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

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

p. 163THE THIRD CHAPTER.

Verse. 1. And write vntounto the Angel of the Church that is at Sardis, These things saith hee that hath the seuen Spirites of God, and the seuen Starres, I know thy workes, for thou hast a name that thou liuest, but thou art dead.

THese words containe the fift particular Commandement of our Sauiour Christ vntounto Iohn, wherein he is inioyned to write & send a speciall Epistle to the Church of God in Sardis: of this commandement we hauehave spoken before. The Epistle it self, is contained in the sixe first Verses, & it hath three parts. A Preface, the matter of the Epistle, & the Conclusiō. The Preface in these words, These things saith he which hath the seuen Spirits of God, and the seuen Starres. In this Preface, first is set downe in whose name this Epistle is written, to procure authoritie vntounto it: it is in Christs name, whose soueraigntie is described by two royalties: that is, by two prerogatiues or priuiledges belonging to him, as he is a soveraigne king of his Church: the first is, The hauing of the seuen spirits of God. The second, his hauing of the seuen Starres. For the first royaltie▪ In the first Chap. vers. 4. I shewed that by seuen spirits, were meant the holy Ghost; from whom proceed all the gifts and graces that any men enioy: and therefore whereas Christ is said to hauehave the seuen spirits of God: the meaning is, that he hath the holy ghost. And this is a royaltie of Christ, as he is the King and head of his Church. If it be said, that other seruants of God, as Dauid, Peter, and Paul, had the holy Ghost

Answ. It is true: but not in the same manner with Christ, for he hath the holy Ghost two wayes: in regard of his diuine nature, & of his manhood: as Christ is God, hee is the beginning of the holy Ghost: for the holy Ghost is a person in the Trinitie, proceeding from the sonne as well as from the Father; in regard of which proceeding, Christ is sayd to send the holy Ghost, and to doe whatsoeuer hee doth by the holy Ghost: as to ouercome death by the eternall spirite, and to rise from death to life.

Secondly, as Christ is man he hath the holy Ghost: because, the holy Ghost powred into him the perfection of all graces and giftes whatsoeuer. And for this cause, he is said to be (a)(a)Psal. 45.7.Ps 45:7anoynted with the oyle of gladnesse aboue his fellowes, and to be inriched with the perfection of all graces, and that two wayes: both for number and degrees. For number: with men, some hauehave some graces, and some men others; but Christ hee hath the graces of all men, and all Angels: nay moe graces in number then all men and all Angels hauehave. And as they are in number perfect, so they are perfect in degree: for in measure they exceed the graces of all creatures, men or Angels: and therefore the Father is said, to hauehave giuen the spirit vntounto his son, (b)(b)Iohn. 3.14.John 3:14without measure: & thus much is meant by this first royaltie of Christ. Now the end why Christ is said to hauehave the holy Ghost is, to shewe that hee is a most liuely head of his Church, who is filled with plentie of all store of graces, whereby he is able to inrich his Church, and to reuiue the members thereof who are dead in their sinnes; and such indeed was the speciall state of this Church.

First hence we learne,The vse. no man can hauehave true fellowship with the holy Ghost but by Christ: it is manifest, that none can hauehave fellowship with the Father but by Christ. And here the same is verified touching fellowship with the holy ghost, especially for the obtaining of those graces that concerne eternall life. This serueth for our speciall instruction, for among the Papists there are many, that hauehave worthy and excellent gifts of God, as knowledge, memorie, &c. And yet in them be wanting the special giftes of the spirit, as faith which iustifieth, & regeneration: for touching assurance of these in themselues, they professe themselues to be ignorant. And whence cōmeth this, but onelyonly from their want of Christ: for the Christ of the Papists, as they teach him, is an idoll Christ and therefore wee are not to maruell though wee see the most learned among them to scoffe and p. 156duplicate page p. 163duplicate page p. 164mock at our doctrin of assurance of Faith & certainty of electiō. Secondly, we hauehave many among vsus that will say, they looke to be saued by Christ, & to hauehave their sins pardoned by him, and yet you shall perceiue in them no grace of knowledge or conscience of true obedience. But these things cānot stand together, to wit, loosnes of life, and forgiuenes of sins: & therfore these men deceiue themselues, for if they had Christ, they should hauehave his spirit, and the graces thereof purging their hearts, for Christ and his spirit are neuer seuered: he that hath the spirit of Christ working in him faith & good conscience, hath an infallible token that Iesus Christ is his. This must admonish vsus to labour for … vnion with Christ Iesus our head, to become flesh of his flesh, & bone of his bone: that in him we may hauehave fellowship with the father and with the holy Ghost, for till we be vnited vntounto Christ we shall neuer hauehave the graces of saluation wrought effectually in our hearts.

The second royaltie of Christ is, that he hath the seuen starres: that is, the seuen Pastors of the seuen Churches of Asia, they are called starres, because in their ministerie they inlighten men in the way that leadeth vntounto life. And Christ is said to hauehave them, because hee is a soueraigne Lord ouer them, & they bee his seruants. For he …ppointeth that person that shall be his minister among men, hee giueth him gifts meet for his calling, he prescribeth also vntounto him his office and duties. But the Pastors of Churches (will some say) are made by the Church? Answ. The right of ordaining Pastors belongs to Christ, as his royaltie: the office of the Church is to testifie, ratifie, & according to the word of God to approoue of them whom Christ maketh and indueth with gifts: and for that cause is the Church said to call and ordaine Ministers.

The end why Christ is said to hauehave soveraigntie ouer the Ministers, is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence, & to stir him vp to diligence and carefulnes in his place. And indeede, the consideration of Christs soueraigntie ouer them, is an excellent motiue to stir vp all Ministers to bee diligent in their place, and so likewise all Christians. For considering that they are Christs, and the gifts they hauehave come from him, this must mooue them to make conscience of all good duties, for being Christs they must giuegive themselues wholy to do the will of Christ, whose they are. If he would hauehave vsus liue, we must be thankefull because he is Lord of life: if our death will glorifie him, we must be content, because wee are his. Thus much of the Preface.

The matter of this Epistle, containeth two parts. A reproofe of a vice, with the remedie thereof. Vers. 1.2.3. And a praise or commendation: vers. 4. The reproofe in these words, I know thy works, that is, I know all thy workes: they are all manifest vntounto me, and I mislike of them. So must these wordes be vnderstood in this place, as may appeare by the reason of this reproofe in the wordes following, Thou hast a name that thou liuest, but thou art dead. Wherein is set downe the fault of this Church, namely, Hypocrisie: for that they pretended christian religion in outward profession, but yet wanted the life of christianitie, & the power of godlines: for the meaning of the reason is this: Thou hast a name that thou liuest: that is, Churches round about thee iudge and speak of thee, as of a church that is borne anew in Christ, and is guided by his spirit (for by life we must vnderstand spirituall life not corporall) but yet for all this thou art dead: that is, thou wantest true spirituall life by regeneration, and art indeed dead in thy sinnes: this is a great and a sharpe reproofe.

That which is here said of this Church of Sardis, may be truly verified of diuers churches in this age. As first, of the great church of Rome, who are guided by the Pope as by their head. That church hath a name to be aliue, & in their owne pretence it is the only true church of God in the world, but in truth and before God it is dead. Some say, it is as a body full of diseases, and whose throat is cut: but yet the heart panteth, & life remaineth therin. But we may say, it hath no manner of spirituall life, but lyeth starke dead as a carkasse in the graue. The reasons that some alledge for it, are of small moment: first, they say it hath the Sacramēt of baptisme, which is a note of a true Church: and therefore it hath some life? Ans. First, Baptisme is not alwayes a note of a true church: for circumcision, in whose stead p. 165commeth baptisme, was a sacrament vsed of the Samaritans when they were (a)(a)…se. 1.9.no people of God, and so no church of God. Againe, Baptisme without the true preaching of the Gospel, is no infallible signe of a church: it is but a seale pulled from the writing, or set to a bare paper to no vse: and further outward Baptisme without inward Baptisme, is no note of a church: but such is baptisme in the church of Rome; it hath not inward baptisme ioyned vntounto it, neither the true preaching of the word; for the doctrine which they teach, is a quite ouerturning of Christ and his Gospel: and therefore outward baptisme may bee where there is no church. Secondly, I answer, that baptisme in the church of Rome, is a Sacrament not to their synagogue, but to the hiddē church of God among them. For God had his Church among them, euen in the midst of Poperie. There were alwayes some among them that renounced their religion, whom God called home vntounto himself by the meanes which were among them; as the vse of this Sacrament▪ the Apostles Creed, and of other books of holy Scripture. For as God said to Elias in Ahabs time, (b)(b)…. Kin. 19.18.I hauehave reserued seuen thousand that neuer bowed the knee to Baal: So may it bee sayd of many among the Papists; God hath there his secret Church, who neuer yeelded to the Popes gouernment, and doctrine.

Second reason, Antichrist (say they) sitteth in the (c)(c)2. Thess. 2.4.2 Thess 2:4Temple of God. Now the Temple of God, is Gods Church; & therfore the church of Rome is Gods church? Answ. He sitteth there, not as a member thereof, but as an vsurper and deceiuer. For in the Church of Poperie is the hidden church of God: they are therein mingled as a little wheat with much chaffe, and as little gold with much drosse. So that though the church of God be where Antichrist sitteth, yet the Church whereof hee is head, is no church of God: for whether we regard their doctrin, or worship of God, there is no meanes to beget or preserue spirituall life in their Church. Further, this which Christ sayth of Sardis, may be sayd not onelyonly of the Papists, but of the churches of the Protestants, as of this our Church of ENGLAND, & of the most congregations in the great townes thereof, though not for doctrine, yet in regard of mens conuersations… for the body of our people seeme to be aliue by their outward profession, but indeed they are dead in respect of the power of godlinesse; for by occasion of outward peace these sins abound, fulnes of bread, pride both inward in heart, & outward in attyre: also cruelty, couetousnes, & carnal security; like as it was in Noahs time▪ Now where these sins raigne, there the power of godlines is wanting: men content thēselues with an outward profession, but the spiritual life of grace is not to be seen. And yet this doth not preiudice the state of our church, to nullifie it from being the church of God: for God hath his chosen among vsus in all places, who liue indeed a spirituall life: thogh the body of our people be dead in … & so will continue while peace abideth; the threatnings of the ministers▪ wil not awake mē out of the sleepe of sin; it must be the rod of correctiō that must put into them the power of religion. Men are like to little children, who besides admonition, must feele the smart of the rod to bring them to their dutie.

Further, in this Church of Sardis, whom Christ calleth dead, though they had a name to liue. Note the state of the Church of GOD, for this was a true Church of God, who among the rest was washed in the blood of Christ. Chap. 1. vers. 5. And yet Christ saith, it is dead in sinne: that is, in part, not wholly. And therfore a Church that is in a very corrupt state, both in regard of outward conuersation, and of sundry erronious opinions, may yet remaine the true Church of Christ, if so be they erre not in the foundation. Which serueth for answere to them, that thinke our Church to bee no Church, because it maintaineth not that out-ward order which they thinke should be in it. And therefore though wee must preferre Church before Church: yet we must not condemne a Church to bee no Church▪ for some corruptions that bee therein. A true body may hauehave some blemish, and a true Church some wants.

Againe, the Churches of God say, this is a Church▪ yet Christ saith, they are dead. How can these two stand? Answ. The Churches about Sardis iudged this to be aliue, according to the rule of charitie, p. 166because of their outward profession of true Religion: for as Infants are not indeede all holy, as experience sheweth, yet till wee see the same made manifest, wee are in charitie to iudge them to bee holy that are borne of f…ithfull parents: euen so ought the Minister and eueryevery one in GODS Church, to thinke the best of eueryevery one in Gods Church, till God make manifest what hee is. Paul following this rule, calleth whole Churches elect.

But thou art dead. Here are two iudgements, one of neighbour Churches, the other of Christ, and Christs iudgement is preferred. Wee must therefore regard specially the iudgement of Christ, and labor to approue our selues & our conuersations vntounto Christ, rather then to men: for let men say what they will of vsus, it is Christ that must saue and condemne▪ this made (d)(d)1. Cor. 4.3.4.1 Cor 4:31 Cor 4:4Paul to say, I passe little to bee iudged of you, or of mans iudgement: why so? for hee that iudgeth mee, is the Lord.

And indeed, without Christs commendation, the iudgement of men is nothing: for Christ may condemne vsus, when men thinke well and speake well of vsus: and therefore hee saith, Woe bee vntounto you when all men speake well of you. Luke 6.26.

Verse 2. Be watchfull, and strengthen the things that remaine, that are readie to die: for I hauehave not found thy works perfect before God.

There be two degrees of hypocrisie: first, when men professe that which is not in their heart at all. The second, when men make profession of more then is in their heart. This second kind of hypocrisie oft befalleth the children of God; and it is that which Christ reprooueth in this Church of Sardis, in the former vers. After which reproofe, here he propoundeth a remedie to their vice, and a reason to mooue them to vse the same. The remedie is in the beginning of the verse, where are two duties prescribed: To bee watchfull, and to strengthen or confirme the decayed graces of God in them. For the first, Be watchfull: to bee watchfull here, is a most worthy and excellent dutie, it is not bodily, but spirituall: and it is practised when any man hath a circumspect care and diligent heed in respect of the saluation of his soule. This dutie of watchfulnesse concerneth two things; sinne, and death▪ Watchfulnes against sinne stands in two duties; First, a man must daily and continually bethinke himselfe before hand of all sinnes and vices into which he may happily fall & for the doing of this, he must consider in himselfe two …hings; his Nature and his Calling▪ Touching his Nature, he must consider, that in him remaines the seed and roote of all sin, and therefore that hee may fall into any sinne whatsoeuer. Againe, a man considering his nature, shall finde himselfe more inclined to some sinnes then to others: and those hee must especially marke and obserue. Secondly, for his Calling: a man must marke the sinnes thereof: for since the fall of man, eueryevery calling hath his especiall sins, wherto men that walke therein are more incident. The Magistrate hath his sins, the Minister his: the Lawyer his, the Physition his, and the Trades-man his. And touching these, a man must consider vntounto what vices and abuses men are most subiect, that walke in that calling wherein he liueth, and so shal he hauehave a foresight of the sinnes that he may fall into. Secondly, after this foresight of sin: he must watch his heart with all diligence, that though it bee tempted and assaulted, yet it bee not tainted with any one sin; as the wise man counselleth, (e)(e)Pro. 4.21.Prov 4:21Keepe thy heart with all diligence, that so the fountaine of al thy actions may be kept holy and pure. The second part of this, watchfulnesse respecteth death, or the second comming of Christ. In this, two things must bee practised: first, a man must eueryevery day bethinke him selfe of his ende, and of the comming of Christ, either in generall to all the world, or particularly vntounto him by death: and in this consideration he must esteem and iudge of eueryevery day, as of the day of his death, or the day of iudgement. Secondly, he must prepare himselfe against death, & against the day of iudgement, eueryevery day, euē this present day, as though hee should now die, or meete Christ in iudgement; and the next day do the like, and so goe on continually to the day of his death. And for our furtherance in this Christian watch, we must be mindefull of temperance and sobrietie, that we keepe mediocritie in the vse of the creatures of God, and of the things of this life. p. 167For when men plunge themselus, either in the cares of this world, or in earthly delights, they quite forget both sinne and death, and the day of Iudgement; and thus wee see what Christ meaneth by watchfulnesse.

As Christ prescribeth this dutie vntounto this Church:The vse. so are we in the name of Christ to bee enioyned the same Christian watchfulnesse, both against sinne and death, and the day of Iudgement. And to mooue vsus hereto, consider these reasons. First wee are watchfull for the preseruation of the things of this life: as if a towne be in danger of sacking or burning; there is watch and ward kept continually: and if a mans house bee in danger of robbing, hee will sit vp night and day to saue his goods: yea eueryevery man is verie painfull and watchfull to heape vp to himselfe, the things of this world: Now, what a shame is it, that men should bee watchfull for temporall things, and yet hauehave no care of their soule that must liue for euer? Againe, want of watchfulnesse is the forerunner of death, and eternall destruction. I. Thess. 5. vers. 3. When men say peace and safetie, then shall come vponupon them sudden destruction. When the rich man had enlarged his barnes vponupon the encrease of his substance, he promised to himselfe case and securitie: saying, aa…uk. 12.1….20.Soule, soule, take thy rest, &c. but it was sayd vntounto him, Oh foole, this night shal thy soule be taken from thee. And the (b)(b)Mat. 24.39.Matt 24:39old world knew nothing, till the flood came and destroyed them all. Now, if the want of watchfulnesse bee the forerunner of destruction, how great a cause hauehave wee to watch?

The second dutie inioyned, is to confirme the graces of God decaied in them. Strengthen the thinges which remaine, that are readie to die: as if hee should say, sundry be the graces which I hauehave bestowed on you: but many are lost and gone: and those which remain, are about to perish, vnlesse you confirme them; therefore see nowe that you strengthen and repaire the same.

In this dutie, Christ teacheth this church and vsus an excellent lesson, that whosoeuer hath receiued any gift of God, must hauehave care to preserue it, and to make the same gift strong in him by continuall increase. If a man hauehave receiued knowledge, faith, and repentance, or any other gift of grace, he must not suffer the same to lye dead in him, but stirre vp, increase, and confirme it dayly, that hee may bee a perfect man in Christ. For the gifts which men hauehave are not their owne, but Gods also, who looketh to receiue his owne with aduantage. And therefore men like good Stewards must so vse the gifts receiued, that they may returne them to God with increase. Thus Paul perswadeth Timothy, c)c)2 Tim. 1.6.2 Tim 1:6stirre vp the gift of God that is in thee: for else the receiuer is an vnfaithfull seruant, and so shall be rewarded. And for the better perfourmance of this dutie: we must often read the word of God, and meditate therein: we must heare it often preached; and with due reuerence and preparation receiue the sacrament. And pray continually: striuing earnestly against the corruptions that bee in vsus; and dayly stirring vp our heart to all good duties: Thus did Dauid checke the corruption and deadnesse of his heart: (d)(d)Ps. 42.…1.Ps 42:1Why art thou so cast downe oh my soule? and also stirre vp the same vntounto all good duties, saying, I hauehave applyed my heart to fulfill thy statutes alway, euen to the end. Ps. 119.112.

Hereby are reprooued, the common sort of professors & hearers of the word:The vse. who stand at a stay, and goe not forward in grace. This is a great fault, for as we hauehave receiued grace, so we ought to stirre vp the same, that we may confirme, and increase it dayly.

Further Christ addeth, Which are about to die, where he answereth to a question, that is mooued by sundry at this day, namely: whether graces that concerne saluation, may be vtterly lost or not? Christ answeareth by a distinction, that some graces that pertaine to saluation, may be lost quite: and others may be decayed, so as they are about to die. For the graces of God that pertaine to saluation, be of two sorts: some be absolutely necessarie, so as without them a man of yeares cannot be saued: and such are faith and regeneration. Others bee lesse necessary, which sometime goe with faith, but not alwaies; such are, A plentifull feeling of the fauour of God, ioy in the holy Ghost, and boldnesse in prayer; these may be lost wholy for a time in the seruants of God. Yea, faith and regeneration themselues, may p. 168decay greeuously, and be readie to di…, as this text saith. Secondly, consider fayth and regeneration in themselus, and they may be wholly lost, for nothing in it selfe is vnchangeable, but God. The state of the elect Angels by nature is changeable, for they stand by the power of God. Thirdly, these graces may perish and decay finally, vnlesse thy bee confirmed. Question. Why then doe not the elect finally fall away after their calling? Ans. Their standing cometh not from the constancie of grace or faith, but from the promise of God made vntounto them, & to their faith, so Christ saith to Peter, aa…at▪ 16.1…Thou art Peter, and vponupon this rocke, that is, vponupon thy faith which thou hast professed, will I build my temple, and the gates of hell shall not preuaile against it: that is, though they may assault it, and greeuously weaken it, yet they shall neuer bee able finally to ouercome it.

The vse.Seing sundry graces of God may be lost, and the most necessary graces greatly decay, yea of themselues quite die: wee that hauehave receiued from God any grace, either of faith or repentance, are hereby taught not to bee presumptuous, or ouer confident in our selus, but with feare and trembling worke out our saluation. Phillip. 2.13.

The reason to enforce the former remedie is this: For I hauehave not found thy workes perfect before God: and therefore watch, and confirme the decayed graces of God that be in thee. In this reason, Christ giueth thē & vsus to vnderstand, that he maketh a search in his church of al the works that men doe in the same, that he may accordingly reward them; for not finding, doth presuppose a search. And so the scripture speaketh of God vsually. Before the old world was destroyed, it is sayd; The bbGen. ….….Lord saw that the wickednesse of man was great vppon the earth, as if he had looked from heauen vponupon the earth, and beheld that it was corrupt, speaking after the manner of men, to signifie that search which he maketh into mens actions. And so he is sayd to come down from heauen, at the building of Babell, Gen. 11. and before he destroyed Sodome and Gomorrha, ccGen. 18.2…Gen 18:2He came downe to see whether they had done according to that crie, which was come vp to him: and so before the Lord punished the wickednes of the Israelits, ddIerem. ….12He made a search into their wai…: and the second Commaundement is this, God will visite the sinnes of the father vponupon the children: that is, he will make a search, whether the sinnes of the fathers be among the children, and if they be, he will punish them.

Seing Christ makes this search into all mens actions,The vse. we are taught in all things to hauehave care to conforme our selus to the will of Christ: and to set our selues to the doing of all good duties, according to his word: If we knew a Magistrate would come to make search in our house, wee would bee sure to set all thinges in order against he came: shall we be thus circumspect to prepare for the comming of an earthly man? & shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God, from whom nothing can be hid?

I hauehave not found thy works perfect. Works are perfect two waies; by the law, or by the Gospell. By the law, whē in our works wee doe all that the law requireth: and thus are no mans workes perfect in this life. By the Gospel, our works are perfect when they proceed from a belieuing hart, that hath a care to please God in all things: & these works are perfect not in thēselus, but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law, but of the Gospell, as if he had sayd, I hauehave searched into your waies; you doe many workes in shew, but they proceed not from sincere faith, nor from a heart that hath care to please God in all his commandements, and a full purpose not to sinne against him: you hauehave a shew of godlynesse, but you want the power thereof.

Here obserue that Christ condemneth this church, not because their works were not outwardlye conformable to the will of God; but because they proceeded not from a beleeuing hart, that had a full purpose to forsake all sinne, and to please God in all things.

Wee therefore must take heede of all hypocrisie by the Example of this Church:The vse. and labour to bee of Dauids minde: and praye with him; eePsa. 1…9.…0.Ps 1:9That our harts may be vpright in the Statutes of the Lord: that wee may say with Hezekias; ffIsay. 38.3.Isa 38:3Behold Lord how I hauehave walked before thee with an vpright minde: for p. 169this is a notable token of grace, and an infallible badge of him that is the child of God.

Before God. Some may say, Christ here distinguisheth himselfe from God, and therefore hee is not God. Answere. By (God) in this place we must vnderstand not God simply, but God the father. For Christ here speaketh of himselfe, not as he is God, but as he is mediator God & man; in which respect, euen as he is now glorified, he is inferiour vntounto his Father.

Where note that Christ being now glorified in heauen, carrieth himselfe as mediator, whence we gather that we may lawfully, and without presumption pray vntounto Christ, without the meanes or intercession of Saints or Angels. The church of Rome denie this; and say, because Christ is now in full glorie in heauen, therefore wee must vse vntounto him the mediation of Saints: but Christ being now in heauen, marks our workes in particular: and therefore we may without presumption come vntounto him by prayer.

Vers. 3. Remember therfore how thou hast receiued and heard, and hold fast, and repent: If therefore thou wilt not watch, I will come on thee as a thiefe, and thou shalt not know what houre I will come vponupon thee.

When Christ hath reprooued them for their sinne of hypocrisie, and prescribed them a remedie with a reason thereof; he doth as a good Phisitian & pastor, shew them the way how they may practise that remedie. For they might say; we are commanded to watch, and to renew our decayed graces, but how shall we doe this? Christ answereth, by doing three things. I. by remēbring that which thou hast receiued by hearing. II. by holding fast. III. by repenting of thy sinnes.

For the first, Remember therefore, that is, call to mind the doctrine of saluation which thou hast been taught by mine Apostles. This remembrance is a most excellent means to mooue a man to subiection to Gods will, to repent, and to practise all good graces. When Dauid saw the prosperitie of the wicked, his fect had almos… steps, but his remedie against that temptation was his bbPsa. 73.17.Ps 73:17go…g to Gods sanctuari…, and there calling to mind the end of those men. Againe, ccPsa. 119.…Ps 119I hauehave remembred thy name, oh Lord in the night, and hauehave kept thy law. Peter denied his Master, when he forgot his words: but when hee was put in mind thereof by the looke of Christ, and the crowing of a Cocke, he then repented, and wept bitterly, Luk. 22.61.62. Sinnes committed by men of ignorance, are many and grieuous: and therfore all sins are called ignorances: Heb. 9 7. but if men wold by faith keepe in mind the word of God, it would bee a notable meanes to keepe them from sinning.

Here then we hauehave a soueraigne remedie against sinne: namely,The vse. wheresoeuer we are, or whatsoeuer we doe, we must call to minde the word of God, and the promises of God: and those will bee a lanterne vntounto our steps, and a light vntounto our paths. The Diuell laboureth aboue all things, to bring vsus to forget the word, for then he knowes he can easily draw vsus into any sin. Quest. How shall we keepe in minde the word and promises of God? Answ. That is a grace of God, and for the attayning vntounto it, we must first labour to hauehave our hearts affected with the louelove of Gods word and promises: for a man can neuer keepe in mind that, whereof he hath no liking. Secondly, we must labour to belieue the word of God: For faith giues it rooting in our hearts, Colos. 2.7. The cause why there is so little remembring of that which is taught is, for that it is not mixed with faith in those that heare it.

Againe, the thing to be remembred is, How thou hast receiued and heard: that is, looke what Doctrine thou hast receiued by hearing, and that remember. Where we see Christ ioineth receiuing and hearing together. Whence wee may gather, that …aching and receiuing of the word of God by hearing, is the prescribed generall meanes, whereby God reuealeth his will, counsell, and purpose touching the saluation of mankind: neither is there any other meanes appointed hereunto in the word of God.

This sheweth, that their opinion is false, who teach that God calleth all …he world effectually vntounto saluation,The vse. for how can th…y bee called, that neuer heard of the … of God? but all in all ages neuer … of the word of God; Albeit … the comming of Christ, their sound hath p. 170gone foorth into all nations. Secondly, this sheweth the fondnesse of their opinion, who defend the Doctrine of vniuersall grace: that God should giuegive grace pertaining to saluation, vntounto euerie man in the world, so as he may be saued if he will: for the meanes to receiue grace, is the hearing of the word, which all men in all ages neuer had vouchsafed vntounto them.

The second dutie, prescribed, is the holding fast of this doctrine. To hold fast here, signifieth two things; first, to maintaine the doctrine of the Gospell receiued and taught by the Apostles. Secondly, to put the same in practise in a godly life: of these wee hauehave spoken before. cap. 2.25.

The third dutie is to repent: where by repentance is not meant the beginning of repentance: but the renewing and restoring of the same, for their hardnesse and deadnesse of heart, whereby they did slackly and coldly practise the good duties which they did professe.

The vse.Hereby we are taught not to content our selues with the begining of repentance, but we must renue the same continually, & that not for grosse sins only, but euen for the wants that bee in vsus, as for our dulnesse and deadnesse of heart, and for our hypocrisie, and decay in Gods graces.

And because this Church was verie dead and dull of heart; therefore Christ addeth a reason to mooue them to the practise of this dutie: which is, a most terrible threatning, in these words: If thou wilt not watch, I will come on thee … a theefe, and thou shalt not know what houre I will come vponupon thee.

Here marke Christs order and dealing: hauing prescribed a remedie for their fault, hee giueth them a direction to practise the same; and after addeth a most terrible threatning to driue them therevnto; as if he should say, if thou wilt not watch against sinne, and against death, and for that end remember my word, hold fast the same, and repent; then look as a theefe comes vponupon a man on a suddaine, and spoyles his goods and cuts the throate of his children; so will I come on thee on a suddaine, and power vponupon thee my wrath, whereby I will … cut the throat of thy soule, and thou shalt hauehave no means to escape my punishment.

Here Christ threatneth suddaine and speedie destruction, but yet with condition and limitation of repentance. Now, because we be like this Church (as hath been shewed) by reason of the long peace which we inioy: we may also vse the same reason and threatning at this day to stirre vp our dead harts. We must watch against all sinne, and against death: and for this end must hauehave in memorie the word of God, and hold fast the faith vntounto the end, and repent continually of all wants: but if we doe not this, then are the vengeances and eternall punishments of God to be powred vponupon vsus without measure, and that sodenly, when wee cannot preuent them. If a man hauehave but a sparke of grace, the consideration hereof will mooue him to repentance, and to watchfulnes; but if this will not awake a man out of his sinnes, then nothing remaineth but a fearfull expectation of the wrath of God, which shall be vnauoidable, and endure for euer. Indeed if a man had some thousand yeares allotted for the punishment of his sins, there were some cause why hee might continue in them: but seeing this punishment is eternall, and when many thousand yeares are expired, they are as farre from the end of their woe as euer they were; therefore it must stirre vp all dead and drowzie harts vntounto repentance, and cause them to shake off securitie, ignorance, and coldnesse in Religion, and to breake off the course of euerie sinne.

Vers. 4. Notwithstanding thou hast a few names yet in Sardie, which hauehave not defiled their garments, and th…y shall walke with me in white; for they are worthy.

Heere beginneth the second part of the matter of this Epistle, namely the praise and commendation of some part of this Church. The words doe thus depend vppon those which went before; wheras Christ had sayd, that this Church was dead in sinne, and had onelyonly a name to liue; some man might a…ke, how it could bee a true Church. To this Christ answereth in the beginning of this verse, that though the greatest part in this Church were dead in their sinnes, yet some few there were among them that were aliue in Christ, and did testifie the p. 171the same by true and sincere obedience.

In this coherence we may obserue two instructions. I. that a particular congregation on earth is made a Church of God, and so called in regard of Gods elect therein, who doe truely belieue. For the priuiledges of a Church belong vntounto particular congregations, onelyonly by reason of the faith of the elect among them. The Catholick church is the whole Company of the elect truly beleuing in Christ, & particular congregations are members of it so farre forth as they doe truely beleeue; the rest that doe not truely belieue are not members of the Church before God, but … in the iudgement of men: like vntounto superfluous humors which are in the bodie, but no parts thereof. This confuteth the Doctrine of the Church of Rome, who teach that wicked men that are reiected in Gods decree, may yet bee true members of the Church of God.

Secondly, in this coherence Christ intimateth vntounto vsus a distinction betweene man and man in this Church, for all that were in this Church were men called, professing Christ and his Gospell: and yet of them, some were dead in their sinnes, and others were aliue in Christ. Touching this distinction of men, wee must search the cause thereof. It must not be ascribed to any power or will in man but to the good pleasure of God, as the scripture teacheth; for when the bodie of the Israelites had giuen themselues to Idolatrie, there were yet aaRom. 11.4.Rom 11:4seuen thousand that neuer bowed the knee to Baall: what was the cause why they did not liue like to the other Israelites? Surely nothing in the will of man, (though the Idolatrie of the other, was to bee ascribed to themselues) but the text is cleare, it was the good pleasure of God, who had preserued and kept them.

By this wee see, how erronious and false the Diuinitie of some Protestants is,The vse. which ascribe the cause of this distinction betweene man and man, to the libertie of mans will being renewed by grace: saying, That GOD giues to euerye man sauing grace, by vertue whereof, hee maye repent and beleeue if hee will: but yet because the will of man doth still remaine sinfull, hence it commeth, that hee hath libertie, to obey, or not to obey. And therefore the cause why some men lye dead in sinne is, because they set their will to refuse the grace of GOD; and the cause why some men liue in Christ is, because they incline their will to embrace the grace of GOD. But this Doctrine doth greatly diminish the grace of GOD, in that it maketh the acceptance thereof to lye and depend on the pleasure and will of man: when as the power of almightie GOD ioyned with his will, is the true cause thereof, leauing some to themselues who doe fall, and enabling others to stand by his grace.

Nowe followe the wordes of this commendation. Notwithstanding thou hast a fewe names yet in Sardie; that is, There bee yet in this Church a fewe persons knowne to mee by their names (for by Names, wee must vnderstand persons named) which hauehave not defiled their garments. Heere (to omit many expositions) is an allusion to the Ceremoniall law, wherein GOD set downe a distinction betweene thinges cleane and vncleane, not in themselues, but by his appointment: and among the Iewes, if any man had but touched an vncleane thinge with his hand, or with his garment, thereby hee was defiled, and his garment defiled legally; and so he or his garment were reputed vncleane: wherevpon they had a speciall care not to touch the thinges that were defiled, no not with their garments. Now this signified another thing vntounto them namely, That they ought to abstaine, not onelyonly from the outward sinnes of the morall Lawe, but euen from all occasions, intentions, shewes, and appearances of euill. And in this place, this is meant hereby: that some in this Church of Sardie, had so farre made conscience of sinne, that they would not meddle with the verie occasions and appearances of euill.

Hereby wee see▪ that the seruants of GOD are but fewe in number: for the bodie of this people were de…d in sinne, and a fewe onelyonly in this great place liued in Christ; so Christ sayth to his Disciples, The flocke to whome the father bbLuk. 12.3…Luke 12:3will giuegive the Kingdome of Heauen, is but a little flocke. The Prophet p. 172Isay is sent, aaIsay. 6.9.Isa 6:9To harden the hearts of the bodie of the people for th…ir iniquities: and bbVers. 13.the tenth part onelyonly must bee saued: and in the Gospell it is sayd, The way to hell is broad, ccMat ….13.1….and many there be that walke therein: but the waye to heauen is straight, and fewe there bee that enter into it.

The vse.Hereby then wee are taught not to follow the example of the multitude, but of the fewer and better sort. It is a foule sinne that keeps many from religion, and brings them to destruction, when they will liue after the manner of the world, and as their Forefathers hauehave done. This is a false rule, and a dangerous course.

Thou hast a few names, That is, persons whose names I know & hauehave recorded. They are called names, bicause Christ obserues and knowes them by their names. Where note, that those that are the true seruants of God, are particularly knowne vntounto Christ ff…uk. 12.7.The haires of your head are numbred (sayth Christ to his Disciples) much more were their names knowne. Againe, hee biddeth them reioyce that their names ggLuk. 10.2.Luke 10:2were written in heauen. And Christ the good Sheepheard knowes his sheepe, and cals them by their names. Ioh. 10.3.

This is a matter of endlesse comfort vntounto the people of GOD: for what can cause a man more to reioyce, than to knowe that his name particularly is knowne to the King of Kings, and that accordingly he hath speciall regard vntounto him? when the Lord would comfort Moses, and put courage into him in doing the duties of his calling; hee telleth him, That hee was knowne vntounto him by hh…xod. 33.12, 13, 14, ad 1….name. Yea, this is the foundation of mans saluation: ii2. Tim. 2.192 Tim 2:19The Lord knoweth who are his.

Which hauehave not defiled their garments: Heere they are commended for vprightnesse and sinceritie of life and conuersation, in that they kept themselues from the verie shewes and appearance of euill; when as th… rest of this Church was dead in sinne.

In their example Christ prescribeth vntounto vsus a patterne of true pietie, howe wee ought to carry our selues in the Church of GOD on earth: wee must not content our selues with a bare profession of Religion, and keepe our selues from grosse sinnes only, but abstain from the verie shewes of euill. Yea more particularly, here are three things taught vsus touching sinne. First, that wee ought to make conscience of euerie sinne in our owne person. Secondly, that wee ought to keepe our selues from the con…agion of sinne in others, either by giuing consent vntounto them, or furthering & allowing them any way therein. Thirdly, that wee ought to abstaine from the verie occasions, and shewes, and appearances of sinnes, so Paul teacheth vsus kk1. Thess. 5.22.1 Thess 5:22to abstaine from all appearance of euill. Ephes. 5.3, Hee will not hauehave sundrie sinnes, as fornication, vncleanesse, &c. so much as once named, thereby to giuegive the least approbation vntounto them. We must therefore looke on this example, lay it to our hearts, and conforme our liues vntounto it: so shall wee bee good seruants of GOD, and hauehave the same commendation with these few: for true Religion stands not in knowledge, but in obedience, and this is true obedience to make conscience of euerie sinne in our owne persons; to take heed of the infection of sinne in others: and to abstayne from the appearance of euill. A happie Church should we hauehave, if these thinges were practised: but this is the shame and reproach of our profession, that wee hauehave no care of true obedience in our selues and others, whereby we should glorifie God, and grace our holy Religion.

The church of Rome hence gather, that a man after baptisme, may liue without mortall sinne. For these few persons in this Church in their baptisme, put on Christ, and after kept themselues from all occasions of sinnes, so as they had not committed any mortall sinne. But their collection is vnsound: for first, though they had to this time abstained from all mortall sinne, yet how can they prooue that they sinned not afterward? Secondly, they are sayd not to hauehave defiled their garments, not for that they had not committed any sinne, but because they endeauoured to keepe themselues from the appearance of all sinne: and so must the obedience which is ascribed to Gods children in scripture be vnderstood: namely, of their sincere purpose and endeauor to obey, & so among p. 173vsus, those that hauehave a setled purpose & resolution to make conscience of euerie sin, and in all things to doe the will of God, they are reputed for keepers of the law. For GOD in his children accepts the will for the deed. And they shall walke with mee in white. After the commendation of these fewe Christ addeth a promise, of liuing with him in glorie. For so white garments hauehave alwayes beene vsed to signifie ioy, happinesse, life and glorie. Ecclesiast. 9.8. At all times let thy garments bee white, that is, take the delight and pleasure in vsing the creatures of God; So that heere these fewe hauehave a promise to bee freed from all want, and to liue with Christ in all glorie, ioy, and pleasure.

This benefite, hath beene in effect further vrged in the former Chapter: heere onelyonly I will note one Doctrine; namely, That they which liue in the world amonge the wicked, and doe not communicate with their sinnes, shall not partake with them in their punishments; for the bodie of this Church must hauehave Christ to come amongest them as a Theefe, but the godly must walke with Christ in white, in glorie. aaGen. 19.Gen 19Lot was freed from the destruction of the Sodomites, because hee partaked not with them in their sinnes: and amonge the Israelites, bbEzek. 9.6.Ezek 9:6Those that mourned for the sinnes of the people, are marked in the fore-head, that when Iudgements came vppon the wicked, they might bee spared. This point must bee remembred, for by reason of longe peace and prosperitie among vsus many sinnes abound, as Ignorance, Atheisme, contempt of Religion, and prophaning of the Lordes Sabbath, with innumerable sinnes of the second table. All which call for Iudgements from heauen, and no doubt they will bee punished, partly in this life, and partly in the life to come, vnlesse our people doe repent. Those therefore that would not partake of the common Iudgements that are to come, must nowe beware that they communicate not with the common sinnes that d…e abounde, and see that they keepe faith and good conscience, hauing their righteous and zealous hearts grieued, for the abhominations among which they liue.

After the promise, is adioyned the reason thereof, For they are worthy. Hence the Church of Roome doth conclude, That a man by his workes may merite heauen, because they bee worthie of reward. A most blasphemous conclusion, and a manifest abuse of the word of GOD. Gods children indeede are worthie life euerlasting; but not by the merite of their works:Two kinds of worthynesse. for then they should bee done according to the rigour of the Lawe: but for the worthynesse of their person, when as they stand righteous before GOD in Christ; for when GOD will saue any man, he giues Christ vntounto that man truely and really; so as hee may saye, Christ is mine. And with Christ GOD giues his spirite which worketh in his heart true sauing fayth, whereby hee doth receiue Christ: and so Christ and his righteousnesse belonges vntounto that man reallye, and by vertue thereof hee is worthie life euerlasting; and this is the worthynesse which Christ meaneth in this place, and not any worthynesse of their workes: so that this doth helpe them nothing at all, and yet it is the most probable place of Scripture, to prooue and iustifie the Doctrine of mans merits.

Vers. 5. Hee that ouercommeth shall be cloathed in white array, and I will not put out his name out of the Booke of life; but I will confesse his name before my Father, and before his Angels.

Vers. 6. Let him that hath an eare, heare what the spirite sayth vntounto the Churches.

Heere is the conclusion of this Epistle: and it containeth two partes: a promise, and a commaundement. The promise in the fift verse, and the commaundement in the sixt. In the promise note two thinges: first, the parties to whome it is made, To him that ouercommeth, whereof we hauehave spoken ccChap. 2.7.before. Secondly, the things promised: to wit, glorie and eternall happinesse, which is expressed three wayes. First thus: hee shall bee cloathed in white array: that is, hee shall hauehave euerlasting p. 174life and happinesse, so much is signified by white …ayment as wee hauehave alreadie shewed.

Hence the Church of Rome conclude, that a man may doe good workes respecting a reward.The vse. Answere. In some sort it is true; for so it is recorded of Moses, Hebr. 11.26. Hee had respect to the recompence of reward. But yet the recompence of reward, must not bee the principall end of our good works: for cheefely wee must thereby intend to testifie our faith, and our obedience vntounto God, and with that wee may hauehave respect to euerlasting life.

The second thing promised; And I will not put out his name out of the booke of life. For the vnderstanding of this, two questions must bee scanned: First what this booke of life is; Secondly, whether a man may bee blotted out of this Booke. For the first: this booke of life is nothing else, but Gods predestination or eternall decree of Election, whereby he hath chosen some men vntounto saluation vponupon his good pleasure. And this is called a Booke, because it is like vntounto a Booke. For as the Generall in a Campe, hath the names of all his souldiours that fight vnderunder him, in a Booke; and as the Magistrate of a Towne hath the name of euerie free man and Denison in…owled: so GOD in the booke of his Election, hath the names of all that shalbe saued.

For the second Question. A man may bee written in the Booke of life two wayes: either truely before God, or in the iudgement of men onelyonly. Those whose names are truely before GOD written in this booke, cannot be blotted out; For Gods counsell touching the eternall state of euerie man, is vnchangable. This the goulden Chayne of Gods decree, doth plainely shew: For whome hee hath predestinate, aaRom 8.30.Rom 8:30them he hath called; and whome hee called, them also hee iustified; and whome hee iustified, them hee also glorified. Others there be that hauehave their names written in this Booke, only in the iudgement of men: and thus are all men written in the Booke of life, that professe the Gospell of Christ in his Church: for so charitie bindes vsus to iudge of them: And these may hauehave their names blotted out. In this sence doth the Scripture often speake: as when the Prophet wisheth, bbPsa. 69.28.Ps 69:28That God would blot his enemies out of the Booke of life (meaning Iudas principally) his meaning is, that it might bee made manifest, his name was neuer written therein. This then is the meaning of this promise: that they who doe auoid the occasions of sin, and hauehave care to keepe faith and good conscience vntounto the end, hauehave their names written in the booke of life, and they shall neuer bee blotted out.

Hence I gather two things. First, that the number of the elect, in respect of God is certaine: for the names of those which are to bee saued, bee as it were written in a booke, and being once written in, they remayne there for euer. Some doe teach, that all may bee saued, if they will: but this is a meere fancie of man: for what should th…e need any booke of life, if that were so? Secondly, hence I gather, that this number can neither increase, nor be diminished, let men doe wha… they can: If they had been of vsus they would hauehave continued with vsus. 1. Ioh. 2.19. All that thou hast giuen me hauehave I kept, and none of them is lost. Ioh. 17.12.

Whereas a man may bee written in the booke of life, to wit,The vse. in the iudgement of men, and yet bee blotted out: hereby wee are to bee admonished, to looke vntounto our selues, and to make conscience of euerie sinne, and to avoide and shunne the verie occasions thereof. For so long as wee professe the Gospell, and obey the same, our names bee in the booke of life: but when wee commit any sinne, we doe as much as in vsus lyeth make a penne, and reach it vp to heauen to blot our names out of that booke: and they that keepe a course in sinning, doe plainely shewe that they were neuer truely written therein.

Secondly, considering that the number of the elect is certaine, it must bee a motiue to cause vsus to labour for some a…rance of election, that wee maye truely say, wee hauehave our names written in Gods booke. But here some bad person will saye, seeing the number of the Elect is vnchangeable, I will liue as I list; for if my name bee in p. 175the booke of GOD, it shall neuer bee blotted out; and if it bee not in, it can neuer be added. Ans. These men deceiue their owne soules: for they that hauehave their names written in the booke of life, shall liue as these few did in this Church of Sardis, in true faith and holy obedience. For he that is ordained to glorification, is ordained to iustification and sanctification: and it is impossible for him that shall be saued, to liue alway in sin, and therefore these men must rather labour to repent and beleeue, and to get some signes of their Election, that they may know that their names are written in the booke of life.

The third benefite is this: I will confesse his name before my Father, and before his Angels. That is, in the day of iudgement I will acknowledge and professe him to be mine: one of mine Elect, that keepeth faith and good conscience vntounto the end. I will take him from the companie of the wicked world, and set him on my right hand, and aduance him to glory, pronouncing vponupon him the blessed voyce of absolution. Come, Thou blessed of my father. Mat. 25.34. The end why this benefit is thus propounded, is to draw this church to professe the name of Christ in this world: for if they would professe Christ before men, hee will acknowledge them for his owne at the last day.

The vse.This same reason here propounded, must induce vsus to make a true confession of Christ against the world, & all Christs enemies: which to doe is a very hard matter, and man of himself cannot stand out; but yet the consideration of this, that Christ will confesse him at the last day, will be a notable motiue and means to inable him thereto. If an earthly Prince should come to a man among a great company and call him by his name, speaking kindly vntounto him, hee would esteeme it a great honour vntounto him; and for that he would not sticke to die in the Princes cause. Oh then, what honour is this, that Christ Iesus will in the last day vouchsafe to all those that in this life doe sincerely confesse him, and ouercome! he will confesse them to bee his, and receiue them to his owne glorie. But on the contrary, those that will not confesse him heere, but disgrace him; either by false doctrine or profanesse of life, will Christ at the day of iudgement vtterly disgrace, by denying them to be his, and there pronounce vponupon them the fearefull sentence of condemnation, Goe ye cursed, &c. Which if we would then escape, and also procure vntounto vsus the ioyfull voyce of absolution: we must here labour to hold the truth of Christs doctrine, & also keep a good conscience vntounto the end. But if we only professe him in iudgement, and not in the practise of a holy life, surely Christ will professe that he knows vsus not, and then giuegive vsus our portion with the diuell and his angels.

The commandement followeth: vers. 6. Let him, &c: of which wee hauehave spoken.

Verse 7. And vntounto the Angell of the Church which is of Philadelphia, write: These things saith he, which is holy and true; which h…th the key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth.

Here beginneth the sixt particular Epistle of our Sauiour Christ, from this verse, to the 14. And before it (as to the rest) is prefixed a speciall Commandement vntounto Iohn, whereby he is enioyned to write this Epistle vntounto the Church of Philadelphia; the end of which commandement, is to warrant the calling of Iohn to write this Epistle: but of this we hauehave spoken before.

The Epistle it selfe containeth three parts: a Preface; the matter of the Epistle; and the Conclusion. The Preface, in this verse: These things saith hee &c. wherein is set downe, in whose name this Epistle is sent; namely, in Christs: where (as in the former Epistles) he is excellently described, for the winning of more credite vntounto this Epistle. And that, first, by his properties: Holynesse and truth. Secondly, by his kingly office, in the words following.

For his properties. First, Christ is sayd, to be holy. Quest. How can Christ be said to be holy as he is man, considering hee descended from Adam, who c…ueyed his sinne and the guilt thereof, to all his posteritie? The common answere is this; That indeed, Christ descended from Adam, as hee is man: but his substance was sanctified by the holy Ghost in the p. 176wombe of the Virgin, and thereby hee was freed from Adams sinne. This answere is true, but not sufficient: for men besides the corruption originall, take from Adam the guiltinesse of that sinne which Adam committed. Now sanctification taketh away the corruption of sin, but not the guilt thereof, therefore a more full answere is this: That all which come of Adam by naturall generation, doe receiue by that order which God set in nature at the creation, saying, increase & multiply, both the nature of Adam and the sin & guilt thereof. But God for the preuenting of this in the Incarnation of Christ, ordained that Christ should not come of Adam by naturall generation, but by a miraculous Conception of the holy Ghost: whereby hee tooke the nature of man with the infirmities thereof, without the sinne of mans nature, or the the guiltinesse thereof. And thus is Christ free from sinne as he is man.

Further, Christ is holy two wayes. In himselfe; and in regard of his Church. In himselfe, hee is holy sundry wayes: first, in regard of his Godhead, for his diuine nature is holinesse it selfe. Secondly, as hee is man; for his man-hood was not only freed from all manner of sinne, by reason of his miraculous conception, but it was also inriched and filled with holinesse, and that in greater measure than all men and Angels, for he receiued the gifts of the holy Ghost without measure. And againe, as he is man; Christ is holy in regard of his obedience and actions, for liuing on earth he did actually as our suertie fulfill the Law for vsus. Secondly, Christ is holy in regard of his Church. First, because hee is the authour of that holynesse, which is in eueryevery member of his Church. Yea, hee is holy in regard of men in a further respect; namely, as the roote of all mans holinesse, as he is Mediator. For looke as from Adam is actually conueyed originall sinne to eueryevery one of his posteritie that commeth by naturall generation: so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him: and for this cause hee is called aa1. Co…. 1.3…our righteousnesse and sanctification: and in this sence especially is Christ said to be holy in this place.

The vse.Whereas Christ is said to bee holy not only in himselfe but for vsus: here we must marke what is the principall thing in Christian Religion; namely, to hauehave care to bee ingraffed into Christ, that from him wee may receiue grace to become new creatures: and feele in vsus his power to kill our corruptions, and dayly to renew his owne Image in vsus, in righteousnesse and true holinesse; and that as truely, as wee feele in vsus Adams corruption. It is not sufficient for vsus to plead, that Christ will bee our Sauiour, and will free vsus from all sinnes: but wee must labour to hauehave Christ conuay holinesse into vsus, and that as sensibly as wee see the roote conuay sappe into the branches: and this holinesse wee must make to appeare in our liues, as the branches by their fruit, and leaues doe shew they receiue sappe from the roote.

Secondly, here note, Christ propounds himselfe vntounto vsus and to all Churches, as a notable patterne to be followed; giuing vsus to vnderstand, that all that beleeue in him and looke to be saued by him, must bee holy as hee is holy: making conscience of eueryevery euill way, for Christ is holy to make vsus holy. Let vsus therefore behold Christ, and see wherein hee expresseth himselfe to be holy; and therein let vsus follow him. So Iohn saith: Hee that hath this hope, purifyeth himselfe as hee is holy: that is, vseth all good meanes to conforme himselfe to Christs holinesse.

Thirdly, hereby wee learne, that the common title giuen to the Pope, whereby hee is called (Holinesse) is a blasphemous title: for to be holy, is here made a propertie of Christ. And yet more is giuen to the Pope, than to Christ in this place, for he is called Holinesse, which is a title of God alone.

The second propertie, whereby Christ is described, is Truth: Christ is sayd to bee true, in three regards: First, because hee is without all error or ignorance, knowing eueryevery thing as it is. Truth is in Christ properly, and in the creatures onelyonly by meanes of him. Secondly, because whatsoeuer hee willeth and decreeth, he doth it seriously, without fraude, deceit, change or contradiction, as the whole tenure of Scriptures doe shewe, wherein eueryevery part is sutable and agreeable to another; because hee maketh p. 177good eueryevery promise made in his word, for in him all the promises of God are yea, and Amen. 2. Cor. 1.20.

The … ▪Whereas Christ is sayd to bee true, yea, Truth it selfe: First, Wee learne a full difference betweene him, and all false wicked spirites, for they are spirites of error and falshood, for the diuell is the father of lyes, and the author thereof.

Againe, whereas Christ is true in all his wayes, we ought without all doubting to beleeue his word, and all the promises made therein, that concerne our saluation. If Christ could erre or lye, and men bee deceiued by him, then they might iustly doubt of the truth of his word: but seeing hee is true in all his promises, wee must beleeue in him: and in all our distresses either of bodie or mind, depend vponupon him: for he hath made a promise to helpe, and he will neuer faile them that rest on him.

Thirdly, in this Propertie, hee propounds himselfe an example, to be followed of his Church and of vsus, that as Christ is serious in his decrees, and constant in his promises; so must wee purpose eueryevery good thing seriously, and also make good whatsoeuer good thing wee promise. For, Lyers must bee destroyed. Psalm. 5. Vers. 6. They that louelove, or make Lyes, must neuer come into Heauen but …e shut out thence, and cast into the burning Lake of fire and brimstone. Reuel. 22.15. But it is a note of a man, that is a good member of Gods Church in this world, and that shall bee inheritour of Christs Kingdome in Heauen, to speake the trueth from his heart. Psal. 15. Verse 22. And Lying is a note of the childe of the diuell. Ioh. 8.44.

Secondly, Christ is described, by his kingly office; Which hath the key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth. VVhere first, let vsus see the meaning of the words: For which purpose wee must hauehave recourse to Esay. 22. vers. 22: whence these wordes are borrowed, being there sayd of Eliachim. The circumstances of that Text, will easily shew the meaning of the wordes in this place: Shebna, who had been an ancient Steward to many of the Kings of Israel, was Treasurer also vntounto King Hezekias: And because hee was an hinderer of Reformation intended by Hezekias, the Lord threatned to cast him out of his office: and further, the Lord signifieth that Eliachim shall come in his roome, and hauehave the same office; now to expresse this thing, the Lord sayth: The Key of the house of Dauid shall bee layd vponupon his shoulders: That is, Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid, whereof Hezekias was Gouernour: (for so the House of Iuda, and the House of Israel, are often put for the whole Kingdome of Iuda and Israel.) And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie; so that the meaning of this place, is this: that God hath giuen vntounto Christ soueraigne power, and authoritie of gouerning his Church. Quest. But why is Christ sayd to hauehave the Key of Dauid, for Dauids kingdom was a temporall kingdome, but Christs Kingdome is not of this world, Iohn. 18.36. And yet it is said, The Lord God shall giuegive vntounto him the Throne of his father Dauid: and hee shall raigne ouer the house of Iacob. Luk. 1.32.33. Answ. Christ may bee sayd to hauehave the Keyes of Dauid, two wayes. First, Properly; for when hee was borne of the blessed Virgin Marie, he was borne King of the Iewes, by right descent from his father Dauid, as his Genealogie plainely sheweth, Luk. 3. And also the question of the wise men at Ierusalem, saying: Where is the king of the Iewes that is borne? Mat. 2.2. And therefore when the Publicans asked tribute of him, he pleaded the priuiledge of a Kings sonne: albeit, to auoyd offence, he was content to yeeld of his right, & to pay tribute; Thereby sh…wing▪ that he had right to the Kingdome of Israel, though he would not take it vponupon him & therfore came in such a time when the Kingdome was taken of the Romane Emperour. Secondly, he may bee sayd to hauehave the key of Dauids kingdome, Tipically; for Dauids kingdome, was a figure of Christs kingdome; and Dauid himselfe a type of Christ: as it is most excellently dysciphered in the Prophets? Ier. 23.5.6. & Hosea. 3.5. where Christ is plainly called Dauid, by the name of him that was his type, signe, & figure. Quest. Why were not as well the Kingdomes of p. 178Nebuchadnezzar and Pharaoh, types of Christs kingdome, as Dauids? Answ. Because Dauids kingdome, was a kingdom of light and pietie; but theirs were kingdomes of sinne and iniquitie. And he is said, to hauehave the key of Dauids kingdom, because his kingdome and the righteousnesse thereof, was figured by the pietie in Dauids kingdome. And this kinde of speaking is iustifiable by Gods word. So Mat. 2.23. Christ is called a Nazarite: which place hath relation to that which is said properly of Sāpson ccIudg. 13.Judg 13who was a most excellent figure of Christ, and did most notably represent him in his death, wherein hee killed more than in his life. Now Christ is called an Nazarite, not because he obserued their rites, and orders, for that he did not: he dranke wine, so did not the Nazarites: but because he was the truth, and substance of that order: for in him was fully accomplished that holinesse, which was figured by that order; for he was perfectly seuered from all sinne and pollution. And so here, he is said to hauehave the key of Dauid, because hee had the soueraigntie which was figured by Dauids Kingdome.

Which shutteth and no man openeth, and openeth and no man shutteth. Here Christs kingdome is compared to a house, which can bee opened and shut, by none but Christ; whereby is signified, that none hath power aboue Christ in his Kingdome, and that his power therein, is soueraigne and absolute. So that hereby is meant, that Christ Iesus sitting in heauen, hath soueraigne power and authoritie ouer the whole Church of God, to gouerne the same. That we may the better vnderstand this soueraigne power of Christ, we must know, it hath three parts. I. To prescribe. II. To iudge. III. To saue; or destroy. In Prescribing, Christ hath absolute power, and that in sundry things: as first, in prescribing doctrines of Faith, and Religion vntounto his Church, to bee beleeued and obeyed, and that on paine of damnation. This power he puts in execution, when in the bookes of the old and new Testament, hee prescribeth the doctrine of the Law & the Gospel, to be obeyed and beleeued. And none but he can make an Article of Faith, or a law to binde the conscience: and therefore Paul saith, Whosoeuer shal teach any other Doctrine, then that which ye hauehave receiued of vsus, let him be accursed. Gal. 1.8. Secondly, for regiment; he hath absolute power to prescribe how he will hauehave his Church gouerned, and by whom: and therefore Moses, when he was to make the Tabernacle, ddExod. 32.42.43. Heb. 8.5.Exod 32:42Exod 32:43Heb 8:5did all things according to the patterne that the Lord gaue vntounto him. So Dauid gaue to Salomon patternes of all things that were in him, by the spirit touching the building of the house of God, 1. Chron. 28.12. Thirdly, hee hath absolute power to appoint the time of keeping his Sabbath: for as the ordaining of a Sabbath belongs to Christ, so doeth the changing thereof: hee that prescribeth worship must prescribe the ordinary set time thereunto, which is to continue to the end. And therfore it is but an opinion of men, to hold that the church may make two▪ or moe Sabbath dayes in a week, if they wil. Fourthly, In prescribing the Sacramēts; and therefore ee1. Cor. 1….23.1 Cor 1:23Paul saith, What I hauehave receiued of the Lord, that deliuer I vntounto you: speaking of the Lords Supper. For hee that giues grace, must also appoint the signes and seales of grace.

The second part of Christs soueraigne power, is power of Iudgement: which is a soueraigne power to determine on his owne wil, without the consent of others, or submission to men or Angels. And in determining, Christ hath two priuiledges. First, to expound scripture; the absolute power of expounding the Law, belongeth to the Law-giuer; and his exposition is Authenticall. Secondly, to determine of all Questions, and Controuersies in Scripture. And therefore it is a wicked opinion of the church of Rome which hold, that the principall Iudge of interpreting Scripture, and decyding controuersies, is the Church.

The third part of Christs soueraigne power, is to saue, and destroy. This is expressed in these words: Hee openeth and no man shutteth, and shutteth and no man openeth: and for this cause he is sayd ffReuel. 1.18Rev 1:18to hauehave the keyes of hell and of death. Whereby is signified; first, that hee hath power to forgiue sins: for that hee procureth at his Fathers hands. Secondly, that hee hath power to condemne: for when men beleeue not his word, hee hath power to p. 179hold them in their sins, for which he can cast them into hell. The ground of this three-fold power of Christ i… this, because hee is soueraigne Lorde, ouer his Church, and the members thereof.

The Church of Rome saith, that this key of Dauid, hath more in it then soueraigntie ouer his church: to wit, a power to make and depose Kings that bee in his Church. This they teach, that they might proue the Pope to hauehave title in ordayning and deposing of kings, by vertue of the keyes. But they erre grosly; for though Christ as he is Mediatour, bee aboue all kings, yet in that regard hee neither maketh nor deposeth any kings: and therefore he saith plainly, ggIoh. 18.3….John 18:3My kingdō is not of this world. This caused him to refuse to take vponupon him the office of an earthly Iudge or prince, to hhLuk. 1….14.Luke 1:14deuide an inheritance betweene two brethren. Hence it was; that he iiIoh. 8.11.John 8:11refused to giuegive sentence of the adulterous woman. And yet as Christ is God, hee maketh or, deposeth earthly kings: so the wise mail speaketh of him in the person of wisdō:kkPro. 8.15.Prov 8:15 by me kings raign.

For the further cleering of this, we must handle another point, which is deriued hence;The power of the keye… concerning the power of the keyes: which is a power whereby the power of the keyes of Dauid is put in execution. This power of the Keyes is mentioned, Mat. 16.19, when Christ saith vntounto Peter; I will giuegive vntounto thee the keyes of the kingdome of heauen, and whatsoeuer thou shalt bind vponupon earth▪ shall be bound in heauen; and whatsoeuer thou shalt loose on earth, shall be loosed in heauen. This power of the keyes, is a ministery granted to Gods church, to open and shut the kingdome of heauen. First, I call it a Ministerie: that is, a seruice; because whatsoeuer the church doth in Christs name, is nothing but the duetie of seruantes vntounto their Lord: from whence it is, that the most worthy members and officers that euer were in the Church, as the Prophets and Apostles, were but the Ministers of Christ. That this is a seruice, I shew more plainely thus; When Adam fell; in his sinne all mankinde fell with him, and thereby were all barred from the kingdome of heauen. Now since that fall, Christ became man, and in his manhood satisfied the iustice of God for mans sinnes. And this satisfaction of Christ, is properly that key whereby heauen is opened, beeing opposite to mans sinne whereby it was shut. And Gods Church and Ministers cannot properly open Heauen by any power they hauehave, but onelyonly reueale vntounto men what Christ hath done for them; and withall apply vntounto them, the doctrine of Christs satisfaction which is reuealed. And in this regard they are said, to open and shut the kingdom of heauen; not as Lords, but as ministers & seruants.

Next I adde, that this power is giuen to the Church: that is, to the companie of of true Beleeuers called to saluation by Christ, and to none other: and therefore it is sayd of them; llMat. 18.1….Matt 18:1Whatsoeuer you bind on earth shall be bound in heauen, &c.

Thirdly, I adde the end of this power of the keyes: To open and to shut heauen. How the Church doth this, Christ that gaue this power knoweth best, and hee hath set it downe, Iohn. 20.23. Whosoeuers sinnes ye remit, they are remitted: and whosoeuers sinnes ye retayne, they are retayned. The Church therefore opens heauen, when it pardons mens sinnes: and it shuts the same, when it lawfully retaines their sinnes, and holdeth them vnpardoned: besides this, there is no opening and shutting of heauen committed to the Church. Quest. Can the Church pardon sinne, or retaine the same? Answ. Yes, for these are the wordes of Christ: but let vsus see how. It is one thing to giuegive sentence of the pardon of sinne, and another to pronounce the same sentence giuen. To giuegive the sentence of the pardon of sinne, is onelyonly proper to Christ, the head of the Church; no Saint, nor Angell hath that priuiledge: but yet the Church pronounceth the sentence of pardon giuen by Christ. If wee should say, the the Church should pardon sin; we should rob Christ of his honour, for that is a priuiledge of his Godhead. Thus wee se… what the power of the keyes is.

The right vse of this power, is when the Church doth vse the same for the opening and shutting of heauen: First, in the name of Christ alone, as a seruant; Secondly, according to the rule of Gods word, not after mens affections or inuentions; Thirdly for this end, to bring sinners to repentance, & to continue them therin that they may be saued: and to the Church thus vsing this power, Christ p. 180hath promised: that whatsoeuer they binde in earth, shall be bound in heauen; and whatsoeuer they loose in earth, shall bee loosed in heauen. Mat. 18.18.

Further, this power of the keyes, hath two parts: the ministerie of the word; and spirituall iurisdiction. The key of the Ministerie of the word, is set downe & established by Christ Mat. 16.19, I will giuegive vntounto thee the keyes of the kingdome of heauen &c. This ministery of the word is a key, because it opens & shuts heauen; this it doth two wayes. First, by teaching and explayning the substance of religion, the doctrine of saluation, whereby men must come to heauen; & in that regard, is called the key of knowledge; Lu. 11.52. Secondly: by applying the promises of the Gospel, and the threatning of the Lawe: For when in the ministerie of the word, the promises of remission of sins & life euerlasting, are applyed to beleeuers that repent, then the kingdom of heauen is opened; & when as in the same ministerie of the word, the curses of the law are denoū ced against impenitent sinners, then is the kingdom of heauē shut. Yet touching the ministerie of the word, this distinction must be remembred; that otherwhiles the church is certen of the faith & repentance of some men, or some congregation; and then they may pronounce remission of sins absolutely. But otherwhiles they are vncerten of their faith and repentance, or of their impenitencie; & then they must accordingly remit or retaine mens sins, that is, conditionally; pronouncing the remission of sins to all that repent: & denouncing damnation to all that repent not. And thus is the word to be publikely handled in Gods church at this day, because our congregations are mixt companies, consisting of some that repent & beleeue, and of others that doe not truely repent nor beleeue.

The second part of this power of the keyes, is spiritual iurisdiction: I call it spirituall, to distinguish it from that outward iurisdiction whereby the commonwealth is gouerned. That this spiritual iurisdiction is a key, may appeare, Mat. 18.16.17.18, If thy brother offend thee (saith Christ) admonish him priuately: if hee heare thee not, yet take with thee two or three: if he heare not them, tell it to the Church; & if he refuse to heare the Church, let him bee vntounto thee as an heathen man, and as a publican. Then followeth the promise; Verely, I say vntounto you, whatsoeuer ye bind on earth shalbe bound in heauen; and what soeuer ye loose, shal be loosed in haauen.

This spirituall iurisdiction, is a power whereby the Church pronounceth sentence vponupon obstinate offenders in the Church, and puts the same in execution. And it hath two parts: Excommunication; and absolution. Excommunication is an action of the Church in Christs name, excluding an obstinate offender that is a professor of the Gospel, from all the priuildedges of the Church, and from the kingdom of heauen. So Paul aa1. Cor. 5.5.1 Cor 5:5commandeth the incestious man to be committed to Sathan: that is, not onelyonly put out of the kingdome of Christ, but also after a sort made subiect vntounto Sathan, to bee outwardly afflicted by him. And therefore Christ saith: If bbMat. 18.18.Matt 18:18he heare not the Church, let him be vntounto thee as an heathen man: that is, as one that hath no title to the kingdome of heauen. Heere may some say; Can the Church thrust any man out of the kingdome of heauen? Answ. It is Christ only that receiueth men in thither, and it is he alone that must thrust them out: the Church doth not properly either receiue men in, or put them out; but onelyonly pronounce and declare what Christ doth in this behalfe. As if a man that liues in the church bee a common drunk…rd; the Church finding in Gods word, that cc1. Co. 6.101 Cor 6:10no drunkard can inherite the kingdome of heauen, which is the sentence of Christ, may pronounce the same against him, and so exclude him from the kingdome of heauen. Obiect. The true child of God may be excōmunicated, but he can neuer be excluded from the kingdome of heauen. Ans. The true childe of God may for a time, and in part be excluded the kingdome of heauen. In part; as a man that hath freedome in an incorporation, may lie in prison for some trespasses, and so want the vse of his freedome, though he be a freeman: so the child of God, for committing sinne, may want the vse of his libertie and freedome which he hath in Gods kingdome; and for a time, while hee liueth in sinne without repentance, yet wholly and for euer hee cannot: but so soone as hee repents, hee shall bee receiued certainely againe: for no man is p. 181to bee barred either from heauen or the Church, any longer then hee remaineth impenitent.

The vse.Whereas this censure is such, as doth exclude a man both from the kingdom of heauen and the liberties of the Church till he repent; we may here see, that this censure ought to bee vsed with great reuerence, feare and consideration: euen such or greater, as wee would vse in the cutting of a member from the bodie. The abusing therfore of this sentence in small matters, cannot but be a grieuous sin, and a breach of the third Commandement, wherein one of Gods most weightie ordinances is taken in vaine.

Further, one speciall degree of Excommunication is Anathema: which is, when one is pronounced to bee condemned, whereof Paul speaketh, 1. Cor. 16.22. But this is not pronounced vponupon any, but on those that sin against the holy Ghost, and therfore it is seldom vsed because that sin is hardly discerned: cōsisting not so much in the speech, as in the malice of the heart against Christ.

The second part of this spirituall iurisdiction is absolution: which is, when a malefactor vponupon his sufficiēt repentance, is approued to be a mēber of the Church; and is admitted to the kingdome of heauen. And yet here the Church receiues him not into the kingdome of Christ, but only declareth vponupon his repentance what Christ doth: and thus we see wherin Ecclesiasticall iurisdictiō consisteth: & what be the parts of the power of the keyes.

For the better discerning of this power of the keyes, wee must remember foure special abuses hereof that hauehave takē place in Gods Church for many hundred years. The first is this: that in former Ages the church hath giuen this power of the keies to Peter alone, debarring the same from all other, euen from the rest of the Apostles: as though they had only the vse, not the right of this power. But the ease is plaine, this power belongs to eueryevery true minister of the Gospel, though they be not Apostles, as well as it did to Peter; for in the promulgation of this power, Mat. 16.19, thogh Christ direct his speech to Peter, yet he speaketh vntounto all, as the circumstances of the place doe plainly shew; for Christs question (Whom say ye that I am) was made to all; nowe because it would hauehave beene great disorder in that holy company, for all of them to hauehave spoken; therefore Peter being both ancient and bould of speech speaketh for all, and the rest answered in his person: and so accordingly Christ speaking to Peter, doth make a grant of this power vntounto all his disciples in his person And therefore Ioh. 20.23: He giues this power to all; saying plainly: Whosoeuers sins ye retaine, they are retained, &c. So that the word of God is plaine in this point, to satisfie the conscience of any that is not wilfully addicted to the Popish religion. Quest. Whence hauehave the Ministers of the Gospell this power? Answ. By succession from the Apostles; for Christ saith, Mat. 28.19.20, Goe and preach, I will be with you to the end of the world. Where he cannot meane the Apostles only; but with thē all Ministers that did preach and baptise after them, making this promise to the Apostles; not as they were Apostles, but as they were Ministers and preachers of his Gospel.