, 26.

2. Againe, if Christ liue in heauen to giuegive vntounto vsus eternall life, then must wee learne to hauehave our conuersation in heauen with Christ: for where our life is, there should our conuersation bee. Now that our conuersation may be with him, wee must often seriously consider with our selues of this euerlasting life which Christ there keepeth in store for vsus: and for this cause principally doth Christ here say, Behold, I liue for euer.

3. This also must mooue vsus to put all our affiance in him, and to place all our ioy and reioicing in him. Men hauehave most regard to that part of their bodie, by which the whole body and eueryevery member liueth. Well, wee professe our selues to bee members of Christ, and in him is hid our spirituall life: wee therefore must set our hearts and affections on him especially.

The third part of the distinction is this: Though I was dead, ye… I hauehave the keyes of death and of hell. Here we must not imagine that hell is a bodily place kept with locke and key, and dores, as mens dwelling houses are: that cannot bee proued by any place of Gods word. Neither yet that the torments thereof are bodily, such as bee inflicted in this world: but rather they are spirituall, being the apprehension and feeling of Gods wrath and vengeance, whose iealousie burnes like fire. But Christ in this phrase borroweth a comparison from stewards of great houses, who at their installing into their stewardships, hauehave the keyes of all things giuen vntounto them. Which giuing of the keyes is a token of regiment and authoritie bestowed vponupon them And the meaning is this, That Iesus Christ thogh he once died, yet by his death did vanquish hell and death, and hath obtained full power & dominion ouer them both for euermore.

Hence arise sundry instructions: first, that power and authoritie to forgiue p. 68sinnes properly, belongeth onelyonly vntounto Christ. No meere creature hath this power; for hee that can forgiue sinnes, must bee able to take away the punishments of sinne, namely, hell and death, which none can doe but Christ alone, who onelyonly hath the keyes thereof. And to say that a man can properly forgiue sinnes, is to say, that a man hath power in himselfe ouer hell and death. And therefore the priesthood of the church of Rome is full of blasphemie, who take vponupon them properly to pronounce vntounto men the pardon of their sinnes of themselues: and they deride the custome of reformed churches, who from God pronounce the pardon of sinnes vntounto them that repent.

Secondly, hereby wee are taught to reuerence Christ, and to performe vntounto him all due honor and loyall obedience. If wee neuer hauehave done this heretofore, wee must now begin; and if wee hauehave done it, we must endeuour to do it more. For Christ hath the keyes of hell and death, hee can open the gates thereof at his pleasure, and cast thither whom hee will. Many deceiue themselues through their false conceit of Christ, they thinke not of him as of a Iudge, but as a Sauior onelyonly: they make him all of merciemercy and pitie, and thereby they take occasion to goe on in sinne. But wee must consider, that Christ is likewise a righteous iudge, who hath the power of hell and death in his hands, and therefore we must not flatter our selues in our euill wayes, but striue to please him continually with fear and trembling, least by our sinnes we stir vp his wrath against vsus, and cause him to cast vsus into hell, whence is no redemption.

Thirdly, this is a matter of great comfort vntounto all those in Gods church, that in this life vnfainedly cleaue vntounto Christ: and especially in time of affliction and temptation, and at the houre of death, for Christ hauing the keyes of hell & death is able to keepe them from hell, and from the sting of death. And this hee will doe because they trust in him, for he hath promised it. If this were alwayes sounding in our eares, it would minister endlesse ioy vntounto our soules against the seruile feare of hell and death.

Vers. 19. Write the things which thou hast seene, and the things which are, and the things which shall come hereafter.

Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare, hee giueth him a commaundement to write the things which he had seene, &c. This commaundement was giuen to Iohn in the eleuenth verse, and is here againe repeated for these causes: First, that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention. Secondly, that Gods church in all ages may vnderstand, that it is necessarie men should know the estate of the church to bee subiect vntounto troubles, that thereby they may better arm themselues against the euils to come. Thirdly, that Iohn might be fully assured of his calling, to write and publish this booke. Fourthly, that Gods church in all ages might be out of doubt, that this booke is no deuice of man, but a booke of God, and part of holy Scripture reuealed from Christ to Iohn for the good of his church. If it be sayd: though Christ did faithfully reueale his will, yet Iohn might erre in publishing it. Answ. As Christ deliuered this to Iohn, so hee receiued and published it faithfully, without all fault either in matter or manner: for we must make a difference betweene the Prophets and Apostles, and all other teachers. As the Prophets in former times, so the Apostles in the New Testament were called immediately by Christ, and had such speciall assistance of Gods spirit, that they could not erre, when they propounded by preaching or writing any doctrine of Christ vntounto the church of God: this appeareth by the promises of Christ made vntounto them, Luk. 10.16. He which heareth you, heareth me, and be which refuseth you, refuseth me: and …e which refuseth me, refuseth him that sent me. Againe, Matth. 10.20. It is not you which speake, but the spirit of your father speaking in you. Ioh. 14.26, hee promiseth to send his spirit to be their comforter, which shall teach them all things: yea, to lead them into all truth, Iohn 16.1…. Which promise some apply … al Gods ministers; but if we marke the circumstances therof, we shall p. 69see that properly it agreeth to the Apostles: for though in others the certaintie hereof cannot be affirmed, yet in them it may: for which cause, in the counsell at Ierusalem thus they write vntounto the churches: It seemed good to (a)(a)Act 15 28.Acts 15:28the holy ghost and to vsus; as being assured of the certaine direction of the holy ghost: which no ministers euer since could say, being subiect to errour both in speaking and writing. This distinction must bee held for the certainetie of our faith in the points of Religion, and for our assurance of the faithfull penning and publishing of this booke. And thus much of the causes of this repetition.

In the words of this commandement is contained the diuision of this whole booke, Write the words which thou hast seene▪ that is, set downe what I hauehave shewed thee in this vision. And which are ▪ that is, all things which I reueale vntounto thee touching the present estate of the church. And which are to come hereafter: that is, those things which concerne the future estate of the church to the end of the world, as I will reueale it vntounto thee. Thus then is the whole booke distinguished. I. It containeth things touching the present estate of the church in Iohns da…es. II. It entreateth of things which concerne the future estate thereof from Iohns time to the end of the world.

The Vse.Hence obserue the lawfulnesse of the art of Logicke: for diuisions be lawfull (else the holy ghost would not here hauehave vsed them) and so by proportion are other arguments of reasoning: and therefore that art which giueth rules of direction for the right vse of these arguments is lawfull and good. Those men then are farre deceiued, who account the arts of Logicke and Rhetoricke to be friuolous and vnlawfull, and in so saying, they condemne the practise of the holy ghost in this place.

Vers. 20. The mysterie of the seuen starres which thou sawest in my right hand, and the seuen golden candlestickes is this: The seuen starres are the seuen Angels of the Churches, and the seuen candlesticks which thou sawest are the seuen Churches.

This is the third action of Christ: namely the interpretation of the Vision in the principall parts thereof; which he expoundeth for these causes: First, Iohn in this businesse was to shew himselfe a Prophet of God, by declaring the present and future estate of Gods church. Now the principall part of a Prophet is to expound visions or dreames reuealed either to himselfe or to others: as wee may see in Daniell and the rest of the prophets. Secondly, that Iohn might bee encouraged in the publishing of this booke and of the things reuealed vntounto him: For Iohns calling respected the Church of God. And when he should perceiue these visions to concerne the Churches; this would stirre vp his diligence, in obseruing, and penning the things reuealed.

Now Christ expoundeth not the whole vision, but two principall things therein; namely, what was meant by the seuen starres; to wit, the seuen Angels, or the seuen ministers of the Churches. And what was meant by the seuen golden candlesticks: namely▪ The seuē Churches thēselues. The reasons why both were so called, wee hauehave showed before, with the vse therof. Here onelyonly I will obserue these three points: First, why Christ in the interpretation of his vision doth not expound the whole, but onelyonly two principall parts thereof: This he doth for these causes, First, because hee hath giuen vntounto his church the gift of interpretation, which hee would hauehave them to exercise about this vision: For if hee had expounded eueryevery part himselfe, then he had left herein no matter to his church, whereabout shee might exercise her gift. Secondly, to prouoke Gods ministers especially, with other members of his church, vntounto all diligence in studying this and other parts of scripture. For if all things were easie and plaine, then men would grow carelesse in reading and searching out the knowledge of Gods word. Thirdly, to stir vp in eueryevery Reader of this booke an earnest and hartie desire to vnderstand the same. Fourthly, to excite all his seruants to prayer and inuocation vponupon God for his grace, that they may with reading the Scripture vnderstand the true meaning thereof.

II. point. Note here, the ministers of the churches are called Angels. What these Angels are, appeareth in the chapters p. 70following; to wit, the pastors and ministers of these seuen churches of Asia. So Mat. 11.10. Iohn Baptist is called Christs Angell or messenger, whereby wee hauehave good light for the expounding of a place in Paule, 1. Cor. 11.10. saying, That the woman ought to hauehave power ouer her head, that is, bee couered, because of the Angels. Where, by Angels may well bee vnderstood the preachers and ministers of the Gospell. And the reason of that precept may bee this: Among the Corinthians the couering of the head was not as it is with vsus, a token of prelieminence and superioritie, but a signe of subiection. And therefore the Apostle would hauehave the women of Corinth, when they came into the congregation, to hauehave their heads couered according to the custome of their countrey in other assemblies, to signifie their submission and reuerence vntounto the ministerie of the Gospell.

The Vse.Whereas Ministers are the Lords angels and embassadours: hence wee gather, that eueryevery Minister of the Gospell must carry himselfe as the messenger of the Lord. Messengers hauehave regard of two things; of the matter of their message, and of their manner of deliuerie, that they speake all which they are commanded: and in such order as their Lord and master would hauehave it spoken, or speake it himselfe if hee were present: and he that faileth in either of these, may iustly bee chalenged of vnfaithfulnesse. The Minister therefore being Christs messenger, must deliuer the whole will of Christ alone vntounto his people: as also in that manner which Christ approoueth, and would himselfe obserue, if hee were present. Now can we once imagine, that Christ would deliuer his will, partly in English, partly in Latine and other Languages, or intermingle with the testimonies of the Prophets and Apostles, the sentences of Fathers, of Philosophers, Poets, and other writers? Those therfore that in this sort dispence Christs gospel, doe hereby bewray vnfaithfulnesse in their deliuerie. Indeed this is counted the learned kind of preaching: But it is not that manner which Christ approoueth. And besides, if this kind of teaching may take place, it will bring in as great Barbarisme, in regard of true Diuinitie, as was among the Schoolemen, when Gods word was wholly turned vntounto needlesse disputation, yea it would shortly banish the Gospell out of this land.

III. point. Note the phrase which the holy ghost vseth: he sayth not, The seuen starres signifie the seuen Angels, but Are the seuen Angels: and the seuen candlestickes Are the seuen churches; giuing to the signe the name of the thing signified. Wherein wee hauehave a good warrant for our exposition of that phrase in the Sacrament: This bread is my body: this cup is my bloud: Which the Papists vnderstand properly of the very bodie and bloud of Christ by reall transmutation. But as these seuen starres are sayd to bee seuen Ministers, because they did signifie the seuen Ministers: so is the bread called the body of Christ, because it signifieth and representeth his bodie, and the cup his bloud. And as it is absurd to say, the seuen ministers were indeed seuen starres, because they are so called: so it is absurd to hold the bread in the Sacraments to be really Christs body, or the wine his bloud, because it is so called. And thus much of the third action of Christ in the interpretation of this Vision.