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

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

p. 1A GODLY AND LEARNED Exposition of the three first Chapters of the Reuelation.

REVEL. 1.1.

The Reuelation of Iesus Christ, which God gaue vntounto … his seruants things which must shortly be done: which he sent, and showed by his Angell vntounto his seruant Iohn.

BEfore wee come to the words, wher in is contained singuler mater fit for the time & age▪ this question must be handled: Whether this booke of the Reuelation be canonical Scripture: for some hauehave heretofore, as also in our time called the authority of it in question. But we are without all doubt, to resolue our selues that it is canonical Scripture, of equal authority with the rest of Gods book. Our reasons be these: first, the doctrine contained in this booke is Apostolicall, as any shall perceiue which seriously reads the same. Secondly, the stile of this booke is Apostolicall, that is, plaine, simple and easie, if we consider that the matter thereof is Propheticall. Thirdly, this booke hath bene approued and receiued for Canonicall by the common consent of Gods Church in all ages since the dayes of Iohn, and was neuer refused of any whole Church, but onelyonly of some priuate men. Fourthly, the things foretold in this booke, came to passe as they were foretold: as among the rest (in one for all) may appeare by the prophesie of the two beasts; whereof one came out of the sea, the other out of the earth, Chap. 13. the one prefigured the Romane Empire, the other the Hereticall Apostaticall Church of Rome: both which in all things are come to passe in these latter ages answerable to the Prophesie.

The contrary reasons brought to improue the authoritie of this booke, are of no moment. 1. Reason. Iohn nameth himselfe sundry times in this booke; whereas in penning the Gospell he did not once mention his own name, though he had iust occasion so to do: therefore, it was not penned by Iohn but by some other, and published afterward in Iohns name.

Answ. The reason is not good: for there is great difference betweene an historie and a Prophesie. The Gospell of Iohn is an historie of Christ: now there is no necessarie reason why one man penning the history of another should name himselfe. But this booke of the Reuelation is a Prophesie, in penning whereof it is more requisite the prophet should put to his owne name; so did the former prophets: Ieremy mentioneth his name in his booke at least an hundred times, so doth Isay and Daniell almost in euerie chapter. Then seeing they do it so often▪ it is no maruell if S. Iohn repeat his name fiue sundrie times in this whole booke.

2. They obiect, that his stile in this booke is not the same with that he vsed in the penning of the Gospell. Ans. The difference of the stile ariseth from the difference of the matter, seeing there he writes an historie, here he pens a Prophesie. Againe, he writes not his owne words, but those which hee receiued from Christ by particular reuelation.

3. They say, this booke hath bene reiected in diuerse ages, as not Canonicall. Ans. It cannot be proued that it was euer refused of any whole Church, but of some particular men. Now the disallowing of any priuat man, cannot make a whole booke to be reiected: for then the Epistles to the Hebrewes of Iames, and of Iohn, should not be Canonicall; which yet be receiued of all Churches for the pure word of God.

p. 2Now come to the words, The Reuelation of Iesus Christ, which God gaue vntounto him, &c. These three first Chapters consist of two parts: A Preface, and a Vision. The Preface is an entrance to the Vision, contained in the beginning of the first Chapter, from the first verse to the ninth. The Vision it selfe is set downe in the rest of these three Chapters. The Preface hath two parts: First, the title of the booke: Secondly, the inscription thereof. The title in the three first verses. The inscription, from the fourth to the ninth verse. The title in these words, The Reuelation of Iesus Christ, &c. A Reuelation is nothing else but a manifestation, or discouerie of things secret in respect of men, for the common good of the Church: and so this word is taken in this place.

Reuelations from God in Scripture, were shewed three wayes: First, by dreames: Secondly, by vision: Thirdly, by created voyce of God face to face: as we may see, Num. 12.6, 8. Now this was not by dreame, nor by vision, or voice alone; but it is a mixt Reuelation, receiued partly by vision, and partly by voyce vttered in the vision from the Lord.

In the three first verses, this Reuelation is described by seuen arguments: First by the author: Secondly, the end: Thirdly, the persons to whom it was directed: Fourthly, the matter: Fiftly, the instruments: Sixtly, the maner of deliuering it: Seuenthly, the fruit of the Reuelation. First, the Author is Iesus Christ: It comes from him, and it is called his Reuelation in these respects: First, not to exclude the father, and the holy Ghost, but to shew the speciall office of Christ, the second person in Trinitie; which is, to reueale, to publish, and to manifest the will of God the father to his Church: and for this cause he is called the (a)(a)Mal. 3.1.Mal 3:1Angell of the Couenant, the (b)(b)Ma…. 23.….doctor of the Churh, the (c)(c)1. Cor. 1.…41 Cor 1:4wisedom of the father, & the (d)(d)Ioh. 1.John 1word of God.

Secondly, it is called the Reuelation of Iesus Christ, to teach vsus to put difference betweene this, and all Satanicall Reuelations: for as God hath his true Reuelations, so Sathan (who herein may be called Gods ape) hath his counterfeit visions, and deliuers them in shew like to gods, but they differ much: First, the Diuels Reuelations be for the most part ambiguous, doubtfull, and vncertaine in speech and phrase, so as a man cannot tell which way to take them: But the Reuelations which come from Christ, the author of truth who knoweth all things, and the reasons of them are certaine and in plaine termes deliuered. Secondly, the Diuell sheweth his visions to none but to the wicked, and bad men that be his instruments: But the Lord chuseth the godly, which feare his name, and to them he reuealeth his secrets, as to Iohn in this place. Thirdly, the Diuels Reuelations euermore tend to set vp, and vphold heresie, wickednesse, Apostacie, and idolatrie, Deut. 13.1, 2. but these that come from God serue to erect, and maintaine truth, according to godlinesse; euen pure Apostolicall doctrin, and the sincere worship of God.

Thirdly, it is called the Reuelation of Christ, to shew vntounto vsus his speciall kingly office in heauen: for being ascended, and exalted to the throne of Maiestie, he sitteth at the right hand of his father, far aboue all principalitie and power, might and domination; and there doth direct, rule, and gouerne his Church vponupon earth according to the good pleasure of his will: for all these visions serue to direct his Church in their obedience to his command.

Whereas Christ Iesus is author of this Reuelation;The Vse. and after his ascention, and exaltation, giues the same vntounto his Church: We may obserue his constant care ouer his Church in this last age of the world. Before his Incarnation euen from the beginning, he gaue vntounto his people such doctrine of faith and manners, as was needfull for their saluation, and still som time to time reuealed such prophesies of things to come as were meete for them to know.

And now behold the continuance, or rather the increase of this his care, in the new Testament: for beside the perfection of the former prophesies, and the full manifestation of his blessed will by his Euangelists and Apostles, for all things needful to be beleeued, and done, vntounto eternall life; Loe here is added the Reuelation of this worthie Prophesie, concerning things to come, for the great p. 3good, and comfort of his children to the end of the world.

Which God gaue vntounto him. These words be added to shew how this became the Reuelation of Christ: namely by the gift of God, that is, of God the father the first person in Trinitie: for this is a rule to be obserued, That where the title, God, in any sentence of Scripture, is opposed to Christ, there it importeth the first person the father: though this bee also true, That sundry times in Scripture, the father alone is tearmed God, without any addition of the other persons; because he is the first in regard of order, and the fountaine of the deitie: for the sonne receiueth the Godhead by communication from the father, and the holy ghost receiueth it from them both: but the father hath his godhead of himselfe, and receiueth it not by communication from any other.

Here some will say, this seemes strange, that any thing should be giuen to Christ, seeing he is God, and hath all things of himselfe. Answ. We must conceiue of Christ two wayes: first, as God, secondly, as Mediator, and head of the Church. As Christ is God, the father giueth him nothing: for so he is of himselfe the same with the father, and hath all things belonging vntounto him that the father hath (excepting personall properties) and is no way inferior to the father, neither receiueth any thing from him, but giueth all things as well as the father doth. But yet as Christ is Mediator, hee is not God simply, but God incarnate, or God made man: and so is said to receiue of his father, in respect of his manhood, as himselfe confesseth, All power is giuen to me, Matth. 28.18. And Paule sayth, God gaue him a name, aboue all names, Philip. 2.9. hee receiued of his father the promise of the holy Ghost, sayth Peter, Act. 2.33. And God made him both Lord and Christ, ver. 36. and so God gaue him this Reuelation in this place.

If it be said, this makes Christ inferiour to his father, for the receiuer is vsually inferiour to the giuer. Answer. As Christ is God, he is equall with the father, but as he is Mediatour, God incarnate, and made man, he is inferiour, and receiueth of him. So much himselfe confesseth, My father which gaue them mee, is greater than all. Iohn. 10.29. And in the same respect, Paule calleth God the father, The head of Christ. 1. Cor. 11.6. And as Christ now sitteth at the right hand of his father, being Mediator, and ruler of his Church, he is inferiour to his father, and receiueth his kingdome from his father, which he must giuegive up at the last day. 1. Cor. 15.24.

And here we must consider in what manner God giues his Reuelation to his sonne. First therefore Christ Iesus, as he is Mediator, is made Lord of this Reuelation: so as hee may say, it is his owne right, and royaltie being a part of that law, whereby his Church is now gouerned, whereof he is Lord and King. Againe, this Reuelation was reuealed vntounto Christ as he is man, before it was euer knowne to any creature, man, or Angell, by reason of the vnion of his manhood, with the godhead.

In this which hath been said, we may obserue, that this booke of the Reuelation is Christ his right, and belongeth vntounto him as his owne royaltie and priviledge. For as the lawes in any kingdome belong to the prince thereof, and are called his lawes alone, and no mans els: So this booke, being a part of that law whereby Christ gouerneth his Church, is his royaltie alone, for God gaue it him, and he hath by his Angell sent it to his Church. And that which is here said of this booke, must be vnderstood proportionally of all other books of holy scripture, Christ is made Lord of all, and they are all of them his royalties and possessions. And from hence will follow necessarily; First, That no man in the world hath authoritie aboue this booke, or any other part of Canonicall Scripture: indeed Monarchs and princes hauehave great authoritie and preheminence in their dominions ouer all persons, and ouer all causes of men: but in the Church they with all others owe homage vntounto Christ: there hee hath the Canonicall Scriptures to be his laws, whereto eueryevery one must subiect himselfe The dispensation of the word, and the adminis…ration of the Sacraments, bee his royall ordinances, ouer which none may dare to claime rule or authoritie; for so should the Scriptures hauehave beene giuen vntounto them for their prerogatiues, as they were to Christ; but God gaue them to him alone, and hee disposeth thereof, as pleaseth p. 4him. And therefore the Pope in taking vponupon him to dispence with the word, and to mangle the Sacraments, doth herein steppe into the roome of Christ, and so declare himselfe to be that man of sinne, by seeking to rob him of that princely royaltie which belongs to him alone.

Secondly, that the soueraigne power and authoritie of expounding Scripture belongeth to Christ alone, and to none other with him. True it is, that man hath a ministerie committed vntounto him, by vertue whereof he may expound Scripture by scripture: but men hauehave no power of themselues to determine of the proper sence of Scripture. And therefore the Popish practise in giuing to the Church absolute authoritie to determin of the sence of Scripture, of themselues without Scripture, is flat robbery against Christ: for therein they giuegive vntounto men that soueraigne power which is proper to Christ.

Thirdly, herein wee obserue the excellencie of this booke, and of the whole Scripture of God: for all of it is the gift of the father to the sonne, and of the son vntounto his Church. The like cannot bee said of any writings of men whatsoeuer, bee they neuer so excellent: herein the Scriptures surpasse them all. Whereby we are taught to esteeme more reuerently of the Scriptures of God, than of all the writings of men in the world. Here then behold the sinne of this age, which more delighteth to speake and heare the sayings of men in the publicke ministerie, than the glorious word of the euerliuing God. Whereas the writings of men be full of darkenesse, of errour, and deceit: but the word of God is most holy and pure, and eueryevery way perfect, proceeding wholly from the father of lights vntounto his beloued sonne, who hath faithfully dispersed the same, for the good of his Church.

To shew to his seruants things that must shortly be done. These words containe the second, third, and fourth Arguments, whereby this Reuelation is described, viz. the end of it, the persons to whom it must be shewed, and the matter which it containeth.

Arg. II. The end of this Reuelation is, To shew, that is, to make knowne, and manifest things to come, for the good of the whole Church. Whence we may obserue, that the Papists erre exceedingly in debarring lay people (as they call them) from the reading of the Scripture; for the end of this booke is, To make manifest to Gods seruants things to come. And who are Gods seruants? Are the Cleargie onelyonly, and not lay people also? God forbid: the lay man is Christ his seruant, as well as one of the Cleargie. And therefore, it is Gods will, that he should learne to know and vnderstand this booke, like one of his seruants. And here consider, that if this booke of Scripture, which is hard and difficult, must be learned of the lay man, then much more must he search into all other bookes of God, which bee more plaine and easie, as the histories of Gospell, Epistles, &c.

Arg. III. The persons to whom it must be shewed, viz. The seruants of Christ. This Reuelation was not giuen of God for all men indefinitely, but for all his seruants, that is, such alone as repent of their sinnes, and truly beleeue in Christ for the pardon of them, and shew forth the same by new obedience. So hee teacheth elsewhere: The secret of the Lord is with them that feare him, and his covenant to giuegive them vnderstanding, Psalm. 25.14. The Lord will reueale his secret to his servants the Prophets, Amos 3.7. And, God will not keepe backe from Abraham the thing hee was to doe vntounto Sodome and Gomorrah, because hee knew Abraham would doe his will, and teach his familie after him. Genes. 18. vers. 17.19. The consideration whereof should admonish vsus not to content our selues with the bare hearing of the word and outward participation of the sacraments: but to labor principally to become Gods seruants, and to shew the same by the practise of that which we heare. Hereby shall wee receiue instruction from the Lord, and grow in knowledge dayly more and more: our vnderstandings shall more easily conceiue the will of God, for they that will doe the will of his father, shall know his doctrine. Iohn 7.17. Here then is the cause why most hearers after long teaching profit little, but remaine as blind and ignorant as euer they were, euen their owne impietie; they liue in their sinnes, and labour not to become Gods seruants.

p. 5Secondly, in this argument we may obserue, that Christ Iesus is true God: for here he is made the head of the Church; eueryevery true beleeuer is his seruant, and he his Lord: the angels of the Churches be his angels, as after we shall see: which prerogatiue none can hauehave, but he that is true, and very God.

Thirdly, in this Argument are those confuted, which hold, that God would hauehave all to bee saued, and cals all men without exception. For if hee called all effectually, then hee would offer the meanes to all: to wit, his holy word, that so they might bee called to the state of g…ace. This he doth not: for as wee see, this booke is giuen not to all, but to his seruants: and that which is said of this booke, is true of the whole Scripture. The Lord shewed his word (sayth Dauid) not to all the world, but to Iacob, that is, his people with whome hee made a couenant, Psal. 147.19, 20.

The fourth Argument whereby this Reuelation is described, is the matter thereof, viz. Things which must shortly bee done; that is, things to come. Whereby in generall we may obserue a difference of this booke from the rest of holy Scripture, which treats of things present or past: this being a prophecie of things to come.

The matter of this booke is described by two Arguments: first, by the necessitie of these things to come, They must be done: secondly, by the circumstance of time when, shortly, or quickly.

For the necessitie of these things, they be such as must needs be done. So speaketh the holy Ghost elsewhere of sundry things to come: of offences, It must needs be that offences should come, Mat. 18.7. Of heresies: There must bee heresies in the Church. 1. Cor. 11.19. And of afflictions: Through manifold afflictions we must enter into the kingdome of heauen, Act. 14.22. And, They that will liue godly in Christ Iesus, must suffer persecutions. 2. Timo…h. 3.12. From whence I gather, That things which come to passe concerning Gods church, and the enemies thereof, doe come to passe necessarily. This doctrine must be well obserued: for though it be the truth of God, yet the reason of man will not agree vntounto it: for some will say, If all things come to passe necessarily, then in their actions and proceedings men hauehave no free will: for necessitie and libertie of will cannot stand together. Answ. They may: indeed constraint and mans free will cannot stand together, but mans will and vnchangeable necessitie may well accord: As I shew thus; In God there is most absolute freedome of will, yet he doth many things of necessitie: as he willeth that which is good necessarily (for he cannot possibly will that which is euill) and yet he willeth the same most freely. So Christ died necessarily, he could not but die, if we consider the counsell of God, and yet he died most freely; For he laid downe his life of himselfe, and no man tooke it from him. Iohn. 10.18.

It will be said againe, if things come to passe by necessitie, then it is in vaine to vse any meanes for the effecting of them, for Gods will must be done, do we what we will. Answ. This is mans corrupt reason: these men must consider, that as God hath appointed what things must come to passe; so he hath appointed the meanes how they shall bee effected: and seeing the Lord hath appointed as well the meanes as the end, wee should by this necessitie rather be induced to vse the meanes, than any way moued to neglect the same. To make this more plaine, wee must know there is a double necessitie: one is absolute; another in part. I call that absolute necessitie, which cannot be otherwise possibly: as that God liueth, and cannot die, is omnipotent, infinite, &c. Necessitie in part is, when any thing done is necessarie onelyonly, because it depends on necessarie causes: as fire to burne is necessarie, in regard of that order which God hath set in nature by creation: yet this necessitie is not absolute; for fire would not burne, if God should please to change that order set in nature, as he did when the three children were cast into the hot fierie ouen, Dan. 3.27. Now, whereas wee say, Things to come must necessarily be done, it must bee vnderstood of necessitie in part, and not of absolute: for in themselues they be changeable and contingent, and necessarie only in regard of Gods decree, appointing them which is vnchangeable: in regard whereof all things to come bee necessarie. And yet we may not thinke, that the p. 6vnchangeablenesse of Gods decree doth take away freedome from mans will, it onelyonly inclines the same to one part, & so disposeth, that man should freely will that to bee, which God eternally hath decreed.

The second thing whereby the matter of this booke is set out vntounto vsus, is the circumstance of time when these things must be done; Shortly ▪ must be well obserued: and howsoeuer some things foretold were not to be done till many hundred yeares after, which space of time might seeme verie long, yet in two respects it is but short. First, in regard of God, to whom a thousand yeares are but as one day, 2. Pet. 3.8. Secondly, in regard of men, to whome a hundred, or two hundred yeres seeme but a short time when once they bee expired, though before they seemed long.

This circumstance of time is set down for two causes. First, to terrifie all carnal and carelesse men: for this booke foretelleth iudgements, plagues, and destructions for the enimies of Gods church, which m…st shortly come vppon them: which is a thing worthy our carefull consideration in this secure age of the world, wherein men blesse themselues in their sinnes, without fear of Gods iudgements, and say they shall hauehave peace, though they walke after the stubbornenesse of their owne hearts, putting farre from them the euill day; saying, spare thy selfe, this shall not come vntounto thee. But shall the lyon rore, and the beasts not tremble? Yet the Lord threateneth his iudgements, but men will not repent. Well, let vsus consider this, whether we be young or old, high or low, that Gods iudgements are shortly to come: and let this bee a motiue to raise vsus out of the sleepe of sinne, and of securitie. That which Peter said of false teachers, is also true of all impenitent sinners, vnlesse they preuent the same by speedie and unfained repentance, Their iudgement long agoe is not farre off, and their damnation sleepeth not. 2. Pet. 2.3.

Secondly, this circumstance of time serueth greatly to comfort the seruants of Christ, and to furnish them with all patience, and long suffering vnderunder any aduersitie, or distresse that may befall them in bodie or mind, or both. Indeed many are brought to impatience and distrust by afflictions and crosses: But the child of God in such a case must call to mind what the holy ghost hath here set down concerning the prophecies of this booke, which foretell deliuerance for Gods Church, and for euerie member thereof: namely, That they must shortly be brought to passe: yet a very little while, and hee that commeth for their deliuerance, will come, and will not tarrie, Hebr. 10. vers. 37.

Thus much for the matter of this reuelation: now followe the instruments whereby the Lord doth conuay the same vntounto his Church, which is the first argument whereby it is described, in these wordes. Which hee sent, and shewed by his Angell vntounto his seruant Iohn. Where two points must be obserued, first the action of Christ, which is the ground of their imploiment: secondly the persons imploied therein as his instruments. For the first: Christ sent and shewed this reuelation. This action of Christ is noted by the holy ghost for two speciall causes; first to shew, That S. Iohn did not pen and publish this booke rashly, but by calling and warrant from God. This teacheth vsus what must be our behauiour in all our actions whatsoeuer we take in hand: we must looke we hauehave warrant from God for the doing of the same, by vertue of our calling, and with out this we should not dare to enterprise any thing.

If this dutie were practised, there would be more conscience of the seruice and worship of God, and more care of iust dealing with men then there is in the affaires of this life.

Secondly, this action of Christ is noted to get more reuerent acceptance, and greater authoritie to this booke: for which cause also it was sent by an holy Angell. If an earthly prince should write his letter to his subiect, and withall send it by one of his guard, we doubt the subiect would receiue it most reuerently. Behold this booke is the Epistle and letter of Iesus Christ, sent by his Angell for the benefit of his Church. What reuerence therefore, and acceptation ought this to find? surely a thousand fold more with eueryevery one, then the writing of any earthly prince whatsoeuer.

p. 7The second point to be obserued, is the persons whom Christ imployeth about this Reuelation, and they be two. An holy Angell, and Saint Iohn. For the first▪ It hath pleased God in all ages to vse the ministerie of Angels, as a meanes whereby hee would conuey the knowledge of his will vntounto his Church. The law in mount Synai was giuen to Moyses by the ministerie of an Angell, Act. 7.38. Gal. 3.19. and Daniell receiued the exposition of sundry dreames and visions by an Angell, Dan. 8.19, and 9.21. and 10.14. And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell. But here we must take heed that we do not like the papists ground hereupō the inuocation of Angels, because they be about vsus, and bring vntounto vsus particular messages from the Lord: for before we may pray vntounto them, wee must hauehave from God a particular commandement so to do, and also a promise to be heard in that wee aske, or else our prayer is not of faith: but the whole Scripture affoords no word of command, or promise for any such action, and therefore we cannot do it without sinne.

The second instrument here imployed by Christ, is Iohn. This Iohn was sonne to Zebedeus, and so kinsman vntounto Christ; a blessed Apostle, and Euangelist which penned one of the Gospels, and the three Epistles which beare his name. This was that Disciple whom Iesus loued. And to procure the more credit and reuerence to this booke, he describeth himselfe by two arguments: First, by a propertie, calling himselfe Christ his seruant: Secondly, by an effect, or action, in bearing record to Gods word, vers. 2.

For the first, note that Iohn doth not call himselfe that Disciple whom Iesus loued, nor the kinsman of Christ, which he might hauehave done, being allied vntounto him (for Iohns mother was sister to Ioseph Christs supposed father, and cosin german to the virgin Mary) Iohn had learned of Christ himselfe, that the …earers, and doers of the will of his father were esteemed more deere and neere vntounto him than any bond of outward allyance could possibly make them, Math. 12.50. Luk. 11.28. But he cals himselfe Christs seruant, hauing yeelded vp himselfe to do his will: for herein stands the dignitie of a Christian to do seruice vntounto Christ. The blessed Virgine had neuer found such fauour with God to hauehave beene Christs mother, if she had not withall become Christs seruant: She bare him in her heart by faith, as well as in her wombe by conception, or else she had neuer beene saued by him. Hence we learne that outward dignities, as bloud royall, noble parentage, and such like, will nothing further a mans saluation: he that would bee acceptable vntounto Christ must become his seruant by beleeuing his word, and doing his will, hauing cast off the old man, which is corrupt, and put on the new man, which after God is created in righteousnesse and true holinesse. So Paul saith, Circumcision is nothing, and vncircumcision is nothing, but keeping the commandements of God, 1. Cor. 7.19. and henceforth know I no man after the flesh, but if any man be in Christ, he is a new creature, 2. Cor. ….16, 17.

Againe, consider in what regard Iohn is here called the seruant of Christ: not onelyonly for that he beleeued in Christ, and obeyed his will as all true christians do; but more specially because hee was an Apostle, and did seruice vntounto Christ in the worke of his ministerie, which was his particular calling. So Paul writing to the Romans, calleth himselfe an appostle, & seruant of Christ: Cap. 1.1. And he rendreth a reason thereof vers. 9. Because hee did seruice vntounto him in preaching the Gospell. Hence we are taught that we must not onelyonly shewe our selues Christs seruants in our generall calling of christianitie: but especially in our particular callings and offices, after the example of Christs blessed Apostles. It is a good thing to professe seruice vntounto Christ, by hearing his woord, receiuing his sacraments, and keeping his Saboathes: but vnlesse therewithall we shewe the power of godlinesse in our particular callings, our outward profession is flat hypocrisie. This, magistrats, ministers, husband, wife, parents, children, maisters, seruants, buyer, seller, and euerie one in his lawfull calling should carefully obserue: for vnlesse in the particular duties of their speciall callings (as the magistrat in the duties of a magistrat, &c.) they do seruice vntounto p. 8Christ, their publicke seruice in the outward duties of religion shall neuer commend them vntounto God, be it neuer so glorious, Micha, 6.6, 7, 8.

Vers. 2. Which bare record of the word of God, and of the testimonie of Iesus Christ, and of the th…ngs that he saw.

Here is the second argument whereby Iohn describeth himselfe; namely, by this action, or effect, in bearing record to the word of God, for partly by writing the gospell, and partly by preaching, hee bare witnesse, and testified that the word of God was true. And because the word of God hath diuerse parts, the Law and the Gospell; he shews in the next words, that hee meanes especially the Gospell, adding, and of the testimonie of Iesus Christ, that is, of those things which Iesus sayd and did. And that no man might cal into question the truth of his testimonie, hee professeth himselfe to hauehave bene an eye witnesse of all those things whereof he bare record, saying, and of all those things which he saw. And here he alledgeth his testimonie to the Gospell, to proue himselfe a faithfull pen-man of this booke, that so it might hauehave more reuerence: for hee which was faithfull in penning the Gospell of Christ, the same also is faithfull in penning this Prophesie of the Church.

In this testimonie we may obserue, that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God, and also to distinguish h…m from all false prophets. God foretold his people, that false Prophets should come among them for their triall, Deut. 13. But how shall they discerne them? surely by their doctrine: for though they shew wonders, yet if their doctrine tend to draw men f…om the true God to idolatrie, they are false prophets and should die. When our Sauior Christ was asked, By what authoritie hee did those things. Luk. 20.2, 3. He approoued his authoritie by the testimonie of Iohn, (who bare witnesse of him, Iohn. 1.15.) and confirmed the calling of Iohn by the truth of his doctrine, which (themselues being witnesses) was from heauen, Luke 20. ver. 4, 5.

Hereby then we see the error of the Papists, who teach, That the onelyonly note of a true Prophet, is to confirme his doctrine by a miracle, and that hee which cannot doe so, is a false Prophet. But this note of difference is not true: for false Prophets may confirme their lying vanities by signes and wonders, as we may see Deut. 13. And so doth Antichrist, 2. Thess. 2.9.

The sixt argument by which this Reuelation is described, is the order and man…r of propounding it to the Church, and it stands in foure degrees. First, God the father giueth it to Christ the mediator, and head of the Church. Secondly, Christ giueth it to an Angell. Thirdly▪ the Angell conueyes it to Iohn the Apostle. Fourthly, Iohn di…ected and assisted by the holy Ghost, deliuereth it to the Churches.

Now as this particular booke was, so no doubt all other holy Scriptures were conueyed to the Church: from whence we may obserue. First, the constant louelove of God to his children, by this his special care, in propounding and deliuering his will and word to his Church.

Secondly, that this booke, and so all other parts of holy Scripture, are in their kind most perfect and excellent.

Thirdly, that the Church of Rome blasphemeth in calling the written word of God, a dead letter, and dumbe Iudge; matching generall councels with it for authoritie, and teaching, that the vniuersall consent of the Church is about Scripture, f…r …terpretation, and giues life and sence thereto: which otherwise of it selfe were but an inckie letter, and dumbe word.

Verse. 3. Blessed are they which reade, and they that heare the words of this prophesie, and keepe those things which are written therein: for the time is at hand.

Here is the seuenth and last argumēt whereby this Reuelation is described, to wit, the fruit, effect, and the profit which comes of it, euen true happrnesse. This prophesie concerneth the present and future state of the Church: the reading and hearing whereof ioyned with carefull keeping, bringeth with it true blessednesse, that is, fellowship with God, and life euerlasting.

In this argument we may obserue, First, the end of this booke, and so of all other bookes of Scripture, viz. …o bring men to happinesse, to fellowship with God, and p. 9life euerlasting. These things were written (saith S. Iohn) that yee might beleeue that Iesus is the Christ, and so beleeuing, might hauehave eternall life. Iohn 20.31. Againe, hee declared to them the word of Christ, that by it they might hauehave fellowship with God the father, and with his sonne Iesus Christ. 1. Iohn. 1.3. In which fellowship is true happinesse: Christ himselfe sayth: Search the Scriptures, for in them you thinke to hauehave eternall life. Iohn. 5.39. And in this they differ from all other bookes and writings of men, for mens writings bee penned either by the light of nature, and so be erronious, and misse the end of true happinesse: or els they be penned by them which hauehave direction from the word, and so all the truth they hauehave, leading to true happinesse, is borrowed hence; when as the Scriptures of themselues doe directly guide men thither.

From the consideration of this blessed end of holy Scripture, wee may obserue, first, That the opinion and practise of the church of Rome is damnable, who barre the people of God from reading and hearing the Scriptures in their vulgar tongue. For in depriuing them of this meanes (as much as in them lieth) they barre them of their saluation, and they doe directly crosse the purpose of S. Iohn, who doth therefore pronoūce him blessed, that shall heare and reade this booke, with conscience to keep and obey it, that he might allure and draw al men to doe it with delight.

Secondly, we are hereby admonished with all care and diligence to reade and meditate in Gods word: That place before named is most excellent: Search the Scripture, Iohn 5.39. Euen as wee would search for gold or some precious thing which we would fain find. (So the word imports.) And he addeth the reason: For in them you thinke to hauehave eternall life. The same is wisdomes counsell, Prou. 2.4.

But some will say, I cannot reade, I was neuer brought vp in learning, and therefore I cannot search. S. Iohn cuts off his excuse in the next wordes, saying, Blessed he is also which beares the wordes of this prophecie. As if he should say: though hee cannot reade, yet if hee heare and keepe it he is blessed. Here then i… the dutie of those which cannot read the Scriptures, they must procu…e others to reade vntounto them, and by hearing and keeping they shall be blessed.

Thirdly, by this scope and end of Scriptures, wee must learne to carrie in mind this plaine difference between the bookes of God, and writings of men: Gods word bringeth a man which keep… it, to happinesse; but mans writings of, themselues cannot doe so, vnlesse they hauehave light from the word of God. If this distinction were imprinted in our harts, we should not bee so delighted as many are, to heare or speak the words of God mixed with the wordes of sinfull men, specially in the publicke ministerie. In former times the Lord forbad his owne people to sowe their field with mingled seede, … to make them garments of diuerse things, as of linnen and woollen, Leuit. 19.19. And no doubt the same God doth mislike, that the pure seed of his word should be mingled with the sayings of erroneous and sinfull men, when the same is sown vponupon the furrowes of mens hea…ts.

Secondly, in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures: a point worthie all serious consideration. I… stands in two things: First, we must set downe with ourselues a certaine end, why we reade, and heare the Scriptures, which is, that we may attaine to true happinesse, standing in fellowship with God, and life euerlasting. This end must bee the motiue to induce vsus to heare, and reade the word of God, and when this ta…es place in our hearts, it wil be of force to make vsus reade, and heare with care and conscience which beseemeth Gods word. Secondly, wee must keepe in mind the things wee reade or heare; so fayth the text: And keepeth the things which are written: which word imports, that by diligent obseruation, wee should lay them vp in our hearts. This is a weightie dutie, and seriously commended vntounto vsus of God. Bind vp the testimonie, seale vp the law among my disciples, Isay. 8.16. And Marie is therefore commended, because she kept in her heart the words of Iesus, Luke 2.19.…1. It was Dauids practise: I hauehave …id thy saying in my heart. Psal. 119.…. And hereto …endeth Christs encouragement, pronouncing them rather blessed, which heare the word and keepe it, than those which bare Christ, and gaue him sucke. Luk. 1…. p. 1027.28. And Iames calleth it the ingraffed word, Iames 1.21. because it should abide in our hearts like a syence in a stock, and neuer be remooued, but there grow, and fructifie vntounto life eternall.

Now because this is a point of great difficultie, and the want hereof the cause of so little profiting after much hearing and reading: I will therefore shew how (by Gods grace) in hearing and reading the word of God, a man may keepe the same in memorie.

First, a man must learne the grounds or elements of religion, commonly called the Catechisme, for they are the foū dation of all knowledge: without which a man shall neuer vnderstand the Scripture to his comfort, nor keepe the same in memorie. The Apostle sayth the Hebrewes were dull of hearing (the deepe things of God in Christ) because they had not well learned the first principles of the word, Hebr. 5.11.12. This all ignorant persons should well obserue, specially the aged, that they may find in themselues the cause of their ignorance and dulnesse, euen want of knowledge in the Catechisme. They thinke it a disgrace to bee brought vntounto it now they are old: but if they would not be euer learning, and neuer come to the knowledge of the truth, they must lay in themselues this good beginning, and learne the principles of religion.

Secondly, wee must not rush vponupon Gods holy ordinance, but before we either come to heare, or reade, with reuerence prepare our selues thereto. Most men at this day vse to prepare thēselues before they come to the Lords table; and so they ought to doe before they come to heare the word: for God ordained both for this end, to bee meanes to bring men to true happinesse: they differ onelyonly in this, that the Sacraments are the visible, and the Scriptures the audible word of God. At the giuing of the law, The people that must …eare it, were sanctified three dayes before. Exod. 19. And when they did offer sacrifice, or eat the Passeouer, both priests and people must bee sanctified: and the same thing for substance must we perform before we come to heare the word of God. This preparation stands in two thing…: First, wee must put out of our hearts al by thoghts, all delights, and cares of wordly affairs, and set our hearts (as Ezra did) to seeke the law of the Lord, Ezra 7.10. Secondly, we must make our earnest prayers to God, that he would open our eyes, that wee may see his will; soften our hearts, and make our eares attentiue, as L…diaes were; and also giuegive vsus grace to embrace his word, and keepe it: for Christ is the onelyonly doctor of the heart by his spirit, without whose inward teaching wee can neuer learne vntounto saluation.

Thirdly, when we are about the holy exercise of Gods word, the frame of our heart should be thus disposed.

I. It must bee an humble heart: for the Lord resists the proud, and giues grace to the humble, Iam. 4.6. Them that be meeke, will he guide in iudgement, and teach the humble his way, Psal. 25.9. A proud heart is so stuffed with selfe louelove, that there is no room for the word of God to lodge in. But the heart that is lowly in it selfe, through the conscience of sinne, that is the heart in which the Lord by his graces will take vp his abode, Isay 57.15.

II. It must be an honest heart; such as hath no manner of purpose to liue in any one sinne whatsoeuer, but (though it feele corruption in it selfe) is resolued to please God in all the wayes of his commandements, and that continually: such an heart hauehave the good hearers, resembled by the good ground, Luke 8.15. As on the contrarie, that is a wicked heart, which resolueth to cherish, though it be but any one sinne whatsoeuer.

III. It must bee a beleeuing heart. The old Iewes heard the word, but it profited them not, because they mingled it not with faith … their hearts. Hebrew▪ 4.2. where he compares the heart to a vessell, in which there must bee both the word, and faith: these two must be mingled together, and then it will be a word of power, of life, and saluation. Therefore when we heare the threatenings of the law, or the promises of the Gospell, we must labour to resolue our hearts of the truth thereof. But incredulitie wherby men except against the word, as not pertaining vntounto them, is the mother of forge…fulnesse. The old world knew nothing of the flood, because they did not beleeue, Matth. 24.39.

IV. It must bee an hearing heart ▪ such p. 11as is pliable to the word: Sacrifice and burnt offerings (sayth Dauid) thou wouldest not, but mine eares hast thou prepared, Psal. 40.6. As if hee should say, beside those bodily cares which thou hast giuen me by creation, thou hast bored new cares in my heart, so as I can by thy grace attend and listen to thy word. And when God saith Seeke ye my face, this hearing heart will answere, I seeke thy face O Lord, Psal. 27. vers. 8.9.

Fourthly, after we hauehave heard or read the word, we must become doers of the same, euen in the duties of our vocation. We see eueryevery man more skilfull in the works of his owne trade, by reason of his dayly exercise therein: euen so the constant practise of Gods word will make vsus expert in it, and cause vsus to keepe it in perfect memorie. And these are the right meanes to become good hearers and readers of the word of God.

Thirdly, this benediction pronoūced vponupon them that heare, read, & keepe the prophecies of this booke, serues to induce eueryevery child of God (as much as in him lieth) to keep in memory the whole word of God, but specially these prophecies of things to come that concerne the state of the Church; for therefore did God reueale them, that they might bee remembred. When the Angell had told Daniel the state of the church, from his time to the comming of Christ; hee bids him, Shut vp the wordes, and seale the booke, till the end of the time, Dan. 12.4. meaning, that he for his own comfort should hide them in his heart. And Christ sayth to his disciples, When ye see the abhomination of desolation, spoken of by Daniell the Prophet: let him that readeth, consider it, Matth. 24.15. Behold I hauehave told you before, meaning things to come verse 25. shewing, That hee would hauehave his children to marke, and remember those weightie things that are foretold, concerning the state of the church.

For the time is at hand. Here is a reason of the former benediction, for seeing the time of the accomplishing of this prophecie, is at hand, & must shortly be fulfilled: therefore those be blessed which reade and keepe the same in memorie. And it is an answere to a secret obiection; for they might hauehave said, we need not to reade or remember this prophecie, seeing it shall not be fulfilled in our dayes; but he addeth: The time is at hand, wherein they must be fulfilled, and therefore it must bee marked. These wordes for substance were in the first verse; where it is said, The Reuelation was of things that must shortly be done. And here they be repeated againe. Whereby hee would teach vsus, That these prophecies containe weightie matter, to be deepely considered, and earnestly thought on. And S. Iohn repeates the same for two causes: first to awake the members of the church out of the sleepe of security, and make them stand vponupon their watch continually: for though they cannot fall into the dead sleepe of sinne, yet the slumber of securitie may ouertake thē: the wise virgines slumber, as well as the foolish, Matth. 25.5. And the spouse of Christ, the true Church, confesseth, That shee sleepeth, though her heart waketh, Cant. 5.2.

Secondly, to confirme and hearten the church, and all true members of Christ, against the afflictions to come: for herein is the common saying true, He that is forewarned, is fore-armed.

Now in these words (The time is at hand) Christ would teach vsus to obserue, That whatsoeuer thing may befall the members of Christ in this life, whether afflictions, temptations, death, or the last iudgement it selfe, all will come shortly. This consideration ought to take place in our hearts, being of great vse in our liues: as to stay vsus from many sinnes, so to mooue vsus to doe all things with good conscience. And the want hereof is the cause of much euill: The bad seruant beates his fellowes, because hee thinkes his maister doth deferre his comming. Matth. 24.48.49. The old world went on in sinne, neuer regarding Noahs prophecie, and so knew nothing till the flood came and swept them all away, Matth. 24.39. We should lay these to our harts, and alwayes thinke with Paule (a)(a)Phil 4.5.Phil 4:5the Lord is at …and. The rather, because wee hauehave had the Gospell, and peace with all temporall blessings these eight and thirtie yeares: now the state of the church is interchangeable, one while peace, and then trouble: so as it is like, this peaceable state will not long continue, but we must bee tried. And the time of ou… triall is at hand, for whatsoeuer must p. 12befall the Church, will come shortly. We must therefore prepare for trouble, and so wee shall finde it the lesse greeuous.

Vers. 4. Iohn to the seuen Churches which are in Asia, Grace be with you, and Peace from him, which is, and which was, and which is to come, and from the seuen spirits which are before his throne.

Here beginneth the second part of the Preface, to wit, the inscription of this vision, and it hath two branches: First, a dedication, in these words: Iohn to the seuē Churches which are in Asia. Secondly, a salutation, in the next words: Grace be with you and peace, &c. to the ninth verse. In the dedication obserue first the penman, that dedicates this booke: secondly, the parties to whom it is sent. For the first, the penman is Iohn, who here againe repeats his name, to shew and certifie eueryevery reader of this booke, that he was without al doubt the true penman of the holy ghost, in writing this Reuelation. But though he repeat his name, yet he doth not adde any titles of honour, or commendation, as hee did in the first verse. Wherein he giues vsus a true patterne of modestie and humilitie, which is neuer to speake in our owne cause to our owne praise, but onelyonly in cases of necessitie, when Gods glory may bee aduaunced, and the credit of our particular callings maintained. This Paule practised, who often humbles himselfe, and cals himself the (a)(a)1. Cor. 15.1 Cor 15least of all the Apostles; yea the (b)(b)1. Tim. ….15chiefe of all sinners: yet when the credit of his Apostleship came into question, then he sets out himselfe, shewing he was a true Apostle, one of the chiefe, and aboue those which did falsely call themselues so, as wee may find in both of his (c)(c)1. Cor. 9.1, 2. 2. Cor. 11.5.1 Cor 9:11 Cor 9:22 Cor 11:5Epistles to the Corinthians.

Secondly, the persons to whom hee wrote, were, the seuen Churches in Asia▪ concerning them note two things: first, hee writes to churches, secondly to the churches in Asia. For the first: why writes he to the churches, rather thā to the church, seeing there is but one only Catholicke church? Ans. The church may be considered diuers waies; first, as it is the whole companie of the elect, & so it is but one: secondly, as the same is parted into seuerall branches and companies, one part being in one countrey, and another part in some other. Wherein also, eueryevery seuerall congregation, professing the gospell, is a particular Church. And so there may bee many Churches, all of them beeing members of one Catholicke Church: As the sea is onelyonly one, yet it consisteth of many parts, which taking their names of the countreyes whereto they adioyne, are called so many particular Seas; as the English Sea, the Spanish sea, French, Italian, Scottish Seas, &c. And of particular Churches must Iohn bee vnderstood in this place.

Now Iohn chuseth rather to write to Churches, than to particular men. First, because the matter of this booke concerneth the Church, being a Propheticall hystorie, touching the state of the Church to the end. Secondly, because particular Churches, which bee true members of the Catholicke Church, are the pillars and ground of truth. 1. Timoth. 3.15. And the Church is so called, not that her authority is aboue the word▪ but first, because it is the treasure house wherein the Scriptures are preserued, from age to age, against the rage of Gods enemies. Secondly, because the Church giues testimonie to the truth of Gods word. And thirdly, because it publisheth the truth of God; word by vertue of that ordinary ministery which God hath ordained therein.

Secondly, in the dedication of this booke, among all particular Churches God directs him to make choise of those seuen in Asia: no doubt for speciall cause. First, because they were then most famous Churches, as the chapters following, and the histories of the Church doe plainely shew: Secondly, that the calling of the Gentiles to the light of the Gospell, which long before had beene foretold, might bee more euident: for here the Iewes are passed by, and the Gentiles sent vntounto.

Lastly, we may here obserue, That S. Iohn knew no prerogatiue of the church of Rome aboue other churches: for if it were the mother church, whereon al… other churches should depend, as the Papists would hauehave it▪ I would know of them why Iohn passed by it in the dedication p. 13of this booke, which containeth matter needfull for al churches to know.

Grace be with you, and Peace from him which is, and which was, and which is to come: and from the seuē spirits which are before his throne. Here begins Iohns salutation of the seuen churches. Salutations be of two sorts, Ciuill, and Religious. Ciuill, is that which men vse ordinarily one to another, wishing health welfare, and such like. Religious, is that, which is peculiar and proper vntounto the church, comprehending in it a benediction also. And such is this here vsed by S. Iohn. It may also be called Apostolicall: because it is so vsuall with them in their Epistles. And they vsed it the rather, because it is so correspondent to their ministerie: which stood in two things; first, in preaching, which is the ministerie of grace and reconciliation, the things here desired: secondly, in prayer, whereto belonged the dutie of benediction, to pronounce a blessing vponupon the people; as did the priests in their ministration vnderunder the law, Num. 6.23. and our sauior Christ with his Apostles, when they preached the gospell; and as eueryevery minister should doe to his whole congregation, before they depart. And this is also included in this salutation: for hereby they blessed those churches to whom they did write.

But to come to the words, which bee most excellent, and containe in them the summe of the gospell. Grace, in scripture signifieth two things: first, Gods fauor; secondly, some gift of God freely bestowed. Now here by Grace is meant not any particular gift of God, but the gracious fauor and good will of God, whereby he accepts of some in Christ for his owne: for it is here opposed to peace, a gift of grace, and therefore cannot signifie the same thing.

Now marke, S. Iohn in thi… salutation begins with grace, because it is the foundation of all happinesse, and of all Gods blessings: whatsoeuer wee are, and all that wee hauehave, is of grace; our election, redemption, vocation, iustification, and sanctification: our faith and repentance, & our perseuerance in thē both proceed from this fountain of Gods free grace. It is the beginning, and the end of all; yea it is all in all in the matter of our saluation: first we must hauehave this, and then we may looke for all other blessings.

And Peace. Peace is taken sundry wayes in the scripture: first, for welfare & good successe in things of this world by Gods blessing, Exod. 18.7. Moyses and Iethroe saluting, aske each other of their peace, that is, of his welfare; and so it is partly taken in this place. Secondly, for that vnitie and blessed concord which is in the kingdom of God, among Gods children: and so it is especially taken here. And in this sence it hath six parts, eueryevery one wherof is a most worthie blessing.

The first is peace with God: which is, when we stand in the fauour of God, reconciled to him in Christ Iesus, Rom. 5.1. Secondly, peace with Gods Angels, for they guard such as be in Gods fauour, and carrie them as a nurse doth her child in her armes, That they hurt not their feete at any stone, Psal. 91.11. and they reioyce at our good estate. The third, is peace with a mans selfe, when his conscience will not accuse him, but excuse and cleare him, being washed in the bloud of Christ: This is that peace of God, which passeth all vnderstanding, Philip. 4.7. The fourth is, Peace with Gods Church, notably prefigured by the peaceable habitation of wild beasts, and tame together, as the Lyon and the Calfe, the Wolfe and the Lambe, the child and the Cockatrice, &c. Isay, 11, 6. And plainely to be seene among the beleeuers▪ Acts. 4.32. Who were all of one mind and heart. The fift is, Peace with the enemies of Gods Church, so farre as it is for the good of the Church, and the glorie of God. So Ioseph had peace in Pharaohs court: so Daniell had peace in the court of Nabuchadnezzar: for when the three children were cast into the ouen, wee must not thinke, that hee did reuolt vntounto idolatrie, or hide himselfe: but being in fauour in the Court, obtained priuiledge to bee excused. The sixt is, Peace with all the creatures of God: with the beasts of the field, foules of the aire, and fishes of the sea. This the Lord promiseth in the couenant that he will make for them with all his creatures, Hosea, 2. vers. 18. yea, The child of God shall tread vponupon the Lyon and the Serpent, and they shall not hurt him, Psalm. 91. Vers. 13. And this his peace stands herein, That by Gods blessed prouidence hee shall find helpe, and comfort from all Gods creatures.

p. 14In this place, whether we take peace for outward welfare, or for the concord of Gods church, yet it is placed after grace, because it followeth as a fruit thereof: First, a man must bee in Gods fauour, and then come all the blessings of peace vntounto him. This then is the meaning, Grace be with you and peace. That is, I wish you the fauor of God in Christ with peace, the blessed fruit thereof, euen all outward welfare, and especially the concord of Gods church, hauing peace with God, with his holy Angels, with his church, with your owne hearts, with your enemies (as farre as may bee for Gods glorie) and with all his creatures.

The Vse.Whereas S. Iohn wisheth grace vntounto the churches in the first place▪ he would teach vsus, That the fauour of God is to be sought for aboue all things; for the Apostles practise must be our precept. So did Dauid: Many say, who will shewe vsus any good: But Lord lift thou vp the light of thy countenance vponupon me, Psal. 4.6. As if hee should say, Let the most of the world seeke what they will, as riches, pleasure, &c. yet my desire is of thy louelove and fauour aboue all. And oftentimes hee calleth God his portion, his rocke, and castle of defence, the thing that be longeth for; to shewe, that all his ioy was in Gods fauour. And so it should bee with vsus: but wee little practise this, because we bring from our cradles natural presumption, which persuades vsus, that we bee in the fauour and louelove of God. But wee must cast off this false persuasion, and take a new course; and labour first to see, that we be out of Gods fauour, lost sheepe, prodigall childrē in our selues, yea, the very firebrands of hell: and this, to see our owne want of grace, is the first step to grace. Secondly, feeling this want and miserie in our selues, we must earnestly desire, and in our soules hunger and thirst after the louelove and fauour of God in Christ aboue all earthly things. Thirdly, we must by the hand of true faith lay hold vponupon the grace and merciemercy of God in Christ, propounded in the promises of the Gospell, and apply them to our selues particularly.

Secondly, after grace he wisheth vntounto them Peace: where note, the true order of seeking for the blessings of this life, we must not begin with welfare and prosperitie, but our first and chiefest care must be, to obtaine the grace and fauour of God. So Christ bids vsus, first, to seeke the kingdome of God, and his righteousnesse: for when we are in Gods kingdome of grace reconciled to him in Christ, then all things needfull shall bee ministred to vsus, Matth. 6.33.

This discouers the bad practise of most men eueryevery where,The Vse. who in seeking the blessings of God, begin at the wrong end. They will toyle themselues in their callings to get wealth, honour, pleasures, and preferments; but the fauour of God in Christ is not regarded: which notwithstanding is the true and right foundation of all outward welfare.

Here some will say, if God giuegive mee wealth, honour, and reputation, then hee loues me: for these be signes thereof. I answere, These be no sure tokens of his fauour in Christ, for those that bee his enemies, may enioy them all, as Iob. 21.7. to the 14. This Dauid perceiued, how the wicked might flourish in their outward prosperitie, hauing more than heart could wish, Psalm. 73.3.7. And yet they stood but in slipperie places. And therefore, let no man herewith deceiue himselfe: hee that wanteth Gods fauour in Christ, is but a cursed wretch, and a firebrand of hell, though he had all the world for outward things, at his commaund. For all earthly things seuered from Gods speciall grace, are but an heape of miseries. The wicked mans peace is no peace, sayth the Lord, Isay, 48.22. And the man that hath Gods grace in Christ, though hee want all wordly benefits, yet hee hath more than all the world without it: for hereby alone hee is truly blessed and happie.

From him which is, and which was, and which is to come: and from the seuen spirits which are before his throne. Here is set down the first cause and author of these two, Grace and Peace, to wit, God himselfe, distinguished into three persons, the father, son, and holy ghost. The Father is noted in these words: Which is, and which was, and which is to come. The holy ghost in these: And from the seuen spirits which are before his throne. The Sonne in the fift verse: And from Iesus Christ, which is a faithfull witnesse: and first begotten of the dead, and Lord ouer the p. 15kings of the earth, vntounto him that loued vsus, and washed vsus from our sinnes in his owne bloud, &c.

S. Iohn in the first place describes the father, by a distribution, which expresseth the true nature of God in these words: Which is, was, and is to come. In which he alludes to that, Exod. 3.14, 15. where Moyses demaunds of God, If the people should aske who sent him, what he should answere? The Lord bids him say, Ehich, Iehouah hath sent me: which two names serue to one end, namely, to expresse the nature of God. They are translated, I am, and the Lord: but these English words doe not fully expresse their signification. Yet S. Iohn expounds thē here, making Ehich to signifie him which is, which was, and is to come. Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse. And yet they may be thus explaned: Grace and Peace be from him, which is in himselfe, and of himselfe a most perfect and absolute substance: which was a most perfect substance, and which is to come, a most absolute, perfect, simple substance, and essence. In these words are touched sundry weightie points.

First, touching the nature of God, namely, That God is a most absolute perfect substance, and essence, which hath his being in himselfe, of himselfe, and from none other. Paule sayth, An idoll is nothing. 1. Cor. 8.4. that is, nothing subsisting in nature, but a meere fond deuice of mans braine: But the true God is an essence subsisting, and that of himselfe alone perfectly; and herein differeth from all Idols and false Gods.

Secondly, hereby we see a difference betweene God and all his creatures. EueryEvery creature is a substance, as Angels and Men: likewise mans bodie and soule are substances: yet none of these hauehave being of themselues, but from God, and of God. And yet wee must not conceiue, that the creatures are parts of God, though they hauehave their substances and being of him; for then each creature should be God: for the communication of the diuine substance cannot be without the diuine nature. But Gods substance is indiuisible, and incommunicable to the creature. My meaning then is that God made the creatures out of himselfe of that matter which he created by his word; and preserueth them beeing made. Which by the way should teach vsus to returne our bodies and soules by obedience vntounto God, in lieu of thankfulnesse, endeuouring his glory all the daies of our life.

Thirdly, hence wee learne, that the Lord is Eternall eueryevery way, without beginning or ending: for it is hee which is, which was, and which is to come. Angels and the soules of men they bee eternall; but not eueryevery way: though they be eternall in that they shall neuer die, yet had they a beginning. Secondly, they are eternall, not absolutely, but by participation; for God made them eternall: but the Lord is most absolutely of himselfe eternall.

Fourthly note, he sayth not from him which shall bee, but from him which is to come, that is, to iudgement: to giuegive vsus to vnderstand, That this eternall God is also a iudge of all his creatures, especially men and Angels. A point of speciall vse, to moue vsus to well before God with all good conscience. If any shall flatter himselfe, thinking hee shall bee dead before that day come▪ I answere, i… may be so. What then thinkest th…u thereby to escape his iudgement? No verily: for this God commeth to iudge thee particularly by death, and thereby to reserue thee to the iudgement of the great day. O…, that wee could seriously thinke on this; it would be a meanes to mooue vsus to repentance, by breaking of the course of sinne, and endeuouring …o keepe a good conscience in all things, Acts 24.16. And so shall we be readie to meete him at his comming, whether by death or iudgement.

And from the seuen spirits which … before his throne. These words commonly are expounded of seuen Angels of God▪ which stand before the thron…, and minister vntounto him. But it cannot be meant of them, for two cause a first because … and Peace is here said to proceed from these seuen spirits; but it cannot come from the holy Angels, which attend to minister before the Lord. Secondly, in this verse, which is a benediction or a salutation of … to the Church, the seuen spirits, are set before Iesus Christ, the second person of the Trinitie▪ but there is p. 16no reason nor respect, for which the Angels should bee placed before Christ. The words are rather thus to be expoū ded. And from the seuen spirits, &c. that is, from the holy ghost. This exposition is most agreeable to all the circumstances of the text; and the holy ghost may be called by the name of the seuen spirits for two causes: First, because though he be onelyonly one in substance, yet he is seuen, that is, manifold in regard of gifts and operations which proceed from him. Secondly, saint Iohn here speaketh of the Father, Sonne, and Holy ghost, as hee saw them in vision: (for here he setteth downe one vision which he saw) now he beheld the holy ghost in forme of seuen lights in a vision, Reuel. 4.5.

Which are before his throne. This he speaks by comparison takē from earthly kings: which sitting in their thrones, doe there shew their glorie and maiestie. So S. Iohn saw in vision God the father sitting in his throne, and Christ at his right hand; and before the throne the holy ghost. Which manner of appearance proueth not, that the holy ghost is inferiour to the father and to the sonne: but hereby is expressed the office of the holy ghost: which i…, to be sent from the father, and from the sonne to the church, to enlighten the members thereof.

This thē is the meaning of the words, And from the seuen spirits which are before his throne; that is, Grace and Peace bee with you from the Holy ghost, the spirit of the father, and of the sonne, who from them both is sent vntounto the Church, to enlighten, to sanctifie, and to gouern the members thereof.

First, hence we learne, that the holy ghost is God:The Vse. for looke from whome commeth grace and peace, that same is very God: but here grace & peace proceed from the holy ghost, and therefore he is very God.

Secondly, wee learne, that wee may and ought to direct our prayers to the holy ghost: for by whome grace and peace is giuen, to him we may direct our prayers: but grace and peace are giuen by the holy ghost; therefore wee may pray to him for them. This is the rather to be obserued, because there bee some which doubt, whether wee may pray to the holy ghost: b…t they may as well doubt whether he be God. They say, we hauehave no example hereof in scripture. Ans. It is not true: for in this benediction Iohn prayeth to the holy ghost, saying, Grace be wi…h you, and Peace from God the father, &c. For in substance it is as much …s if he had said thus: Thy grace and peace, O father; and thy grace and peace, O holy ghost; and thine O sonne, be with thy Church.

Thirdly, in this description of the holy ghost, by standing before the throne of the father, we may obserue, That the holy ghost is a person subsisting, and not a qualitie. Some hereticks that acknowledged the godhead of the father, denied the godhead of the sonne and of the holy ghost: and concerning the holy ghost, hauehave held, That he is nothing, but the vertue and qualitie of the father. But this is most false: for a… the father is a substance fitting vponupon the throne: so here we see the holy ghost is a substance standing before the throne.

Fourthly, here we learne, that the holy ghost is a distinct person from the father, and from the sonne: for hee sitteth not in the throne, as doth the father, nor sitteth at the fathers right hand, as doth the sonne: but standeth before the throne apart from them both.

Verse 5. And from Iesus Christ, which is a faithfull witnesse, and first begotten of the dead, and Lord ouer the kings of the earth, vntounto him that loued vsus, and washed vsus from our sonnes in his owne bloud.

That is, grace and peace from Iesus Christ. Where Christ Iesus is ioyned with the father, and the holy ghost in bestowing grace and peace on his Church. Here some may aske, Why is Christ the second person of the Trinitie placed after the holy ghost, the third person… Answer. For … causes. First, in regard of his office, for Christ is to be considered two wayes: first, as he is the sonne of the father: secondly, as he is the mediator of the Church. As he is the sonne of the father, he is the second person in Trinitie, and so before the holy ghost in order. But as he is mediatour, so he is after the holy ghost, Isay 61.1. The spirit of the Lord is vponupon me, he hath sent me to preach. Where Christ confesseth himselfe to be sen… by p. 17the holy ghost, as he is mediatour, and in that respect he is set after him. Secondly, hee is placed after the holy ghost, for the fitter progresse of the hystorie: for the manner of them which pen the scriptures, is, to set them in the last place of whō they mean to speak most, as Matth. 1. the Euangelist setting downe the genealogie of Christ from Abraham (thogh among them all was none so excellent as Christ) yet placeth him the last, because he intended to goe on with the hystorie of his life and death. So Iohn placeth Christ the last, because hee purposed to make a large description of the person, and office of Christ, which hee could not so fitly hauehave brought in, if he had placed him before the holy ghost.

From this fift verse, till the ninth, hee describes Christ at large: First, by his offices: secondly, by the execution therof. His offices are three: First, his propheticall office in these words: which is that faithfull witnesse. Secondly, his priestly office: The first begotten of the dead. Thirdly, his kingly office: And that prince of the kings of the earth.

The execution of all his offices is particularly set downe in the words following, To him that loued vsus, and washed vsus from our sinnes, and so forth to the ninth verse.

Touching his offices. In his Propheticall office wee may note three things: First, he is a witnesse. Secondly, A faithfull witnesse. Thirdly, that faithfull witnesse. First he is a witnesse, Isay. 55.4. I gaue him to be a witnesse to the nations. By his witnesse …earing is signified two duties of his Propheticall office: First, to reueale the will of his father to his Church: secondly, to certifie the Church of the certaintie of the same: & in these two stand his whole office propheticall.

For the first, to reueale his fathers will to the Church immediately, is his office as he is a Prophet: for none hath seen God, but he which came from the bosome of the father, and he hath declared him, Iohn 1.18. Now Christ declares the father, by making knowne his will: and that he hath done not onelyonly in his owne person, while he liued on earth, but from the beginning by all the Prophets, and so will do to the end by all true preachers: for in the Church the father doth all things by the sonne. When the Lord rained fire on Sodome, Gen. 19.24. there Iehouah the father rained downe by Iehouah the sonne. So when the couenant was made to our first parents, it was made in Christ the promised seed. It was renued to Noah, Abraham, and the patriarkes, from the father by the sonne: for that Iehouah, which appeared to Moses in the bush, Exod. 3. is by S. Paule called Christ. 1. Cor. 10. The Prophets and the Apostles wrote as they were inspired by Christ; they were but his instruments to speake and write that he put into them by the holy ghost. The matter, and the style, and phrase of the Scripture, all came from Christ. Nay, when any particular man comes to vnderstand the Scriptures, this is by the working of Christ, he opens his eyes. Hee gaue the disciples vnderstanding,Luke 24.Luke 24 as they went vntounto Emaus to vnderstand the Scriptures.

The second dutie of Christs propheticall office is, to certifie men in conscience of the truth of his fathers will. This certificate is two fold, generall, or particular: generall, when he certifieth men in conscience, That the word written or spoken by man, is the word of God: neither nature, nor learning can doe this, but it is proper to Christs propheticall office. And for this he sayth to his disciples, (a)(a)Ioh. 16.13John 16:13He will send them the comforter, which shall lead them into all truth: that is, reueale Gods will vntounto them, and assure their heart that the same is true. VntoUnto this assurance two things are required. The outward meanes, which is the word it selfe: and an inward cause, which is the principall, to wit, the operation of the holy spirit.

By this doctrine three points are resolued: First,The Vse. this demaund of the Papists, How a man can come to know, that the Scriptures read and taught, be the word of God? Answ. Wee must here hauehave recourse to this faithfull witnesse, and desire of him his spirit, whereby the mind must bee enlightened, and made able to discerne the things of God: for naturall man can doe it of himselfe. Secondly, wee must hauehave Christ his testimonie of Scripture, in the Scriptures themselues: for in them he setteth downe his testimonie of the Scriptures.

p. 18But some will say, if Christs testimonie of scripture bee set downe in the scriptures, why doe not al… men know this testimonie, and receiue it? I answere, The shining of the sunne before a mans face, is not sufficient to cause him to see, vnlesse he hauehave in his eyes the gift and sence of seeing: Euen so, it is not ynough for a man to hauehave in Gods word, the testimonie of Christ, that scripture is scripture; but withall, hee must hauehave in himselfe the light of the spirit, reuealing that testimonie to his conscience: and then in reading or hearing the scripture, in marking the manner, and style, the maiestie, and power thereof, he shall bee able to see in eueryevery sentence the testimonie of Christ, assuring his conscience, that the same is vndoubtedly the word of God.

A second doubt resolued by this doctrine, is this, How can a man know the true religion, seeing the Turke, Papist, Iew, and Protestant, hauehave their seuerall religions, and die in them? I answere, Wee must hauehave recourse to Christ, this faithful witnesse: and looke whereto hee giues his testimonie, that we must hold for true religion. Now the scriptures be as a letter sent from heauen to the Church, wherein Christ hath set downe his owne testimonie of the true religion: which in triall shall be found to bee the religion of the Protestant, and not the religion of Iew, Turke, or Papist.

A third doubt to be resolued by this doctrine, is, How to know the particular truth in matters of religion, when as sundry men professing the same religion, bee of diuers opinions. Answ. Still wee must hauehave recourse to this faithfull witnesse and Prophet of the Church, he is the Iudge of all controuersies in religion; and in the scriptures, if we marke them, we shall see his iudgement. Quest. But if there be diuers opinions about scripture it selfe, and eueryevery one giuegive a seuerall sence vntounto it, who must then be Iudge? Answ. In this diuersitie of opinions, yea, of the scriptures themselues, we must still hauehave recourse to Christ, and that in the scriptures alone: for though there were a thousand diuerse expositions of one place, yet by the scope and circumstances thereof, conferring it with other like places of scripture, a man shall bee able to find out the true sence; for Christ in the scripture expoundeth himselfe.

The particular certificate of Christ belongeth also to his propheticall office: and that is, to assure men in their consciences, that the promises of the Gospell, with all the benefits therein contained, as Iustification, Sanctification, and life eternall, which in the word be generally expounded, doe belong vntounto them particularly; as to Peter, to Iohn, &c. And this assurance (as the former) is principally wrought by the word, not barely read, but preached: for therein by the inward worke of the spirit, the generall promises be particularly applied. This Paule imports, saying, Yee hauehave the spirit of adoption, which testifies with our spirit, we be the sonnes of God, Rom. 8.15, 16.